Professional Documents
Culture Documents
in
http://www.archive.org/details/egyptianbookofdeOOreno
THE EGYPTIAN
Sir p.
LE PAGE RENOUF,
CONTINUED AND COMPLETED BY
Knt.
Prof.
E.
NAVILLE,
D.C.L.,
cfc,
&c.,
LONDON,
1904.
LONDON
'5>\DH'^
TflE
LIBRAKY
TO
LADY RENOUF
THIS
IN
WORK
IS
DEDICATED
INDEX
TO THR
T E R
AND REFERENCES
TO THE
VIGNETTES.
CHAPTERS.
I.
VIGNETTES.
The Beginning of the Chapters of Coming forth by Day, of the Words which britig about Resurrection afiit Glory, and of Coming out of and ottering into Amenta. Said upon the Day of Burial of N. the Victorious, who entereth after coniiftg forth. Here is N tJie victorious. He saith
pages
I,
Plates
I,
II.
II.
IT, 12
"I
III.
it.
IV.
the
road which
13
V.
13
VI.
Chapter whereby the funereal Statuettes 7nay be made to do tvork for a person / the Netherworld.
Chapter of passifig through the chine of Apepi
7C'hich
IS void.
15,16
).
No
Vignettes.
VII.
16
VIII.
IX.
18
,>
X.
victoriously.
19 19
XI.
VI
CHAPTERS.
XII.
VIGNETTES.
Chapter for entering and for coming forth out of
the Netherui07-ld.
page
20
XIII.
o^it
from Amenta.
20
21
)>
No
Vignettes.
XIV.
of
the
god
XV.
Hymn
I.
[Litany].
Adored
A Hymn
be
Ra Ra
at his rising. as
22-25
25, 26
Plates HI, X,
XV
he
setteth
in
the
>>
Land of
Life.
Hymn Hymn
XVI.
II.
III.
his setting.
,5
26, 27
at his setting.
))
27,28
34
>J
IV,
XVII.
Chapter ivherehy one cometh forth by day out of Let the words be said : the Netherivorld.
)J
35-40
VI, VII.
XVIII.
Litany
to
Thoth.
5J
50-53
VIII,
IX.
IX
XIX.
>,
57,58
59>
XX.
XXI.
)l
No
Vigfiettes.
given to
>J
60
him
ifi
the Netlierworld.
is
XXII.
Another Chapter whereby the Mouth of a person given to him in the Netheriuorld.
Chapter whereby the Mouth of a person for him in the Netherti'orld.
is
61
Plates X, XI.
XXIII.
opened
62
X, XI.
XXIV.
Chapter ivhereby the Words of Foicer are brought to a person ifi the Netherzvorld.
Chapter whereby a person remembereth his 7iame in
the Netheriuorld.
63,
64
X.
XXV.
XXVI.
XXVII.
XXVIIl.
66
No
Vignettes.
to
a persoti in
66
Plate XII.
Heart of a
persoJi
is
not
69
,)
XL
XII.
taken
from him
the
in the Nethierworld.
Chapter
ivhereby
Heart
of a person
is
not
70, 71
jj
takefi
from him
in the Netherworld.
XXIX.
XXIXb.
Chapter whereby the Heart of a person may not be taken from him in the Netherworld.
Atiother Chapter of the Heart; upon
72
)>
XII.
Carnelian.
73
lYo Vignettes
VI
CHAPTERS.
XXXa.
XXXb. XXXI.
Chapter whereby the Crocodiles are repulsed who come to carry off the IVords of Power from a person in the JVetherivorld. Chapter 7i<hereby the Crocodiles are repulsed who come to carry off the Words of Power from the
glorified in the JSetherworld.
VIGNETTES.
Chapter whereby the Heart of a person
is not kept back fro7n him in the IVetherworld.
page
74
Plate XII.
75 77
No
Vignettes.
XU.
XXXI I.
78 .79
No
Vignettes.
XXXIII.
81
"
Plate XII.
XXXIV.
82
A^o Vignettes.
XXXV.
XXXVI.
XXXVII.
XXXVIII.
83
is
kept back.
85
85
Plates XII,
XIII
XIIL
86
XIIL
XIII,
XXXIX.
XL.
XLI.
repulsed in
87--89
XIV
is
kept back.
91. 92
XIV.
Chapter whereby one avoideth the Slaughter which is carried out in the Netherworld.
94
XV.
XLII.
95--98
XVI.
XLII I.
XLIV.
lor
lOI
in
the
XLV.
XLVI.
XLVII.
whereby
102
>
A^o
Vignettes.
Chapter whereby he that is living is not destroyed in the Netherworld. Chapter whereby
the seat
102
of a person
is
not taken
102, 103
Plates
XV, XVII.
from him
in the Nethenvorld.
XLVIII (same
as X).
XLIX
(same as XI).
b 2
Vlll
CHAPTERS.
L,
VIGNETTES.
Chapter wlicrcby one cometh not of Execution.
Chapter whereby one
to
page
103
Plate
XVII.
LI.
headlong in
the
104
LII.
Chapter
whereby
one
eateth
not
dirt
in
the
105
Nether'ivorld.
LIIIa.
is
not
made
lye.
to cat dirt,
or to
107
drink
LIIIb.
No
107, 108
Vignettes.
dirt.
LIV.
given
i?i
the Netherworld.
108
LV.
LVI.
LVII.
is
given.
109
ivater,
no
no,
air,
and command of
HI
112 XI3
1
Plate
XVII.
the Nethertvorld.
LVIII.
XVII.
LIX.
5J
No
Vignettes.
LX.
LXI.
LXII.
LXIIIa.
Another Chapter.
Another Chapter.
Chapter whereby water Chapter whereby one
is
113, 114
114
114, 115
115, 116
"
Plate
XVII.
drunk
in the Nethenvorld.
')
but
>)
No
Vignettes.
LXIIIb.
is
116
117 -121
Plate
LXIA^
))
XVII.
LXV,
LXVI.
and
127
XIX.
Chapter whereby one cometh forth by day. Chapter whereby the doors of the Tuat are opened afid one cometh forth by day.
Chapter whereby one cometh forth by day.
Otherivise said.
LXVIL
LXVIII.
No
Vignettes.
129, 130
130, 131
Plates
XVIII, XIX.
LXIX.
LXX.
No
Another Chapter.
131. 132
Vignettes.
IX
CHAPTERS.
LXXI.
LXXII.
Chapter ivhereby one cometh forth by day.
Chapter whereby one cometh forth by day and passes through the Aniniehit.
as
VIGNETTES.
pages 132-134
Plate
Plates
XIX.
136,137
XIX, XX.
XIX, XX.
LXXIII (same
IX)
legs
LXXIV.
138
XIX, XX.
LXXV.
LXXVI.
LXXVII.
LXX\^III.
and
rc-
I39i40
there.
in
assumed
ivhich
140
of the
141
XXI.
Chapter ivhereby
of the
,.,
142-146
XXL
XXI.
LXXIX.
Chapter whereby one assiimeth the form of the Chief god of the Divine Cycle.
Chapter whereby one assumeth the form of the god tvho giveth Light to the Darkness.
147, 148
LXXX.
LXXXI.
LXXXII.
149
No
Plates
Vignettes.
Chapter whereby one assumeth the form of the Lotus. Chapter ivhereby one assumeth the form of Ftah,
eateth
150
150, 151
and
sitteth
in
the
LXXXIII.
151; 152
XXII.
LXXXIV.
Cha[>ter
whereby
otte
assumeth
the
form of
the
>,
152, 153
XXII.
Hernshaw.
LXXXV.
Chapter ivhereby one assumeth the form of a Soul, that one may not come to the dungeon. Lmperishable is he who knoweth it.
Chapter whereby one assumeth Swallow.
the
153- 154
XXII.
LXXXVI.
LXXXVII.
LXXXVIII.
form of
the
>)
^55
XXII.
Se-ta.
157
157
XXII, XXIII.
XXIII.
the
form
of the
j>
god
is
\^Sebak\
LXXXIX.
XC.
united
to the
dead Body.
,>
157, 158
XXIII.
Chapter whereby
Memory
is
restored to a person.
159
XXIII.
CHAPTERS.
VIGNETTES.
Chapter whereby the Soiit
is
XCL
XCII.
page
60
N'o Vignettes.
ment
in the JVetherwortd.
Chapter whereby the Tomb is opened to the Sou/ and to the Shade of the person, that he may come forth by day and may have mastery of his feet. Chapter whereby one avoideth being conveyed East in the Nethenvorld.
to the
160,161
Plates
XXIII, XXIV.
XCIIL
XCIV.
162
163
XCV.
XCVI,
XCVII.
XCVIII.
Chapter whereby
is
163, 164
Chapter whereby
is
,,
164
No
Plate
Vignettes.
165
XXV. XXV.
165, 166
XCIX.
167-169
XXV, XXVI.
XXVII.
c.
The Book ivhereby the glorified one is made strong, and is made to embark in the boat of Rd, together
with those ivho are ivith the god.
171
CI.
CII.
Bark
of Rd.
172, 173
No
Plate
Vignettes.
Bark of Rd.
Hathor
173
XXVII.
cm.
CIV.
174
XXV.
sitteth in the
174
XXV.
sods.
CV.
CVI.
175
176, 177
XXV.
A^o Vignettes.
CVII.
178
Chapter
ivhereby one
CVIII.
knoweth
West.
the
Powers of
the
,,
178, 179
Plates
XXV, XXVII.
XXVII.
CIX.
181, 1S2
XI
CHAPTERS.
ex.
The Begi?ining of
Chapters of the Garden of Hotepit, and of the Chapters of coming forth by day ; and of entering afid costing forth in the Netherworld, and of arriving at the Garden of Aarnt, at the Rise in Hotepit and at the Grand Z)omain, blest with the breezes : that I may take possession there and be in Glory there : that there I mav plough and motu : that there I may eat and drink and love: doing whatsoever things are done upofi earth.
the
VIGNETTES.
pages 193-195
Plates
XXVIII,
XXIX.
CXI
CXI I.
CXIII.
(same as CVIII).
Chapter whereby one knoweth
the
Powers of Fu.
XXIX, XXX.
Chapter whereby one k?ioweth the Powers of Nechen. Chapter ivhereby one knoiveth the Powers of Hermopolis.
XXX.
XXXI.
CXIV.
CXV.
Chapter whereby
opeiieth the
cometh forth into Heaven, and 7V hereby the Poivers of Heliopolis are knoivn.
otie
190, 191
No
Vignettes.
Ammehit : a fid
CXVI.
CXVII.
19^
Plate
XXXI.
blissful
path at
203
numbered CVII
CXVIII.
j>
206
No
Plate
Vignettes.
CXIX.
entereth
or goeth forth
from
j>
206
XXXI.
Restau.
cxx
CXXI
CXXII
CXXIII.
(same as XII).
(same as XIII).
(same as LVIII).
Chapter whereby one entereth into the Great House.
j>
208
210, 211
))
XXXI.
XXXII.
XXXII, XXXIII,
CXXIV.
to the
Divine Circle of
)j
))
cxxv.
Part
I.
Said on arriving at
the
Hall of Righteotis-
212--214
"
)5
may
XXXIV,
>
divine countenances.
Part Part
II.
The Negative
Confession.
to the
J)
214--216 216--220
III.
gods
who
XXXIX.
Xll
CHAPTERS.
CXXVI.
CXXVII.
The Book for invoking the gods of the Bounds, which
the person reciteth luhen he appj-oachcth them, that
VIGNETTES,
pages 244, 245
Plate
XL.
249
he
may
etiter
and
see the
No
Vig/uttes.
Abode of
the Tiiat.
CXXVI 11.
Invocation of Osiris
251, 252
CXXIX
CXXX.
(same as C).
Plate
is
XL.
XL.
Book
made
the
the day of enteri72g info pass the Sheniu of the Birthday of Osiris.
256-259
Tiiat.
Made
on
the
CXXXI.
CXXXII.
CXXXIII.
261
XLL XLL
XLI, XLII.
to
263
Book
in
the
264, 265
Plates
of tlu
CXXXIV.
itself
267, 268
Plate
XLL
CXXXV.
CXXXVIa.
CXXXVIb.
CXXXVIIa.
when
the
Moon
renews
269, 270
Ao
Vignettes.
7no7ith.
Chapter whereby
07ie is co/iveyed
in the
Bark of Rd.
270
271, 272"
Plate
XLII.
Chapter of
Rd
to
No
275_
Vig/uttes.
CXXX VI I B.
CXXXVIII.
is
a person.
i7tto
275
277
Plate XLII.
Chapter ivhereby
07ie is e7iabled to
enter
Abydos.
j>
XLIII.
CXXXIX
CXL.
(same as CXXIII).
t/ie
last
Eye
is
full
07t
the last
,,280,281
Plates XLIII,
XLIV.
CXLI.
to
77ia7i
282-2S5
CXLIII.
the festival of the A//ie7ita, and whe7-eivith )ie acquires 7night with Rd, and ivith the gods when
he
Said 07i the day of tlu 7iew is with the77i. Moon, when offerings are made of bread, beer, oxen, geese, and burnt ince7is^ to
XIU
CHAPTERS.
CXLH".
The Chapter of
the Arrival.
VIGNETTES.
pages 287-289
Plates
CXLV
and
The hioivhig of
the fylons
of the house of
Osiris,
iii
292-294
XLIV.XLVIII,
LIII.
CXL\T.
CXLVII.
C'XLVIII.
the
Garden of Aarrii.
,,
296-298
XLIX,
L.
Giving sustenance
Netherworld^
300-301
XLVI, XLVII,
LI.
and
delivering
him from
CXLIX.
CL.
CLI.
CLIa.
bis
302-307
309
LIL
LIII.
309
i-^z-
LIV, LVI.
No
Plate
Vignettes.
CLIa.
ter
LIV.
LIV.
CLII.
314
CLIIIa.
CLIIIb.
315. 316
LV.
LVI.
LVI.
320, 321
CUV.
CLV.
CLVI.
>,
322, 323
zvorld.
325
put on
326
CLVII.
op
326, 327
LVII.
the deceased.
CLVIII.
327
LVIL
CLIX.
Chapter of the column of green Felspar, put on the neck of the deceased.
327, 328
LVIL
LVIL
LV.
CLX.
CLXI.
328
329, 330
CLXII.
no, 321
LVII I.
XIV
CHAPTERS.
CLXIII.
Chapters brought from another book, in addition to coming forth by day." Chapter of not letting the the body of a man decay in the Nctherxoorld, of rescuing him frotn the devourers of souls who imprison jnen in the Tuat, and of tiot raising his sins on earth against him, but of saving his flesh
^'^
VIGNETTES.
page 333, 334
Plate LVIII.
and
his bones
from
the
every
evil-doing
god in
may
CLXIV.
CLX\^.
Another Chapter.
Chapter of landing and 710 1 being obscured, so that the body may prosper in drinking water.
Chapter of the Pillow.
J)
336, 337
LVIII. LVIII.
>)
338, 339
CLXM.
CLXVII.
CLXVIII.
5>
340
341 341
LVIII.
>5
LVIIL
>>
CLXIX.
)5
342-344
345-347
CLXX.
))
CLXXL
No
547
Vignettes
CLXX 11.
CLXXIIL
348-351
father wheti he goes in to see his father, and when he comes out of his great sanctuary to see him Rd Unneferu, the master of Ta-tser, and then the\ embrace o?ie a?iotlier ; therefore lie is glorious in the Netherto his
'>
- 9
-^
-*
Plate
LIX.
tvorld.
CLXXIV.
Chapter of causing the Chu to co??ie out of door i7i the sky.
tJie
great
354,355
LX.
CLXXV.
5>
J3 6, 35:
LX.
CLXXVL
CLXXVII.
CTXXVIII.
titne in
the Nether-
03 8
359
No
Vignettes.
Chapter of raising the body, of giving it eyes, 0/ making it possess ears, affixing its head, ofputting it on its base.
360-36:
XV
CHAPTERS.
CLXXIX.
Chapter of coining forth when goittg out of yesterday and coming in the {present) day, l>eing equipped
by one's o^vn hands.
VIGNETTES.
page l(n^ 3^4
No
Vignettes.
CLXXX.
Chapter of coming forth by day, of giving praise to Ed in the Amenta, of faying homage to the inhabitants of the Tnat, of openifig the zvay to the mighty soul in the Ahthenvorld, of letti?ig him li'alk, lengthen his strides, and go in and out in the Netherworld ; and take the form of a living
soul.
365-367
Plate
LX.
CLXXXI.
Chapter
Osiris
before
circle
of
of
.,
368, 369
LXL
and
the
guards of their
halls,
the heralds
and the doorkeepers of their pylons in the Amenta, and of taking the form of a living soul and praising Osiris the lord of his circle of
their gates
gods.
CLXXXII.
Book of vivifying
heart
who
of giving air to him whose through the action of Thoth, repels the enemies of Osiris ivho comes there
Osiris,
is motionless,
.
',
370-372
LXL
in his form
the Netherivorld.
It is said by Thoth himself, so that the morning light may shine on him {Osiris) every day.
CLXXXIII.
Adoration
to
Osiris,
boiving
372-374
LX.
down
before Unneferu, falling on one's face before the lord of Ta-tsert, and exalting him who is on
his sand.
CLXXXI V.
375 375
LX. LX.
CLXXX V.
falling on the earth before eternity ; propitiatifig the god with what he loves, speaking the truth, the lord of
to Osiris,
not known.
to
CLXXXVL
Adoration
376
LX, LXII.
down
before Mehurit,
c 2
INTRODUCTION.
When,
of the
in
Book
of the Dead, his intention was that the work, once completed, should be preceded
the information concerning the form and
its
tlie
sense and
religious value.
we
are
left
clue whatever as to the form which this introduction was to have taken, and we are obliged
in order to
know
his
Before speaking of
its
contents,
we have
to state briefly
it
down
to us.
It is
It
is
is
no book
of the word.
is
at various epochs.
Undoubtedly
part of
it
goes back as
the Old
Empire
the texts of
to
show already
is
editions,
admit that
see
that
its
origin
not
much
than the
beginning of Egyptian
we
In
some of the
rubrics
dynasty.
the course of centuries the original text was modified and enlarged,
revisions were
The
various
parts of the
Hebrew Psalms
the acceptance of a
it
chapter does not necessarily imply the acceptance of the next chapter, and
relatives of the
best,
seems as
if
the
deceased chose in the collection which was at their disposal what they liked
to the price they
wished
to
pay
for a
papyrus.
This description applies chiefly to the texts of the Book of the Dead of the period prior
to the
XXVIth
;
dynasty.
Under
it
text
was made
a definite order was adopted, which was not rigidly binding on the writers, but to
last
which they generally adhered; various chapters were added, especially the
ones,
162-165,
It
like
what we should
the
and
was done by
Chapter CXL,.
men
to
whom
book was
The Hibbert
: :
xviii
INTRODUCTION.
hardly intelligible.
all
great
many
in
Although we do not
Hebrew
manuscripts, the
number of
Roman
texts
is
considerably
Theban
period,
and
a collation
of the hundreds of
fill
our
museums would
of the
However,
it
is
from a
but which
believe to be of
Book
called " the largest piece of Egyptian literature which has been preserved."
it,
of the same text existed in various museums. here and there a sentence taken from
it,
He made
use of
it
in his
grammar, quoted
make
Lepsius understood
at
once the importance of the book, which was the vade-inecutn of the
extensive the Turin Papyrus was than the short copies
it
which had been published before, he traced the whole document and published
afterwards.
two years
Lepsius gave to
the
this
Todteiibuch, "
is
Book of
name
certainly incorrect.
it
:
no Ritual
connected with the ceremony of " opening the mouth of the deceased," which
occasionally
met
with, or
in a
On
Book
of the
Dead
differs
who
to
how
a ceremony
it
is
to
be performed
speech
is
all
hymns
mouth,
is
he whose
supposed
be heard
of the
Todtefibuch,
Book
rQ
Dead,
pert
is
title,
which
is
book of <rr>
^^
"
Y^
hru.
As Renouf
says, "
perfectly
singly,
and
day no
final translation
Renouf
translates,
in this
coming
;
forth
by day," as
will
be seen
the
numerous
volume
may be
raised
against this
which we should
its
prefer,
its
morning and
evening.
,
The book
his
is
to each of
number, following the order of the great Turin Papyrus, and which he
Although
numbering
is
it
all
on the
of translating
it
" Nothing can exceed the simplicity and the brevity of the sentences
difficulties
great.
In the
of the
first
extremely Book
t.
Ill, p. 51,
"The
title
of the
Book
Dead," and
p. 59,
"The
Eg)-ptian
of the Dead."
INTRODUCTION.
corrupt.
Xix
to different causes.
for
The
for
is
owing
The
reasons
which
writers
the purpose of
accounting
much
manu-
for as these
remain
for ever
undisturbed in the tomb, the unconscientious scribe had no such check upon
if
his carelessness as
living.
his
work were
liable to
commit numerous
errors.
Many
ot
them
or as
are to be traced to a confusion between signs which resemble each other in the cursive,
it
is
" Besides the errors of copyists, there are different readings, the origin of which
traced to the period during which the chapters were
to
be
of
mouth
only.
critical
made between
the
common
"
Some
from the
difificulty
of understanding
have no doubt whatever that some of the chapters of the Book of the
Egyptians living under the eleventh dynasty as they are to ourwill
Dead were
selves
as obscure to
.... The
however not
suffice
meaning which
lies
words."
still
When Renouf
gave
the above description of the difficulties of the translation, the main source from which he
could derive his information was what he called " the corrupt Turin text."
critical edition
Since then a
dynasties,
as
It
is
based on
texts of the
written at a time
when the
intelligence of the
lost
same extent
under
may be
number
of glosses
introduced into the Turin text which are absent from the older versions.
been compiled from various papyri, as the older ones are much shorter than the
it is
ones
in their 'old
form; a few are missing, but a good number have been added to the
Generally
it
which
have
is
from
Renouf made
or perhaps a
his translation.
Occasionally he
may choose an
older version
from a tomb,
papyrus of the British Museum, but he hardly ever reverts to the Turin Todtenbuch unless he
has no other resonrce at his disposal.
Nevertheless the difficulties which
still
Renouf enumerates
We
I
are
Book
of the Dead,
and
have
der
XX
no doubt
"
that
INTRODUCTION.
Renouf would repeat about
it,
his
Many
parts of
where most
fidelity
be utterly unintelligible
to
an English reader."
is
No
still
intelligible
the reader
may
is
hardly possible to
first
make
seem
sight will
"
outrageous nonsense."
that they
Under
this extraordinary
truths.
we have not
yet unravelled
in the
all
important part
book.
how
apt
the Egyptians
When we
we
are
to forget that
must have been metaphors, and that they must have expressed something
An
Chapter 112
Sutu,
relates
who
inflicted a
wound on
and the
text
adds:
Y
11
/vv^/y^
_fl^
-B-
cji
So^ ^ ^
^ ^^^
I
Renouf
translates,
his heart."
should prefer,
"he
not
find out
but
in other cases,
as long as
to the
metaphor, we
may go
far astray, or if
is
we do not go beyond
explanation,
we miss
finality,
is
some
difficulties
Renouf should have shrunk from attempting the translation of the Book of the Dead, a work which he had before his eyes for years, and which he considered as the crown of his
like
Egyptological labours.
The
the book
:
lecture quoted
it is
to the
The renewed
"as upon
;
earth."
The deceased
life.
him
occasionally,
and contribute
to
his
welfare
and
to
life.
Transformation.
The deceased
form he
desires.
He
;
he has no definite
series to
go through
INTRODUCTION.
Identification with Osiris
XXI
which
already
of
for
The
is
mentioned
in
name
gods;
the deceased
instance, in
always preceded by
"Osiris."
is
He may
be assimilated
to other
the
nature gives the deceased the power to triumph over the numerous enemies
face.
whom
To
viz.,
evidently in
some of
;
the
when
dismembered
at their burial
and
way of
is
for the
The
frequent mention
all this
shall
be taken away,
shows
was
for
him
life
that his
in
intact.
Without a
the
is
its
destruction implies
This belief
Book
of the Dead.
If
we
inquire
It
Some
but
it
of the chapters
may be
attributed
for a
to the priests at
seems certain
that, except
Book
of the
Dead
Ra Tmu, the place connected and which may rightly be called the religious
is
the city of
January, 1904.
Edguard Naville.
I.
the (2)
The Beginning of the Chapters of Co7ning forth by Day, of Words which bring about Resurrection and Glory, and of
into
(3)
Amenta.
Said upon
the
Day
of
Victorious,
who
saith
He
entereth after
coming forth.
(5) Bull of
Amenta,
It is
who
is
here.
1
am the great god in the Bark, who have fought for thee. am one of those gods, the (6) Powers who effect the triumph
:
Words
I
am
am
whom Nut
who
slay
the adversaries of Osiris and imprison the (7) Sebau, on his behalf:
I
am
I
I
have fought
for thee,
for thy
name.
am Thoth who
effect the
(8)
House of
the
am
;
Tattu
I
and Tattu
my
name.
am
who
(10) Rechit,
saries.
and who
effect the
Ra
issued the
mandate
to
the
what
for
motionless,
hidden things
in (13) Restau.
am
left
arm of
Osiris
which
is
in (14)
I
Sechem.
in,
from the (15) Tank of Flame on the day when the adversaries are annihilated at Sechem.
enter
and
come
forth
am
celebrated,
and when
offerings are
made
[to Ra],
on the Feast of
the Sixth day of the Month, and on the Feast of Tenait {16) in
Heliopolis.
I
am
him who
is
on the
Height. (18)
I
am
the Prophet in
earth
is
raised.
I
I
am he who am he who
seeth what
is
who
is
Lord
of Tattu.
I
to his office.
in
Sokaru
I
laid
upon
its
stocks. (21)
am
ye
Hoeing
in Suten-henen. (22)
O
let
who
N together with
as
him
you
him hear
sit
him stand
as
stand,
and
sit
you
[in the
house of
Osiris].
ye who give bread and beer to beneficent souls in the house of Osiris, do you give bread and beer at the two periods to the
soul of
N who
;
is
with you,
let
come
will,
forth in
peace
and
without repulse.
at his
and
let
that be
executed which he
house of
Osiris.
No
is
PLATE
I.
Papyrus
in the British
Museum.
No. 9901,
I,
PL
and
II.
PLATE
II.
The
is
1.
Chapter
Huneferu
Ag
of
M.
Naville's edition.
in
all
The
title
here translated
is
that
usual
It
the
papyri
occurs however in
the days of Seti
I,
papyrus
Ag
of Huneferu,
the beginning of
in
It
title
is
also
found
i
in
of Chapter
in the
isXra^11^<=>i2i1Tj|'
"Chapter of coming to the divine Powers attached to Osiris." These divine Powers are Amsta, Hapi, Tuamautef and Qebehsenuf, the children of Horus, who stand upon the lotus which springs from the water beneath the throne of Osiris, in pictures of the
Psychostasia.
Chapter
124 bears
the
same
it.
title
in
the
older
s=
T|
'Iv^
^ V^ QA
is
difficult
examined the
result
is
plain enough.
,
Each of
of
expressive
some kind of
its
a \0709 of
some
kind.
Each
has for
is,
first
letter the
causative
The
question therefore
~|, ^es,
and
Tl
is
and even
g
>
'raising.'
This
rise.'
is
too
well-known to require
text of
proof,
(1.
T|
is
'causing to
The Pyramid
Teta says
270), "
may
1.
raise thee
up
Tl
n ^^
is
www
from
TV
."
text,
248,
,
the rising
the recita-
jj
^j
tions
made over the dead. The 'raising up' or 'resurrection' here spoken
of
is
said not
The
B 2
"Z^-l^^PfT.^kl
Chapter of raising up the Chu, and giving
Netherworld.
life to
the
Soul in the
Chapter of raising
of giving
it eyes
its props.
it
is
which has
fallen,
the
Hebrew n7S^.
p.
Bib.
Arch.,
Vol. VIII,
221, note
2.)
The
true
meaning of
'Sn^
m ^
is
'
not
'
luminous
'
but
'
clear,
glorious,'
and the
It
is
like.
and hence bright, splendid, illustrious, Like the Greek Xa^-n-po^, the Latin clarus,
French
eclat,
it
the
Hebrew
^pf!^, or the
is
as to light.
tablet of the
glorified
said of
Thoth
fi
(in the
XlXth dynasty)
'^ ^
^ 1^
As
wretched orthography * of a
'^ S ^^ ^''' ^e
'
mouth."
'Iv^
Xafiirpocptviu'a.
a verb
^^^
is
and
'^
pi. 97-
is clarifico, glorifico.
* Sharpe, E./.,
is
of the
v\ .^
'
^|\
}^V
The
'^N^
in the title of
Chapter
glorj-,'
'
eclat.'
JT'
y\
Jl
/K
correspond by their
name
fill
-^ are called
^^
"^
^H^
'
glor)'.'
do with
'
intelligence.'
moon and
stars
'fire'
derive their
^^^
^?//,
and
^^^
)jl
is
Chapter
17, giving
HT
^^ v
8i()
'
The words
IT
^v vQD
'remember,' and
H'^
'confer
and meaning.
The
latter
signifies
and the
'
'^
v STl
'
^^^
by
priests,
divinities.
in the
priests
3.
ci
victorious, triumphant.'
1
But the
'
sense of veridiqiie
'speech.'
untenable.
v\
Q[\
heru
p.
is
'
voice
I
not
192,
note,
in
have
M.
Naville's
failure.'
which
S^
fiiailt
signifies
'want of success,
S^
Law."
in no
V\ QA
is
It is essentially a
appended
Bonomi's
article),
and
Egyptian text
is
it
living.
The
one of
secondary acceptations.
act, that of
M\
\
semaat heru
;
is
also,
and
Thoth
and
it is
done through
4.
an
many others
is
not a preposition,
still less is it
verb.
It
is
Hebrew ^n.
Nothing
is
this
by a proper name,
saith.'
e.g.,
figures.
is
There
is
an
ellipse of
The
particle
is
corres-
'En
*
rex
Edwardus debacchans
72
a, b, loi b ; cf.
ut leopardus.'
See Denkin,
II, 71 b,
98
//,
116
c,
and
III,
260
c.
translate
L/
^^
^^^,
is
" It
is
Thoth who
be,
is
do not wish
to imply that
(J
W^
the verb to
any more
" It
than
is
^^
K.<=^
-Y- ^-^^^^
his
is
a demonstrative particle
and nothing
moods and
tenses
and paradigms,
verb.
mean by a
Bull, like
The
Bull of
figurative
Amenta
is
Osiris.
one of the
names of gods
or kings,
and
sometimes
11
J)
T'afat.
I
This word
is
'judges.'
is
The
(i
J)
"^ot
I
only
of Osiris, but {Todt., 22, 2) also of every god and every goddess.
And
is
all
ll
jl
It
a term used
p.
I^i
| |
I-
every
in close
The
Ra
or Osiris.
name
personified.
8.
Jlet Sant,
'
House
of the Prince,'
It
is
the
name
of the great
Sanctuary at Heliopolis.
must be remembered however that many of the geographical localities named in the Book of the Dead have
their counterparts in the
Egyptian heaven.
^"
M mM^
'
''
n H
V'
^""^^
^^^
'firni,
stable,
unalterable, abiding,
eternal one,'
whose
origin
and progress
^
are in eternity.
The
city
nv^^^TfU^'-^
the
root
'
name
H-II^j
Gazah,
strong
ffjr.
'
city,
and Nephthys.
one of the names of Osiris; perhaps, as might be inferred from a text at Dendera, of his molten image.
Teshtesh
is
12.
heart
is
motionless"
is
Osiris.
\x.
~^
I
Chapter
Sechem.
posited,
arm of Osiris had been dewhen the other limbs of the god were dispersed throughout
Letopolis, where the
as
may be
of the papyri,
16.
17.
rises or sets.
Tenait.
succession, the
^^\
(7
* and he deIt
must
never be forgotten when reading these texts that the Egyptian priests
had divine
titles,
and
that
their
The
text here
is
hopelessly corrupt.
The
translation given
follows Ag.
Instead of
exalt, several
MSS. have
"i^^
(i)
which has been rendered anoint with oil. One might translate the Turin text, " I lustrate with water in Tattu and with oil in Abydos,
exalting
him who
is
com-
But n
1
as
it
is
written,
may
a(^
its
and the
name from
The
determinative
priestly
'
T
(=
make
is
bright, illustrious,
glorious,'
I
is,
celebrate
He
who on
the
height
p''7i^)
19.
This
'^=f
20.
One
Ba
was
should be translated
Ram,
for in the
Mendesian
js,
Nome
Osiris
worshipped under
'
this form,
face.'
^ ^
'
heru
sefit,
The
is
that
word ba
J
expressive of
The
("^^
^^ ^
_^
is
(=
And
The word
is
ideographically written
^^^
or
Ram
called ba.
Some have
was of a birdlike
The odd
is
thing
is
ram has
this
s/trep
or the lamb,
who
same
the
cry.
The
is
truth
word ba
is
word
Whether applied
splitting.'
to the
The
([
^='5>^,
^^uO^^^n'
is
last
is
already found
in
Denkm.
II, 51).
The Ram
of
'
called in Egyptian ba
he makes with
his
on account of the digs which head, and a force which has occasioned the name
ram
'
to
to
the bird,
merely
9
its
bill
it
cleaves the
which
it
attacks.
And
because
divides.'
It
is
we
translate
Soul or Spirit
is
called Im,
right
to
point out
(to
those
at
this
scio 'I
etymologically
cut,' securis
'
an
axe,'
kqUc^
Ked^w
'
split,
21.
The
^^^^
M^
sem,
and the
"^^
latter,
priests in
The
Memphis,
own
seftt.
is
upon
'^^
vA
in
which the
'
coffin of the
posed to
Sokaru
signifies
Abundant details
M.
Mariette's Abydos,
t,6
and
following.
The
king Seti
2 2.
I is
represented as a
2j)
"''^'^
Sem
Suten-henen
viiLS
cleopolis.
23.
Or
The word
is
^^
sej>,
'turn,' has
In the
petitions.
chapter
The deceased
asks,
among
to
appear
Madt, may I rise up a living god, let me shine like the divine host which Let my steps be lifted up in is in heaven, let me be as one of you. Let me see the ship* of the holy Sahu [Orion], Cher-abaut.
to attain the region of
let
me
of the Tuat
* This
is
'
,'~v:2*c;
it
may
simply mean
lO
offerings
and
sitting with
them.
Let the
Cher-heb [the
Let
make
invocation over
my
coffin.
me
hear the
prayers of propitiation.
for
Neshemet advance
repulse."
me,
let
not
my
soul
and
its
possessor suffer
An
Amenta, Osiris, lord of Nifura grant that I may advance in peace towards Amenta, and that the Lords of Tasert may receive me and say to me, Salutation Salutation in let them make for me a seat by the Prince of the divine Peace Powers, let the two Chenemta goddesses [Isis and NephthysJ receive me, in presence of Unneferu, the Victorious. Let me be a follower Let me assume all of Horus in Re-stau, and of Osiris in Tattu. forms for the satisfaction of my heart in every place that my Genius
'
!
!
'
{Ka\ wisheth."
The
following rubric
is
in
connection with
this chapter,
seems
to
attached to Chapter
72.
is
learnt
upon
earth, or
is
upon the
he (the deceased) may come forth upon every day that he pleaseth and again enter his house without impediment. And there
meat upon the table of Aarru [the he shall of Ra Elysian fields of Egyptian mythology], and there shall be given to him there wheat and barley, for he shall be flourishing as when he
shall
flesh
:
allotment in the
Fields
is
followed in
i
M.
Naville's edition
is
by another, which
in so
B.
This chapter
as yet
found
very few
text cannot
M. Naville differ however down to the Roman period, though not of the Book of the Dead.
published by
It is called
Chapter of ititrodvcing the Mvmmy into the Tuat on The 124th chapter bears a similar title. The the day of burial. word here translated mummy is probably not to be understood of
the visible
mummy,
but of
tiie living
personality which
it
enclosed.
art in
The
who
Amenta, the Osiris, [the deceased] knows thee and thy name, defend him from those Worms which are in Restau,
upon the
flesh
of
men and
The
given, but in
now be
recovered.
The
chapter finished
who
;
has taken possession of the throne which his father has given
him he has taken possession of heaven, and inherited the earth, and neither heaven nor earth shall be taken from him, for he is Ra, His mother suckles him and offers him her the eldest of the gods. breast, which is on the horizon at Dawn.
VIGNETTE TO CHAPTER
IX.
CHAPTER
n.
Oh
come
let
me
be
forth
amid
and
let
me
And when
to
the Tuat
is
opened
N come
forth
do
his pleasure
Living.
Ae and
I
Pf.
It is
is
He
or
from
the
Moon.
Cf.
C 2
12
*^^ Wi
r^
'
'heavenly host,' the aKpno9 aarpwu xAos (Euripid., J^r 596), or the
Hebrew DiDlTn
Osiris
is
|
^^1!!.
' >
^ rTf <^4v ^
I,
105.
3-
^^^^^' ^^^'^'^'
p Ji o) explicare, 'disclose,
V""^^"^^'
^^^^' 'forth,
out
unfold, reveal,
make
clear.'
5.
Or among
'
(1
^^^^
^^ /U
'
CHAPTER
Another chapter
HI.
like
it.
Oh Tmu, who
are before thee
who
art resplen-
who
who
the
faithful
of those
who do
Ra
at the
let
iVlive after
Ra
daily.
is
Here the /ielms??tan : As Ra is bom from Yesterday, so he too born from Yesterday, and as every god exulteth in life, so shall
exult even as they exult in
1
life.
am Thoth
House
of the Prince in
Heliopolis. (3)
Notes.
The only ancient copy of this chapter Amen-neb {Ae), and here it is imperfect.
I.
is
in
the papyrus of
^^
UUt
The
later
The
later texts
have
^^^"^
texts
rVl
Shu
and Tefnut.
have -^^^
a single god,
The two
i.
(1.
332).
CHAPTER
Another Chapter, for travelling on
the earth.
It is I
IV.
the
road which
is
above
who
travel
on the Stream
let
(i)
Pair, (2) I
am come,
there be given to
me
Notes.
This fourth chapter has not as yet been found in any of the
papyri of the best period.
^'
^^ ^
61,
AAAA^
literally
See Chapter
^'
p.
8 and
tion or
Set and
^^
"^
goddesses
D-
T)^
Thoth
is
the umpire
between Set and Horus (Darkness and Light) and mediates between them, but he and Ra (the Moon and Sun) are (Teta, 1. 69) spoken
of as the two
Rehu gods
Chapter
Chapter whereby work
V.
may
the Netherworld.
Here
is
motionless,
N. and
He
I
saith, I
am he who
raiseth the
I
hand which
is
come
am
(4) of those
who
bring saluta-
14
found
text is
absolutely unintelligible.
The Turin
how
little
Aa, the
papyrus of Nebseni.
1.
2.
^^ D
The
v\
is
-^^
_ seems to be
oldest text
"^^
Ae
'
gives "^
^
'
Jj Ba, but
Fd
has
Q |\
is
'
"%^
J) Hnemu.
The
living Soul
4.
5.
'
is
called
Ra
or Osiris.
hearts.'
qA
signifies 'salute,' as
in
Chapter
12,
i,
and
'
14,
i.
and
is
/Vv'v^'VN
;^^,
saluter,'
the
name
the
1
of the
rising
22
;
Ape who
of
seen
in
saluting
plates 2
the
sun.
and
the Todienbuch of
far
it
is
name
for the
Ape, as
'
M. Duvaucelle, about
numerous troops and thus united, they salute the rising and the setting sun with the most terrific cries, which may be heard at the distance of many miles and which, when near, stun, when they do not frighten. This is the morning call of the mountain Malays, but to the inhabitants of the town, who are unaccustomed to it, it is a most insupportable annoyance."
in
;
"They assemble
In
Book
of the
Dead
the sign
^^
is
a mere
^o^
is
a determinative of the
saluters of the rising sun are neither real apes nor men " Spirits of the East " who, as we are told in an inscription of but the
the
at
it
Ra by opening
the door
They
who
him on both sides, and go forth in advance of him And when he arises they turn into six cynocephali."*
light
Ar
the
^.
'
nP<B
'
V\
being
itself
irQ
v\
A,
alternative
reading
felt
by
some Egyptian
But
if
way
out.
Our
fl
oldest MS.,
J
j
fl
"y^ ^^=^\
^ >?
a very
me
corda
in
salutantium.'
The word
"^^
l><:s
is
common one
god
into a
for
temple.
It is
Canopus
The
subject
of this verb
is
speaker
^^
OO 0" hearts; an independent word, instead of being ^ The object of the verb the J
<.
.
is
X)
v\
kua,
'
Pa
reads, like
Aa.
And
it is
easy to see
how
is
already found in
CHAPTER
for a person
!
VI.
to
do ivork
the Nether^i'orld.
I
O Statuette (i) there Should any of the labours that are done
according to his
abilities,
in
lo
all
down
l6
for thee
;
me
at
fields, for
soil, for
Here am
Note.
This chapter
is
sometimes by hundreds in the enormous quantities are found Much information on the single mummy. neighbourhood of a subject, both archaeological and philological, will be found in Mariette's Catalogue General des Momunents d'Abydos, p. 25 and following, and in M. Loret's articles "Les Statuettes. funeraires du Musee de Boulaq," published in the Recueil de Travaux, tomes IV
and V.
IntheearliertextsiLI^J^^I,M^^J^JI.
word being read
from "vN iTC-i
statuette
is
usebti,
QA>
Coptic OTtJOCy^
'to
answer.'
For the
it
replies
at the end.
CHAPTER
VII.
is
void.
Wax, (i) who takest captive and livest upon those who are motionless
of
!
seizest
with
Let
me
not
become
let
let
me
my
limbs, for
my
of
Tmu.
And
if
let
me
not be paralysed.
Let not thy languors enter these limbs of mine. I am the One who presideth over the pole of Heaven, and the
powers of
I
all
my
powers.
am
he,
are
mysterious for
It is I
am
and sound.
(2)
Apepi
the
is
is
enemy of Ra, by whom he is vanquished. As representing a natural phenomenon of irregular occurrence, he is not deified like
Sutu, the Darkness of Night.
On
comparing
this
it
would appear
that
is
and described
as
^[^
In the
the
dragon.
The
chapter
itself
figure of the
1.
demon.
figures of
These wax
gods and other personages were used unlawful magical purposes. The Rollin
He
'""^^
|
|
'
gods of wax,'
for
men
"'^'^
AA
"^^^
VW^
r34."
Magique,
2.
p. 170,
The more
I
know,
know."
readings.
CHAPTER
.
Vni.
close,
Eye of Horus.
And
I
I call
am
and
day,
in his
Lord of Amenta, and Osiris knoweth his lot that he should end his being, and be no
more. (3)
I
am
he
is
Time.
Notes.
27.
It
must be sufficient here to that Thoth is a personification of the moon, and that the relations of solar and lunar phenomena are the sources of a great
2.
say
This
is
difficult
it
passages in the
Book of
the
Dead, but
otherwise.
It is
lot,' literally
*in him.'
strictly,
*
End
his being
i
.
'
more
'
'
"^^ ^^ ^^
is
modern language)
much
texts.
^^ implies
'motion,
'
and '^^^
is
completion, end
(reXea-, Te'Xo?),
though not
'
'
cessation.'
'
of the word
perfect
is
often wrongly
'
We
annum
perficere,'
'
sole perfecto.'
CHAPTER
Soul most mighty, (i) here
IX.
am
see
am come
to thee that I
may
1
see thee.
may
I
my
father Osiris
and may
drive
am
he
whom
he loveth.
my
father Osiris,
and
perform
all
duties to
my
father
open
all
and upon
earth.
I
I am the son who loveth his father, and mummied one, glorious and well equipt.
am come
for
as
Oh,
all
is
made
me.
IQ
"^i^
fl
,-^w-,
is
one of the
in
principal
names of
Osiris.
The whole
chapter
is
spoken
the
CHAPTER
Chapter for coming forth
I
X.
victoriously.
come
I cleave
earth on foot.
to
me
am
Words of Might.
;
my
is
the god
who
chew with my jaw for, lo, I worship Lord of the Tuat, and that is given to me which
mouth, and
CHAPTER
XI.
Here
is
the Osiris
N.
:
away from
his path
am Ra coming
shall not
forth
his adversary,
who
I
my
;
lifted
I
my
feet.
shall not
be given up
my
adversary shall
fall
before
me
he
me and
:
shall not
up like Horus, I sit down as Ptah, I am victorious as Thoth, and powerful as Tmu I walk upon my feet, I speak with
rise
my
mouth, searching
for
to
me
he
shall not
20
we
have
in a very corrupt
The Eater
the Sun.
of his
arm
is
destroyed by
CHAPTER
XII.
Chapter for entering and for coming forth out of the Netherworld.
Salutation
to
thee,
O
:
domain of Seb, and this Balance with which Ra up Maat(2) daily Here am I, who cleave open (3) the earth, grant that I may come and acquire advance in age. (4)
gates (i) over this
raiseth
Notes.
This chapter,
like the next, occurs only in
Pa among
the older
as
MSS.
1.
It
comes twice
in
the
Turin
copy,
being repeated
Chapter 120.
So Pa
In
2.
many
is
important to treat
Maat
as a proper
name.
3-
j'^'^^^_/]
As the
sun,
at
J^^"^'
p. 8.
agricultural operations.
4.
who
represented as an infant at
dawn and
as
an aged man
sunset
CHAPTER
XIII.
enter as a
Let the
Hawk and come forth as a Bennu (i) at Dawn. way be made for me that I may adore Ra at the
fair
Amenta, and the locks (2) of Osiris. I urge on the hounds of Horus. Let the way be made for me that I may adore Osiris, the Lord
of Life.
21
is
the type,
is
upon which
is is
written the
name
of
N, on the day of
kind.
burial."
The Bennu
a bird of the
Heron
was
He
is
very com-
monly
like
The
"very
H,
73,
in outline
and
size
He
appeared
only once in
day.
hundred
years,
The
fable as told
by the Greeks
us.
utterly
unsupported by any
This passage
is,
and the
CHAPTER
XIV.
who
Moment, who
of
my
words.
;
Here (3) is a god displeased against me whelmed and let it fall upon the hands of
Remove (4)
darkness
me
(5), oh Lord of Law, and let that god be reconciled removing that which detaineth me from thee.
to
me,
Oh, lord of
be reconciled.
offerings
in
Kenu
(6),
let
me
let
offer
to
thee
the
and
me
live
by
it
and
Let
all
is
in
me be
removed.
Notes.
There
is
and the
later
Former
translators,
22
text before
tended
even
" to
person."
The Turin
remove the impurities from the heart of the deceased text of the chapter is really unintelligible, and
translation.
1.
[~[]
^^,
J
c^D
The
n^\ _^
the
secrets,
III'
texts, are
3. 4.
'
those of the
tomb and of
(
beyond the
grave.
'^^^^^
The Lord
'
of
Law
is
in
the
remove
5.
is
in the plural.
V
The word
^v
It
is
The Turin
is
text
^^^
<cr>
the
god
is
is
supported by some
'^^
>
coming as
^ <^
in the sense of
6.
The MSS.
differ hopelessly
on
this
proper name.
CHAPTER
Hymn
Adored
he
XV.
I (i).
Ra, when he
;
riseth
Heaven
they
Here
is
the Osiris
saith
O
and
who
arisest
iVwho
N come
him
Maatit boat and finish his course in the Sektit boat (2) he reach in heaven unto the Stars which set (3).
in the
23
:
He
saith, as
Two
is
Horizons
(4),
who
art
Chepera
in
Beautiful
gods are
Unnut
when they see thee the King of Heaven, with the Nebt * established upon thy head (and the diadem of the South
and the diadem of the North upon thy brow) which niaketh her abode in front of thee. Thoth abideth
thine adversaries.
at the
that he
may
destroy
all
in
And
Let
earth.
I
;
too
let
come
to thee that I
may be
let
Orb
each day
me
not be detained,
me
not be repulsed.
my
am one
of those
who honoured
thee
upon
of
Let
Eternity
me
;
reach the
Land of Ages,
let
me
gain the
Land
for thou,
my
he
The
Osiris
N;
Hail to thee
with Maat
;
who
as
all
And
after
dawn
of each day.
Brisk
is
Thy
be told
:
rays are
upon men's
faces
that
The Lands of the gods, the colours of Punit men may form an estimate of that which
Alone
art
them
faces.
let
me
Ra,
whom none
can outstrip.
A mighty
goest to
rest.
march
is
thine
thousands, in a small
Leagues by millions, and hundreds of moment thou hast travelled them, and thou
;
One
of the
names of
24
measured them
And when
Thou presentest thyself at thy place as Ra, as thou risest from the Horizon. The
Osiris
He
saith to
N, he saith, as he adoreth thee when thou shinest thee when thou risest up at dawn, as he exalteth thine
forth,
appearance
Thou comest
heaven.
most glorious one, fashioning and forming to them without any labour, as Ra rising in
and the abode of thy servants let me be united with the venerable and mighty * of the Netherworld let me come forth with them to see thy Chu glories, as thou shinest at the gloaming, when thy mother Nut (7)
I
Grant that
may
attain to the
Heaven of
eternity
enfoldeth thee.
thou turnest thy face to the West, mine hands are in adoration to thy setting as one who liveth ;t for it is thou who hast
created Eternity.
I
And when
have
all
set thee in
my
heart unceasingly,
who
art
more mighty
than
The
Osiris
N, he
saith
arisest
Thy mother
light
the whole
cir-
Mighty Enlightener, who risest up in the Sky and raisest up the of men by thy Stream, and givest holiday to all districts, towns and temples and raising food, nourishment and dainties.
tribes
;
Most Mighty one, master of masters, who defendest every abode of thine against wrong. Most Glorious one in thine Evening Bark, Most Illustrious in thy Morning Bark.
Glorify thou the Osiris
in the
may
him
come into Amenta without defect and among the faithful and venerable ones.
*
'
set
'
see
Note
on Chapter
I.
t See note
25
him
sail
Here
is
Come
the Bark,
forth into
Heaven,
sail
made
to thee in
invocation be
made
to
Contemplate
daily.
Ra
fish
within his
Orb
see the
Abtu
let
and
rotations. (8)
fall
And
for
the offender t
prostrate,
when he meditates
destruction
his back-bone.
;
Ra springs forth with a fair wind the Evening Bark speeds on and reaches the Haven the crew of Ra are in exultation when they look upon him the Mistress of Life, her heart is delighted at the
;
and at his sides Thoth and Maat. All the gods are in exultation when they behold Ra coming in peace to give new life to the hearts of the Chu, and here is the Osiris iV along with them.
at the
Look-out of the
ship, (9)
[Litany]. (10)
Adored
Hail to thee,
be
Ra^ as he
hast
seiteth in the
Land
of Life. (11)
who
come
as
Tmu, and
come
August one
in
Amenta,
Hail to thee,
who
art
glories.
who comest
in splendour,
in thine
Hail to thee,
who
who
art
crowned
in
who openest
bliss (like
all its
doors.
An
abode of
the
Elysian
fields)
frequently mentioned
and
described in the
Book of
the Dead.
26
Words
in
Hail to thee,
glory.
who
and
stirrest
Hail to thee, the Great, the Mighty, whose enemies are laid prostrate
at their blocks,
Hail to thee,
who
slaughterest the
this
[Each invocation of
Litany
followed by]
to the Osiris
A\
Horus openeth
the great one
who
who
resteth in the
Mountain of the West, and lighteneth and the Souls in their hidden abode,
By
hurling
harm
all
HvMx
The
Osiris iV^; he saith
n. (13)
the
Two
Horizons,
Horus of the
thy coming
Adoration to thee,
Ra: Adoration
to thee,
O Tmu,
at
Thou
sailest
Heaven
are
Amenta are in exultation at thy glory. They whose abodes are hidden adore thee, and the Great Ones make offerings to thee, who for thee have created the soil of earth. (14)
All the gods of
thee, and they who are in and they say Adoration at the approach of thy Majesty, Come, Come, approach in peace. Oh to thee, Welcome, Lord of Heaven, King of Akerta.
They who
are
Thy mother
Life at night.
Isis (15)
Land of
1
Tatunen (16) stretched out behind thee, and fast upon earth.
father
Thy
carritth
thee,
and
his
arms are
is
made
2/
abode
is
in
Manu.
is
yielded to Osiris.
Ra,
Tmu, he thou
adored.
Do
Grant
Lord
thy
Very
is
love to those
who
To
be said,
when Rd
Land of
Life
do7vnward. (17)
HvMN
Adoration
to
in. (18)
Tmu
as he sefteth in the
Land of Life.
The
Osiris
N N
he saith
Land
of Life.
setting in the
Adoration to
Tmu
;
as he setteth in the
saith,
The
Osiris
he
adoring
Tmu, when
of Life,
Land
Land
thou
daily.
art
Exult thou
in the
because the doors are opened of the Horizon, at thy setting Mountain of the West.
Thy
rays, they
run over the earth to enlighten the dwellers in Those who are in the Tuat worship thee with loud acclaim,
daily.
Thou grantest to the gods to sit upon the namely, who follow thee and come in thy train.
earth
to those,
august Soul,
who
;
and dost
invest
them
Be thy
fair face
N, oh Chepera, Father
Freedom for ever from perdition and upon it I take my firm stand.
is
E 2
28
who spake
it,
and
on the
reward.
me
let
me
be accompanied by
this
Book
my
life.
Notes.
The
fact
fifteenth chapter as
it
of
ver}'
recent origin.
It
is
in
;
originally
(i) a
hymn
to
setting, (4) a
Ra at hymn
hymn
to
Ra
at his
to
Tmu
by a statement
Of
as
the last
hymn
there are
no copies of ancient
back
XlXth
dynasty.
is
and canonical.
it
hymn to the rising, and three of the hymn to the setting sun. The ideas and expressions throughout these hymns are current in the religious texts of the XVIIIth and XlXth dynasties.
In the translation here given
by the
later
have followed the form adopted recension, correcting the text when necessary by the
I
1.
The
text of the
of the translation of
gives the
2.
Hymn
I.
It
is
hymn
in the
we may
^^^
ch^^j ^"-^.
and
^,5
^=
I
'
lY\
"^
^/f
a/jmiu uretu.
The
stars
which never
I
set,
[I
__
'^^ht ic
29
but
occurs by
itself
with
4
the
sign
of
stars
as a
determinative
is
'J^^ V
^-icic.
'
^^^(Denkm.
Ill,
^"^
written
'^ir:^
271^
hem
As one
of the meanings of
is
vu'nuere,
and as the
Us
cyoAX
\emhs,
it
is
and Moon.
the "
4.
we
all
16,
Two
Great Lights."
Both the Eastern and the Western horizon are mentioned in this chapter, but " Horus of the Two Horizons," has no reference to this distinction. Whatever the Sun passes through or over is always conceived as double. The Tn'o Earths imply simply the Earth as divided by the passage of the Sun above it. It is to M. Grebaut
that are indebted for the discovery of this important key to Eg}'ptian expressions.
heper, like the
we
many
German Werden,
It
-h!^
heper t'esef
is
avro^fevij^,
and
word is sometimes used for spontaneous productions of the mineral kingdom, as salt or natron as contrasted with artificial products of the same nature. It cannot be used for plants, as they have an origin in something external to themselves.
like that
6.
a.n6.
Funit
'
dive
of Egypt.
When
it is
come from
is
not
meant by this that they are of Arabian origin, but simply that Sun " Ex oriente Lux." ISIoon, and Stars, and Daylight rise in the East.
In many places the divine name Nut has for determinative the sign t=-. Is this an oversight on the part of the scribe, or is
7.
one more proof that the Egyptians certainly believed below the horizon ? If so, I have never seen it misplaced.
it
in a sky
30
8.
the
Abtu
From
as
M.
As
\\
j]
iibtu,
'the month,'
phonetically
homonymous
the
with
c-=^
%^ '^^
by
abtu,
the
Tortoise,
and
that
latter
IS
v^haracterised
D ,
'
its
rotation,
'
revolving or turning,'
'
the
word
abtu,
whether applied to
month
or
'
tortoise
'
clearly
signifies
Tortoise, Tortue,
feet.
In some
texts, e.g.,
Mariette, Karnak,
22,
and
at the
written
T ^^^^
abtu.
J
In the
'V'
later
part
it is
9.
The Look-out
''^^'^^
nl,
[In
or
more
fully I
c^ nefrit, is
written T
is
^ ^^
name
I
in
the Papyrus
It
of Ani.
of extreme value.
not only
explains a word,
question, but
tells
Horus
at
the prow of the Solar Bark about which Bib. Arch, of Nov.
3,
1891.
VI and
IX.
The
that of the
Turin Todtenbuch.
Nechtuamon
a manuscript of the
XlXth
dynasty.
Hymn
I, is
found
in the
Papyrus of
Tmu
in Heliopolis,
its
Memphis and
gods."
1 ;
and Unta
Chabasu * in Heliopolis, Hammeniit in Cher-abau, more potent than the unseen gods in Heliopolis.
Hail to thee,
An
in
An
Horus
in
the
Two
;
Horizons,
who
he
is
Horchuta
is
in Tattu,
Unneferu, Son
Nut
he
is
Lord of Acherta
is
fixed
Thou
art the
his
own
whom
its
placed upon
its
sledge
who
at
into
place
Potent One,
Prince
art the
thine appointed
moment, Most
Lord,
Mighty
eternity.
One,
of
An-arr-ef,
Eternal
;
author of
Thou
Lord of Suten-henen
Hail to thee,
who
restest
upon Maat
to
reach
the Lord of
art
he who
who
his fountain
One who
is
he
is
the
Hail to thee, author of the gods, King of North and South, Osiris,
the triumphant one, possessing the entire universe in his beneficent alternations
;
He
is
Grant
me
passage in peace.
I
am
righteous,
knowingly,
am
* Boih Chabasu and Hamniernit have the sign of the plural, which
may
arise
first
of these words.
Unfortunately
we have no
plurality
is
But it is certain that the sign of words which though in plural form (like the Latin have a singular meaning. Chabasu means a lamp, and
Hamiiieinit
is
name
who assumes
^^(i^e
^^^,
just as Mau-tii
tlie
face or form
head or form of an
32
'the
Land
names given
I
to
not,
as far as
can discover,
of the Dead.
mentioned anywhere
in the earUer
MSS.
of the
Book
Land
Amenta'
one
or
^ .B^
\^
<=::=>
I
Ja^
V\
ci
ft
I'
o
r^-^^
'in life
in
Amenta,' or as
12
'
living, in
Amenta.'
/>ai
III
"^^^ word
wheel or
in a circle
^m O
<rz> y
'I
A^
as
'
I)
J] V
I
'
going round on
|-,"q,
Hence
the use of
'
it
synonymous with
and
"W
time,
=
the
never
aK
A\
^=
vice.^
^,
sacrificial
its
'the
first
is
cake
called
Ax'
^^
28)onaccountof
Ax' n
^1
And,
persons.
like the
Greek
is
atukXo?,
the word
comes
to signify a circle of
This
circle
not
necessarily of gods.
(14, line 8), says
The Bremner
Papyrus
in the British
Museum
and
that
to Apepi,
who was no
children,
shadow and
and
kin,
also
to
his
^^
\^
ASv
is all
entourage."
That
'^'^ws
'
feast of the
New Moon
difificulties
'
is
on
But
nine.
Whence
in this relation
arises the
Is
?
it
the round
It certainly
is still
more circle of gods certain is that the same expression meaning and nine gods,' the circle was supposed to consist of nine gods, and
instances, but
'
many
what
'
'
was enlarged
to
It
is,
am
work
to look for
for the
33
'Ennead.'*
had
his
^
I
i,t
been given
is
that given at
The Turin
text
lation of
for
Hymn
A
?
difficult passage,
What
is
^^^
Brugsch translates
de
la terre."
No
But we have
In Latin
The expression literally signifies " the we say sinus, gremiuin and viscera terrae.
back of Seb,
\~^
talk of the
in
'^
^^
out
a place quoted by
^ the Earth,
is
Duemichen
187 1,
p. 92,
note)
,
substituted for
Seb.
I believe
then that
Isis.
8M8<^ is
15.
is
Thy mother
So Ba.
The Turin
which
La
gives
Tatunen
to the
Af,
Tunen;
names belonging
figures.
god
Sokru and
16, 6,
Osiris.
pi.
on the Tat
Isis,
in the older
MSS.
* I
am
my
with-
hit
upon
Ennead
'
as a translation of
productive of
much
mischief.
up, and
(like
Triad),
perfectly
cycle
'
of associations, and
some of
them lead
the
unwary
astray.
had
just
Goodwin asked me
t The
yi;;
for the
word.
I,
41,
i)
^TnH
34
1 8.
hymn
has
not
yet
been found
in the
older
MSS.
from the papyri of the Louvre will be found in M. Lefebure's Traduction co/nparee des Hymnes au Soleil composant le XV^ chapitre du Ritual Funeraire Egyptien. Paris, 1868.
text
carefully corrected
19.
They are not be misunderstood by superficial readers. meant to imply that father of the gods was the special attribute of 'Father of the gods' is predicated in Chapter 8 of Chepera.
liable to
' '
Sutu, and
it is
predicated elsewhere of
in space
many
other divinities.
As
in
may
And
to
for the
Day precedes
Daybreak, or
more
truly than
in mythological at
Day.
Noon, or
at Sunset, or
Moon, phenomenon
Chapter
XVL
Note.
Lepsius divided the Todtetihuch into 165 chapters, that portion of it which was numbered as Chapter 16, was in fact merely
the Vignette of Chapter 15.
When
has been thought well to publish with this translation the Vignettes from the great Papyrus La of Leyden, representing a, the
It
Rising
and
^,
(See plates.)
In a the Sun
six
Cynocephalous Apes. He is also saluted by two goddesses In the Papyrus of Hunefer these goddesses say, " I am kneeling.
thy sister Isis," " I
am
is
between them
is
is
Ba
In the
Dawn was
j|
Sun
and Nephthys.
The
sign of Life
dnh (which
I'LATE IV
A.
TiiG
RisiNx; .Sun,
II.
See Navjij.e's
"Book
of the
])cn(l,''
I.
PL
21.
rLATE V
B. The
Setti.nc.
Sun.
Book
of
tlie
Dead,'"
I,
Tl.
22.
35
means
it
rise
ceeding from
raises
up the Sun.
is
the
Sun
setting in the
West
w-
He
of
Isis
the Spirits of
Pu and
of Nechen.
Below
this
and Nephthys.
CHAPTER XVn.
Chapter whereby one cometh forth by day out of the Netherworld.
am he who
closeth and he
who
openeth, and I
am
but One
(1).
appearance.
self-produced
;
His Names together compose the cycle of the gods ; Resistless is he among the gods. (2) I, who am Osiris, am Yesterday and the kinsman of the Morrow. (3) A scene of strife arose among the gods when I gave the
command.
(4)
is
Amenta
I
among
the gods.
know
the
name
who
is
here.
Herald * of
I
Kft is his
name.
is
am
the great
Heron who
is
in Heliopolis,
who
presideth over
(5)
and of
that
"Who is that P It is Osiris who presideth over the account of all that is and all that cometh into being, that is Endless Time and Eternity. Endless Time is Day and Eternity is Night.
I
the
me
"Who
his father,
and what are his Feathers ? It is Horus, the avenger of and the Two Peathers are the Urasi upon the forehead of
(7)
his father
I
Tmu.
my
Land, and
Place.
^ 1"
'
^\^^
praeco7iiuvi, praeco.
F 2
36
"What
is
It is the
Horizon of
all
my
father
Tmu.
and
all
done away,
is
was wrong
in
me
cast forth.
am
is
purified at the
at
Sutenhunen,
offerings
men
god
who
there (8).
is
"Who
the
that?
It is
Ri
himself.
"Which are the two great and mighty Lakes ? The Lake of Natron and
Lake
of
Maat
(9).
my face
is
on the Land
of Maat.
"What is that ? The road upon which father Tmu advanceth, when he goeth to the Field of Aarru, approaching to the land of Spirits in Heaven.
I
come
Teser
gate.
"WTiat is that ? This gate of the gods is Haukar. It is the gate and the two doors and openings, through which father Tmu issueth to the Eastern Horizon of Heaven. (10)
Let
me
me
of you.
"WTio are they? Those who have gone before are Hu and Sau. May I be with their father Tmu, throughout the course of each day. (11)
1
make
full
the
Eye when
it
at
the
period of
its
distress. (13)
Eye
of Ka in the period of
its distress
when
it.
free course,
and
is
it is
Thoth who
lifteth
see Ra,
when he
at the
dugs of the
His course
my
course,
and conversely
mine
is his.
"What is that? Rfl. and his births from Yesterday at the dugs of the Mehurit cows ? It is the figure of the Eye of Ea, at his daily birth. And Mehurit is the Eye.
I
am
in the train of
Horus.
37
'
ference to
whom
Powers attached to
Osiris,
who
me
that I
in the train of
Hotepes-
Do
which
is
fixed
on that day of
'
Come
thou hither
Hotepeschaus is the divine Flame which is assigned to Osiris for burning the souls of his adversaries. I know the names of the Seven Glorious ones who follow the Coffined one, and whose places Anubis hath fixed on the day of Come thou hither.' The leader of this divine company,
' '
'
is
;
his
4,
name
2,
Kat-kat
3,
the Burning
of
in
Bull,
who
;
Gauze
its
5,
;
6,
hour
I
7,
am
It is Osiris, as he cometh to Tattu, and there flndeth the soul of Ra each embraceth the other, and becometh Two Souls.
The pair of gods are Horus, the Avenger of his Father, and Horus, the Prince of the City of Blindness.
I polis,
am
who
on that
effected
the
defeat of
Inviolate
the Sebau,
and
The night of conflict is the defeat of the children of Failure at Elephantine. There was conflict in the entire universe, in heaven and upon the earth. He who frequenteth the Persea tree is he who regulateth the children of Failure, and that which they do.
who
;
risest
up
in thine orb,
and swimmest over the firmament without a peer, and sailest over the sky whose mouth sendeth forth breezes of flame, lightening up the Two Earths with thy glories, do thou deliver JV from that god whose attributes are hidden, whose eyebrows are as the arms of the Balance upon that day when outrage is brought to account, and each wrong is tied up to its separate
thine Horizon,
block of settlement.
38
is
"he who
me
fingers, attendant
upon
Osiris.
The "Wardens
adversaries of
Bd..
May
and
me may
;
not
fall
into your
shambles, for
my
!
is
with
Ra
my
fair
goal
with Osiris.
my disfollow
favour,
altars
am one
of those
who
Hawk,
move
eternally
like
Nehebkau. (i8)
in the
god who liveth upon the damned whose at that angle face is that of a hound, but whose skin is that of a man devouring shades, digesting human hearts and of the pool of fire
that
;
all
the
voiding ordure.
One
seeth
him
not.
is
This god whose face is that of a hound and whose skint man: Eternal Devourer is his name. (19)
that of a
Oh
Fearful one,
who
of execution
to
as Prince of Sutenhunen.
whom was ordained the Leadership among the gods, upon the Two Earths were united before the Inviolate god. that day when The junction of the Two Earths is the head of the coffin of Osiris [whose father is Rat] the beneficent Soul in Sutenhunen, the giver of food and the destroyer of wrong, who hath determined the paths of eternity.
It is
Ka
himself.
Deliver
me
filth
souls,
who
con:
sumeth
those
all
who
fear
all
lifteth
up
his
arm
A
is
Amsu.
first
\*v
^^\^
coffin of
Mentuhotep
\
at Berlin.
'
coffin of
^^^^
reading.
\b>
^^:^
atihu
eyebrows,' which
afterwards
It is
that of
Queen Mentuhotep.
An
39
Sut.
Oh
Chepera,
who
is
deliver
me
from those
inquisitorial
Wardens
to
whom
no escape.
May
not
I
fall
I not
sit
may
your
not
;
pits
come to your places of extermination, may I not fall into may there be done to me none of those things which the
;
gods abominate
in the
for I
Tehenit cakes
Tanenit.
in
The Meskat is the place of scourging Eye of Horus .... Tanenit is the resting
Sutenhunen,
Tmu
he goeth
his round.
Horus
offereth purification
this earth
I
and with
my
two
feet
taken posses-
am Tmu and
Place.
Back, oh Lion with dazzling mouth, and with head bent forwards,
retreating before
I
me and my
am
Isis
which
I
falleth
findest
me
as I drop
upon my
my
brow.
was conceived by Isis and begotten by Nephthys. Isis what in me is wrong, and Nephthys loppeth off that destroyeth which is rebellious.
Dread cometh
less
in
my
train
and Might
fast to
is
in
my
hands.
Numberthe
me.
living
come
to
me.
I defeat
spoil those
I
in-
And
I
every god
Almighty one.
his oppressor, at
whom
shoot
my
arrows
when he
appeareth.
I live
according to
my
will.
40
I
against
me
this? "
given "
is
the
which
is
Hfted
Of unknown attributes, which Hemen (23) hath name of the Funereal Chest. " The Witness of that " is the name of the Shrine.
mouth and
with head bent forwards
is
The Lion
with dazzhng
the
who drop the hair which hath loosely fallen upon my Ijrow I am Isis, when she concealeth herself; she hath let fall her
And
is
the
Eye
of Ra.
against
Notes.
one of the most remarkable in the whole collection, and it has been preserved from times previous to The very earliest monuments which have the Xllth dynasty.
The seventeenth
chapter
is
preserved
down accompanied with scholia and Some of the monuother commentaries interpolated into the text. ments enable us to some extent to divide the original text from the
it
have handed
it
But
there
is
really only
most ancient form, as far as we know This is the copy on the wall of the tomb of it, of the chapter. Horhotep. The sarcophagus itself of Horhotep contains a copy of The chapter must already at the the text along with the additions.
Besides these two time have been of the most venerable antiquity. copies of the chapter we have those from the sarcophagi of Hora and
Sit-Bastit (published, like those of
from the sarcophagi of Mentuhotep, and one from that of Sebek-aa The (the three latter published by Lepsius in his Aelteste Texte). British Museum has Sir Gardner Wilkinson's copy of the texts
inscribed on the coffin of
Queen Mentuhotep
of the
Xlth dynasty,
and also a fragment (6636 a) of the coffin of a prince named Hornefru. Here then we have an abundance of witnesses of the best period. They unfortunately do not agree. The progress of corruption had no
* Mission archeologique Fran^aise au
Caire,
1 1.
PLATE
VI.
BOOK OF THE D
BAD.
Chapter
XVII.
PLATE
VII.
a.
Berlin
British
Museum. Museum.
No. 1470.
/'.
No. 9901.
See
of the
Dead,"
I,
Plate.
BOOK OF
TIIF.
DEAD.
doubt begun long before, and the variants are not simply differences of orthography but positively different readings. The differences
however are
the text are
Even when
differs.
the explanations of
latest
the
form
The
I
recensions
^
the
^
is
n \\
texts
1^.
ir/m/
thati
But some of
ancient
give
equivalent
words
j^
^4
j^
'i"tl
altogether.
The
The
texts of the
much
of which
is
extremely ancient,
this is
The XVIIIth dynasty and its immediate successors inherited but did not invent the new form of the Book of the Dead, with its
succession of vignettes, which however differing in detail bear the
stamp of a
common
traditional teaching.
The manuscripts
The
text
of a later
of an authoritative kind.
though perhaps not either more true and the notes and explanations have here reached
certain
It
would take an
entire
volume
It
must be
known
;
commentaries.
These are printed in characters which show the difference between all of which, it must be remembered, are of text and later additions extreme antiquity some two thousand years before any probable
date of Moses.
in the
manu-
Empire
will
The
chapter.
title in
XVIIIth dynasty the title is The chief additions are first chapter. takes every form that he phases, plays
at the
draughts,
and
that
and sits in a hnver, conies /o^th as a what is done upon earth is glorified."
42
I.
would be
difficult for
is
an addition.
Yet
it
is
unknown
to the
on the walls of Horhotep's tomb, though found everywhere else. The texts however which contain it do not agree. " I am He who closeth, and He who openeth, and I am but One."
'
He who closeth
'
is
v^^r
^
"
Tmu,
He who
is
openeth
'
^^
Unen.
'
one and the same, I am but One,' is a very natural ending of the sentence, and for its sense the whole may appeal to classical, and higher than classical, authority.
closes
Modo namque
Patulcius idem
Et modo
"
I
am Alpha and
Lord." t
The meaning
most probably
oldest style are
s
of the Egyptian
is
through
the
absence
of determinatives
in
the
somewhat
,
different.
texts
have
v\ -^^ vA
(compounded of /w
closer
have
,
^^\
^ ^^v ^^ ^-
has
^^ .^
is
meaning,
but this
as represented
^^ Jj, which
all
implied in
the other
the
Opener
is
is
a god.|
The absence
of the determinative
after
0:^
^^
no objection
>pju
^.
It is absolutely
necessary
when
meanings.
in
have
^^
i,
my
essay on
the
Myth
of Osiris Unnefer.
Ovid, Fast,
I,
129, 130.
t Apocalypse
8.
X The last form of the chapter (as found in the hieratic papyrus T. 16 of Leyden, and others in the British Museum) changes the opening as follows " I
the
all
that hath
come
into being."
PLATE
III.
mm
Horus
at the
43
ferent readings) to
when Shu
raised
'
add an interpolation (not without very difthe effect that the Sun made his first appearance the Sky from the height of Chemennu, where he
destroyed the
Children of Failure
'(nil
is
(m\
I.
The
pictures.
raising of the
Seb (the
Shu (Daylight
at sunrise) parts
is
in
consequence
Jj
'The
Lifter
up of the Heaven.'
Chemennu
is
the geographical
name
Greeks Hermopolis.
sees here a reference
The mystical Chemennu, however, is alone The word itself means Eight, and Lepsius to eight elementary deities. (We must rememitself is
is
no
The
'
children of Failure
'
J ^^ (^ %^ J
,
^"^^
/^
de_^cere,
away and
found
in
an interpolated passage
text.
met
later
on
in
a genuine portion
of the older
2.
It
would be impossible
to find a
Nomina Numina ;
The Names
to
when taken
!
|
together,
compose 'the
Or
the
names
which he has created, to which he has given rise, that is the names of all the solar phenomena, recurring as they do, day after day, to the
eyes of
all
beholders,
are also
The
XVIIIth and
later
Jf
yv'ia \t\vi'Tu,
o oo
in
Greek
44
" It
is
names of
his limbs
c^
which
And
hitherto
been spoken of
Ra.
In glaring con-
whole
god
is
Nu";
that
is
Heaven.
wv^
^ Nu
not alluded to at all in the primitive text, but the papyrus of Nebseni already exhibits the corruption of the fine passage, " I am he who closeth and he who openeth, and I am but One." This is itself an addition, the true meaning of which was afterwards destroyed
is
'vaaaaa
/H
These
'
are
that the
in heaven,'
he was alone
as Heaven.'
The papyrus
born from
of Ani
has
^^^ acumen
^'^'^ r^)
"I
^vas
Nu."
These
of Egyptian theologians.
But the mention of 'Water' in the scholionhas nothing whatever to do with the doctrine of Thales, and to suppose that it has implies a confusion between two very different realms of human thought.
3.
'
The kinsman
'
know
the Morrow.
The word
and
all
kin.
The papyrus
of Nebseni and
And
to
The
earliest texts
is
have either
the
^^
'
speak,' or
V^
'comarose
mand.'
The meaning
same
in
both readings.
that
is
Strife
among
ofRa:
* It
'
is
Heaven
as ^C\
life
"^i^^Z^
"^^^
But
to
mixed.
One must
45
appropriate career of activity, necessarily coming into conconflict with the other forces.
all activity
and
And
and motion,
the Sun.
This
mythological
cosmology reminds one of the saying of is the father and the king of all things," and
as the product
all
of warring Opposites
^^ hennu,
pictures of which enable us to identify
it
the
numerous
with the
Common Heron
J j^ ben is a ^^^^^^ benenu is J
is
or Heronshaw.
The
god has
to
be sought
the etymology of
'
its
name.
going round.'
therefore
round
pill.'
The Sun
very naturally
an appellative
,
Orphic hymns.
^^
'
of that which
and of
that
being.'
Here, as in
many
other places,
^^,
So
a verb of
forth,'
pointedly dis-
from
^,
that
which
(is).
far
from signifying
is,' it
very
much more
nearly corresponds to
is
^'^
and
that
which
not
divine
6.
The sense of 'good being' yet.' name Unnefer is utterly erroneous. The
reading of the
commonly
given to the
name
^^
(p.
is
Amsu.
In M. Naville's edition,
seem
to
be
"li"
i|
dm.
this
But
manuscript the
sign
is
at
top
of
is
column,
and
column there
a space where
the signs
\\
following
"||"
^
Q
No one
is
at
M.
Naville's
S\
^ and
1
The
114
i.
god's
name
the
written
is
i]
on a
tablet,
Denkm.
1
Ill,
And
name
ri
also written
~rr
or
which are
ligatures of -j|-
and
"
46
7.
Tmu.
are
many
One
is
is
" Isis
if^i^
whom
the oblation
is
8.
The
*^^^^
[|[j
^^ oi^
rehit,
by
made,
(j[|
pdit, the
|y|
and
^ ^^
^^'^'f^"^^""^^
(ft
Mdaaait
salt,
is
supposed
to
be
nitre
or
or
in the process of
embalming.
The more
lakes.
''Eternity
the
name
this gate
One
that from
Shu
raised
up Heaven.
Another
is
that
it
the Tuat.
Shrine."
Ti.
Haukar,
^JK ^^,
r^
his
means
the
Hu and
Sau, sons of
Tmu, and
companions
in the Solar
many
Hu
god
is
is
the Nourisher,
^^ \J^ ^
^ <s= ^
The
i).
'
the
Knowing
One.'
^^
4.
in all
See Note
on Chapter
13.
The Eye
("vN
"^ ^^)
i
the
^$-rj)
iIl
is
of
obscuration or eclipse,
-^
V/vwvvA
000/
which
is
removed
is
the
shadow
48
17.
It is
the
A
'
_^^ X^ m
V
ia?<,
shining
different
etymological explanation.
/naau of what
he hath made."
were made
The
Ra
Brahmana down
to the
Vishnu Purana,
first
of similar etymologies.
the very
Nehebu-kau,
^y^lJyiia^ or^JtjB^
The etymology
x
j
of the
is
name
is
indi-
7\
jM^
v\
fiehbu
to
'
carry, sustain,
support
iiehb
'
(whence TN.
nehbet a
is
neck,
and
^v\
-o:-^
is
susceptible of
It
human
/^a,
sometimes
{e.g.,
\^\
and
'victuals.'
The god
his
in
Dead he
is
described as
coming
from
^ | r
The
,,
serpent ^HH^, which is a most frequent determinative of the name, is an additional reason for identifying
this
by the Pyramid
describe
and
him
I,
as
\\
<^4.
a V\ J
j*
" of
many
windings."
(See Pepi
19.
called
Stasia.
V\
^^ ^ J^
Red
Amemit
add
in
The
later scholia
that the
sea.
They add
C^
Mates
'
Flint,'
<^^^
4/
explanation which
of
-
M. Maspero has
\>
I
xiA
the
word
V\
^^
as
connected with
the scholia
in
k\
'
health,'
receives confirmation
from
from the
veil
but carried
it
off
?I
'^^
]
O ^^ ^^
is
'
in
life,
Mehurit
but
it is
is
born
daily.
The
sign
indicates the
The
'coffined
One' ^37^-^^'^^
of course Osiris, as
is
coffin, or, as
it,
" their
These
Pole.
It
stars
is
never
we must
The names
;
And
Cows and
Redto
Names
like 'the
eyed
'
I^^
f^^
stars.
Red-haired
'
'
imply double
[j/vwvAA
1 1
The
'
Red-eyed
'
is
said
'
house of gauze
(perhaps a cobweb).
The
hither "
!
moment
read, "
"
when
Osiris says to
thou hither"
or, as
some
Come
thou to me."
in
The
Amenta.
B?
inviolate.'
This name
given to Osiris
when
restored to his
first
The
3.
god
is
called
Ra-Tmu-Neberi' er
in
49
2, is
J '^^ '^^
first
or
Q^ Baba,
described as the
the deceased
born of
Osiris.
He
is
whom
And
such
Instead of
sau, a sheep.
20.
'V^
p
hound,'
La
reads
(1
^ '^?^
The \
... iLa is known as signifying violent treatment by beating, and has been illustrated by Chabas and Goodwin. See
'^^^ ^o''^
Zeitschr., 1874, p. 62.
^
hide.'
Mesqat
is
^^n
A
hcp^ia
'
'
a place of scourging.'
he
may
'
kindred word
(]]
P zl
'^ Mesqa
ourselves
signifies
We
hipw
flay,
cudgel, thrash
and
'
a hide.'
And we
But
giving a hiding.^
at
purification as
It
is
the
heavenly mesqat.
(6, 3)
simply as a heavenly
is
said to be Anubis,
Osiris.
who
is
After the scholion which has just been translated the early texts pass on to the i8th chapter.
For the
we
of the papyri.
The
part,
and
is
clearly
an addition.
" I
is
The
Isis,"
speakers
" I was
finally
conceived by
"I
Isis,"
" Isis
am
wrong," and
am
Uat'it."
21. Cher-abat
and Heliopolis
here mentioned
upon
earth.
name
of the
Dawn.
But
dawn
1
is
spoken
of,
^ws
(piXo^epa, 7rvpc'l3po/io^.
Hemen
"^i^
t\^
is
a divinity seldom,
if
ever,
mentioned
Middle Empire."
50
24.
all
See M. Naville's
unfinished.
collation.
later papyri
The
that "
it
has
Tattu to destroy by
is
This consummation
already
found
La.
'
CHAPTER
The An-mdut
I
XVIII.
\_Iniroductory?^
(i) saith:
Heaven, upon
of offence
!
come
bring to you
N void
may be
Glory to
in the
Osiris,
to the great
:
World below.
Here
is
N who
saith
Hail
am
;
to thee, Prince
to thee with
of Amenta, Unneferu
who
presides! in Abydos, I
I
come
Righteousness
not knowingly a
grant
speaker of wrong
am
me
Bread,
that
my
soul
may
not
the
Moon-god
for ever.
PLATE
VIII,
Leyden Papyrus.
Chapter XVIII.
PLATE
IX.
Chapter XVIII.
Bkugsch, "Thesaurus,"
Vol. V, p. iioo.
Chapter XIX.
E.
DE RouGK, "
Chapter XIX.
E.
Papyrus du Louvre,
3079.
DE Rouge, "Etudes
and
I
come
to you,
Grant to him Bread, Water, Air and an allotment hotepu like Horus.
Glory to
Restau.
will,
the Sechit-
Osiris, the
is
Here
Lord of Eternity and to the Circle of gods in A'' and he saith I come to thee, I know thy
:
and I am furnished with thine attributes of the Tuat. Grant me an abiding place in the Netherworld by the Lords of Maat, my permanent allotment in the Sechit-hotepu, and the receiving of
cakes before thee.
[Litany.]
1.
let
Thoth, who makest Osiris triumphant over his adversaries, be made triumphant over his adversaries, even as thou makest
before the Circle of gods
Oh
and the Great Circle of gods in Heliopolis, on that Night of the Eve's Provender {^ and the Night of Battle when there befel the Defeat of the Sebau, and the Day of the
about
Osiris
Ra and about
The Great
is
of
who were
on the renewal of
Oh Thoth who
let
A''
be made triumphant
adversaries, even
as
thou
makest Osiris triumphant over his adversaries before the Great Circle of gods in Tattu, on the Night wherein the Tat is set up in Tattu. (4)
Nephthys and Horus the Avenger of his Father and they who set up the Tat They are behind are the two arms of Horus, Prince of Sechem.
is
The Great
of Osiris,
Isis,
makest Osiris triumphant over his adversaries, let A^be made triumphant over his adversaries, even as thou makest Osiris triumphant over his adversaries, before the Great Circle of o^ods in Sechem on that Night of the Eve's Provender in Sechem.
3.
Oh Thoth who
The Great Circle of gods in Sechem is of Horus and Thoth, who is of the Great Circle of An-arer-ef. The
Eve's Provender
is
in the
Dark, (5)
the
dawn upon
52
4.
Thoth, who makest Osiris triumphant over his adversaries, let iVbe made triumphant over his adversaries, even as thou makest Osiris triumphant over his adversaries, before the Great Circle of
on that Night of erecting the flag-staffs him as heir of his Father's property. of Horus, and The Great Circle of gods in Pu and Tepu is of Horus, Isis, Emsta, Hapi and the pillars of Horus are erected when Horus saith to those who follow him "let the flag-staffs be erected there."
(6)
of establishing
Thoth, who makest Osiris triumphant over his adversaries, let TV be made triumphant over his adversaries, even as thou makest Osiris triumphant over his adversaries, before the Great Circle of
5.
Oh
gods of the
watching
Two
P>.egions* of Rechit,
Isis lay
in tears over
The Great
Isis,
Circle of gods
on the
Two
Regions of Rechit
is
of
Thoth, who makest Osiris triumphant over his adversaries, let be made triumphant over his adversaries, even as thou makest Osiris triumphant over his adversaries, before the Great Circle of gods in Abydos on the night of Hakra, (7) when the evil dead are
6.
Oh
parted
its
off,
when
round
in Thinis.
The Great
7.
Circle of gods in
Abydos
is
Thoth, who makest Osiris triumphant over his adversaries, be made triumphant over his adversaries, even as thou makest let Osiris triumphant over his adversaries, before the Great Circle of gods on the Highway of the Damned, (8) upon the Night when
Oh
judgment
is
who
are
no more.
The
Thoth,
Damned
are
And judgment
is
is
passed on the
Highway
of the
Damned when
the suit
Oh
The
of
The
first
Ccff.n
Mentuhotep
Ij
c=^:3
w
Ill
53
even as thou makest
his adversaries,
gods
The Great
Hoeing
in Tattu, (9)
the associates of Sut arrive, and take the forms of goats, slay before the gods there, while their blood runneth
is
;
when them
done according
9.
to the
judgment of those
Oh
let
Osiris
gods
is
Supreme
in
Attributes.*
The Great
Osiris,
is
of Shu, Babai,
Ra and
the
when Leg
10.
of Unneferu.
Oh
let
JV be
Thoth, who makest Osiris triumphant over his adversaries, made triumphant over his adversaries, even as thou
makest Osiris triumphant over his adversaries before the Great Circle of gods in Restau on the Night when Anubis lieth (10) with
his
Osiris,
when
Osiris
is
made
to
The Great Circle of gods in Restau is of Osiris, Horus, and Isis. The heart of Horus rejoiceth, the heart of Osiris is glad and the two Parts | of Heaven are satisfied when Thoth effecteth the triumph of IV before these ten Great Circles about Ra and about
Osiris
to every
and
all
was wrong
in
him
is
also destroyed.
and
and
and
tio
approach hijn
i^ifinite.
(11)
\\ JT
J
I I
I
'
54
The
'
eighteenth chapter
is
in the earhest
'
copies of the Book of the Dead, on the wooden coffins of the Old and Middle' Empires the most complete ancient copy being on the coffin of Queen Mentuhotep of the eleventh dynasty.
;
It consists of
who
Each
is
invoked for
petition
his adversaries in
presence
of
the gods
of certain
localities.
has
reference to
some mythological
event,
and
is
supplemented by the
enumeration of the gods constituting the divine company presiding at the locality named, and sometimes by a short comment on the
myth
sions,
referred to.
The
order of petitions
is
somewhat
and the
Copies of
The
Ani.
The
preceding portion
as far as I
in the
Papyrus of
But
in the great
particularly
Book
of the Dead.
to the
is
supposed to be presented
fn
|
gods
,
by two
priests in succession,
^ A\ k^^
titles
^\
<:==>
of
it is
their
ritual
observances
of
being
dramatic
and
symbolical
literally
An-matit-ef
column
A/wvsA
(support)
his
'
mother.'
Horus
of
in
is
called
"^TV
^
^,
^^"^^
\^
the
An-maut-ef
I, p.
the
Great
Company
III,
34),
and
Denkmiihr,
206
he
is
called the
*
An-maut-ef of
Se-me7-if signifies
the
name
to
his
Horus
father Osiris.
'
always
translated
the son
who
55
is
<::ii>
is
'
not
And
similarly
the wife
2,
whom
is
he
loves,' not
'
wh
Icves him.'
i,
There
1
i!i1
The
that
is
a collective
O^^ Jj
renders
it
Aa/,
originally
vessel, to
is
circle, a
round
go round),
is
ideographic of roundness.
This concept
certainly to
be found
in the
word
H ^,
The
ihe Coptic
XUJX
head
of the
head), as in
vertere.
vortex,
which
in later
form of + carelessly
written.
Instead of
"-h
we
also
find |J,
which
is
the word
in the
<ci
1^
Pyramid Texts under the form |,|,q. See Pepi I, 571, which M. Maspero renders la Grande E?iceinie d'On.' The evident
'
XCDX
signifying
priticeps
But
as
meanings of the
We
And
have to
the reason
its
OorO.
The
old Egyptian word
\ \
O^
in
It is
invariably
implies an
its
as-
sociation of persons,
I translate
it
and
this is
why
consequence of
etymology
as
'
Circle of gods.'
synonymous
{cf.
chapter 41,
note 8) with
3.
^1.
,
w'^
\\
/i
'
the
'
but this
is
56
to
be
intelligible.
According to
way.
this pantheistic
And
r\
this is
gods disaj^pear
iii
,
Sun absorbed and consumed all that came in his expressed in somewhat brutal style. Men and before Unas, he makes his breakfast at dawn
great gods, his dinner
upon
and
quality
^\,
,
'hi5 supper at
even'
I
('^JQ^%T^
is
upon the
variant of
mmor
deities,
<crr>o.
^ ^, which however is really the older form. This III word which means things has, like the Latin res, a wide applica'
'
tion.
4.
It frequently
means J'ro/>erfj,
estate,
and sometimes
suit.
On
month of Choiak
setting
up the Tat
as the
The
Memphis, speak of
'
second or
deputy in
{Thesaurus, V,
Amenophis XVIIIth the Tat, and the queen Ti and the royal
dynasty, in which
ceremony.
The
procession
is
my
in the Dark, or Blindness, or Invisibility .<2>-<s>note, Proc. Soc. Bibl. Arch., June, 1886.
On Horus
see
6.
Pu and Tepu
which
is
are
named
locality,
northern
7.
nome
The
great
'
feast of
derives
its
with
probability,
from
the
words
[^
V\
<rr>
ha-k-er-a,
Come
at
that
mentioned
j~[]
The
early
papyri read
V\
QA
but this
is
no objection, the
sign g7\
its
name
to the feast.
57
those
\^^
The
<=i
Vik
=^
is
literally
is
vignette
given by
M.
Lepsius of the
now
lost
Papyrus Busca.
text at
represents
'
the Great
Dendera (Mariette, torn. IV, pi. 39) contains directions to be observed on the festival commemorative of the ancient myth. Two black cows are put under a
Hoeing
in Tattu.'
The long
yoke of
[1
I
cun
is
of tamarisk
wood and
head
the
by a
halter.
little
attached to
to
which the
is
Barley
sown
one end, spelt at the other, and Cher-heb in chief recites the Office
10.
flax
for the
The
n.
^j^
lie,
lay.
11.
In the formula
^^-^ ''q^j 5
ses
^^^ '^
"the measuring
line
signifies
'au
cordeau,'
'according
to
strictest accuracy.'
the line of
Maat
'
CHAPTER
Tmu
XIX.
Thy
Father
this beautiful
Crown of
diadem which the gods love, that thou mayest Triumph, live for ever. Osiris, Prince of Amenta, maketh thee to triumj^h over thine adversaries. Thy Father Seb hath decreed that thou should be his heir, and be heralded as Triumphant, Horus son of Isis and son of Osiris, upon the throne of thy Father Ra, through
the living the defeat of thine adversaries.
Earths, absolutely
He
And
so hath
Two Atmu
decreed, and the Cycle of the gods hath repeated the glorious act of
the triumph of
Horus
and
ever.
I
58
Amenta, the
Two
all
gods and
effecting
all
in
the
Triumph
of
and son of
in
Osiris
before
Heliopolis,
on the
Nig/it, etc.
times.
all his
adversaries
Horus son of
of festivals, and
slaughtered.
Isis
all
infinite
number
Their abode
of the East, their heads are cut away, their necks are crushed, their
thighs are lopped
off,
who
may
This chapter
is
z/poti
the face
of the person, and thou shalt put incense upon the flame, for deceased), effecting his triufnph over ail his adversaries, whether
or Living, that he
{the
Dead
may
at
And
god
ivith
in presence of this
is it:
Thou
shall say
it
dawn
twice
great protection
ififnite.
Notes.
The
nineteenth
chapter
is
very
it,
recent
recension
of
the
eighteenth.
The MSS.
garlands
or
I,
containing
It
as far as
its
we know,
are not
derives
1 he
mummy
of
Aahmes
the
une guirlande de
jolies
de Delphinium
orientate."
are
to be found in our
Museums.
For farther
must
refer to
an
excellent
]*ieyte of
paper entitled
La Couronne
volume
in
de la Justification, by Dr.
of the Transactions of the
Leyden,
in
the second
Lc\den
59
is
apparently conit
nected with
f'lTTOTo^itv^,
Xj]-jj.
^'^^^
and
I therefore
understand
in the
sense of
praecisi, absolutely,
without condition.
of
'A
(148,
3.
2).
the
Valley
6)
and
unknown
"
'^
'
X
''
-JI-.
.
'
D\\\
%2
That
is
CHAPTER
The
twentieth chapter
it
XX.
Triut}iph, but
is
entitled
the Rubric.
Let
water of natron,
forms according
andpurify himself with he 7vill come forth by day after death, and take all to his wish, afid escape from the fire. With unthe person say this Chapter,
The
earliest
example of
this
is
of Mentuhotep.
DiJMicHEN
Tempelinschriften, LXXV,
6o
CHAPTER
Chapter whereby
the
XXI.
is
month of a person
Netherivorld.
who
art
Prince of the
I
House which
to thee glori-
encircled by Darkness
and Obscurity.
am come
fied
and
purified.
is
My
that of those
who have
gone before
Give
heart at
me my mouth
its
that I
it
and guide
(2)
my
Notes.
The
is
that of Ani,
and
from
the translation
based upon
it.
But the
texts.
first
to
"
My
On
"
\r
is
House of
l^fCj^
but
"obscurity" the
I
coffin
has
[t]
"^
without
determinative,
JTj
(1
^'
means.
to
me,
glorified
and
let
is obliterated],
thine
head
^^,^
^1, ^::=^)-
me my mouth
and
223.
II,
p.
216
The
text
is
PLATE
X.
^i
Tomb
of Bekenrenef.
Ill, Bl. 267.
Chapter XXIII.
Tomb
of Bekenrenef.
Bl. 260.
Chapter XXII.
Papyrus of Ani.
ff^^^^P^
Chapter XXIV.
9900.
Papyrus of Ani.
PLATE
XI.
^^s^
k"^:^
17, Vignette.
Chapter XXVII.
^^j^
Sarcophagus of Seti
I.
Papyrus,
Mus^e du
Chapter XXVII.
Chapter XXVII.
III, 89.
Papyrus of Ani.
6
glorious roads which
may speak
The Turin
with
it,
are in heaven,"
text
is
it
are incapable of
translation.
2.
" Let
me
But the
V^
which
is
more
correct.
CHAPTER
Another Chapter whereby him in
I
XXII.
is
the
Mouth of a person
givsn
to
the Netherworld.
Egg which is in the unseen world, (i) Let there be given my mouth that I may speak with it in presence Let not my hand be repulsed of the great god, Lord of the Tuat.
shine forth out of the
am
Osiris, the
is
at the
head of
am come
I
to
of
my
heart,
out of the
Tank
of
Flame, which
extinguish
when
come
forth. (3)
Notes,
This
is
one of those copied by Wilkinson from of Queen Mentuhotep. In the Papyrus of Ani it is
It is
its
followed by chapter 21 as
appended
I.
to chapter
i,
The Egg
in the
unseen world
It
is
is
Sun while
has
yet
chapter 54, 2 that the Indian notion of a been ascribed to the Egyptians.
Mundane Egg
who
'
The
"Ra
in
thine Egg,
risest
up
in thine orb,
Gz
2.
BOOK OF
See the picture of Osiris
TIIK DEAD.
at
is
here given (see Plate XI) from the alabaster sarcophagus of Seti
the
in
Soane
Museum.
Similar
pictures
c^
are
i,
given
on
other
sarcophagi.
The gods on
^\
A
^,
Abydos,
The
cL1
at
is
The Tank of
Flame.
See chapter
after the
i,
note 15.
The
red
notion
off the
is
expressed in
Sun has risen, he is therefore Flame he has come forth. The same the myth according to which Horus strikes
" after
head of
his mother.
CHAPTER
XXIII.
is
He
saith
Let
Ptah,
and
let
the
by the god of
my
domain,
(i)
Then
and and
let let
and equipped with Words of Power,* him loose the muzzles of Sutu which are upon my mouth, Tmu lend a hand to fling them at the assailants.
let
Thoth come,
Let
my mouth
be given to me.
Let
my mouth
be opened by
steel (2)
am
am
Sechit (3) Uat'it who sitteth on the right side of Sahit encircled by the Spirits of Heliopolis.t
all
Heaven
And
the
Words
of Power, and
all
uttered against
me the
the cycles of
U ^ ^ ^1
[.
Tefnut.
63
Osiris.
On
the sense of
-/|
literally
'the
god of t>e
meant
2.
in this
formula
is
Osiris.
The word
here translated
steel
et
'is
"^
upon which
the Melanges
see
M.
Le Fer
I'Aimant
" in
(T Archeologie
Egyptienne
et
Assyrienne, tome
I, p. 2.
as performed at the
translation.
3.
tomb
will
be found
The name
Pyramid
texts
of this goddess
is
phonetically written
Siit
in the
texts of
Unas
(1.
Murray Papyrus
Sechemet
and other
is
The
XII,
reading
p.
indefensible.
365.
CHAPTER
XXIV.
to
a Person in the
am
The
Chepera, the self-produced, on his Mother's thigh. (1) speed of bloodhounds is given to those who are
to those
in
who belong
to the
bring this
my Word
in
of Power, and
collect this
Word
of
which
it
is,
more
j^ersistently (3)
than
O
free
thou
who
collect t this
is,
my Word
in
which
in behalf
of every person
whom
it
concerneth,
more
Nil.
T <--=>i
64
persistently than
than Light
the
to
same
(4)
who
;
them
inactivity
the
to the gods.
Lo,
it is,
I collect this
my Word
of
whom
Notes.
This
is
is
Horhotep and Queen Mentuhotep. And times to which these coffins belong it must have
In the translation here been extremely difficult to understand. given I have adhered as closely as possible to the oldest texts, but
these, as the variants show, are not entirely trustworthy.
1.
Thigh.
This
is
frequent pictures of the goddess Nut, as the Sky, with the divine
But
V\ <^:>
;
signifies that
which
r/^ J,
is
from
^
Dead
it
^
M.
udr.^
ran, fugere
{the
runner)
It is the
geographical
name
in the
of a river or canal.
Book
of the
is
^ /wwv^
and
c^ A^^/w^
of which bath
2.
fair translation.
The names
we wish rightly to understand the we must bear in mind that it is not the animals
But
if
And
Greek
XvKoy-,
own
wo//, signify
^^
\\\
The names
^^
v'^ttK'
^'^^
C
]
XI
the
65
to the context.
We
must look
He
is
proud
high pluck of the young, with the 'infirmitas puerorum,' and the
'
gravitas'
and
'
matuntas
'
of later periods of
life.
What we have
'
to understand
is,
spirit.'
for the
but
all
another word
sense,
^.^w^
or
/^^^
This
but
of
it
is
bad
when spoken of
obstinacy,
the
enemy
are,
pertinacity,
which
course,
bad things
in
JD V
I
The word
is
used as a
'
name
for
the
divine
Cynocephali
of Fla?ne.
^^
^^ appear
S ^^
m\
^he
of
Silence,
or i-educeth them
In addition to
Egyptian theology,
we have
^h
The
ro'i's
Greek world.
of
1]
The
vf.ivovfiivr]
eKelvi^
"EWijffi 2(7?y.
It
was from
source that the early Gnostic Valentinus borrowed this item of his
system.
St.
Irenaeus {Haeres,
II,
14) charges
taken
it
66
CHAPTER XXV.
Chapter ivhereby a person remetfibereth his name in the Netherworld.
given to
me
in the
Great House.
(i)
Let
me
in the House of Flame wherein the Years are counted and the Months
by one.
I
am He who
dwelleth
:
in
if
and
Heaven, and who sitteth on the there be any god who cometh not
my
name
at once.
Notes.
I.
its
House
of Flame
72^"^
'iq'-^'
at
The
it.
CHAPTER XXVL
Chapter whereby the Heart
(i) is given to
He
Heart
t
saith
Heart * mine
to
me,
in the place of
Whole
mine
Whole Hearts
rest within
but (2) I shall feed upon the food of Osiris, on the eastern side of the mead of
Let
me
have
my
Heart that
it
may
me
amaranthine flowers.
(3)
Be mine
ascending.
I
art.
Be
feet for
walking
me my mouth wherewith to speak, and my and let me have my arms wherewith to overthrow
my
adversaries.
'
\J
db, 'heart.'
2v\
'^''^">
'
whole
heart.'
6/
Let two hands from the Earth open my mouth Let Seb, the Erpa of the gods, part my two jaws (4) let him open my two eyes which are closed, and give motion to my two hands which are powerless and let Anubis give vigour to my legs, that I may raise myself up upon them.
;
:
And may
Heaven and
I
lift
me am
up, so that
may
arise in
my
behest in Memphis.
am
I
in possession of
Heart,
am
possession
my Heart, of my arms
possession of
I
and
have possession of
my Whole my
legs. (5)
[I
to
my
my
Soul
is
not bound
0'
I.
The
names
w
phoneti"^
cally
WTitten
^^.
[
-ill
ab,
and
-^^ O"
Ci
also
written
AW O"
R
and
t^ katu*
are
Etymologically
[I
m"
^'^
is
of lively motion
[1
Greek
Kpacdio
and
Kpatatvw,
Other Indo-
European names, our own heart, the Latin cor {cord-is), the Sanskrit hrd, and the corresponding Slavonic and Lithuanian names have the same origin.
From
in
the orthography of
its
=^ ^
o
W
all
it
seems
to
And
that
attached to
it,
it.
It is for
instance to the
-^^ ^ oW
And
it
not im-
^
I
and
^T
(^
>
on the
coffin of
Amamu.
63
But perhaps the best argument may be found in the Vignettes of chapter 28, where the two lungs are actually drawn as in the hieratic In others (as papyrus (PL 2) published by Sir Charles Nicholson.
Leyden, T. 16) even the larynx
is visible.
The
in a
Italian
word corata
in
is
immortalised through
{Inf.,
occurrence
for
want of a better English term than the butcher's technical \\or6. pluck* I use the expression whole heart.
memorable passage
Dante
XXVIII), but
2.
Btit,
AAAAAA
[
I
I.
This
is
But some, texts have simply ^^^^^^^ and others omit the conjunction before which is certainly a mistake, The sense is not much affected by this omission. the verb.
[1
1
X.
v\
\\ vl kaiu
the medical
is
the
name
prescriptions.
^\
One
of the kinds
is
named
VN
Jl
C3
I
It is
rv-^'^
KIOUOT, amara^ithus.
is
In several copies
name
,
of the plant
is
determinative
'j'T'
which
Was
and
this mythological
its
'mead
vegetation
4.
?
is
This sentence
one.
On
[1
the
title
My
and
chief difficulty
,
Erpd, see Tratis. Sac. Bibl. Arch., XII, 359. about understanding it as compounded of <=::=>
is
and
of the deceased
(human beings), is that Seb is essentially the Erpd of the gods. Erpd is one of those titles which cannot be translated without
perverting the sense of the original.
In Carin
whence the Romanic forms corajhe, corata, LcJicrcns we find "la coraille del cuers."
coraiella,
69
This passage
is
Book
nature; see,
in
[ ]
e.g.,
The
is
an addition
original text.
occurs however in
some
excellent
MSS.
CHAPTER
XXVII.
Chapter whereby the Heart of a person is not taken from him in the Netherworld.
upon Hearts, and who pluck out the Whole Heart and whose hands fashion anew the Heart of a person according to what he hath done lo now, let that be forgiven to him by
ye gods
;
who
seize
you. (i)
Hail to you,
ye Lords of Everlasting
Time and
Eternity
Let not
my my
me
by your
fingers.
Heartof mine is the Heartof the god of mighty names (2), of the great god whose words are in his members, and who giveth free course to his Heart which is within him.
For
this
And most keen of insight {3) is his Heart among Ho to me Heart of mine I am in possession of thee, fall not away from me master, and thou art by me dictator to whom thou shalt obey in the Netherworld.
!
the gods.
I
am am
thy
the
Notes.
There is a great difference here as in so many other places between the MSS. of different periods. I long ago translated the
I.
M. de Rouge,
after
vobis.
But
M.
some of
the oldest
MSS.
is
it
the particle
It
now appears
I
and
this is
The passage
transin the
70
interpretation of
vobis.
illi
The pronoun
'
which
'
A/\AAAA
refers to
2.
later texts
read
"
For
%
in
Hermopolis."
jp
v\
R.
CHAPTER XXVni.
Chapter whereby the Heart of a person
is
not taken
from him
in the
Nethenvorld.
Lion-god
1
abominate
is
Let not
Whole Heart
!
of
Champions
(2) in Heliopolis
thou
who
thou who turnest back after having smitten him, and hast accomplished the overthrow
:
itself
in
it
hath obtained
it
by prayer
from him.
1
tlie
and awarded to it the glow of heart at hour of the god of the Broad Face, and have offered the
have had granted to
it
sacrificial
cakes in Hermopolis.
this
Let not
I
Whole Heart
its
It is
who
it
entrust to you
it
Hearts towards
that
in
and vehemently stir your Whole Sechit-hotepit and the years of triumph over all
place,
all
thine
hand
BOOK OF THE DEAD.
J
\
And this Whole Heart of mine is laid upon the tablets (5) of Tmu, who guideth me to the caverns of Sutu and who giveih me back my Whole Heart which hath accomplished its desire in presence
of the divine Circle which
is
in the Netherworld,
let
The
sacrificial joint
those
who
find
(6)
Notes.
1.
Unbu,
^^
Jiv'^
^^
^"^^ ^ ^^^
names of the
solar god,
the offspring {Todt.^ 42, 19) of the word unbu means the
Nu and
or
Nut.
As
common noun
of flowering
Hawthorn
bush.
in the
This god
is
called
4" 1^1^^^^%
39).
'the golden
Unbu'
We
fruit,
foliage,
or
Divine
[I
Champions.
^^^zz:^
Q/^
^^
;
^3
as
t
in
the
earlier
papyri,
^^^
^
\>
in the later
Such determinatives
in the divine
do not
Champions.
the context
Clothest.
is
a word of
is
we have no such
help.
Some
of the
the determinative of
4.
clothitig.
M.
:
the note
"
La
fin
de ce chapitre
est
absolument
inintelligible
les
this
chapter
is
hopelessly
and the
it
better than
we
do.
The deceased
addresses gods in the plural ,.^^^ III have the singular suffix a.
'^
^
72
Tablets ox records.
o'vNc.i
See
Z?//.r<r/^r.,
1867,
50.
The word
I,
364, in
'
s==5
v\
memory
for
is
man and
But there
which
6.
another word,
Y\ilU
{Benkm., Ill, 65
a),
signifies a
The
older
last
who
altered
them
in ever so
many
ways.
The
MSS. read
-^
\ J[
"tT
'^ ms^TVt _^
text,
<^
H^ t::^,
And
this is
which
may be found on
variants ^/^wv j,
The
of the
"^^
it is
of the papyri,
and
is
ZTl
meant, and
For
this
verb
AAAAAA
we
n
1
find -w,^^ j\
XJriTTDIIJ.
manner co nner converted
chapter 29.
V\
'
1
trod
a
tAei'r caverns.^
.
M .XJ. S
was
in like
into
verb.
See
the
introductory
note to
CHAPTER
XXIX.
fiot
be taken
from
hi?n
off
I
Back thou Messenger (i) of thy god! Art thou come to carry by violence (2) this Whole Heart of mine, of the Living. (3) But
Heart of the Living.
fall
The gods
have regards to
my
offerings
and
upon
upon
their
own
earth.
Notes.
upon the
AniamUj Plate
XXX, and
'
'ji
i, p.
texts
perfect.
Amamu
And
in the text of
from
where
it
now
stands.
The
had
on
the subject.
hena,
They changed
being
or
(I
V^
hentu into
[]
r
it
and
this
itself a
a negative
^-''-^
1.
Messenger,
\J
\t
Vir?
^
as
in
same sense
have
|
God.
of
The
later texts
^
yCA
^^3:7
v_^
2.
into \
y
'
By
violence,
^A _M^ nn
z'erso.
<ci
^1
|
Cf.
-^
xl
v/
I
v^
1
n ^ L=Z1
The Living
\
Ix
\>
^^
^"d saved,
is
in
opposition
sign of a
to the
mere
common
CHAPTER XXIX B.
Another Chapter of
I
the
am
who conduct
to the Tuat.
It
is
come
forth
to
do
to
come
forth
upon the
willeih.
74
upon gems* and served as amulets, the 26th upon Lapis-lazuH, the 27th upon green Felspar, the 30th upon Serpentine, and the foregoing chapter upon Carnelian.
M. Naville has called this chapter 29B, as marking its natural Book of the Dead. It is not often found in the Papyri. M. Naville found one copy in the Berlin Papyrus of Nechtuamen, and another traced by Lepsius in Rome from a papyrus now lost. A third copy will be found in the papyrus of Anif in the British Museum. It differs from the two others in " conducting the gods to the Tuat," and by omitting some words for which there was no room
place in the
in the space provided.
CHAPTER XXX A.
CJiapter whereby the
Heart of a person
in the
is
Netherworld.
is
that of
my
Mother,
that of
my coming upon
Earth,
;
me
through evidence
;
let
not
made
to
me
be
me
;
in
of Amenta.
who
are
on the
glory
by
to
your sceptres,
Nehablcau.
(4)
announce
my
Ra and convey
it
[And lo, though he be buried in the deep deep Grave, and bowed down to the region of annihilation, he is glorified there (5).]
* See a charming article by Professcr Ebers in the Zeitschrifl of 1S80, entitled
" Einige
t
inedita."
PI. 33-
75
CHAPTER XXX B.
Heart mine which
is
that of
is
my
Mother,
that of
my birth, me throu<j;h
fall
evidence,
let
no
me by
who
is
me
in
presence of him
art
Thou
soundness to
by me, the
Artist (6)
wno
gives
Come
who
deal with a
man
according to
my
name.
is
the listener,
Amenta.
Lo
how
Triumphant one.
(10)]
Notes.
This chapter
scarabs.
is
The
ones
may be considered
off
M.
Naville's
They branch
The oldest copy known on a scarab is that of King Sebak-em-saf It is in the British Museum (No. 7876) and of the Xnith dynasty.
has been described by Dr. Birch in his studyt of the " Formulas
relating
to
the heart."
"This amulet," he
insect
is
says,
"is of unusual
shape
the
body of the
made
body and head of the insect. This is inserted into a base of gold in shape of a tablet .... The legs of the insect are .... of gold and carved in relief .... The hieroglyphs are incised in outline, are coarse, and not very legible."
I.
The Divine
is
Circle,
||
^ J^
1.
Sebak-em-saf
written
(a wall
J^J
t Zeilschr., 1870,
p. 32.
^6
of enclosure)
hieratic,
is
And
to
this sign in
I
has given
rise
the
which
takes
2.
its
Fall of the
*^, .-r-^
^vyoi'.
= the Coptic
piKI
ItO'Jf JUL^.cyi
or the
3.
Greek
/ioTT)}
M
"
j=l
4.
in the
Pyramid Texts
in a
passage
They bring
of
are
Unas (line 479) the four Glorious ones who are on the side lock Horus who stand upon the Eastern side of Heaven, and who
;
1)
^N
111(
1
They
^;s^ y)'
is
announce
cf.
Ra
the glorious
name
to
of Unas,
and proclaim
Neheb-kau."
The
text
of Teta
The word
designare.
f]
]
is
appears
to
insignire,
This sense
word
occurs.
5.
The few
what
'
is
The
Artist,
Q 1\
y c^
that
which
here a
common noun
The deceased
person plural,
the
first
we ;
is
you and
I (
I.
8.
The
Mifiistrants.
The
[h
'
^^'^^^
^'S^
ofificials
in the
They
are
apparently the
are
addressed
in
the
deeds when
9.
living.
The
determinative
shows that .1
.1
is
here to be taken
in
human
life,
"jj
M+i
or
is,^^
show whose
g
>
life
is
spoken
is
of.
The
latter
has reference to
in
Mf^JVi- which
^or
The
accordinglv to be
translated
the
singular.
plural
sign
merely indicates a
common
ID.
or collective noun.
the
As
Triumphant
one.
Another authority (B.M. 7865) quoted by Dr. Birch has like Ra, the Triumphant One.
The formula
texts
;
"How
cf.
lines
and
8.
In line 8
it
occurs
twice.
CHAPTER
XXXI.
who come
to
in the Netherworld.
Come
who
who
his
live
Name
is
the
name
of one
Batta
(3),
and the
name
all
Thine Aspect
(5) its
it
;
is
;
Fixed Lata.
(4)
Heaven determineth
that
hour
which concerneth
I
eat,
and
of Power.
and my
teeth
my Word of Power determineth my mouth determineth my Word are like flint, and my grinders are
a watchful eye against this
it off,
O
Word
thine
thou
who
;
my
by
of Power
Crocodile
who
livest
own Word
Notes
This chapter
It
is
was on the
readings of
Queen Mentuhotep, but M. Naville gives the only two early papyri. The later recensions add a text
coffin of
which we
on
in
chapter
69,
^
BOOK OF THE DEAD.
1.
^8
The Words
of
to the
deceased by Thoth
in
chapter 23.
2.
The Turin
if
l\
text
it
read "
Do
(j
not
thou utter," as
I
Word
of Power.
read
\ "^ e^^.
The
[\
\ was
first
|^
^ o^
L,
which
This
one of the
4.
more
familiar
^^
Fixed Law,
'^
or
^yT\
'
^^^
in
Book of the Dead is that of Regularity, whether in permanence or change. Those things alone are divine -which abide
the
in
rule.
Determineth.
The word
(^
r-
Q,
prescribing
The
Cliff of Tiif
^_ ,
literally 'his
cliff,'
namely of Anubis,
^^
to
Sitting.
Here
follow
Pc and
/5A
The
scribe of
Ca seems
vX
Jzl
1 \^ XZ>C
CHAPTER XXXn.
Chapter whereby the Crocodiles are repulsed who come
to
up upon
his
company of gods
this
raise
him
up.
O
live
father,
do thou protect
Great
who devour
79
of living,
and
it
is
\\'est,
is
who
livest
on the Setting
hast devoured
What thou
execratest
I
upon me.
Thou
livest
am
Ra. (4)
who
ujDon those
is
who
I
upon me.
am
Osiris.
who
livest
upon
impurities.
What
thee.
thou execratest
is
upon me.
For
am
Septu. (5)
who
livest
upon
is
that
which
(6).
What thou
execratest
upon me.
(7)]
[For
am Tmu.
my
grasp,
me
yet.
am
Words
is
of Power,
Ra;
below me.
my
its
father, the
Great one.
in
He
daily.
hath given to
me
that beautiful
is
Amenta
which the
living
it
are destroyed.
But strong
My
The
I
face
is
unveiled,
is
and
my
heart
is
in its place.
Urseus
upon me
daily.
evil things
am
can over-
throw me.
Notes.
This chapter
precedes
it.
is
in
There
on a
earliest
period.
The
MS. which is of any use, Ba^ the Berlin papyrus of Nechtuamon, is here in a very mutilated condition, as may be seen on referring to M. Naville's edition.
I.
So
Ba ;
at
St.
Petersburg lends
8o
"^^
belly "
2.
"^=5
-ss=>.
''
upon
his
The
;
ancient text had only four crocodiles, and only four are
in the
mentioned
eight
text
of Bekenrenef.
The Turin
text speaks of
Saitic text
two
for
But the
The
sense of this
myth
is
obvious.
Every
star
which
sefs is
It
supposed
to
was
stated in note
to chapter
1:5
that the
are stars*
Besides the
the
r-
[1
"^^^
^^
I
'=^^
AA Jr
'
CUOK
is
v,L^
-7f
s,
is
fi
whose name
very significant. 8 n
and
ever
planetary theory
The Egyptians could not have had a correct (which only became possible through Kepler), but
Eudoxus
his
is
they understood at least that the motions of the planets were regular,
and
that they
reported to
from
Egyptian instructors.
in the later texts.
Instead of
I
Ra
L
ii
the
name
of Sut
is
found
Bekenrenef has
"^'^
MV-
^s
feminine noun
occurb
in
tl.e
if
TT
or
Q'
signifies Ihe
is
at the solstices,
TT
the northern.
PA %^ J,
7,
^,
Pyramid
{Unas, 281).
He
in
The text
is
M.
Pierret has
'
offrande,'
qJI
(jf]
.
or
J C^3)
>
some
papyri.
-g"^
Mn-.'^ind
Bekenrenef has
and the context does not help us. Of these four readings (and there are probably others which I do not know) that of Bekenrenef seems
to
me
7.
the best
many
will
am Tmu.]
is
in
all
name which
for
stops
the crocodile
an evident
here,
is
which
is
Bekenrenef.
this text
CHAPTER XXXni.
Chapter whereby all Serpents are kept back.
Oh
Shu!
Here
Seb and
Stop
Ra
execrateth,
and gnaw
NOTK.
This chapter
resembling
it
is
There
tells
is
a chapter
much
in the
tomb of Horhotep
It
him
is
that
Shu and
and
to the
Horus.
No
typify
made
dead
rat
and
cat.
These
damned
are liable in
82
CHAPTER XXXIV.
Chapter whereby a person
is
shi'ine. (i)
O
out
Urgeus
am
eternity, (2)
Flame which shineth, and which openeth the column of Tenpua (3) [otherwise said the
the
column on which
Away from me
am
the
Lynx goddess.
Notes.
(4)
I.
It
is
is
here
actually
meant by
was a
H/
^^
who
hundred
ways.
the
The Turin
Eater of
\r2
the head, as
instead of -
f. ^
2.
it.
D X
^^ ^1
\.
This
is
the
in
oldest
and
most approved reading even in later times. shineth on the brow of the Glorified ones.'
'
But
Ee the flame
3.
quite
unknown
contains
deity
it,
'^
satisfactory,
-wvAAA
-I
vl renpit was
substituted.
But
all
this
jectural emendation.
4.
The Lyjix
goddess,
^^ c-^^
is
)Ny
\)^
Maftit.
it
The name
cat.
of
and
is
certainly applied to
an animal of the
resembling the
But the
name
^^
in
\ -A.
parallel with
same
is
sense.)
This deity
it
is
named
in the
She
is
8^
-^
c:^:^^
(td.,
L-f
1.
whom
at least,
rj|
^''^^^
is
known
to us as
125-33)-
CHAPTER XXXV.
Chapter whereby the person
is
Nethenvorld.
Oh
Hathor.
Shu,
here
is
Tattu,
and
to
conversely^
(i) of
They
is
Here
the one
who
is
devour me.
They
The
Here
Osiris
wormwood
The
One
and he doth
for thee
the work of cleansing; (5) marking out what and balancing the issues. (6)
conformable to law
Notes.
The
do more than
give an accurate
meaning
to
each word.
The
when
known
to us
were written.
I.
Wig, ^^^7^
^^
The
is
one of the
is pileatiis.
Scent,
V\
is
also
used for
nursifig,
putting
to sleep,
The
word.
tiose
as a determinative
84
3.
The
is
early
single word,
less
translation.
to
discordant.
alight,
-Tl
I
and
this
must
^
also
AAAAAA
/VVWVA
1
be the meaning of
>^a^
r-pi
^^,
is
connected with
ID
ne^
4.
in the
Bruised, or trodden.
fix
There being no
rational context
Si
it
is
impossible to
the sense of a
word
like
^^
The
is
.Jl.
which may
mean
5.
is
either
guard or
Cleansing
or
~ ?"P
r
n.
generally supposed
to
be luashing.
p^^T
~1~^
But
pZ^^T
is
in
many
countries thought
With
this
Isis
sense of the word I would connect the names Rechit given to and Nephthys, as signifying 'mourners.' Compare the Greek TvirTcaOai Tiva, KOTrreaOai Tiva, to vioum a pcrsoti, and the Latin
plangere.
6.
Balancing the
is
issues
^\
-^
and
f\
|)
J-,
^
and
The
first
of
these words
ing,'
unambiguous.
or
o-/y/'o-(?,
^\ J\ signifies
like
literally
'
stand-
like
status,
those words
also
signifies
question to be decided.
A
Graece
well
known passage
:
quoted here
in Cicero's Topics (93, c. 35) may be " Refutatio accusationis, in quae est depositio criminis,
dicitur,
<n('iat<i
in
quo
insistit,
quasi
chapter 30 B,
in
which
" the
-
divine
man"
according to his
life.
T:
may have
Chapters like
however worthless
in
themselves, contain
PLATE
XII.
Chapter XXVIII.
Papyrus, Brocklehurst,
II.
Chapter XXVIII.
Papyrus, Mus^e du Louvre, III, 93,
Chapters XXVI
XXIX.
Chapter XXX.
Papyrus, Musee du Louvre,
III, 93.
Chapter XXXI.
Papyrus, Musee du Louvre,
III, 89.
Chapter XXXIII.
Papyrus, Leyden Museum, IV.
Chapter XXX\
1.
PLATE
XIII.
Chapter XXXVII.
2.
M
Chapter XXXVIII.
Papyrus, Mus^e du Louvre, Cat. des Medailles.
T7'kl
(S^
Chapter XXX\
111.
Chapter XXXIX.
Saqara, Grab
Ill, Bl
24.
266.
85
CHAPTER XXXVI.
Chapter whereby the Apshait
is
kepi ba ck.
of
Away from me, thou with parted lips Shennu, who am bringing the words of
to
am Chnemu,
the Lord
And
Nebes.
Note.
The
dpsdit
is
insect called
difficult
T}T}T
V\
O
is
dpsai or
~d
(J
V~l
of identification.
It is certainly
not a tortoise as
voracious Blatta
it
like the
papyrus.
.ecent
peculiar, but I
have met
doubtful.
in a later
the chapter
'their Lord,'
The most
papyri have
#
|
her Lord
'
which agrees
Bekenrenef has
j) Nebes, a lion-headed
CHAPTER
XXXVII.
(i) I
inform
you of
my Words
who
I
of Power.
It is I
Isis,
rise
up from the
to see
Sektit boat.
father, Osiris.
am Horus
the son of
and
am come
my
Note,
'
-W
word
two
is
written at Denderah.
iCi
-<2>-
Merta
signifies
eyes.
86
CHAPTER
XXXVIII.
Chapter whereby 07U Uveth by the breath of air in the Netherworldf and keepeth back Merta.
I
am
the heir of
Ra and Tmu
in
Chem-
accompany me as guides. I have made my way and gone round the heavenly Ocean on the path of the Bark of Ra, and standing on the girders* of the Bark of Ra.
Those who
are in their cells (2)
I utter his
words to the
men
is
him who
father
my
Ra
compressing
my
mouth,
(4)
life.
I live in Tattu,
daily.
and
repeat
my
life
after
Notes.
this chapter,
They
are called
that
is
adopted as canonical by
the one here translated.
date,
and
The
other recension
is
longer,
may
possibly
In Chemtnis.
is
The name
Horus
and
in the
Pyramid
texts written
I,
^R\
'HTP
ISQ
(Pepi
I,
428),
)^ \\
(jMerenra
of
Thothmes III
(Mariette,
Karnak,
and
Jfl\P^
% Here the king
the Rehit.
AA/VAAA
compared
to the
god called
^
,
s;
"^F.
It
is
certain therefore
is
here
.
only an
ideogram of
\I/
'
^^
\[K
From
the
eighteenth dynasty at
least,
and
for a
unknown
name
J\
J^ ^ W*
-^^^'^^
Dream
Mon.
div., pi
7).
In
their cells
'
i%'
mill
,wwvN
INI
Here ^ t8A
in
some papyri by
and
Sut."
3.
11
11
v^
^^ 9^1^ V^
'
"''
fi^^ternize
with Horus
Deprived of breath, the dead.' In 38A, the privation of breath is mentioned but in a different connection. But the text of
the passage
[
<:::i
is
uncertain.
Here
as in chapter 41,
is
^^^
C^
Q ^^
(,
iJ]
Osiris.
4.
Co7npressing
_
my mouth:
the
not
r\ c^
(/ V
is
I
::^>, as in
more recent
texts.
The same
observation
applies to the
name
CHAPTER XXXIX.
Chapter whereby the Serpent Rekrek
world.
is
(i)
from Apepi
Drown
in the
thy
88
Away from
terrors.
this birth-place
of Pa,
his terrors.
am
flash
Ra
gods
flung
;
flingeth
down
thy words
is
thy face
is
Lynx goddess chains are upon thee by the Scorpion goddess and slaughter is dealt
thy whole heart
torn out by the
;
The gods who are on the roads overthrow Apep falleth down, the enemy of Ra.
thou
thee.
who removest
Heaven
at the
stormy voice of bellowings, and openest the gates of the Horizon before Ra he cometh forth fainting from the wounds.
:
am
a doer of thy
will, I
am
a doer of thy
;
will,
Ra.
satis-
have done
well, I
faction of Ra.
And
Ra.
I raise
is
Apep
their
fallen
and
is
in bonds.
The gods
him
;
Aker
bind him.
(2)
Ra
is
satisfied
Ra
is
satisfied
Ra maketh
enemy
his
progress
peacefully.
Apep
falleth
the
of Ra.
And more
grave for thee is the proof (3) than that sweet proof through the Scorpion goddess, which she practised for thee, in the pain which
(4).
Be thou
emasculate,
;
Apep, enemy of
:
Ra
be thou repulsed
over thy head to
whom Ra
divide
it
hateth
a chopper
is
and those who are above thy head assail it. Thy bones are broken, thy limbs are severed under the direction of Aker, O Apep, enemy of Ra.
into
two
Thy boatmen [O
a journey, with
which thou
a progress,
progress
"'
~|r
of,
sui-roiinJcd
liy.
89
home
a
fair
home
in
is
progress.
Let no evil hindrances come forth against what thou doest towards me.
I
me
am
Sutu,
who
who goeth
is
round
in the
veiled.
Tmu
saith
Seb saith establish those who are upon their thrones in the middle of the Bark of Chepera seize your shields and spears, and hold them in your hands.
:
Hathor
saith
:
Nut saith Come and drive back Nebtu, who cometh him who dwelleth in his shrine, and maketh his voyage in
guise
:
O
which
me.
who
who
him, and
honour be given
to him.
Oh
:
then, proclaim
him with
Nut
his path,
in
saith, the
mother
of the
gods
He
cometh
;
forth
and findeth
first
he hath the
place
is
Seb standeth still, the great cycle of the gods under terror, and Ra is triumphant over Apep.
Notes.
is
in terror,
Hathor
The extreme
I.
is
at
Back^
;
down with
thee,
Stabler
The
first
word
is
clear
enough
Are we
^^^a^
"^p^
or
J t
^
The
for
each
of
M.
last
of these
some support
1
have
P
^^^ir
J
between
J and J
and
the
determinative
'^y^ of the
latter
go
I believe that
is
-wwvA
which
is
used
in the ancient
texts of
It is
always used in
expressions of /yt'ng
(I
down
,
or falling dowfi
it
B? "y^
in
h
J
a^/w^^
,
*>
H
I
/v,^^/sA
and
is
also
found
parallelism
with
/wvwx
(J
without a determinative
texts have
is
it
susceptible of different
mean-
ings,
significant of retreat.
^^
/I
,
is
and
this inclines
it
me
to identify the
this is
word with
conjecture.
2.
[j/vww^
\\, and
5
translate
'stabber.'
But
mere
See note
on chapter 40.
Akar.
The
older
MSS.
differ hopelessly
to the
name
of the god.
Akar, we have to imagine a tunnel starting from the spot where the sun sets, and extending through the earth as far as where the sun
rises.
Each end of
humanIt
headed
is
and also
at the terminus.
of this
Sungod
Eastern.
AO
I
Fair Entrance,
at the other.
is
written at one
end of the
Fair Exit,
As
it is
placed above.
|
The proof
.
tepit,
The hand
hero
is
said
to
taste
his
enemy.
found in the
taste
comes generally
* Iliad, 20, 258.
PLATE
XIV.
Grab
131.
24.
265.
93.
Chapter XL.
9
if
we could only
get
it
wretchedly corrupt.
It is
The Scorpion
goddess
is Isis.
CHAPTER
XL.
is
kept back.
whom
Osiris execrateth.
May Thoth
may
there accrue to
me
whatsoever property
proceedeth from thee [according to] what was decreed against thee
by the
Company
Back, thou
whom
galley,
which
Pure are
Osiris.
whom
who
is
in
am Down upon
I
'*
thou ? " *
thy face
!
(3)
thou who
art eating at
my
sanctuary.
am the Season, which cometh at its own will. Come not against me thou who comest without
;
being called,
and who
I
art
unknown."
am
upon thy
pride. (4)
Ha-as, whose horns (5) Horus doth cut by my children, the cycle of gods in Pu and Tepit, thou art severed from thy fold and
:
thy fold
is
And
thou
art
cometh forth as the Eye of Horus and stopped (6) by the breath of my
speech.
*
There
is
MS.
The
dialogue
92
thou god
wrong, and
carriest
off with
violence; (7) there is no wrong in me, my tablets (8) are free from wrong. Let me not suffer violence before the Divine Circle ; let
am
is
(9)
He
Notes.
The
papyrus
is
T5
of Leyden,
known
as Lb.
The
Lb
with a
[]
^^, which
is
the ordinary
indicating a various reading. But the difference of reading applies rather to a mere paragraph than to the whole chapter. In this case we should expect or something equivalent.
way of
^^
The Eater
Here, as
in
of the Ass
is
a Serpent, but
who
is
the Ass
each case of mythological name, the animal is not meant, but something which is connoted by it. The name of the ass
consequence of one of its characteristics. It is But this is one of the seventy-five names of the f=iiiSun-god in the Solar Litany.* And he derives this appellation from
is
given to
it
in
^"^^
But if the Ass is the Sun, who is the Eater of the Ass must be Darkness or Eclipse of some kind.
1.
This
is
undoubtedly the
same
_^
"^^^^i
who
in the
Pyramid
texts
is
ordered to
2.
lie
down (Unas,
545, &c.),
his attacks.
The god
Chas,
^^^*
The
later
3.
The
text of
Lb
has generally
some
places
authorities
have been
^^.
dnta,
"glory,"
cf.
glorior.
The
* Naville,
La
93
Qj.
I
^ W
The horns
here spoken
of,
o
by a
<^
_M-lll
V^
I I
i^ ^ JT
t
as possessec
viper, are
lose of the
deadly Cerastes, which are spines projecting from the arched eyebrows of the creature. See picture in Long's Egyptiati Antiquities
of British Museum,
II, p.
is
III
.
^--JTi
(J
|
And
a picture of the
godf under
the
name
exhibits
him
as characterized
AAAAAA
<=:^, and
reading from
And
M;
the
last
of these
is
possibly
corrupt
<:z:r>
The
first
may
a
in
is
in certain contexts
mean
destroy, but
tg/^
only signifies
'
bring to
limit, to
an end,
in lep-fxa, ter-min-o.
It is
used
many
no destruction
intended.
7.
^^ s=> ^
is
j]
r^^^
is
There
who
carrieth
off with
violence
"
'^"''
''^
^^
mummied
form
Tablets,
\\^ ifi
tablets
on which Thoth
has written
down
They
are
mentioned again
at
Here
I follow the
o Sovereign
Lord
(,
This word
'
is
closely connected,
The best commentary and was so from the first, with S-^ seize.' upon it may be derived from the legal terms usucapio, saisine, seisin. The Sovereign Lord of Egypt is in our current legal phrase ''seized of the Two Earths," that is of the whole Universe, North and South.
*
t Lefebure
Tombeau de
Seti
I, pi.
XVII.
94
CHAPTER
XLI.
is
Chapter whereby one avoideth the Slaughter which ifi the Netherworld.
carried out
Tmu,
the great
let
;
me be
that
glorified in
god
he may open to
me
the great
god who
is in
the Nether-
world,
Let
me
O
who
thou
art in
who art at the gate of Tebat god with the Red Crown, (i) Amenta let me feed, let me live by the breath of air and
; ;
accompany the
Let
enter in
raise
me
me
may
and let me go out that I may see who him up and speak my words to him.
Breathless one
:
there
that I
(3)
Let
me
live
and be saved
after death.
who openest
thy
mouth
for the
presentation of the tablets, (4) for the acceptation (5) of the offerings and for the establishment of Maat upon her throne; let the tablets be
let
am
who numbereth
(6)
his
seasons and
who
lifted
up
who judgeth
to the
which
is
in the
Notes.
and that of the Saitic and the god addressed at the opening
Osiris Unneferu,
identified with
Tmu.
be seen
in another way.
is Osiris,
Tmu
is
the
answer he
says that he
I.
God with
the
Red Crown
1^
34.
cj]
is
11
\l^\J^
one of
the
titles
^ crown.
pi.
See Plate
This
It
XV
from Lefebure,
Tombeau de Seti
crown
"'^''^y ^
part IV,
litle,
is
Net-td or Nait-td.
PLATE XV.
*^=^*r->^^A=c5
Tomb
of
(Musee Guimet, Vol. XV, Rameses IV. XV. Notes 3 and 9. Chapter
Flatea/.)
Tomb
of
Rameses IV.
40.)
?^
Tomb
of
Rameses IX.
Note
i.
6.)
Chapter XLI.
Chapter XLVII.
16.
34.
PLATE
XVI.
^i
i,0u
X
w H
^WJI^
^Ov<
S)
U
Q < W Q W X H
'<^-
L-H
lii^i^
CQ
in
O
1^
3 u
>> a,
'^fecg:
0.
o o
nV^h
^
C^^^
|[IIM
95
\J
of the
the heir of
Horus.
The great
Cleaver,
n=^ "^^f
the
name
of the god
who
Breathless one,
S "^
(](
Q|o
( (
^^
Osiris.
is
4.
Thoth
is
Osiris.
The
Balance.
5.
Acceptation
j-r
^^.
J>eka,
of
On
a picture of these
^"^
^
text
'^^'^^
is
the
1
title
D D
But the
speaks
of them as
^ o
-Ji
-J|.
CHAPTER XLIL
Chapter whereby one hindereth the slaughter which
Sutenhenen. (i)
is
wrought at
Land
I
Crown
am
Serpent Abur (3) Thou sayest this day, " The Block of Execution is furnished with what thou knowest," and thou art come
to soil (4) the
But
1
am he whose
am
Mighty One. honours are abiding. the Link, (5) the god within the
connecteth (7) the Solar orb with Yesterday. I am Ra, whose honours are abiding.
I
{Four Times.)
am
g6
My
course.
course
is
of
Ra
is
my
My hair is that of Nu, (8) My two eyes are those of Hathor, My two ears those of Apuat, My nose that of Chenti-chas, My two hps those of Anubis, My teeth those of Selkit, My neck that of Isis, the Mighty, My two hands those of the Soul most Mighty, Lord My shoulders those of Neith, Mistress of Sais, My back is that of Sut, My phallus that of Osiris, My liver is that of the Lords of Cher-abat, My knees those of the most Mighty one, My belly and my back are those of Sechit, My hinder parts are those of the Eye of Horus, My legs and thighs those of Nut, My feet those of Ptah, My nails and bones those of the Living Uraei,
There
is is
of Tattu,
not a limb in
me which
is
without a god.
And Thoth
hands.
a protection to
I shall
my
flesh.
not be grasped by
my
arms or seized by
my
Not men
I
am am
he
to
who cometh
man.
forth
unknown
I
Yesterday,
" Witness
is
my Name
the
I
persistent traveller
1 survey.
am
am am
felt
and thought of
am
Egg.
the
Crowned
one.
Eye and
in the
It is
I live
within them.
its
I I
I I
sit
am am
am
closing.
supported.
:
rise
up the Eye
I
;
enter
and
is
have
life.
my
seat
conspicuously upon
I
it.
am
97
have instituted the throne of which I am the master. As regards my mouth whether in speech or in silence,
:
am
right
and
all
fair.
As
with
regards
my
attributes
hasten headlong,
the
god Unen,*
One
my
course.
;
am
me.
the
no
evil
or calamitous things
befall
It is I
the
Heaven
it is
who am master of
this day.
series of births
upon
I
I
who treadeth his path of Yesterday. am "This Day" to generation of men after generation. am he who giveth you stableness for eternity, whether ye be
am he
Babe,
in
heaven or upon earth in the South or in the North, in the West or and the fear of me is upon you. in the East
;
am
his eye,
time.
A moment
my
attributes belong to
Ruddy Countenance
am
served to
Gladsome one, and no time hath been found, but create for me the Heaven and the increase of Earth, and
the
sever
They
It is
I
and
rise
join
not
they
sever
I
my name
from
all
evil
words which
who
up and shine
forth
strength (9), the One There is not a day devoid of that which belongeth to
it;
for ever
and
I
am Unbu,t who
thou who hast
my mother
is
Nut.
motion (11)! for I was motionless, a mighty link within the close of Yesterday my present activity is a
set
me
in
my
I
hand.
am am
am
!
thee. thee.
[Oh Dweller
Egg
!]
* Another reading
Unneferu.
t See note
on chapter 28.
98
I
fire
master of
things
my
The
set
present
time
have
myself free
from
I
all
am
legs or
arms
is
the
arms
in the
Ababak
ter-ek (13).
Notes.
most interesting, and it is one of the most important as illustrative of Egyptian mythology. It is imposThis chapter
is
in itself
sible at present to explain every detail, but the general drift of the
chapter
is
not to be mistaken.
And
the
same
drift is to
The
manifestation
the Sun
he
is
moment
the "
One proceeding
Sutenhenen.
The
6j)
"Netherworld."
to the rising Sun.
2.
The Babe [ [
an appellative applied
II,'pl. 7 1, 3,
where
this
[
babe
is
compared
I
to the
^V
I
Lotus
AA/VvAA
coming
The word
that
which
is
" hfted
up,"
"
un eleve,"
W
3.
Serpent Ab-ur
^^
is
"^^
o^
to
name
final o^
cannot be
meant
MSS.
But
it
may have
99
originated in the fact that these reptiles are in the habit of lying in wait by the water side for the sake of the animals
drink.
4.
who come
there to
To
soil:
'
C3
^^
word
0:1
in the earlier
texts.
The
late
=;*i-=^Q.
of the
5.
The Link
Iwl"
-^'^ot^^i" ^PP^lI^tive
Sun god,
applied to
is
Tmu
and Horus
The
notion of
tn order together,
nectere coronam.
avvTa^i<i,
as in
h
'a
^^/
v\
Q^
Hence
row of
its
teeth,' 'a
body of troops'
v\
divine
-wvAA^
j <;;;^~>
S()
'
"'
ffvpTaffffovje^,
authors of artistic
composition.
The rising sun under his The god within the Tamarisk. frequently represented as being in a tree or bush, various names is which partly conceals him. This is a mythological way of treating the light cloud or mist which so commonly accompanies the sun's Tamarisk is only a provisional translation of first appearance.
6
(1
\\.
is
is
said
in the
forth
from the
7.
Who
connecteth.
is
This
.
I believe to
be the sense of
is
v\
if
^AAAAA
(_
But the
text
quite uncertain.
is
II,
c,
34),
and
like
tie,
et
in
significat."
'^3,^.
100
When
avec moi!
Tennu
{Berlin Pap.
i,
him
And he
wife.
In the expression T
connectedly,
<^^^i
is
nefrit
signifies
continuously,
Instead of
^^^
t
'
[1
V^ Yr\
^AAA-v^
"^J^
wwvA
^^^d in
must be understood
as
an adjective raised
:
More beautiful [my] splendour than Yesterday." None of these readings seem
<r>
"
very attractive.
8.
Here
similar texts
belonging to
line 565, &c.
all
religion.
For the
Pyramid Texts,
see e.g.
Compare
Rd,
XXIV,
Naville, Litanie de
p. 96,
and Golenischeff,
Metternichstele, lines
9-359.
J
Strength
literally
J_-L
j^ ^
'
continuously, continuously.'
11.
is
The
interjection
^^
seems
to imply that a
second person
addressed.
set
All the
'
^^^ Sanctuary
of Ptah at Memphis.
13.
Ababa-k
ter-ek.
This
is
which had soon become utterly unintelligible to the copyists. Hieratic copies like Louvre 3079, published by M. de Rouge, B.M. 10,257 (Rollin) and Leyden, T. 16, record several conjectural emendations, to
disposed.
lOI
CHAPTER
XLIII.
is
am
a Prince,
restored to
is
him
after
off.
The head
I raise I
of Osiris
my head
shall
am
Osiris.
Note.
An
early recension
of
this
chapter
is
found
in the
tomb
of
II, p. 159),
CHAPTER
XLIV.
(i)
be opened for me, where the dead Eye of Horus supporteth me, and
Apuat reareth
set not.
me
up.
is
;
hide myself
among
is
you,
ye Stars that
My
front
that of Ra,
is
my
face
revealed, according to
the words of
I
my heart am Ra himself, I am
Thoth
father liveth for thee,
in its place,
not to be
molested.
Son of Nut I am thy son Horus, see thy mysteries, and am crowned as King of the gods. I die
Thy
I.
Putrata
in
/,
or
All
t=t
disappeared
nearly
all
the
MSS.
It is
mentioned
Pyramid
Texts {Pepi
personage.
I02
CHAPTER XLV.
Chapter whereby one escapeth corruption in the Netherworld.
Here
less his
is
the Osiris
iV.,
not corrupt.
Osiris.
I
them not remain motionless, let them They move not, they stir not be it done for me as for
:
am
Osiris.
CHAPTER
Chapter whereby he that
world.
is
XLVI.
is
living
Oh
forth*
who dawn
after
dawn
is
possessor
springing
my
Note.
This chapter
is
addressed to the
^^V^^ v)
human
^^"^^^"^^^^
as the
who
are
known from
other quarters to be
beings,
But the reference is not to men who have yet lived upon the earth. They are spoken of as men of a Queen Halshepsu on her obelisk when speaking future generation.
younglings of the god Shu.
of them connects them with the period of 1 20 years, that is as if we Before their appearance upon the said "men of the next century."
earth they circle round the Sun,
and the
other
glorified
verse with
them (chapter
like
124, 6).
The
doctrine
Egyptians,
of
many
ancient
nations,
it
the
preexistence
of souls.
They held
CHAPTER XLVn.
Chapter whereby the Seat of a person
Netherworld.
is
him
in the
Chair and Throne of mine, which are coming to round to me ; divine ones
!
me and
circhng
The Day-spring.
PLATE
XVII.
Chapter
L.
Papyrus of Ani.
Nicholson Papyrus.
(.Egyptiaca, Plate 5.)
Papyrus of Ani.
Chapter LVII.
Chapter LVIII.
Papyrus of Ani.
Papyrus, British Museum, No. 9949
Chapter LXI.
Chapter LXIV.
'or'
Papyrus du Louvre,
iii, 93.
93.
PLATE
XVIII.
Chapter LXVIII.
Lanzone
Papyrus du Louvre,
iii, 93.
II
^Diz. Egiz.).
HVi
(
1
(l^r"=i#l L^v nr
1
la
IK
Lepsius (Denkin., Abth.
Sif
Ill, Bl. 264).
Saquara.
Lanzone
{Diz. Egiz.).
Leyden Sarcophagus.
Wilkinson
(Mat. Iliirog.,
Plate 23).
\M
1
1
#
23).
21).
103
of those
am
a noble
Sahu
(i),
grant that I
who
I
am am
is
Note.
I.
Sdhti
fi
^Q
is
not a
mummy,
as
it
is
sometimes
mummied
form.
CHAPTER
Chapter
zvliereby one
L.
cometh not
to the divine
Block of Execution,
of
The
fastened.
my head
are
He who
who was
was shorn.
is
in
heaven
it
fainting
upon
his
was who made firm the fastening for him two haunches on that day when the fleece
The
disaster.
I
my
first
me
safe
my
father.
am
seized of the
'Two
were fastened by Nu, on the first time of my beholding the Law in virtue of which the gods and their symbols (2) come into existence.
I
The
my head
am
become
great gods
Notes.
The
second
sources.
is
proved by
its
its
occurrence on the
is
it
coffin of
Mentuhotep
it
but
condition there
who
is
and goes on
its
The
text, in
spite of
importance,
is
very inaccurate.
I04
1.
The number
/?z^r
is
oldest copies.
The
later
im-
possible to say
meant.
might be a
ligament or a vertebra
though more
is
probably the
^{jT
latter.
But
is
it
^^^
these
the
and
But
the
number
;
of these
Of
three are
peculiar
upon which
long spinal
Pd
1
where four
Symbols^
or
symbolical representations,
^v\
^^
or
^\\\
3.
^^^^,
perhaps
^^_^^.
Unas
584,
Pepi
CHAPTER
do not
LI.
eat
it.
That which
I execrate is dirt.
I eat
it
not, that I
may appease
my
let
Genius.
Let
me
not
fall
into
it
it ;
let
me
not approach
it
with
my
hands,
me
with
my
sandals.
Note.
them and their formulas are met with on the ancient coffins* and in the Pyramid texts. See, for instance, Unas 189, Teta 68, with M. Maspero's note on the latter I do not, however, believe, as M. Maspero does, that these text.
ancient papyri, but the substance of
texts
[!]
among
half-civilised peoples,
* There
is
same
title
as
105
in
will
ft
That the
which
I translate
/\
000
quite certain, but they
dirt
'
and
'~s~'
'
lye
'
is
and the
^;^,
because he
is
a consuming
it,"
fire,
A^
f\ ^"^
JL>
deceased who
1 \^ Unas
is
515.
It
is
Sun-god
should
He
is
not afraid
of being limited to this food, his fear springs from the opposite
extreme.
CHAPTER
Chapter whereby
o?ie
LII.
I execrate, I execrate, I
do not
eat
I
it.
my
let
execrate
is dirt.
eat
it
not, that I
may appease
it
with
my
hands,
Henceforth
let
me
live
upon corn
(2) in
and
let
there
bringeth to
me
may
feed from
those seven loaves which he hath brought for Horus and upon the loaves for Thoth.
"What
Let
let
willst
me
my turn be given to me among those who rest there. And let me manage the fields in Tattu and prosper
And
let
polis.
me
feed
to
my
mother be granted
and
let
me
sit
in
I desire.
I06
(i)
the preceding
'
'
chapter and in several other places, the later texts often read
which
(2)
is
a serious error.
unintelligible
(I
The
H
QA
be
cor-
rected to
error
54 and 67).
The
r\
(_
.
may be
in their applications
which may be
seser
'
spica
'
'
a point,
6
''^~~^
,
*^~~^
-H
^=^^
<
m.
as in the
Hebrew l^lb^,
that
"^t?^
M
do with the Coptic cyptX? of Leviticus pointed weapons presented by the beasts.
to
H
the
^
*^^~^
Q.
is
command
.
And
may
IS
is
something
'
stretched out
'
pro/a
tu7n, protensuin.
like,
^
H
I
(3)
The forms,
f J^||
"^t
f J^|>
13).
^s
in
the Turin
Todtenbuch. There is a most interesting imperfect on the Leyden Coffin M.3 (M. PI.
told that
The deceased
is
on
and
his mother,
''^^ U
^^
-^
This
is
followed by
is
"1
H and
then apparently by
effaced.
^^^
almost entirely
107
CHAPTER
Chapter 7vhereby one
I
is
LIIIa.
to eat dirt
not
made
or to drink
lye.
am
;
who
Lord of
who
;
issueth from
Flame
the
Bond
I
the god in
Lion form, to
I
whom
execrate,
execrate,
do not
eat
that
which
my
Genius
execrateth.
Let
hands,
it
my
stomach,
let it
not approach to
my
the
let
Let
sandals.
advance headlong
in
Netherworld.
I
am
in
great
I
god
am
eat,
gladdened
in
my
am
divine mariners,
they
and
round to the East of Heaven. I eat as feed upon what they feed. I eat bread from the
circle
offerings.
who
CHAPTER
Whereby one
I execrate, I
LHlB.
execrate
I
;
do not
I
eat
it.
Dirt
I
is
what
I execrate
do not
it.
eat
it.
Let
with
me
not approach
it
with
my
fingers, let
me
I
it
my
sandals.
dirt
but
my
There are seven loaves in Heaven at Heliopolis with Ra, and there are seven loaves upon earth with Seb, and there are seven
loaves with Osiris.
P 2
I08
It is
who
I
me
at Heliopolis.
my
joy,
because
am
in Heliopolis,
is
and
I live in
on the
presented in Heliopolis.
Note.
Chapter 53A
is
is
still
CHAPTER
Chapter whereby air
I
is
LIV.
am
the
Egg
and
watch over that great Egg which Seb hath parted from the
earth (2);
my
Life
is
same
is
true of
my
advance
I
in life
and of
my
breathing of the
air.
am
circleth
god who keepeth opposition in equipoise (3) as his Egg For me dawneth(4) the moment of the most round.
the
who are pleasant through the alternate successions of the Earth, who preside over sustenance and who live in the Blue (5), do ye keep watch over him who abideth in his Nest the Infant god who cometh forth towards you.
ye gods
;
Notes.
The
and
tion.
is
that of
Pa which
text, that
is
much
preferable to
that of Ani.
sqq.,
There
it is
but
a far older
It is
Lion form. These words are not in Horhotep, the chapter beginning as in later texts " Oh Tmu let there come to
(i)
The god
me
is
in thy nostrils."
The word
for air
is
written
^ ^ ^T^
(2) It
(lines
in other places.
is
a mistake to speak of a
mundane
egg, of
which there
is
no trace
in
Egyptian mythology.
109
does not
earth,'
which
but
'
is
the
Sun
but
\J
mean
lay
upon the
earth,'
divide, separate
from the
The egg
Who
keepeth
opposition
is
in
equipoise.
This sense
^
may be
ll\,
made
of Horhotep.
The
equilibrium of forces
Dawneth,
t_J
/j(
Horhotep
whose
text
breaks
off
The Blue,
^
H
11^^^^ 'lapis
O O O
lazuli.'
word azure
derived
from lazulum.
Ancients and modern
differ greatly, as is well
was of
lel
is
'
hair of
Ra
exact paral-
to this in Greek.
Kvavof
artificial
who
the
lapis
made
(//.,
in
Egypt.
But
in
hair of
Hector
22, 401),
beard of Odysseus {Od., 16, 176), as well as (//., I, 528; 17, 209) are described as Kvaveai.
and the
CHAPTER
am am
LV.
is
given.
Shu,
who convey
(2).
breezes, in
(i), to
my mouth and
gaze
with
my
two eyes.
Notes.
1, 2,
The Glorious
one.
This
is
Fa
has Ra,
Filaments of Cloud.
Cloud
no
i I
v"^'
of
^' ^^
^* ^^
^^^ written,
("^iJirf^
8 S
Ml,
which
is
the
name
some
[)
tree or
The
filaments
or
^^
its
characteristics, point
by the
cirrus
cloud.
CHAPTER
LVI.
Oh Tmu
nostrils.
It
is
give
me
which
is
in thine
own
who hold
which
is
in the heart of
Heracleopolis.
I
strength thereof,
my
life is
the
life
thereof,
is
is
the
the
breath thereof.
CHAPTER LVn.
Chapter for breathing air and command of water in the Nether
world.
One
let
thou great Coverer (3) of Heaven, in thy name of Stretcher (4) [of Heaven], grant that I may have the command of water, even as
Sut hath
grant
command of force (5) on the night of the that I may prevail over those who preside at
Great Disaster
the Inundation,
even as that venerable god prevaileth over them, whose name they know not. May I prevail over them.
My
my
nostril is
opened
in Tattu,
and
go to
rest in Heliopolis,
and which
Chnum
raised on
foundation.
Ill
if
Sky
is
at the
North
;
I sit at
the South
at the
the Sky
sit
is
at the
South
I sit at
the North
is at the
if
the Sky
I sit at
is
West
at the East
and
if
the Sky
East
the West.
I pierce
And
drawing up
my
eyebrows (7)
Notes.
This chapter and the following are recensions and combinations
of extremely ancient texts.
The
first
of Horhotep.
existence,
Even
at
The
translation here
given
is
The second portion (beginning with My nostril) dates from the papyri of the Theban period, though we must depend upon later
authorities for the entire Section.
1.
Heaven.
the Cc(?/ (water)
is
2.
KabJm
Zl
\^
is
v'^'wvva,
literally
another
name
3.
and
/.
Coverer Q
r^
name
covering the land during the inundation, and to the Sky as the
covering above
us.
Cf.
my
November, 1890.
4.
Stretcher
"^ which
,
The
papyri
read
at.
at
pet
'
the word
may
also
mean
stretch,
as in the
>oC g'
-^
5.
Force
_^'"'
f(
|^ ^,
z;zV,
may,
The name
of the goddess
The name
i-^-^^-^
expression
I,
631.
112
^ J)
scribes.
6.
place
is
more recent
The goddess
Seshait
^f^
called
through an error against which Lepsius {Aelt. Texte, p. 3) and Brugsch {Zeiischr., 1872, p. 9) have both spoken. The real name of the goddess, as I have elsewhere* shown by actual variants, "^^^ (Louvre, Seshait (Teta, 1. 268) or fl is fl czsa "^N, ^ ^i^
Safcli,
A. 97).
She
is
^^
Ti[o]
writing, that
Drawing up my
eyebrows
<=^\^
rn
i .V
^^^^
Greek
CHAPTER
LVIII.
am One
is
of
You
Who
with thee
It is the
Merta.
(i) front to front,
(2)
He
grants that I
may
is
sail to
the
Abode
of Souls
the
name
is
of
my Bark,
name
of
Bristler of Hair
its
the
name
of the Oars,
Point\
the
Straight the
name
of the Rudder.
it
The
Give
picture of
is
the representation of
my
me
jars of
of Anubis.
If this chapter
*
is
known
some Religious Texts of the Early Egyptian Period Bibl. Arch., Vol. IX, p. 303.
On
Trans, Soc
+ All
113
The
text,
1.
58th and 122nd chapters are reproductions of the same the earliest copy known being that of Ani.
Turn away
then.
is
the
name given
to
It is therefore
not possible to
^^
as having reference to
ideo,
idcirco,
^^ must
then,
CHAPTER
Oh
It
LIX.
me of
over that
thereof,
in Heracleopolis, I
watch
My
strength
is
the strength
my
the
life
thereof,
and
my
Notes.
On
and
wind
tvater,
the
rain-cloud,
see
my
Egyptian Mythology,
in
of imagery
'
current in Europe.
in
German
places
is
Wetterbaum,' which
'
some
Abraham's Tree,' in others, Adam's Tree.' The Yggdrasill myth is supposed to have the same origin. The Rainbow is the heavenly Mountain Ash of a well known Swedish and Esthonian The water from heaven w-as supposed in Egypt to be riddle.
especially refreshing for the dead-.
CHAPTER
LX.
Another Chapter.
Let the doors of Heaven be open to me,
let
the doors of
Kabhu
be thrown wide to
me
Heaven,
at
daybreak.
114
Grant ye that
to the Earth.
I
the
command
Day
of Disaster
Long-armed ones in their corners, * even as that glorious and ready god prevaileth over them, whose name they know not. May I prevail over the Long-armed
prevail over the
May
ones.
CHAPTER LXL
V
I,
Another Chapter.
even
I,
am
is
whose Hapu.
attribute
he who proceedeth from the Weeper (i), and Overflowing. (2) I (3) have the command of it as
Notes.
I.
place.
The great Weeper is primarily Heaven, and it is The Nile god who proceeds from it also bears
so in this
the
same
name.
Jn '^^ AW^. ^^
AAAAAA
3.
/.
The
original
is
in reference to
"
he
Chapter LXH.
Chapter whereby water
Let the Great
is
drank
in the JVetherworld.
One be opened
to Osiris
let
the
May
had over
have
command
traverse the
his enemies.
It is I
I I
who am Ra
:
Heaven
:
am am
I eat
*
The
'^ ^R
>
^"d
a^
The
sacrificial offerings
C^V
and "^^3
II5
me
And
Eternity.
lo
am
and my
attribute
is
Note.
I.
The Steer
4?
^V^*^^^^^
5^
smau, a solar
is
title
frequent in
called
j^
7r%
or (as the
called the
name
She
is
and by a play
upon words
The
or the
usual meaning of
Vv ]U jJi
Greek x^o7
Hebrew
fc^tLH
is
and this is the key to the sense of the proper name. Demeter had a temple at Athens under the name of
in allusion to this that
The goddess
Chloe,
and
it is
Sophocles
calls
^"^^^
J,
a principal deity at
Crown and
Unas
She
Cf.
is
CHAPTER LXniA.
Chapter whereby one
the Netherworld.
is
ones.
I I
am not burnt, I am not consumed. am Babai, the eldest son of Osiris, who
every god (2) in Heliopolis. 1 am the Heir, the primary power of motion and of rest
(3).
ii6
I
EOOK OF
have made firm
it.
thf: dead.
it
my
that I
may
CHAPTER
Chapter whereby
I
otie is
LXIIlB.
twt boiled in water.
am
and
that ready
I raise
;
ones,
impassable
the effluxes (4) of Osiris to the Tank from flames a wrecked one, (5) but not to be consumed.
I lie helpless as
by which
Notes.
MSS.
^^^,
indicative
of a
different
None
is
The
63B
/ am
ones.
Rudder of Ra, 7vherewith he conveyeth the Ancient This passage is twice found in Horhotep (311 and 329),
Rudder being
[
written
^\
Tk
C ^^-t^
2.
Who
-^-^
The
peaceful determina-
tive
may
expressive
in
the verb
of striking.
But
passage
may
fairly
:
be
illustrated
tueri,
tendere pergas.
Saepe oculos ideo quod semina possidet ignis Multa, dolorem oculis quae gignunt insinuando.
3.
^^
>^
117
Effluxes^
Osiris,
\\
which
rt3
is
it
were, of the
body of
men and
to
own
heart
celebrated in
all
in
Demotic documents.
from
it,
All
proceed
In the
\\
Pyramid
texts
(Pepi 66)
\>'v\'\\
^^
translator
is
^
sense.
P
|.
5.
wrecked one.
So
so doubtful that
no
who
lie
helpless like
a dead person.
its
AA
heft is
the
nurse.
And
understand
V^
7.
^"^ ^'^
^^^^
known euphemistic
-^
^^
-^
Yf^
^-
"^^
X!&o%\.
it is
CHAPTER
am
;
LXIV.
am
again
mine
and
the
West of Heaven
am
Two
Faces,
who
seeth by his
own
* In one of the ancient chapters preserved in the tomb of Horhotep, the deceased, speaking in the person of Horus, talks (319) of quenching his thirst
with the
^^
_^ [^
Pap.
Rhind
4,
4,
with
I'rugsch's
Il8
light; the
forth
and whose
attentive
Ye two
divine
Hawks
(4)
;
bier to the heed to the matter tomb, and who conduct the ship of Ra, advancing onwards from the highest place of the Ark in heaven the Lord of the Shrine (5)
which standeth
Earth
He
is I, is
and
am
He.
(6)
Mine
fioateth
over his
firma-
who
in
is
delighted
day
as
comest forth
the East
who
are gone
made
pleasant for
me
let
thy ways be
made
wide
for
me
Shine thou upon me, oh gracious Power; (8) as I draw nigh to the divine words which my ears shall hear in the Tuat ; let no pollution of
my mother
be upon
me
me
:
from him
who
I
its
and bringeth
(9)
is
an end
in darkness.
I
am
the Overflower,
and Kam-ura
is
my name
bring to
Oh
who
"Behold the Lord of his Flood; see, the Shoulder is fastened (12) upon his neck and the Haunch upon the head of the West" offerings which the two goddesses of the West (13) present to me when the weeping bursteth forth from me at what I witness, as I am borne round on the Tenait in Abydos, (14) and the bolts made fast on the gateways above your images are in the reach of thine hand and from within thee. Thy face is as that of a hound whose nostril sniffeth at the covert
to
which
my
feet
convey me.
for
he who luUeth
me
to rest (16)
is
the
forth as
and everlasting
is
II9
know
is
my
am
name.
I satisfy
who
are by millions
and
hundreds of thousands
actively
.*
working
at the
Sahu
them in the Tuat is the Hour of the which cometh here in triumph the same overthrow of the Sebau,' the same which is yoked with which maketh way into the Tuat
another.
But the
sixth of
'
Shu.
I
shine forth as the Lord of Life and the glorious order of this
the blood which purifieth
is
day
made
one.
;
horns (17) from those who unite in resistance to me the hidden ones who rise up in opposition against me those who go
;
upon
I
their bellies.
come
Lord of lords to avenge the Let not t the Eye consume its tears.
am
the Guide
of the house of
Him who
dwelleth in his
treasures.
I
am come
to inform the
Bennu
of
Oh
raisest
is
up forms,
like
may come
and see
the orb of the sun, and walk forth in the presence of the great god,
who
I
is
for eternity.
upon the firmament, I with the daylight which mine eye hath made, and
travel
tread
raise a flame
I
fly
forward
daily,
Ra
to every
earth.
man who
upon the
Oh
forth,
conductor
the
fair
of
the
Shades and
are in faint
is
made
in behalf of those
who
Who
I
art thou,
who devourest
in
who Amenta ?
are in pain.
am He who
*
presideth in Restau.
"He who
entereth in his
The
t Aoi
omilted in
many
copies.
120
my
name.
;
7ohich She who hath conceived hath set down her burden turneth round before descending ; the door is shut at t/ie wall which
is
reversed
.*
to
Horus and
am am
not exhausted
become
the Lion
flowers of
I
who drowneth. Blessed are they who see (19) the Bourne (20) beautiful is the god of the motionless heart who causeth the stay of the Overflowing.
not one
:
Behold
there
cometh
forth the
Lord of
after day.
embrace the Sycomore, (21) I am united to the Sycomore. part the two deities of morning that I may come to hold the
it
am come
coming
to see
:
at his
forth
for
!
adoring him.
ISIay I
I
fly
be restored
INLay I
be restored
up to heaven and I alight upon the earth and mine eye turneth back there towards the traces of my footsteps.
;
am
{2;^)
of the earth
have given
me
birth,
and
am
revealed at
my
appointed time.
be under shelter from the warlike handed god who cometh behind me, may my flesh be sound and may my glories be a protection to the limbs of one who waiteth for the purpose of
May
taking counsel.
May
To
day ; that one may not be kept back Tuat, whether on efitering or on coming forth ; for
;
and that
is
If then
this chapter be
known
the
person
and
This chapter
*
was
god of
the
Hermu
The
It is idle to
121
King
Septa,
This composition
is
a secret
at.
when
sanctified
and pure ;
not approaching
Notes.
This
chapters.
is
it is
The
text of
It
it
time of the
Xlth dynasty.
had been handed down in two recensions, both of which were inscribed on the coffin of Queen Mentuhotep, the
of the 1st dynasty, and that of the second to the time of Menkaura,
the king of the third pyramid.
in the
also
found
papyrus of Nebseni.
The MSS.
These have been French and some other Museums in 1876, in a very admirable work upon the chapter, by M. Paul Guieysse,* who has translated and commented upon it and and all the variations of it known to him at the time. Since then the papyrus of Nebseni has been published, and M. Naville has given all the variants found in the few existing papyri of
be discovered,
in the
I
have notes of the readings of the papyri in the British Museum, and also those of a cast (now in the British
a block
in
serpentine,
belonging
to
the
Museum
With such
gent authorities
could be derived from these extremely diverhave done my best (taking as the basis of my
the discovery
is
me
possible.
Some
Some much
to
translation of this
be lamented that
to
*
have,
in addition
copy of one by
sixieme livraison.
122
Mr. Goodwin, with
thirty years ago.
But
kind of literature
which
showed
to advantage.
In reading this and almost every other chapter of the Book of the Dead, it is absolutely necessary to bear in mind that different
divine
names do
not
necessarily
imply
different
personalities.
name
may have
is
several names.
It is
not
same
is
invisible force
which
phenomena
Inundator.
that
He
is
the
In
divinit)-,
and
at
another as
'=^'^
1.
c>
c=s=i
(*^-
X
is
-9
<^^^
or, at
a later period
-f_ ^^ ^
Vs\
signifies
ofie
whose force
all
concealed or unseen.
It is a theological
term, frequent at
that the deity
is
external manifestation.
;
The Sun
that
we
who,
Those in
the
Tuat
)
^ ^^
Ij
^^
called
in
the
Pyramid
Texts
IK
1
^ V\
I,
Pepi
1815.
The more
"^
^
3.
Cf Pepi
174.
4.
Tjc'O divine
Hawks
They
are
mentioned
Teta, 183.
in the
Pyramid Texts*
as
mmO
p.
O^,
many
They
kingdom
of Horus.
55 and
other such
in the centre
'
of the Earth.
This
Book
of Hades.'
Cf Bonomi,
Sarc. 4c.
*
Here
last.
as in the
name
of i^"
''
Tmu,
is
written
first
though
read
23
He is
is
/,
atid
T am
He.
Cf. the
.
. . . ,
Pyramid Text"
thou
Oh Ra
and Teta
Teta
thou,
and thou
art
Teta
risest as Teta,
his fir7nament.
The meaning
of the verb
is
shown
by the determinative, as
in the parallel
passage
Oh
gracious Potver,
._A-^.
^^^
The
adjective
is
also
written
#\
The
usual determinative
"i^iC^
has
its
origin
in the hieratic
9.
Kam-urii ^
^^^^
-^^/www, 'The
great Extender," a
name
"Thy two
to thee
sisters, Isis
and Nephthys,
come
in thy
to thee,
Kamit
name
oi
Kam-urd
to
its
Teta, 274.
is
10.
bring
fulness,
The
yearly inundation
;
the
mature
of his
the
evep^/ij^ia.
reading be ^>^ or
1 1.
Shoreless,
'-^
"^^^
|^^
^^ or
implies an enclosed
determinate banks.
Its
course
is
The
This
V
.
It is said of
Ra
The
at
Edfu
\.
"
He
setteth
the West."
^^^-11^;
/VWVNA /W\^/\A
Unas, 461.
it is
stated as he
Ununait open
their
arms
to the
god
stands
up erect on the eastern side of the firmament." Ununait is the place of rising, springing up.
The Tenait in Abydos.
This feast has already been men-
14.
124
tioned in Chapter
I.
was one of those commemorative and representative of the death of Osiris, of his mutilation, mummificaPrescriptions for carrying it out are found in the tion and burial.
great text at Uenderah, published by Diimichen
translated by Brugsch,
(in part)
by Diimichen.
Tenait
is
also the
name
229) of the
15.
fifth
The
bolts
made fast on
the gatezcays.
^^\
(,
^v ^s. '^W
compare
<=i^
[F"'
nnn'
'^^^
it
^^'^
may open
him
(Teta, 235,
He who
lidleth
me,
vk
to
^f*-
The word
lion.
is
here in the
dual,
as
corresponding
the
double
Cf.
|X g^ is found
Cf.
at
Edfu (Rochemonteix,
p. 78).
I sever
The
the horns.
Psalm
Ixxv, 11.
la?ids.
The
one of
is
used
which (and perhaps the original one) is put, put on ; ponere, locare, Here it would seem from the context to induere, figere, addere.
mean
I
And
am
or
inclined to identify
m
\>
111
this place
\>, \>
sss
as
an equiva-
lent
if
who
see T
^^W"^^^^
written T
42,
.
%^1\ _^ %\ "^
Pepi
1,
in the
it is
v\ \\
[ \
20.
cf.
The Bourne,
I,
M.
On
the goddess
q, Menait,
The Sycamore of Dawn repeatedly mentioned in the Book of The Pyramid Texts also (Pepi I, 174) speak of the tall the Dead.
25
Sycomore of Sut in the Eastern Sky on which the gods congregate and sit, in expectation of the arrival of the Glorified one.
21.
like the
I
To hold
the Eye,
m \\\>\
k
^^^^"The two
Later
texts,
fl^^-
11
which
is
synonymous
sense of embracing,
According to the ancient myth Sut deprived Horus of his Eye, which was recovered by Thoth, and by him restored to its owner.
The
p.
Edfu (Rochemonteix,
texts.
25)
in strict
ii "J u
s^
=^=i
its
^ -^ ^^.^ sp
c.
=1
Eye of Horus
suffering harm,
to
Wv
fast
c^
Lord,
who made
his
pacified
Horus with
who preserved the Eye {ut'at) from the Eye {ttutrit) in its place, and who Eye." The different synonyms designating
word ^v^
i
the
Eye
^^.
^^
is
The
same
1
text as
variants.
Ol
/VV\A/vA
^ S\vF
JJ
AAAAAA
(f
'
''
Here the
in
called
'^
-^^
'Hr
ci
-^^
and
^
.
But
other
<rrr> -C2>-
moment
V^
\^
Summer
The
titles,
Solstice.
Eye of Horus" might perhaps designate the And a later text connects the Eye with the
that of the
|;^|, 'holder of the Eye,' is like all such divinity whom the priest personates. The god
C/".
the expressions
O
yv./v^/v\
J
POv LU
1
^s,
1 _!
yvwvNA
n
.
1
n ^^
I
zr2
-^)
olZl
6M!i
is
126
himself
^^u
of an ape
^ <^
F
f!T'
^ ^ S'
See
^'''' ^91
y\<>^3
Rjj]
Horhotep, 213.
my
note Froc.
is
S^^
I
understand of
pass from
,
Moon, and
to
Stars
West
to East,
n ^^1
*^=^
>
^s
opposed
is
T^
the paths
Anubis
(1
called
11
><f^
b=^^=^
(Pepi
^^'^''
I,
- -
o V^
^, 'v Y
*s'==fe'
^^^'
" between the two divine forms " (a lion at each end).
where
r e e
it is
^v
1v
^^^^
^^^
\\
^,
o .c^::^
'
The god of
the
Hennu Bark,
"1
ffl
"^
^'^'
I.
he
who
resides in the \
vl
to in chapter
The god
of this ship
also
one of
commonly named Sekaru in the texts, but Hennu is On the connection between the the names of Horus.
is
line 270.
(
King Septa
"""hr^
Usaphais of Manetho.
is
The
thus de-
god
of King
Menkard,
There
is
few words.
12/
on
it.
The
circled
and purified with gold * should be placed upon the place of the heart of the deceased, and that the words of power contained in the 30th chapter, " Heart mine of my mother," etc., should be repeated. The gold leaf or plate has been found on some scarabs,
' '
all.
The
be put
^^"^^
scarab should
According to this authority it was the 30th chapter, not the 64th, which was discovered by Prince
at the throat of the
deceased.
Hortataf
CHAPTER
LXV.
Chapter whereby one cometh forth by day and prevaileth over the
adversaries.
Oh
thou
from the
who shinest forth from the Moon, thou who givest light Moon, let me come forth at large amid thy train, let me be
Let the Tuat be opened
this day, for
me.
Here am
let
me come
in
forth
upon
me
that I live
be brought
of
to
me
may
the Genius
my mother
be propitiated thereby, as
up upon
a sceptre of gold in
my
when they
togethe
(i)
Notes.
The
first
is
2.
No
of
copy of
it is
found
In place
same title, and These texts however are extremely discordant and corrupt, and in the more difificult, and to us more interesting, passages must have been quite unintelligible to
it
M.
which
is
found
in five
ancient papyri.
* I understand
by
gold
is
defilement.
128
the copyists.
is
ri in
Ca,
////
la and
in
Aa.
three words.
The
that of
Aa,
it is
appear to
the texts.
me
Ca
This whole passage, as it stands, in the MSS. is extremely obscure, and I can only make sense of it by conjecturing that a
I.
The knees
is
mentioned
{cf.
opening
'live,'
The word
it
dnh,
has
for. its
primitive
here.
meaning
rise
up,'
and
is
I translate it
CHAPTER LXVI.
Chapter whereby
I
o?te
know
am
born
of Neith.
I
am
I
am
Uat'it,
and
come
Hawk which
his
soareth aloft
in
and
resteth
upon
the brow of
Ra
at the
prow of
Bark
Heaven.
CHAPTER LXVH.
Chapter whereby the doors of the Tuat are opened and forth by day.
otie
cometh
let
the feet
be loosened of those who are in glory. Let the caverns of Shu be opened, that he may come forth at large, and that I may issue from my funereal pit to my seat which is let me issue without disaster to my at the prow of the Bark of Ra
;
seat which
is at the
all-radiant one, as
he
riseth
up from
his
129
CHAPTER
Let the two doors of
LXVIII.
Heaven be opened
to
me
let
the two
me
:
let
Mansion be opened to me, that he may behold me who hath kept guard over me and let him unloose me who hath wound his arms around me and hath fastened his arms upon me
and
let
the First
to
me,
let
me
Re-hunit
let
may come
by day whithersoever
Let
my
me
heart desireth.
me
have possession of
heart
;
my
heart, let
my Whole
let
have possession of
me my
possession of
my
legs, let
me
have possession of
let
my
air,
arms,
let
me
have possession of
my
limbs absolutely;
me have
possession of
let
my
funereal
meals, let
let
possession of water,
me me
have possession of
me
have
let
me
river, let
me
me
have possession of
all
offered for
me
in the
Netherworld.
for
me
table which
was made
me upon
may
it
the
which
me
" that he
feed
not.
That which
I execrate, I eat
me
let
me
when
the
Book
of Thoth.
me have possession of my Whole heart let me have possession of my arms, let me have possession of my legs, let me have possession of my funereal meals, let me have possession of air, let me have possession of water, let me have possession of the stream, let me have possession of the river, let me have possession of the barks. Let me have possession of all things soever which were ritually Let me have possession of the offered for me in the Netherworld. table which was made for me upon earth. Let me be raised up on the left and on the right let me be
Let
me
have possession of
;
my
heart, let
raised
up on the
right
and on the
left.
130
Let
[with]
If this
travel over the earth in the midst of the living, ujiinjurcd for ever.
Notes.
Copies of
this
and have been published by Lepsius in his They are unfortunately in Aelteste Texte, pi. 8, 21, 22^ and 34. very mutilated condition, and my translation follows the text of the and Sebak-aa
at Berlin,
not an Egyptian
locality,
Solicitations,
[I
^o m
Q(\
ambire, ambitio,
and
in
a bad
sense ambages.
3.
is
meant
in
One
known
epithet
which
4.
is
M'.
note 8) understands
the passage as
avoid
it."
meaning I seek the direction of the wind m order to But I am inclined to recognize a superstition still current
different
in the
>
among sailors, the "whistling for a breeze." The oldest copies and the more recent ones have
readings,
not written
^^^"^^
^^^^
Theban
papyri, but
^^^
CHAPTER
Otherwise said :
I
LXIX.
am am
to a
Flaming One.
avengeth
He who
Avicked
me
is
my
;
son
adver-
to
me
all
and
evil things.
131
feet in
consequence of the
I
am
am
;
Osiris, the
life
behind
I
human
race.*
am
Sahu,
who
starry throng of
me
Heaven, the body of my mother Nut, who conceived at her will and brought me forth at her desire. I am Anubis on the day of the Rending asunder.
am
father
place.
I
and
My
shut up his mother on the day when the great slaughter took father is Seb and my mother is Nut.
;
I,
even
I,
Osiris,
who
am
Osiris.
who
and guardeth the door of Osiris^ (2) grant that I may come in and be glorified, let me be appraised, and let me be made vigorous, that I may come and avenge myself. Let me sit at the cradle (3) of Osiris, and put an end to nly let me be made strong and vigorous at the suffering and pain cradle of Osiris, so that I may be born with him and renewed. Said twice. Let me seize that Thigh (4) which is under the place of Osiris^ with which I may open the mouth of the gods and sit by him, like Thoth the Scribe, sound of heart, (5) with thousands of loaves, beer, beef, and fowl upon the table of my father, and the flesh of oxen and birds of various kinds, (6) which I offer to Horus, which I present to Thoth, and which I sacrifice to the Lord of Heaven.
the tablets
;
CHAPTER
I
LXX.
Another Chapter.
have come to an end (7)
as
for the
Lord of Heaven.
of
am
I
written
down
the
sound of
heart,
and
its
my
father Osiris,
my
heart
stirred
;
by his country.
breathe
its
breeze by
hair (8)
S 2
132
side lock
;
make
the circuit
I seize the east wind by the skin, and I of heaven on its four sides give the breezes to the faithful dead amid those who eat bread. Jf this scripture is knoivn upon earth he will come forth by day,
amid
the livi?ig
his
name
will be uninjured
for
ever.
last
to
two chapters are always found together, and always This is the case not only in the ancient Chapter 68.
tombs
like that of
Bakenrenef.
The
2.
Who
and guardeth
See picture of Thoth in the Psychostasia. 3. Where Osiris renews his birth.
The Thigh. The iron instrument so called used ceremony of Opening the mouth of the deceased.
4.
' '
in
the
5.
Sound of heart
Oxen and birds of various kinds. These kinds are named the text, but we have no corresponding European names.
6.
7.
in
I have
come
to
an
end.
The
first
two words of
last,
this
chapter
sacrificial
slaughter,' the
coming
to to
an
an
end,' has
been substituted.
hair.
do not come
end."
8.
Jts
All
this
paragraph
and
skin
of the
But the
feminine
suffix
is
the case.
The speaker
as
we
CHAPTER
O
Divine
LXXI.
Hawk, who
comest
forth
in
Heaven,
Lord
of
Mehurit. {2)
*
But we " catch Time by the forelock," and so did the Greeks.
133
me
made
thyself sound,
who
disrobest thyself,
to the Earth.
One
Face.
Tabernacle and
Isis
(6)
:
Here
Isis.
Make
who
the Earth.
thou
me
made
thyself sound,
to
revealest thyself,
who
disrobest thyself,
May his will towards me be done by the Lord of the One am the Hawk in the Southern Heaven, and Thoth
Law
is
the
Northern Heaven, who appease the Flame when raging and who
convey
to the
it.
Here
Thoth
Thoth.
Make thou me sound, even as thou hast made thyself sound, who revealest thyself, who disrobest thyself, and presentest thyself to
the Earth.
May his will towards me be done by the Lord of the One Face. I am Unbu of En-areref, the Flower of the Abode of Occultation.
Here
is
Osiris
Osiris.
Make thou me sound, even as thou hast made thyself sound, who revealest thyself, who disrobest thyself, and presentest thyself to
the Earth.
May
me
One
Face.
upon thy O two legs], at thine own hour, owner of the Two Twin Souls, and who livest in Two Twin Souls.
thou who art upon thy two legs
who
art terrible
Make thou me sound, even as thou hast made thyself sound, who revealest thyself, who disrobest thyself, and presentest thyself to
the Earth.
May
Face.
his will
towards
me be done
circlest
me
made
thyself sound,
thyself to
thyself,
who
disrobest thyself,
and presentest
May
his will
towards
erect,
me be done
One
Face.
Sebak standeth
surrounded by
places,
and Neith
134
May his will towards me be done by the Lord of the One Face. Oh ye Seven Divine Masters, (7) who are the arms of the Balance
on the Night wherein the Eye
is
fixed
ye
who
heads
and cleave the necks, who seize the hearts and drag forth the whole ye hearts, and accomplish the slaughter in the Tank of Flame whom I know and whose names I know, know you me as I know
:
your names.
I in
me
live in
me
is
and
in
let
me
live
you.
Convey
to
to
me
the
Symbol of
Life which
your hands,
grasp. (8)
Award
life in
me
the
life
addition to
my
;
years of
my months of my life life and countless nights in addition to the nights of my life, that I may come forth and beam upon my own images, with breath for my nostrils, and eyes which see, amid those who are at the Horizon, on
the
day when brute Force {9) is brought to a reckoning. If this Chapter is known there is icell-being on earth with Rd and a fair abode with Osiris, and the person is glorified in the
that
Netherworld.
to
him
and
the
for
titties infinite.
Notes.
1.
The
title
as here translated
is
known
same and for
of the
period, has " Chapter for entering after going forth by day,
and this title or a very similar one is found on other papyri. The most recent form is that in the Chapter for coming forth by day and repelling brttte Turin copy making
transfortnations in all forms,"
Force, so that the person
may
tiot
iti
may
be ttiade
sound
that
is
the Sun-god.
The
owner
invocation
repeated a
little
farther on,
"O
thou
who
circlest within
The god is also said to be the thine Egg, Lord of Mehurit." " the Two Twin Souls," namely Ra and Osiris. of
*
This ellipse
is
very frequent.
135
first.
The
verb
is
This
shown by those
4.
of the pronominal
suffix, as
Thyself
= Here,
third person
is
known
P^gyptian
idiom.
5.
in opposition to
its
TroXy-
TrpdaieTTo^,
many
changes of aspect.
the
The Moon
Sun
is
One
Face."
of
Two
Two
(Unas
illustration
Pianchi,
I
who
[
at
Heliopolis paid a
j-j^g
visit
the
great
Tabernacle
^^^
I
q
I
he had to
it,
lift
the
Vail
crS=i
cealed
offer incense
and
flowers.
Two
q|
thus
and
tire
second
is
written
J
to the different readings, to pierce " through zvhat is upon the Vail."
Cherubim were woven, that before the curtain of the Holy of Holies stood the altar upon which incense was offered each morn and evening, and that in sin-offerings the priest sprinkled blood seven
times before the Vail of the Sanctuary..
7.
X^
or
\\
I,*
word
is
to
whose word
is
of authority.
7-
136
They were
and they
the earth.
assisted
Thoth
in
composition and
measurement of
1872, p.
6.
article, Zeiis.,
They
this
be
is
8.
and
9.
^\
5.
CHAPTER
LXXII.
Chapter whereby one cometh forth by day and passeth through the Ammchit. (i)
Hail to you, ye Lords of Rule, (2) devoid of Wrong, who are living for ever, and whose secular period is Eternity. (3) I make my
Let
me
prevail through
according to
Deliver
Let
me
:
Crocodile (4) of this Land of Rule. have a mouth wherewith I may speak, and
;
let
I
my
because
know
you,
and
know
whose
your names
and
know
the
:
name
Tekmu
his
name.
let
And whether
Heaven, or departure be
Horizon of
his
my
departure,
and
be
my
progress.
;
Let
me
not be stopped
at the
Meskat
for I
let
mastery over
beer in Tepu.
me
let
me
let
not
me;
have bread
(5) in
Pu and
And
me join my two hands together (6) in the my father Tmu hath given me, who hath
is
me
wheat and
offereth
my
OAvn
body
me
there as oblations
upon my
gifts,
festivals.
Grant
me
the funereal
beef,
fowl, bindings,
incense,
oil,
and and
all
things
subsists, regularly
PLATE
XIX.
Chapter LXVIII.
Chapter LXV.
Papyrus du Louvre,
III, 93.
Chapter LXVIII.
Papyrus du Louvre,
III, 89.
Lepsius, *'Todt.,"
Plate
XXV.
Chapter LXXI.
Lepsius, "Todt.," Plate
iiiiniii
|i
Chapter LXXI.
XXVI.
Papyrus of Nebseni, British Museum, 9900.
i'iiiiiiiiiiii
Chapter LXXil.
93.
II.
pi)iiuyyiumiiiIiiiii||ii||iiiMii!ii|ii|||jra
Chapter LXXIV.
Papyrus of Ani, British Museum.
PLATE XX.
Chapter LXXII.
Lepsius, "Todt.," Plate XXVII.
Lepsius,
imrc
IV
^
10
s.
IZ
i\
37
in
me come down
or go
up
to
Sechit-aarru
and
arrive
Sechit-hotep.
I
am
If
coffin,
And
him bread and beer and flesh-meat upon the come forth to Sechit-aarru, and there shall
barley
ivill
table
of Osiris.
He
will
him wheat and there, for he will flourish as though he were upon earth, and he
be given to
who
deviatingly,
for times
infinite.
Notes.
This chapter
in
is
upon
coffins,
is
The
earhest copy
is
on
the coffin of
Queen Mentuhotep.
I,
on the
ala-
rich in funereal
is
monuments
found
1.
at the
end of chapter
is
99.
Ammehit
the
name
in
in
is
names of the Netherworld. In the inscriptions, for instance, of the tomb of Queen Tita,* " passing through the two folding doors of the Ammehit" is in parallelism with "going in and out of the divine
Netherworld."
tl^e reading in most documents, but Lords of Rule. Tb-^ there are others which L..ve an equal claim to authority. The in2.
'
vocation
is
LJ
I 1
" those
who
are possessed
of a ka," that
is
the "spirits
made
trials,
perfect," those
besides the
all
of
whom
The
is
that of
chapter 99,
addressed to the
V:>
LJ "those who
add
lords of rule,
are
Here
the papyri
and
* Brugsch,
Rec,
II, pi.
63.
published by
M. Benedite
in the Mhitoires ae la
Caire,
tome
5.
138
always addressed to
those
3.
who have
in their
Eternity.
vl
fc^
hentd
is
the
was their
alwv., aevtivi,
our century.
4.
The
eternity.
The
Crocodile.
Are we
headed monster pictured in the represensations of the Psychostasia ? These pictures are not known to us from as early a date as the
chapter
itself,
but they
may have
existed.
passage
5.
homonym
cake
===,
\xn'^\\Q?,
The
sacrificial
H^H
is
in Leviticus
^''^/D
a pipe,
connected with
^^H,
See
I?
come under
ta,
evidently
the
same conception
porta and
Treljiw.
CHAPTER
is
LXXIII
Chapter IX.
identical with
CHAPTER
Chapter whereby the
LXXIV.
motion upon earth.
Do
in his
what thou hast to do, O Sekaru {twice) ; as The god who is own house, and as The god who standeth on his legs in the
Netherworld.
I
Leg
(i) as I
come
;
forth in
Heaven, but
I lie
Oh
I faint, I faint, as I
advance
I faint, I faint
in the
Netherworld.
Note.
I.
The Leg.
In
this place, as in
is
texts,
meant, which
many
years ago I
PLATE
XXI.
Chapter LXXVII.
Papyrus of Ani, British Museum.
Chapter LXXVIII.
Lepsius, "Todt."
Chapter LXXVIII.
Leiden Papyrus, T. i6.
Chapter LXXVIII.
Lepsius, *'Todt."
Chapter LXXIX.
Papyrus du Louvre,
III, 89.
Chapter LXXIX.
Papyrus of Sutimes,
Bibl. Nat.
Chapter LXXXI.
Papyrus of Ani, British Museum-
PLATE
XXII.
Chai'ter
British
LXXXUI.
Museum.
Chapter LXXXII.
Papyrus of Ani, British
Papyrus of Ani,
Museum.
Chapier LXXXIV.
Papyrus of Ani,
British
Chapter LXXXIII.
Papyrus, Berlin Museum,
Museum.
Chapter LXXXV.
Papyrus du Louvre,
III, 89.
No.
2.
Chapter LXXXVI.
Papyrus of Ani, British
Chapter LXXXVII.
Papyrus, Berlin
Museum.
Museum, No.
i.
39
in the
I
Northern
\\
is
by which
understand
This position
Amamu,
in the
XXVI,
line 22.
The Zeg
Thigh
in
as close to the
sequence of
this position
it
Hence
it
in
is
called
\
Book
And
here,
according
of the
Dead
The god
^.^
\^ V\
'
^^-^
(also
named among
is
the 42
said to be gate Cepheus) in the immediate 7 neighbourhood of the Polar Star which represented Osiris. On the
who
{e.g.
ancient coffins of
Amamu
and
r^^^
Sit-Bastit there
is
a chapter* for
AAA^AA
-^
V\
Z^
in
"I
am
who
is
on the
I
^<==> ^
S^
"^
"^ ^^|
said of Osiris
in
on the
stelae
CHAPTER LXXV.
Chapter whereby one cometh
I to Heliopolis
I
and
receiveth
a seat
there.
am come
Earth, lighting
open the dwelling of Remrem, I reach the house of Achsesef. (i) I am led on to the noble mysteries, and I enter into the house of Kemkem.
are coffined.
* It was afterwards incorporated with chapter 149.
who
I40
[The Tet amulet (2) layeth its two hands upon me and assigneth me to its sister, and the custody of its mother, Kehkehit, who setteth me upon the Eastern path of Heaven upon which Ra ariseth
and mounteth on high each day. May I too arise, and be led on, and assume the mummied form as a god, and let them set me upon that noble path] whereon Thoth travelleth when he appeaseth the two Combatants (3) as he goeth
to
Pu and advanceth
to Tepu.
Notes.
These gods are not often mentioned. But we are told in the inscriptions of Rech-ma-ra {Mission Arch, du Caire, V, 127)
I.
that Achsesef
is
master of the
i
|
of those in
2.
Amenta.
and
21.
its
||,
has a chapter of
The annexed
Vignette
is
III, 93,
at ch. 93.
'
The
3.
which
is
within brackets
is
ancient, but
is
CHAPTER
I
LXXVI.
have made
Bird-Fly (i)
it
was the
to
me.
mighty god,
pursue
for ever,
Make
thou for
me
may
my
course.
141
The Bird-Fly,
(1
^^^^v^ ^^
'
^^
^^^'^
S^*^) see
Proc.
396 and following, and also 1893, p. 135 and following. In the papyrus of Nebseni the name has for determinative an insect, which M. Lefebure has identified with the mantis.
Soc. Bibl. Arch., 1892, p.
This
deity,
according to ancient
texts,
CHAPTER LXXVIL
Chapter whereby one assiimeth the form of the Golden
I set
Hawk,
(i)
myself to view
I set
its
Egg
and
I fly
and
hover as a
Hawk
gem
I
of of
My
from the cabin of the Sektit Bark and myself up from the Eastern Hill.
I
come
forth
raise
those
I
who
I may come and raise and who bow down before me.
to
me
display myself
as the beautiful
listen
to
whose
down
before
it
in th?
midst of
of
The
I
me I am
the produce
is
me
I eat
it,
saturated with
to the satisfaction of
my
to
me my
throat,
and
am
in possession of all
my
person. (3)
Notes.
I.
This
is
the
first
It
Egyptian
Transformations
'
have
nothing in
common
with
Metempsychosis, as understood
in the
Greek or Indian religions. The change of form in the Egyptian it was not a penance idea depended upon the will of the person And all the forms assumed in sin, but a means of glorification. for
;
142
the
Dead by
known forms
of the
Sun-god.
2.
-^^^-^
understood as representing the green feldspar of which many ob But Dlimichen {Zeitschr., 1872) jects in our museums are made.
has shown that the I
'
of the East
'
is
synonym
of Mdfkait,
{Hist. Nat.,
emerald, and
M.
who
XXXVII,
Copton oppidum Thebaidis in coUibus, ex cautibus.' The same author quotes Juba in reference to Eihiopic gems as being 'alacriter virides, sed non facile puri aut concolores.' 3. Nepra is one of the names of Osiris, considered as giver of By Throat is here meant the organ or power of corn, o Ylvpo(/)6()0's.
swallowing, deglutition.
CHAPTER
!
LXXVIII.
Hawk,
(i)
Oh Horus come thou to Tattu, make clear to me the paths, and help me to make the round of my dwelling places. Look thou upon me and exalt me, impart to me Terror, and rouse in me Might, so that the gods of the Tuat may fear me, that and that he may not assail their battlements war in my behalf there house of darkness, who enwrappeth the dead and slay me in the
;
the god
who
hideth his
name
;
done by them.
Oh
ye gods
who
ye foremost ones, ye
who
!
who
is
hush ye up, gods, that which a god giving ear to a case of Divine Law
to
And
that
to
which
have said
him say
thou, Osiris.
Grant
me
that
mouth on my
Grant that
behalf, that I
may
see thine
own
attributes
and survey
and have the mastery of my two feet, and that I may be there like the Inviolate One on high that the gods of the Tuat may fear me and their battlements war on my
I
may come
forth
behalf
Grant that
firm
may run
upon
my
Lord of Life;
let
me
be united with
43
Mighty
may
they protect
me
him
death.
to the goal (3) of
me
advance
Heaven.
Seb, and I pray for sustenance from the Inviolate one on high, so
that the gods of the
Tuat may
fear
may war on my
I
behalf,
when they
am one
may my
attributes
;
be
be invested
Soul of
who cometh forth to Tattu may him who telleth thee what con-
cerneth me.
me Terror and rouse in me Might that the gods of the Tuat may fear me and their battlements war on my behalf. I am the Bright one in Glory, whom Tmu himself hath called into being, and my origin is from the apple of his eye, (5) who
Oh
impart to
and honoured those who are to be with Unique in Heaven, whom they extol as he cometh forth from the Horizon, and the gods and glorified ones who are with him fear him. I am one of the worms which the eye of the Lord of Oneness
hath him.
glorified
made and
For he
is
the
who gave
birth to Horus, I
in Glory,
waxed
me.
old,
And
with his
the Tuat.
own Soul
the
from Osiris at
at
Lion form, who presideth over those who are the House of the Nemmes (6) which is in its caverns, said to
And
god
in
me
"
Go
for
thou
the attributes
utterance
is
Horus
for
thee the
Nemmes
not,
but free
thine,
took possession of the inheritance of Horus from Osiris at the Tuat, and Horus repeated to me that which his father Osiris
I
And
on the Burial Day of Osiris. me by the god in Lion form, that thou mayest advance and go upon the path of Heaven, so that those who are on the confines of the Horizon may see thee and that
had
said to
him
"
given to
may
fear thee,
and
may
[Aahat. (7)]
144
At the divine words all they who are at the funereal shrine of the Lord of Oneness bend low. Oh thou who art raised above thy coffin and bereft of the Nemmes, the god in Lion form hath reached the Nemmes to me, and wings are given to me.
He
I
I,
hath given
his
me
and through
even
most powerful might, that I fall not upon Shu. propitiate my fair brother, the Master of the two Uraei.
I,
am
its
breezes
are
advance whitherI
pilot
house of the god in Lion form, and I pass forth from it to the house of Tsis the Mighty, that I may see glorious, mysterious and hidden matters, even as she hath caused
I
come
me
One.
is
am
in
it,
and when I speak hard by the Doors of Shu they respond moment. (9)
It is I
to the
Horus
from Osiris
It is I,
Tuat.
even
I,
who am Horus
on
his seat,
in Glory.
I
am
master of his
diadem,
am
is
Heaven.
Horus
I
My
Hawk
I
:
face
that
Horus is upon his throne. of the Sacred Hawk, my back that of the Sacred
bis r^-^ster.
tL..t I
am
equipped as
come
forth to Tattu,
may
the
see Osiris.
:
me
in the
Two
Eyes.
Nut they behold Eye of Horus and the Flame I'hey stretch out their arms to me.
evil.
;
And
paths
They open
;
they see
the bright
repellent face
set,
Most
that ye should
lift
And
I display
I45
invested with his soul for taking the possession of his inheritance
from Osiris
I
at the
Tuat.
my sight I made my way and who presided over their caverns, and those who had charge of the House of Osiris and I speak to them, and make them recognize the god of Mighty Terrors, who is armed with horns against Sutu. I make them recognize who it is that hath
who had charge
of their dens in
A gracious
as there are
many
who
House
of Osiris.
I
Behold me,
together
I
am come
.
.
to
and put
my
forms
bright
.(11)
make
the
I make firm the battlements on behalf of Hematit in Heaven. Osiris, and I make the paths bright in his behalf. I have done according to the command that I should come forth to Tattu to see Osiris, and tell him of the fortunes of that great Son I of his whom he loveth, and who hath pierced the heart of Sutu.
them
in the
O Lord of the Soul Most Mighty, behold me I come, raise thou me up that I may see the Tuat. May all the paths which are in Heaven and upon earth be open to me, and let there be no repulse for me. Thou art exalted upon thy throne, Osiris; thine hearing is
;
good, Osiris
fastened,
thy back
throat
is
strong,
Osiris
is
firmly
thy
is
made
fast,
thine heart
glad,
thou art
Thou
Amenta.
all
is
that liveth
subject to him.
service, endless
is
in fear of
is
at his service.
is
not to be altered
it
and the
altar of offering
twofold of aspect
his
father
146
Horus is the mother, Horus is the brother, Horus proceedeth from the essence of his is the kinsman. father and the corruption which befell him. He ruleth over Egypt, and the gods are in his service. He hath carried off endless generations, and given life to endless generations with his Eye the sole one of its Lord, the Inviolate one.
Horus Horus
the father,
Notes.
This chapter
in
is
seldom found
in the
it
has
the Turin
Todtenhich.
The
shortest
copy of
;
it
is
that in the
;
tomb of Horhotep
it
but they are very important, as giving the earliest form of the formula
Q:A
to
-vwwv
<:::2:>
czn
[1
MT^
[1
^\
which
is
an invocation
the battlements.
suffix
"'-'"^^
The common
both to
nominal
subject,
is
III
ungrammatical.
The
and
Ij, rightly
omit the
suffix
The
I.
coffin of
Amamu
title,
but with
Sacred
Hawk.
Between
this
Hawk
of the
last
make no
which
The
typical
Egyptian
the
Hawk may
perfect
is
the
and
that
"the Lanner of
Pennant
2.
3.
vj r^
(^e'd-
or
fi
/-^^^
\^
'
^ ^vord
we have already
later
met
in chapter 72
Note
3),
on
in the
present chapter.
\jI
It is
j^
Greek
^a\/3ec69, or the
Latin carceres, the two posts which were at once the starting point
and the
goal.
" signum
unde
reverti.
147
Invested
^Q
is
which
is
connected with
ft
The
determinative
is
also
x^
H
A mummied
person
is
called ^rt>^,
Apple of
^^
A -C2>-
6.
The Nemmes
^
is
yp^.
is
of a wig.
This chapter
Book of
the
Dead
in
which it is referred to, but other religious texts mention it. It rs one of the objects provided for the deceased in the pictures of
ancient coffins.
7.
p. 35.)
[Aahat.]
words followed by the sign ^, determinative of divinity. But the whole text which follows is extremely unsatisfactory. The prudent scribe who copied Pg has the words " I am the great god," and with
chapter.
who
represents Daylight.
The
passage
Tinnnr
is
obscure
^'""^^
through
determinative
after
V\
The
portals
of Shu,
the
as
summons
of the god
occurrere.
who comes
Horus.
10.
"
^x
^^'^s
.
ire,
Hetnatit Q
in the
^ C^
of the
place
near
the
Horizon,
It
not
has
mentioned
Book
Dead except
in this chapter.
Here follow one or two divine names unknown copyists, and by them written at random.
II.
to
the
CHAPTER LXXIX.
Chapter
iv hereby one
Hail to thee,
things
Tmu, Lord of Heaven, who givest motion to all which come into being; thou who comest forth from the
is
begotten
148
which are
;
Lord
ot
men now
things,
hidden
cealed,
and the place where ye reside Hail to you, ye gods who are
;
is
unknown.
the divine circuit and the
ye,
in
Kabhu
is
ye gods
:
who
are in
Amenta and
in
Let
Heaven me come
to you, let
me be
glory.
I
be purified and strengthened, let with power, let me have possession and
Stop ye
to put a
me
am come
away with the false charges which have been made to you. But I bring in offering to you well-bemg.* I lift up in offering to you Maat. I know you and I know your names, and I know your attributes, though it be not known what by you may be brought to pass. I come before you and make my appearance as that god in the form of a man who liveth like a god, and I stand out before you in the form of that god who is raised high upon his pedestal, to whom
the gods
tion,
T
come with acclamation, and the female deities when they see him. come before you and make my appearance on the
sit
with jubila-
seat of Ra,
and
upon my seat which is on the Horizon, and receive the I drink the sacred liquor each evening, offerings upon their altars. in the form of the Lord of all creatures, and I am exalted like that venerable god the Lord of the Great House, whom the gods rejoice
I
womb
of Nut, to
whom Nut
^^^
be
seen.
I49
CHAPTER LXXX.
Chapter whereby
o?ie
who
giveth
It is I
who complete
me
my
fall
raise
up the
after
me.
go
to rest.
I
Hu
found him.
I
And
have
lifted
off the
my
power.
have
its eclipse against the coming of the Fifteenth and balanced Sutu in the mansions above, against the Great day, one who is with him. I have equipped Thoth [with light] in the house of the Moon. Maat is upon me, and the Emerald I seize upon the Crown.
and the Crystal of her months. This field of mine is of Azure lighten up the darkness I
monsters, (i)
and
overthrow
the
devouring
Those who
up
to
are in their
me,
own darkness worship me, and they rise who mourn and are prostrate look
:
am
come not up
in
order that
am
who
and
have come
Notes.
1.
Devouring
fnonsters,
^^^^ _P
have
' I I
I
2.
The
later recensions
or
^ M^
,
wife.
The
older
is
of the chapter.
craftsman.
understand 'C or c?
150
CHAPTER LXXXI.
Chapter ivhereby one assumeth the form of the Lotus.
I
am
cometh
forth
is
at the nostril of
Ra, and
for
Horus,
am
Note.
This
read
little
chapter
(1(1
is
not without
a
its
special difficulty.
Are we
to
its
[T]
^^.
as
as
QAas
its
determinative?
into
this
The
copyists differed
ra
o'^
But
hence
Ba
CHAPTER LXXXn.
Chapter whereby one assumeth the form of Ptah, eateth bread, drinketh beer, and sitteth in the midst of the great gods.
I fly like
the
Hawk,
on the
:
Great One.
I
it
execrate, I execrate
it
eat
eat
not.
That which
my
execrate
not enter
into me.
Let
me
therefore live
upon
that
which
is
the
gods and the glorified ones. Let me live and enjoy the bread * Let me then eat them in the presence of the gods and and
glorified ones.
date trees of
me enjoy and eat them under the foliage of the Let the oblations be made, of Hathor, my sovereign.
Let
Let
differ
to
orthography.
151
upon me by
Tait.
Let
me
sit
whereever
it
pleaseth me.
My
head
is
that of
Ra and I am summed up as Tmu Four of Ra four times the width of the world, (i)
:
I have come forth with the tongue of Ptah and the throat of Hathor that I may record the words of my father Tmu with my mouth, which draweth to itself the Spouse of Seb, and the proclamation of whose lips inspireth fear.
heir of the
my success on being declared the Lord of Earth, Seb, from whom I issue. Seb purifieth me, and giveth me his Theophanies. (2) The
I
dwellers in
their Bull.
Annu bow
their
heads to me.
I
am
their Master.
am
the
More powerful am
Time
am
Notes.
I.
Not
in
The
i CZS3
.
]
I I I I I I
implies a quadrangular
and so do {f^^ ^ Of this ==== nil and West, are not cardinal points or
Theophanies,
v\
This
is
CHAPTER LXXXIIL
Chapter whereby one assumeth the form of the Bennu
Let
bird.
One,
I
I
me let me
wheel round
in whirls, let
me
Hider. (i)
am am
in
born
Amenta; Horus who giveth light by means of his the god who is against Sutu when Thoth is between them, as in that dispute of the Prince of Sechem with the Spirits of Annu where
is
the river
between them.
(2)
152
I
I
at the
am
the
boastfulness. (3)
Notes.
1.
There
is
The
Turning One
derives
its
The
Tortoise
its
^^.
*^^
name
body within
its shell.
On
Bennu
see the
first
note of next
chapter.
between the opposite shores of the Nomes of Letopolis (Sechem) and Heliopolis (Annu). " I am Chonsu who ptitteth a stop 3. The later recensions have But in the early copies Chonsu is taken in its to all boastfulness."
2.
The
Nile
lies
to
govern 'boastfulness.'
CHAPTER LXXXIV.
Chapter whereby one assunieth the form of the Herns haw.
( i
Thou who
and locks and
with the fated
boldest the
bound
victims
and
bright ones
who
are
armed
moment.
;
and conversely. I come to heaven but I strike upon the earth It is my power which produceth victory and raiseth the height
of heaven, and I
to
make
my
I
in pieces (3)
those
who
upon
I
Wakers who
know
not Nu,
know not
the
Red ones
when they bring opposition to me. I know not a Word of Power to whose utterance I listen. I am the Red Calf upon the tablets. This is what the gods say when they raise their voice.
Let your countenances be without restraint towards him
who
Cometh
to
me,
53
but
my
my own
hands.
say
day unswervingly turneth back upon my eye-brow. And Evening is the beginning of my voyage to celebrate the solemnity of the Reclining and the Embrace of the Aged one who
Day
after
Notes.
1.
'
here
translate
Hernshaw
are Herons.
They
fly
to a great
height in spiral
whirls.
2.
'
The
seems to be '^_^
Yr\
from
\\
shear.'
3.
Cut
.
in pieces.
The papyrus
(g
4.
Rebellion.
So
understand
-^^ ^
a wrongful
and violent
rising, i7ravaaTaai<s.
CHAPTER LXXXV.
Chapter whereby one assumeth thefortn of a Soul,
not cotne
I
is
may
to the
dungeon.
I
Imperishable
is
he ivho knoweth
am
a Soul.
I
am Ra who
it.
my
soul
is
divine.
am
he
who produceth
am possessor of Maat and subsist by means of it. am the Food which perisheth not in my name
;
of the Self-
name
of Chepera, from
whom
I
execrate Death,
let
me
not
who
and
those
who are with him, my own friends. They inspire the fear of me, and put forward my might
.\
to those
154
And behold
am
raised
upon
my
my
throne.
I
shall not
overthrow
;
is
the
Eternal Force.
It
I
who
seat at the
confines of Heaven.
My
I I
create
the
Daikness
Heaven
at
my
pleasure.
advance upon
my
feet.
maketh
;
a curtain. (2)
whose name is hidden. I drive away aggression from before the Lord of the two hands, who is my own Soul. The Uraeus divinities are my body. My image is Eternal, the Lord of years, the King of Everlasting. the Youth in I am exalted as Lord of the land of Rebu and my name is is my name Town, the Lad in the Country
'
:
'
imperishable.
I in
am
its
abode
the Netherworld.
not to be broken is my Egg. is my nest Lord on High. I have made my nest on the confines I am the Heaven, and I descend to the earth of Seb and put a stop to of I see my father, the Lord of the Gloaming, and I breathe. (3) evil.
Not
to
be seen
Notes.
1.
Soul.
in
we
is
translate as
It is
emphatically required.
2.
A
'
curtain,
set,
literally
a skin.
Cf.
Ps.
civ,
2,
"Who
render
where the
LXX
curtain
3.
by
^epi'nv
in
Here the chapter ends in Fc. The few words which follow other MSS. were unintelligible to the copyists and are written
very variously.
155
CHAPTER LXXXVI.
Chapter ivherehy one ass it meth the form 0/ the Swallow,
I
I
(i)
am am
the Swallow
am
the Swallow.
Flame which proceedest from the Horizon O thou who art in the place whence I have brought the keeper of his fold -let me have thine arm that I may make my observation at the Tank of Flame, that I may advance as an envoy and come with the report of it. Be it opened to me, in order that I may tell what I have seen. Horus is in command of his bark. There hath been given to him the throne of his father, and Sutu that son of Nut is under the
delicious
:
:
made
is
for him.
I
in Sechera.
my
tell.
Osiris. (2)
And that which I went in order to ascertain I am come to Come let me enter and report my mission. And I, entering and ascertaining who cometh forth through
gate of the Inviolate one,
I
that
and that which is wrong in me is pardoned and the spots which were on my body upon earth are effaced. Keeper of the Portal, let the path be made for me, for I am Let me come forth by day, and walk upon my own as one of you.
ills
my
are
made
to cease,
legs.
1
Let
me
have the
know
come.
adversaries
If this
Here am I, I come that I upon earth, though my dead body be buried. chapter be known he 7vill re-enter after coming forth by
and Note.
of Aarru from
I.
The Swallow
/wwvN
^^^.
The
;
is
would be
eaten at
was eaten and that doves or pigeons meagre food than the Swallow, and therefore more
texts.
still
Rome, where
like
Clive
Newcome we may be
''
regaled
robins, owls,
and
And Willughby, the naturalist found a large quantity of swallows being sold for food at Valencia in
oiwvolai Te iraaL for dinner."
Spain.
156
The
teristic
{e.g., pi.
tail
many
pictures
Leyden papyrus) we
')(^E\ibu3v
song
'^H\6'' ifKOe
....
vwra fieXaiva.
the
It is
why
fi
name
to the bird,
c--^^
^
the
of the insect in
implies
Touched with
my two hands
Heart of
Osiris.
\^
s^
is
(To^
(1
\
'touch.'
The
Turin copy),
found
in the
form of
or
Additional Note
In Chapter 86
taifting by
inspection.
account of the
for reporting
And
is,
the
is
as
[,
(2
^h
semiiu,
in
Coptic T-<LJUt.e.
But
it is
well to
remember
D
that
I
which
In a
homonymous
it
roots.
And
this
may
of
possibly be
its
meaning
in the rubric of
Ch. 64.
to
The
the
it
journey
Prince
Hortataf
reference
In
this sense
often written
111
WU:
3 P
or
1 1
1[
WU-O
for
ii-zoKaQiaiavai in
Hosea
xi,
and Acts
Tc^O.
57
CHAPTER LXXXVII.
Chapter 7ohereby
I
otie
am am
Seta
full
of years.
I
I lay
I
am
born
I
daily. lay
myself down
[in
and
renew myself
daily.
Note.
Se-ta
y^
lUSt'
li'^Grally
Filins terrae,
is
is
common noun
signiying an earth-worm.
It
applied to the
There are several pictures at the Sun-god Hor-sam-ta in the form of the worm rising out of the See pi. xxiii, from Mariette, Dend. I, 47 and 48. Lotus of Dawn.
of the earth.
CHAPTER
LXXXVIII.
For
I
am
all
his terrors.
the Crocodile god in the form of man. (2) I am he I am the almighty Fish in Kamurit. carrieth off with violence.
I
am
who
am
the Lord to
whom
(3) in
Sechem.
1.
Sebak
is
not always
The ideogram
in others sebak.
^^^'^
of
In
the form
is
of man
^^
^r m
literally
'
^^
^^''Y
different
readings this
3.
master of bendings.'
CHAPTER LXXXIX.
Chapter whereby the Soul
is
united
to the
dead Body.
in thy
Oh
Keep,
Oh
my
Soul
may come
to
me
from
abideth.
158
my
Eye
of
of reunions.
Let
ever
it
my
Chu which
is
with
it,
whereso-
abideth.
(2)
Track out
But
if
among
it
upon earth
that
me
to see
my
Soul and
my
Shade, thou shalt find the Eye of Horus standing firm against thee.
Bark of the Eternal one ye who lift up above the Tuat, and who raise up the Sky ye who enable the Souls to enter into the mummied forms; ye whose hands grasp the cordage, hold firm with your ropes and stop the adversaries
Oh
ye gods
the
that the
in peace.
And now
my
Soul
may come
and
Heaven
for ever
Notes.
The
ones.
much
is
goes before
and
in the
papyrus of Ani.
The
vignette
is
mummies.
1.
Keep
I
|i
is
not sah
but
out,
| sehen.
2.
Track
is
where the word occurs in the of "master of the trackers," determined by a man holding a
See Denk.
II,
hound
in
leash.
It
is
sis'hi
or
looking appears in
V -^3^
Wist.
59
CHAPTER
Chapter whereby
XC.
Memory
off
is
Oh
memory
mouth of
thou seest
(2)
Words
of
Power which
they possess
me
coming behind thee to chop off thine own head and to cut thy throat. Let not my mouth be closed, through the Words of Power which I possess even as thou hast done to the dead, through the Words of Power which they possess.
executioners of Shu,
are
;
who
Away
to fling
his
remembrance
:
mouth
enemy, saying
Notes.
Of this chapter we have unfortunately but one copy in Fa, of the Musee Borely. This is defective both at the beginning and at the The later copies are so inaccurate end, and the text is inaccurate.
that
it is
text.
It is precisely
on those
The preceding
that
it
do not pretend
stops.
is
1.
Restored.
The
sense.
not only in Egyptian that verbs of sight are applied to other perceptions. Aeschylus says ktvttov UhopKa in Sept c. Th. 104, and the Hebrew writers furnish similar examples.
2.
It is
of Sutu. To justify this translation the same preposition ought to govern mouth and heart. But I do not know any copy in which this occurs. The Turin reading
3.
At
and
the heart
is
simply absurd.
l6o
CHAPTER
Chapter whereby the Soul
is
XCI.
Netherworld.
Oh
one,
thou
who
art exalted
and worshipped,
the
all
powerful, almighty
who
and my Shade.
I
Let
me be
;
thoroughly equipped.
let
the
me
to the place
Chapter
is
form of a
fully equipped
Chu
in the Netherworld^
and
Note.
I.
There
is
no
'
grandeur
'
is
CHAPTER XCH.
Chapter whereby the
the person, that
Tomb is ope?ied to the Soul and to the Shade of he may come forth by day atid ?nay have mastery
of his feet.
That standeth open which thou openest, and that is closed which thou closest, oh thou who art at rest; (i) thou openest and thou who closest to my Soul, at the bidding of the Eye of Horus [the delivereth me, who establisheth the glory upon the brow of Ra god] of stretched out steps and rapid paces, who maketh for me a
:
his father,
who
lifteth
up
his father
and who
that
lifteth
up
his
mother with
his staff.
feet,
he may look upon the great god within the Bark of Ra on the and my Soul is then at the front day of the Soul's Reckoning of the Years. during the Reckoning
;
PLATE
XXIII.
Chapter LXXXVIII.
Papyrus, Leyden,
Cuaptek LXXXMII.
Papyrus of Nebseni, British Museum, No. 9900.
No.
II.
Chapter LXXXVII.
Chapter LXXXVIII.
Chapter LXXXIX.
Papyrvs of Ani, British Museum.
Chapter XC.
Papyrus, Musee Bore'y, Marseilles.
Lepsius,
89.
PLATE XXIV.
t^%\
jxy
!"i
ir
1
n\
'
1.
Chapter XCII.
Papyrus, British Museum, 9949.
Chapter XCII.
Papyrus, Boulaq,
21.
Chapter XCII.
Papyrus of Ani, British Museum.
Chapter XCIII.
Papyrus, Louvre
III, 93.
Chapter XCV.
Chapter XCIV.
Papyrus, Louvre
III, 9.
l6l
the
Eye of Horus
deliver for
me my may my
Soul,
and
establish
my
who
imprison not
my
may
my
Shade.
my
Soul and to
my Shade
that
it
god within his sanctuary, on the day of the Soul's Reckoning, and may repeat the words of Osiris whose place is
unseen, and of those
who
and
and who shut up the Shades of the Dead who would do an injury to me. (2) Let the path be thrown open (3) to thy Genius* and to thy Sou!,
have the custody of Souls and
provided with those who conduct thee ; sit thou at the head of the Great ones in thy place ; thou shalt not be imprisoned by those who are attached to the person of Osiris and
Glorified one,
art
who
who have
who
shut
up the
Heaven
Notes.
I.
chapter.
cannot agree with those who have hitherto translated this The only grammatical interpretation which seems possible
to the suffix
w
H
ta.
take this
>
representing
is
the
^'^^
and
is
here
and
very
those attached to him, which are addressed to the deceased and are
repeated by him.
corrupt.
3.
text
here, as indeed
everywhere,
is
Thrown open,
**
*~
[1
J\
verb
mes {Proc.
is
of which notion J\
the determinative.
^
ka.
fl
IS
X
I
J/i?i'/ z^rt^ is
'pandatur
via.'
The Egyptian
62
CHAPTER
N^etherworld.
XCIir.
to
the
East
in
the
Oh
ariseth
fliest
me
and power beyond the powerful. if all If I am conveyed away, if I am carried off to the East evil and injurious things of a feast day of fiends are perpetrated upon me through the waving of the Two Horns, then shall be devoured the Phallus of Ra and the Head of Osiris. And should I be led to the fields wherein the gods destroy him who answereth them, then shall the horns of Chepera be twisted back, then shall blindness (i) arise in the eyes of Tmu and destruc;
tion, (2)
my
being carried
made
over
me
through
upon me.
(3)
Notes.
This chapter contains one of those threats (of which there are The speaker is in fact so other instances) made to the gods.
identified with divinity that
any
evil
which happens
to the
to
him must he
same calamity
There
is
There is very great confusion in the text of the Turin Todtejibuch as compared with that of the Cadet papyrus.
(i) Blindness,
later texts.
/www
^
JlT
'^
I I I
in the earlier
and
'-'^"'^
in the
The
latter
or globules of
some
gutta seven a.
(2)
Destruction
^^1=^ ^^\
"^^^^^^^^^
But
this
word
is
written
in different
ways
in
the papyri.
gives
J|j
With
M+i as a
sufifix it
would mean
creates a
to
'my
god
it is
destroyer.'
Ca
as a determinative,
and thus
Hetniii, or at least a
that of
Tnu,
which
united.
163
The more
mention of each disaster. They pray that the Phallus of Ra may not be devoured, that the blindness may not come upon Tmu, and so on.
insert a negative particle before the
CHAPTER
XCIV.
Oh
the
father,
Book of Thoth. Here am I, I come and am glorified and filled with Soul and Power and provided with the writings of Thoth, which I bring in
is
in Sutu. (i)
and I bring the Inkstand as the instruments of Thoth, the secrets of which are divine. Here am I, as the Scribe I bring the remains of Osiris; (2) and the writing which I have made upon them is decreed by the great god to be good, daily, among the good. Thou hast decreed, Horus
;
of the
it
Two
Horizons, that
I shall
(3)
daily to Ra.
Notes.
1.
In Sutu
that
is,
in
Darkness.
2.
The
remains, Q -L
{^.'^^-
taken
e.g.,
in
an
I,
when applied
to the gods.
Compare,
Pepi
477 and
3.
following.
Tend,
|[[
J\ mesi (not
sebi)
stretch
out, pandere,
protendcre.
CHAPTER XCV.
Chapter whereby
I
is
resteth.
am
the
Dread one
Storm,
who guard
against assault.
I
l64
I
BOOK OF
am
Tf!E DEAD.
I
in the
hand of Thoth
(5) in the
storm.
Notes.
The papyrus ^^
title
of "assuming the
form of the Smen-goose," and Dr. Birch published the text of this papyrus in the Zeitschrifi of 1869 (p. 25) as one of those additional
chapters which
"do
This
is
of
This chapter
is
in the
Turin lodtentitle,
and the papyrus Ad merely gives it under an erroneous which was evidently meant for another text.
I,
The Dread
J
,
one,
I
v\
^
its
Instead of this
Ad
has
^AAAAA
^.
\#/ -T|
which
blunder of the
scribe.
is
\^
is
a well
known anaglyph
in
certain
no evidence of
name
Chnemu.
2.
Two
Ca and
Ad read
Ad
The more
This god
'the crown.'
"^^X
the
C3t=l
%
(I
Jj Aashu.
Book
in
name
is
here
conjecturally
consequence
^.=p
the
spit.'
function
assigned to
4.
5.
Protection.
instead of
<>^|
Thoth.
is
The
an evident
error.
The
the
allusion
Eye
of Horus.
CHAPTER
Chapter whereby
is
XCVI.
[resteth]. I
opened
\_t
own Eye.
have
Maat to Ra, and may propitiate Sutu with Akar and the red victims of the Faithful of Seb.
CHAPTER
Said at
Glorified
I
XCVII.
those four
Bark : Staff of Anubis, may I propitiate ones who follow after the Master of [all] things.
the
am
am
the
is
of the canals
Look
foremost
presence.
therefore
upon me, oh ye
are
among
I
the Spirits of
Annu
me
Lo
be exalted
I
in
I
your
am
come, that
;
may
purify this
let not that Soul of mine in the most high degree impediment proceeding from your mouth be issued against me which giveth one over to ruin let me be purified in the lake of
:
propitiation
and of equipoise
let
me
Now
I
let
my
Fold be
fitted for
me
ail
adversaries
who would
am
just
who
siy
it.
*
Notes.
Chapters 96 and 97 are really but one chapter, which M. Naville has found in only two MSS. of the early period. The end of what
chapter 97 is hopelessly corrupt. On comparing the three copies given by M. Naville (two of them being from the
Lepsius
calls
papyrus of Nebseni)
it
will
it
is
to restore a
difficulty
is
The
CHAPTER XCVHI.
Chapter whereby one saileth a ship in the Netherworld.
Oh
god,
I
thou Leg
in the
Northern Sky,
;
(i)
and
in
that
most con-
I rise
up and come
to light as a
am
I rise
up and
live,
to light as a god.
66
I
Hawk
at the nets
I sail across
Achmiu
lifts
the
Setting Stars
away from
of Ptah.
destruction. (4)
I
And
I
make my voyage
Fire,
Lake of Flame, from the Lake of from the Field of Flame, and I live
the
I stand erect in the
come from
and
is
piloting
to
at the
head of Aarru,
(5)
open
me
and
my
me
Notes.
There
is
and
it
On
the
referring to
M.
Naville's edition
will
is
title
The
is
later
unsafe
74.
is
so conspicuous
is
the constel-
Northern Sky.
This comparison occurs repeatedly in the
early periods.
V:^
:jIc
Stoop,
^^.
Achmiu Stars
is
l^\
to
^^^
"The
who
lives
on the Setting
5.
dare not
fill
up the lacunae of
this text.
6.
Felloiv-citizens.
The
translation here
is
necessarily conjec-
tural.
But
understand by
"I
arrive at
PLATE XXV.
Chapter
British
CIII.
Papyrus,
Museum,
9,900.
No.
Chapi'er XCVII.
Papyrus, British Museum, No. 9,90c.
ia
11
Chapter XCVIII.
LeI'SIUS, Todtenbuch.
fl
Papyrus of Sutimes,
9,900.
Bibl. Nat.
Chapter CVIII.
Papyrus,
British
9,900.
Museum,
9,900.
No.
PLATE XXVI.
Chapter XCIX.
Papyrus Busca.
Chapter XCIX.
2.
Papyrus,
Brit.
Chapter XCIX.
Papyrus, Musee du Louvre, No.
Ill, 89.
Chapter XCIX.
Papyrus Brocklehurst,
II.
<^_C^^C
1 T T
( f
1
Hi
'^
f
L a
f
or
[\
111
7ti
I1
Chapter XCIX.
T^ttT
/^
6/
^"*
-^"^ this
city is
1^
of
[or, as
der Sonnenberg
of,
']
my
father
Tmu."
It is
no eaithly
city that is
thought
CHAPTER
XCIX.
Oh
in
thou
who
Nu
is
me
sail
me
fasten
my
peace
Come, come
Let
me come
to
see
my Oh Oh
father Osiris.
thou who
thou
me
enjoy happiness.
who
who
sailest
round
when coming
ship, let
forth
from the
blows
Oh
me
sail
me
fasten
my
tackle
and come
fall
forth.
This place
down head-
long upon their faces, (3) and find not aught whereby they can raise themselves up.
Narrow
the path as the tongue of Ra. (4) \The Patrol who goeth rounds and who piloteth the Double
is
:
Earth
Seb abideth stably by means of their rudders the divine Form and He who presideth over the Red
:
Let
me
be brought
is
in as a distressed mariner,
and
let
my
Soul
come
to
me, which
my
brother,
and go
to that place
which thou
knowest.
is
"Z^/ me be told my name" say, " Lord of the Double-Earth I. The Mooring post. thy name.
* I take this opportunity of correcting
in the Shrine
"
my
preposition
^^, which
same word, from. But the sense of a preposition really depends upon the verb The same English word will not suit the French de in which it follows. s'approcher de and s'eloigner de.'
'
'
'
68
2.
The Blade of the Rudder. " Leg of Apis " is thy name. "The Side-Lock which Anubis fastens on to 3. The Hawser. " is thy name. the swathing work "The two columns of the Nether4. The Stern or Stem Posts. " is thy name. world " Akar " is thy name. 5. The Hold. Bearer of the Great one whilst she passeth " is 6. The Mast.
thy name.
The Keel. " Backbone of Apuat" is thy name. " Throat of Emsta " is thy name. 8. The Mast-head. " Nut " is thy name. 9. The Sail. Made of the hide of Mnevis, which Sutu 10. The Leathers. (6) hath scorched," is thy name. " Fingers of the elder" is your name. 11. The Oars. " Hand of Isis, stanching the blood of the 12. The Bracement. Eye of Horus," is thy name. " Emsta, Hapi, Tuamautef, Kebehsenuf, He who 13. The Rids.
7.
taketh captive,
He who
taketh by force.
He who
and
He who maketh
14.
.-
The Look-out : (7) " Master of the Grounds " (8) is thy name. 15. The Tiller (9) ''Merit'' (10) is thy name. 16. The Rudder : "The Umpire, beaming forth from the water," is thy name. 17. The Hull : "The Leg of Hathor, which Ra wounded, on his lifting her into the Sektit Boat," is thy name. 18. The Boatman : " Off" is thy name. "The Northern 19. The Breeze., since thou art conveyed by me Breeze proceeding from Tmu to the Nose of Ghent- Amenta " is thy
:
name.
20.
sailest
upon me
"Their Mirror"
is
thy name.
The Shallow: (11) "Destroyer of the large-handed at the place of purification " is thy name. 22. The Lajtd, since thou walkest upon me: "The Tip of Heaven, the Coming forth from the swathings in the Garden of
21.
Coming
forth in Exultation,"
is
thy name.
To
who
are springing
up
is
eternity
turn to
me
your hands.
169
let
me
my mouth
:
me
let
my
place be in the
know
Tekmu
tiirneth
god to whose nostrils ye present delicacies. name and whether he, whose name is Tekmu, is his from the East or advanceth to the West, let his course be
thnt mighty
:
my
course.
Let
me
let
mastery over
I
my
limbs.
in
Tepu.
this
day be granted
me
offerings of
forth
in
which
it
pleaseth
me
to
come
forth
If
this chapter be
; there will be given to him the Shensu-rrtf/^^, the measure of drink and the -^tr^tn-cake, and fields of wheat and barley of seven cubits {It is the followers of Horus who reap them), for he eateth of
Aarru
barley, barley,
and and
to
he
is
made whole
And
in ivhich it pleaseth
him
come forth.
Notes.
One
same
but
title
and
]SL
it
as
an
intro-
no doubt of very
great interest,
is
the imperfect
Book
of the
and notes. Cf. the alO^p ipij/xo-i of Pmdar and the Latin expressions 'vacuum per inane,' 'per inania.'
1.
2.
Fasten
my
tackle,
^^^^
^f-
In the
made
r^
^"^j
paltn leaf
3. Comp. chapter 44 on the cavern where the dead fall into the darkness, but the Eye of Horus supporteth me, and Apuat reareth
'
I/O
There may be an allusion here, as there is elsewhere, to a group which ought, I It is worth noticing that shooting stars.
me
think, to
be read
[q]
U" '^
j[
in
wrong determinative
that
instead of
Ab
has even
'>'<]
4.
5.
The
[ ]
will
be best
understood on comparing
Heaven"
being
names
(I think)
a.
Three out
of four of these
italics.
names
The
rest is incoherent
I
and was
by
the copyists.
6.
'
Aa
in
my
or
The Leathers,
^^
^
:
\^'
Odyss.
4,
leathern
-rpoTrol for
*HpTVVavTO
B'
782.
cf.
Look out
Grounds,
[1[.
8.
fi
is,
measure
The more
sense of the
word
_^
T^
_
is
J
The
Q
of
I
-fi
_m J P
very ancient magical text (Unas 302) speaks characterically " n ^== a p il the Hippopotamus who v\ '\K R
[
I
<=>
-^i^
at
m
n
field,
&c.
Cf.
in Mariette's
EE
G
W^
9.
is
for
Ml
purposes
it
J
i.
ia/t,
or (as
is
also written)
dbait ;
I7I
o.
Merit.
;
<crz>
-^^
,^--5^
and other
determinatives
Bekenranef adds
is
the
name
of each of the
two divine
called
Philae,
sisters, Isis
^^
and Nephthys,
who
are
cr>
fl
1 and <==>
synonym
But, at Edfu,
Ut'at,
Denderah and
Merit
is
of the
Hathor.
II.
^"i^a/Zi^ze/ ;
^^^
to
^
,
which has
^
and
^^. And
S2iiamp.
in
some
texts
it
would seem
mean
tnarsh, fen,
CHAPTER
C.
strong,
those
The Book whereby the glorified one is made embark in the boat of Rd, together with
god.
Let Let
me convey
the divine
Heron
the caverns of Hapu, (i) clear the path of the Solar and tow along Sekaru upon his sledge. Orb Let the Great one
me open
me
give
and give worship to the Orb, and associate myself with those in adoration, I am one of them. Let me be a second to Isis ; and let her glorified ones give me
I hail
strength.
Let
me
Ra
fasten
my
tackle, let
me
him
to turn
back
lend
his steps.
Let
prevent me.
conversely.
not his
of
divine
Boatmen
Bark of Ra,
is
let
the sundering
be as that of the Egg and the Tortoise. (2)] Said over the Figure in the Text, which
paper, with artist's ink, fresh
the
it
and mixed with essence of Anta ; put upon his body without inserting it into
his
limbs
Bark of Rd
Z 2
1/2
But
in the
papyrus of Nebseni
it
is
found no
less
Caverns of Hapu.
Two
v>
p,
the well
known
equivalent of
of the
Q Q
in
is
apparently
CHAPTER
CI.
coming forth from the of thy Bark as thou prostream ceedest in the direction of Yesterday, and restest upon the deck of thy Bark, let me join thy boatmen. 1 am a powerful Chu.
thou
;
who art devoid of moisture and who restest upon the deck
in
O
me
Eye of seven
sound,
I
whose pupil is of three do thou then make am a powerful Chu, let thy soundness be my soundness.
cubits,
:
O
who
feet.
name
am
me standing on my my soundness.
:
Ra, in that thy name of Ra, since thou openest the secrets of
do
me my
heart.
am
colours upon
a strip of royal papyrus, put at the throat of the deceased on the day of burial. If these phylacteries arc put at his throat, he will rise up as
one of the Divine Circle,
whilst his
followeth
and
of Horns,
Lamp
by Isis
in
iti
He
Sothis. (i)
His Shade
becofueth
173
human. Vegetation is made to grow out of his body through the goddess Menkit. (2) He become th a god for ever, and his limbs are made vigorous in the Nethenaorld through Thoth, who hath
done the like
to Osiris, in causifig the light to rise
1/ndeviatingly
and for
times infinite.
Notes.
This chapter does not occur
to us.
1
in
known
Horus
Mefikit
ivho
resideth
in
Sothis
vX
^
;
cf.
Teta, 277.
2.
is
is
CHAPTER
me
Let
CII.
One
be
lifted
Let
me make head
never
set.
me
to thee,
who
and
That which
is
abominate,
not eat of
I shall
I eat
it,
not
that
which
abominate
Dirt, let
me
offerings,
by which
not be upset.
tread
Let
with
me not approach it with my hands, let me not my sandals, because my bread is of the white
is
and the Aatit which have brought me to the food and raiment which are upon the altar of the Spirits of Annu. Salutation to thee, Ur-ar-set, in that voyage of heaven and the disaster in Tennu, when those dogs were gathered together, not
It
have come myself and delivered the god from that pain and suffering, that was in trunk, in shoulder and in leg,
1
and made firm the leg. And I embark for the voyage of Ra.
.'
174
I.
Healed.
Such
is
the
meaning of
o
jr
'^ ^^
as in chapter 147
and Unas 214, no less than in a passage which does not occur in the most ancient texts of chapter 1 7, but which is found in the Thoth healed the papyri and is derived from the early traditions.
17,
face of Horus.
CHAPTER cm.
Chapter whereby one openeth the place where Hathor abideth.
I
am
a pure follower.
Ahi
Ahi
(i)
let
me become one
Note,
I.
Ahi
fi
[jl
^ r^
the Striker
is
who
"
>A^
K^
^^
Horus who
striketh
down men."
The notion
of striking was in
Priestly persons
later
Ahi
See Proc.
XH,
p.
460, on "
The Sun-
stroke in Egyptian."
CHAPTER
Chapter whereby
CIV.
midst of the great gods.
Let
me me
sit
Let
me
pass through
convey
I shall
Netherworld, and
be triumphant
in their presence.
Note.
1.
The Bird-fly
deity.,
Abait
see
175
CHAPTER
Hail to thee,
CV.
my
Ka,
my
coeval. (2)
glorified
May
ensouled,
come
let
to thee
and be
me
Let
me
may
purify
myself and
may
own
I
overflow.
uttered,
and the wrong I have offered let them not be imputed to me. For I am the green gem, fresh at the throat of Ra, given by those who are at the Horizon their freshness is my freshness
assertions
that
:
The wrong
have
resistance which
my Ka
is
like theirs,
and the
dainties
of
my Ka
Thou who
the nose of
Law
to
Ra
in this
day [of
away from me. For I am heareth and am I not the Bull of the sacrificial herd, are not the mortuary gifts (3) upon me and the supernal powers {otherwise said: the powers above Nut]. Grant that I may pass by thee, and may purify myself and cause
;
do not thou put my head the Eye which seeth and the Ear which
:
my Ka]
Notes.
_
Propitiate, c=^='.
^rii
The
simple root
t~\
hetep signifies,
what
is
1,
and
578).
The
M.
no more necessarily
is
title
of this chapter
perfectly
goes.
pi.
Thothmes HI being
repre-
Rameses
II
own
as
ka.
My
coeval ,1/1
life.
v^
M^
or,
some might
Ill,
prefer,
my
duration of
The
are well
Luxor {Denkm.,
74 and 75)
III.
known which
Amenophis
The
1/6
infant
The ka
is
goddesses.
be found in the picture recently published by the French Mission Archeologique {TefHpie de Luxor, fig. 203), in which both the royal infant and his
text
is
to
his potter's
Mortuary
gifts
^ |^
The meaning
determinatives,
of the
compound group
plain
as <cz:>
a ^\
p^^ "consisting of X
The
voice,
is
JT
v\ V\
.m
^
it
is
not so clear.
usual meaning of
^pCOO'Sf
stands for
corresponding to
.^pG,
^pHOTI,
in
and
<r::>
is
to
be understood as
the
very
common
formula
A^^,
reading
faulty
I
The
texts
is
v\ which
is
sometimes found
in
late
and leads
to
an erroneous interpretation.
|.
^^^^^^ is
In such passages of
<rr>
ci
/l[
(J
1
^-
-2:^
^\
: :
w^
(Unas 36)
is
^^
is
a demonstrative
and
/lere
CHAPTER
Chapter whereby a largess
is
CVI.
Oh
who
bread cometh from Annu] ye who g^ve bread to Ptah [from Annu], give me bread and beer let me
mansions on high
[to
whom
177
with
the
together
white
Oh
in the
let
me
be conveyed to
as
my
I
father, the
Great one,
who advanceth
know
thee].
Notes.
This
is
on the
sarcophagus of
in
Horhotep.
also
to
inscribed on a statue,
now
the Berlin
Museum, belonging
{Denkm.,
found
Ill, 25
in the papyri.
the
k).
early
part
of the
XVIIlth dynasty
title
h and
These
authorities
The
allusions to
differs
Anna
1.
earliest text,
which somewhat
the
from the
and
331.
Hat-ka-Plah
is
name
of Memphis, but as in so
many
it is not the earthly city which is meant. M. Naville out that the words " in the Netherworld " are added has pointed
other places
in the
2.
papyrus of Nebseni.
which
has
other important
r
The
latest
texts
(I
^^
-,
^ ^^
on the
Berlin statue
fairly
be considered an
older form.
Y>
>
\\
^^^^
^ ^^^
a
]
occur as a familiar
Horhotep
tives of the
interpolates
QA
(3
after
\^
The
determina-
group
^^^wna
(sometimes c?V or
^^),
show
that
the copyist understood the word as meant for the sacrificial joint.
It is
of the
"
178
CHAPTER
[The chapter so called
chapter 109.
CVII.
two
lines of
It
The
vignette over
CHAPTER CVni.
Chapter whereby one knotveih the Poivers of
the West.
presenteth
itself (2)
upon which heaven resteth, three hundred cubits in length (3) and two
(i)
is
hundred cubits
temple
is
in
breadth.
at the east of the Hill,
and
his
upon
is
it.
There
I
a serpent
hill, five
hundred cubits
in his
know the name own flame " is his name. (4) Now, at the close of day (5) he tumeth down
:
pierced with swords. " He who dwelleth of this serpent on his hill
his eyes to
Ra
for there
cometh a standing
still
in
And now he
is
Water.
Then Sutu
and he
is
made
upon him of
steel (6)
is
forced to vomit
Then Sutu
And then
Away
with thee
!
Words of Power Steel, which art made fast upon my hand. I the Bark sails on and thou seest the path
he saith with
is
delivered
is
and I go on and stay thy steps. I am the Manful one, who veileth thy head and who cooleth the hollow of thy hand thy strength is my strength.
:
am
Words
of Power.
Who
this
delivered to
me
belly,
on
his
hind parts
and on the
Lo
then, I come,
is
in
my
hand.
It is I
who
179
of
Ra who
is
united to
art
But thou
of old.
I
upon the Timnels he goeth round heaven. (8) pierced with hooks, as was decreed against thee
seize
me
at sunset as
know
Tmu, Sebak
the
Lord
of Bachau,
Notes.
The
'^^
The
of
some
locality,
is
it
is
in-
know
that
one
at least of these
chapters
found on a
{Zeitschr. f.
monument
ancient,
and the
by Dr. Golenischef
Aegypt. Spr., 1874, p. 84) from the Sarcophagus at St. Petersburg already bears manifest signs of antiquity.
Another sign of antiquity as regards the present chapter may be seen in the numerous forms in which it has come down to us. These are so different, and sometimes so irreconcileable, that it seems evident that tradition has handed down very corrupt texts, and that the original meaning of this chapter had been entirely lost at a very early date and cannot be discovered now. The oldest
text
is
the shortest of
all,
but
it
is
The
from the
earlier and the later papyri have the 149th chapter which contains
in
*>-=
in
another form of
of Bachau.
it.
The
Hill
J'i^'^
In
"^ """^
has
for
-^^
Coptic
.OT^I
'
eyelids.'
has
for
determinative either a
if it
woman
j
or a
{
W) and
variants,
with which
\
\
another
itself,
name
of the
Dawn
is
identified.
2.
Presenteth
-^^ ^c-^
is
always
expressive of activity,
be translated
2
l8o
being.
'
^ W
I I I
-^^
/s.ww\
^
I I
are
'
things which
spring forth'
3.
come
to Hght.'
is
The
The
earliest
so absurdly
ning with
of 300
a length
of which
is
being of
41
^|
'
"balance
balance
'
(or
measurement) of the
earth."
is
The
relation of this
not clear,
which precedes.
The Papyrus of Nebseni gives the The Todt7ibuch of Turin reads 370
in breadth.
4.
300 cubits
in
oreadth.
cubits
^^
in length,
and 140
The
serpent's
name
is
in
the
earliest
text.
But
chapter
149
the
usual
it
is
^ ^^
Nebseni.
^^1^' "^^^
^"^^y written
^^f^.^
in the
Papyrus of
to
The
determinative
expresses
the
^V},
commonly attached
smitten,'
the
name
of Apepi,
meaning 'sword
'shot
We might
'
^KJioKTovo^,
The Papyrus
'
Pd
T ^|\
^^^^ cz^^a
>=;^^^
knife-
wounded.'
"""^^
also written
.:^^
^;^
Mates, an epithet of Apepi, or of Sutu, also means "pierced with But the expression itself seems sometimes to be found swords."
in the active sense, " piercing like
5.
a sword."
Close of Day,
is
when
daylight has
the
come
to
^2l
stand'
oldest
-if
This
the
reading
of
papyri.
The
reading
is
6.
The
nothing of
this,
though
it
mentions the
"prison of Sutech," in a passage corresponding to what the papyri 1 he Turin Jcdtejiinclude in the Words of Power which follow.
'
'
PLATE XXVII.
Chapter
No.
C.
Chapter
C.
21.
^m^^
Chapter
C.
^yi^?K^TCir:3ih~
\
Chapter CII. Papyrus, Musee du Louvre,
No.
Ill, 36.
Chapter CIX.
ROSELLINI, "Mon. del Culto.,'
pi.
Chapter
CII.
II.
Papyrus Brocklehurst,
XXIII.
II.
9900.
PLATE
XXVIII.
msmmim
3
r^rrt
lL_ ^ii^
wmmn
Chapter CX.
Papyrus, Ley den Mus;um.
l8l
that,
"Sutu
is
him
is
be found
lo and ii.*
upon There
an evident fusion
in
this
chapter, in
its
later
form
at least, as in
Thy head
'
is veiled.
The
and 'closing
of the eyes
time.
But
8.
Chapter
11 stops at the
word "Sunset."
first
And
" But
if
Ra to me
go round the heaven whilst thou art pierced with hooks," as were replying to the words of Sutu. This, I confess, appears
I
to offer a
And
should now
alter the
word "stabber"
chapter 39
CHAPTER
CIX.
know
that Eastern
it
is
by the
whence Ra
I
am
am
know
between which
lifted
Ra
cometh
forth, as
up,t to
every gate (3) through which he proceedeth. the wall of I know the Garden of Aarru
:
it
is
of
steel.
it
The
of 4
wheat of
cubits.
it is
of
it
of
2 cubits,
the stalk of
The
barley of
of
7 cubits,
and the
and
*
On
this
;
picture
(plate 11)
may
also be seen
an interesting
illustration of
chapter 39
whom
are the divinities to execute, with swords and hooks, the decree passed against him.
The
t
children of
I.e.,
Horus are
the Sky.
l82
It is
whom
:
is
9 cubits in height,
who
Horus of the Solar Mount, the Calf in presence of the God, (4) and the Star of Dawn. A divine Domain (5) hath been constructed for me I know the name of it the name of it is the garden of Aarru.
I
know
Notes.
Another recension of
chapter 149.
this
into
The
Favouring gales
>y
v\
v\
\^
'=^
" sailing
breezes"
winds,
There
on
determinative
'kJ
of the Turin
" Ra at his rising is adored by the Powers of the 3. Every gate. " East. They it is who effect the rising of Ra, by opening the door " at each of the four portals of the Eastern horizon of heaven."
(Inscr. in
Notices,
Tom.
seen
II, p.
640.)
4.
The Calf
I,
of the god.
The Calf
chapter
i.
is
in
the
and
also of
Brugsch {Rev.
the
Egypt,
p.
38)
quotes
texts
showing
is
that
Milch-cow
v\
T vx
^^~~qi
Hor-sechauit,
and that the infant god is the calf to whom she gives birth. The words " in presence of the god " are probably corrupt, but the variants are apparently worse. The Morning Star was equally
identified with
5.
Horus.
See M. Maspero's important
article
"Sur
le
"
Nouit
sert
moins
conside'rable,
83
etait
une personne
le
reelle,
formant
la
soi, et c'est
represente sous
homme
des offrandes."
Additional Note.
The
Book
of the
Dead add
as follows
:
when
first
written.
The most
interesting portion of
them
is
" There are writings in thy possession for the grant of fields of
corn-land in which there sprouteth corn from the effluxes of the god
Ut'eb.
cubits
;
The
is
and thou shall reap it with the Glorified ones, in presence of the Powers of the East. Thou shalt enter boldly at the mysterious portals and be purified by those who are there."
The name
by me {Proc.
result,
VI,
p.
my
same
really
The god
Osiris,
and the
copies
text just
quoted
various
are
found.
temple of Philae.
These pictures were known from the Ramesside period, but the
conception of Osiris which they convey
142,
texts
7)
is
^^
is
Jml^
^
6)
{Todt.,
There
a chapter
(pi.
among
the
preserved by
of
Aniamu
xxvii,
about
I,
w ^o
^\
T.Ci
and
which speaks of " the vegetation of life proceeding from Osiris, growing out of the ribs of Osiris, and giving life to this generation of
The same
Tombs, and
name
J] which
is
given
to Osiris in the
Book
in the
Hymn
Nile.
is
also twice
184
called
^x^T[(,^in Amamu,
T I
pi. xxvii, 8.
This
latter
form
proves that in
we have
compound
term.
The
ex. The Chapter which in the printed copy of the Turin Todtenbuch is numbered no interrupts the series of chapters on the Powers of certain localities. The translation of it is reserved till
that of these chapters
is
completed.
It will
be found
at
page 193.
CHAPTER CXI
is
CHAPTER
Oh
CXIl.
who
art in
{2)
thou goddess of the Net, (3) who art in Pu ; ye who preside over the untilled lands, ye stars and constellations (4) Know ye
. .
wherefore
Pu hath been given to Horus } I know it if ye know it not. It was Ra who gave it to him in amends of eye, in consequence of what Ra said to Horus
is
what
happening
in thine
Ra
looked, and a grievous mishap afflicted his eye. Horus said to Ra, " Lo, my eye is as though the eye of Sutu
He
his heart.
upon
was Sutu who had taken the form of a black swine, and he
in the
eye of Horus.
swine
is
And Ra
to
said to
the gods,
well."
"The
an abomination
to
And
the swine
became an abomination
PLATE XXIX
Chapter CX.
Bas
Relief,
Leyden Museum.
Chapter CXII.
Mariette,
"Abydos,"
I, p.
Chapter CXII.
Mariette,
Abydos,"
I, pi.
Chapter CXII.
Mariette,
"Abydos,"
I,
83.
39.
p. 82.
PLATE XXX.
Chatter CXII.
Mariette, "Abydos,"
I, pi.
Chapter CXIII.
lo.
Mariette, "Abydos,"
I, pi.
29.
pi.
31.
85
And
who were
with
came to light in his own children: (6) for him be of his oxen, of his goats, and of his swine." As for Emsta, Hapi, Tuamautef, Kebhsenuf, Horus is their father and Isis their mother. And Horus said to Ra, " Give me tlien two (8) brothers in Pu and two brothers in Nechen, of this my own body and that they
"Let the
;
may be
with
me
flourisheth
and storms are quenched." And his name became that of Horus upon his Column. they are Horus, Emsta and Hapi. I know the Powers of Pu
:
Notes.
1.
On
6.
The Pyramid
"those of
Texts (Pepi
the
}^
'^
"}"
^
The
Thou of
corpselike form in
is
sign of the
api)lication to a
single person,
"j^
Chait
Egj'pt,
is
the
name*
of the i6th, or
its
Men-
desian,
Nome of Northern
metropolis.
The
nome is mentioned in the inscription of Amten in the third dynasty. The god is Osiris. He is invoked in the "Lamentations of Isis and Nephthys," and asked to come to Tattu, Anpit and Chait, which are
but different names of one Sanctuary,
p.
Cf.
1,
v>V
ponds
senting
Greek Diktynna.
The
why
goddess reprethe
Heaven should be so called may be understood by Homeric epithet ~o\vw-6v applied to a net.
If,
the reference
in the
4.
to -ov
A/ktvi',
river.
Plut, de Iside
etc.
and
Os., 8.
{Zeitschr.,
Ye 7vho preside,
Brugsch
1876,
^vith
is
the
name both
is
nome and
of the
goddess worshipped in
whose emblem
2 B
l86
and Greek
5.
The remainder of
be
safely
this invocation
is
so corrupt
guessed
at.
much importance
to details.
The
when Amten, who had risen enumerates swine among the domestic
animals
it
is
natural to possess.
And impure
animals were
not
offered in sacrifice.
Some
error.
correct, but
I
it is
The
variants
^^ "^ ^
[![1
and "S"~
%^
^^J
are note-
worthy.
7.
Sacrificial victims
"^^
The
substitution in Egypt
of animal for
human sacrifice is
(I believe) entirely
without foundation.
And
human
sacrifices
drawn from
certain
The
four children of
for
two of them to
Horus were also his brothers. He asks be with him in each of his two cities, Pu and
is
Nechen.
The
made from
them.
CHAPTER
know
Mystery of Nechen
CXIII.
the
mother did
when she
" Let
He
cast
his
mother
made them
my
fingers
on the strand.
netted
them
in
a powerful net, as the net proved to be." And Ra said " Verily, those are fishes in the hands of Sebak.
:
and he hath found the two arms of Horus become fishes." (3)
for
And Ra
said
"
A mystery,
87
to him,
and displayed
month
when the fishes were produced. Then Ra said " I grant Nechen
:
to
Horus,
two arms
that
I
Nechen
and
two hands be displayed before his face in grant to him whatsoever is therein comprised on the
his
Tuamautef and Kebhsenuf be taken WMth me, and that they be guards of my body in dutiful service. (4) Let them be this under the god of Nechen." And Ra said Be that granted to thee, there and in Sati, and let that be done for them which is done for those who are in Nechen
said
it
And Horns
"
Be
granted
to
me
that
be with
thee.
thee, so that they
:
And Horus
listen to
said
Be they with
entry
be with
it
me
to
"
Be
granted to
me
that I
among
:
of
Nechen
they are
Horus, Tuamautef,
and Kebhsenuf.
Notes.
1.
(
>
/VWAA[
/oi Ten) of ^^^ir Upper Egypt, and was called by the Greeks Hieraconpolis, 'city of
/vNA/^/vA
and
/wvwv
was situated
in the third
nome
hawk -headed divinities mentioned in this chapter as Powers of Nechen, and of which numberless pictures are found on the monuments.
the Hawks,' from the
Between these words and those which the three old papyri* Aa, Ae, and lb, which unfortunately do not agree together on all points, have a few passages here which do not appear in the later They read, " Horus and what his mother did, tossing in papyri.
2.
distressful agitation
_4^
^k\
v\
4^
water."
in
addresses persons
is
not clear ; which the only certain ones are " the son of Isis."
the usual
*
who
Then
follows
There
is
our
is,
oldest authority.
But
it is
that
if
the additional words were once there, they have been destroyed.
l88
3.
connected with
It
memberment
HorUS
The Hmbs of tition of what had happened to his father Osiris. Horus had been thrown into the water, and when Sebak threw his net, at the prayer of Isis, he brought up two fishes, into which the
arms of Horus had been turned. Reminiscences of this story are preseived
localities.
in the
names of
several
<s^p^
"
Two
Fish,"
is
the
name
of the
Mer of the
second
Nome
"Two
Eyes,"
latter
is
the
name
Northern Nome.
Osiris,
4.
The
reference to
On
dutiful service
texts.
[J
and other
It
^"Tt^,
is
Hebrew
the
meaning of which
is
radically different.
CHAPTER
Chapter whereby
CXIV.
Powers of Herinopolis.
(2)
Maat
its level.
is
borne
(i)
over
is
the
Arm,
Ment'ait, (3)
illumined (4)
I I tell I
am
it
led in by her,
know what
it
not to
men
repeat
not to gods.
fast
am come
as a
Arm, for the dawning of Neith at Ment'ait, and for restoring the Eye to him who taketh the reckoning thereof. I am come as omnipotent through the knowledge of the Powers of Hermopolis, who love the Powers which you love.
*
The Apis
name
of a place Fa-kerk-
the Coptic
KODX, KCCpX
KaTaairacOat.
PLATE XXXI.
Chapter CXIV
Papyrus, British Museum, No. 9900.
Ch.\pter CXXIII.
British
Papyrus,
9903.
Museum, No.
89
am one
made
reckoned
reckoned.
out,
and
take delight in
month and
of Night,
great
Ra
and be
known
to
me
is
Thoth.
know
you.
Notes.
There are two chapters (114 and 1 16) of " the Powers of Hermopolis," and they have been preserved separately both in the older and in the more recent papyri. They are very similar in thought but differently worded, and each throws a certain light upon the other, without however dispelling the obscurity of this very ancient
religious
composition.
Some
farther help,
however
insufficient,
is
the passage of
Aladt
is
borne.
is
the
same word
as
^^^^^
[
.
>
^^e
reduplicated form of
cases
it
to
But
in certain
is
written
in
is:
^
part
Ptolemaic inscriptions.
1
chapter 116
j-,
^^
One
IV,
pi.
raised
upon a
stand.
is
Si
might give
tions
2.
rise to
mentioned
&
The
V
Arm ^^^
in
in
v\
Arm
is
to
be taken
the sea
'
in a geographical sense, as
Now
the
pictures
igo
,-r-^Si
^^ "
which the Sun-god takes his nightly journey. These pictures have only the value of a commentar)' on a very
ancient text, but they are at least as old as the earUest papyrus
text.
Ment'ait
^S^
'
^^
^
texts
ll, Tar.
g
4.
Mat'aii.
Illumined.
The
-<
though
this
is
somewhat
suspicious.
Kasu.
j^l
the 14th
Nome
of Southern Eg}-pt.
Dendera
is
called
\Jj D
M4 "^ W.
"^
^^^
^"
(j
^
has
-^^^^ ^^^^'
many
it
:i
v\
CHAPTER
CXV.
Chapter whereby one cometh forth into Heaven, and openeth the Aminehit : and whereby the Powers of Heliopolis are known.
have grown from yesterday, a Great one among the Great. I have raised myself above all things that come into being. The Face is revealed to the Eye of the Only One, and the round
I
of darkness
I
is
broken through.
from
like
am one
of you.
know
One
one
1
(i) issue
It is
is
with reference to
!
me
heir of Heliopolis
Male
child (2)
was
made.
191
(3)
Ra said to Amhauf: Take the spear, oh offspring of Men. (4) And Amhauf said The spear is taken. Two brethren came into being they were Heb-ra and Sotem: :
whose arm resteth not and he assumed the form of a female with a lock, which became the Lock in Heliopolis. Active and powerful is the heir of the temple the Active one
anes,
; ;
of Heliopolis.
The
he hath
that of the
begotten.
And
know
Notes.
The
lost.
P)7i.
M.
There is no doubt that the form of the text which has been handed down in the later papyri has suffered great alterations. And a comparison between the Turin and Cadet papyri shows in how untrustworthy a way this later form of the text has been transmitted. Special attention has been given to this chapter by Mr. Goodwin (Zeitschr., 1873, p. 104), and by M. Lefebure {Melanges d'Arch., 1874, p. 155), whose work is very much more valuable than that of But the most important study bearing on his English colleague. relations between the older and the more recent recension is the
time of the
dynasty.
that of
XVHIth
M.
Naville,
'
Un
first
volume of
the Antiaks du
I.
Musee Gurnet.
^^^ ^
-^
;
,
c^.
M. Naville observes
is
that this
is
substituted
^^
which
Both terms are divine names the latter corresponding to the Greek TToXvcepKi'if or Trai'c.c/)Ki]<^, was the title of the high priest of Heliopolis, who, like his priestly colleagues all over Egypt, bore the titles of the
T^e Lock of
the
Male
child,
vj
Yh
''^'^^
^^
is
not
a 'curly
192
and
priestesses, in
honour of Horus.
{?ifra
Amhanf.
at chapter
125,
note zi.
4.
offspring.
Luyne
in
omitting the
preposition crr>.
5.
The
This may
CHAPTER
CXVI.
is
Arm
I
out.
priest.
know
it
it,
and
am
Sem
I tell I
not to men,
repeat
it
enter as one
Hail, ye
Neith, that
who knoweth not, and seeth not. Know ye me as gods who are in Hermopolis. made firm and permanent. the Eye may be
is
I I
know
take
reckoned.
know
who
They
If
are
and lye
is
not drunken.
Note.
This
places.
is
Of
alterations
they
But
e.g., Mr. Goodwin compare them with Christian legends of the mediaeval used to These are ancient enough as far as we ourselves are period. concerned, but no one would think of judging by them of primitive
modern
the 17th.
Christianity.
I93
CHAPTER
The Beginning of
the
ex.
entering and coming and of arriving at the Garden 0/ A arm, at the Rise (i) in Hotepit and at the Grand Domain, blest with the breezes : that I may take possession there and be in Glory there : that there I may plough and moia : that there J may eat and drink and love : doing whatsoever things are done
and of
up07i earth,
who looketh
:
as
one turning
(2)
towards
me
is
nigh to Heaven
And
his
Sutu taketh
day, (3)
his
Power of
own
and he
took
the great Bark on the Stream of the god Hotep. I mansion of Shu, The mansion of his stars is again and again renewed. (4) I sail
Lo,
it
sail
at the
upon its streams that I may come to the domains thereof. For I am in unison with his successive changes and his and his papyrus, (5) and his attendant gods, and his chieftains.
reconcileth the two Warrior gods with those
rules,
He
who have
the charge
He
who
quarrel with
them
he putteth
Powers.
is
than themselves
May
I
know
and
is
I sail
upon
its
streams that
may come
to the
domains
thereof.
My
may
mouth
I
May
wiliest,
Hotep.
there,
What thou
and jjlough
fill
and
eat
and drink
there,
my
of love
there.
194
May my mouth
of
me
there utter
my^ Words
Pcwpr of mine Avhich is the most potent one within this body of mine here and by means of it I make myself either known or unknown. I make my progress and I plough. I take my rest in the divine Domain. I knoAv the names of the domains, the districts ard the streams within the Garden of Hotep.
I
am
in possession of that
Word
of
I
I
am
there, I
I
am
master there,
;
am
plant
and
reap there
take
my
fill
of love.
am
I cast
my
upon
its
stream that
may come
to the
domains
Hotep.
points.
Lo,
my mouth
me
Ka
who understandeth
upon
stream, and I
for
Ra
I
is
in the sky,
and Hotep
I
fasten
my
stole upo)i
me, that
may
come
given
and
that that
may be
given to
me
which hath to be
that I
may have
joy
arrive in thee,
my Two
;
soul
is
my
fast
Earths,
who maketh
which
I
my Words
forgotten.
mind
that
have
to
Let
me
live free
from
stiife
me
my
arteries
be made
fast,
and
let
me
I arrive
in
my head
uncovered
shineth
Ra sleepeth, but there wakelh for me, and there upon me Hesit [the Cow-goddess] (9) who lieth at the
Heaven by
night.
confines of
He
But
as
I
standeth in
I
my way who
heapeth against
me
his
own
dross.
195
the lord of the Bull's
am
me
of
my
and I eat my cakes, and take possession and meat and fowl. The winged things of Shu are given to me, and my Kau follow
Uach,
joints of flesh
rre. (11)
T'efait, (12)
I arrive in thee, I
is
me
who
Rise
I salute
is
in
Two
Earths,
I arrive in
thee
Lo, here
am
.
I,
and
. .
all
impurity
net the
far
from me.
I
one flourisheth
ducks, and
eat dainties.
I arrive in
Kankanit,
attentively view
I
thee; that I
may
see
my
father
and
is
my
mother.
;
and
that
is
which protecteth
me
that I
know
the
name
of that
god who
who
reapeth.
Hesit,
I It is
and I encounter the Blue. follow the Breezes, and the company of the gods.
I arrive in thee,
who hath
is
given
me my
head, and he
my head upon me
to his
own
will.
is
Smiit,
heavens
:
My
provided with
the
I
and
the
make
heart
I
Lord of the gods and through the midst of the Emerald ones. (18)
I
am
Bull,
the
make my way
Isle of
divine district,
arrive in thee.
encounter and
Ra
the pair of horns which have the force of purification. (19) I make myself fast to the Block of Moorage on the heavenly
stream,
and
I utter
my
who
Hotepit.
196
The
text
down by
is
found
together without any regard to their original order or context. And about three-quarters of the old chapter are suppressed in the new
recension.
The
upon
remark, that in the Turin text the sentences are in quite a different order from that of their papyrus, " On peut y voir," they .say, " I'effet de lectures et de transcriptions en rebours du sens, par des scribes ayant mal compris les editions en colonncs retrogrades."
this chapter
This Sutimes
" Isle of
is,
curiously enough,
itself,
which
is
very fault of the papyrus of here wrong from beginning to end,* though
It
the
copy of the chapter yet discovered is that of the Tomb of Cha-em-hait, at Thebes, and by a strange fatality it has been published in such a form that in order to read it correctly, we must begin with what is printed as line 11 and finish with line i. We have it also in a very incomplete condition. We miss the first
eighteen Hues contained in the papyrus of Nebseni and the words of every line.
last
The
The papyrus
of Nebseni
it
is
is
we
have,
and
extremely incorrect.
Some
parts are
must necessarily be dependent upon conjectural emendations which can have no genm'ne claim upon the reader's confidence. We must be content with waiting till
better authorities are discovered.
The Gardens of Hotepit and Aanu are the Paradise, Elysian Fields and Islands of the Blessed of the Egyptian imagination.!
They were supposed
rising Sun,
islets
to
be situated
in
of the Delta.
* See
Jif.
t Mission Ai-ch.,
125.
I97
,*
when
is
This, however,
is
The
as
word
really only
expresses
a predicate of the
.
offered,
putting together,
or Peace
;
unitifig, reconciling
Hotep might
signify Rest,
is
the
name
who
dwells here.f
,
There
in the
is
called Hotepit
cM
mentioned
Pyramid inscription of
:
Pepi
is
I (line
423), as
The name
Hotep
The Pyramid Texts furnish some interesting information not contained in the Book of the Dead. We are told that the approach to
the Garden
that there
is
is
i),
a great lake
middle of the
alight,
set,
and
that the
who never
"
-^
there feed
vita;
)
the
lignum
"
upon
which they themselves live, in order that he too may live." Shu and Tefnut are mentioned as divinities of this place. But perhaps the most remarkable fact is that Horus had enemies even here, who,
however, were annihilated by the divine weapons at the disposal of
the departed worthy,
who was
sit
among
And
of steel,
here
was that the beatified personage sat upon his throne which was decorated in front with faces of the lion-god
it
^^
>r5K
it
* Also written
t The garden
is
also called \
I,
.Q }\
Another form
is
-=i
I
{Pepi O C
AA^AAA
309)-
Nebseni,
Sutimes,
\\
pupyri.
198
coming generation of
men
(the \
'^
^^^^
^^ Q
),
him
in
made
It
was, perhaps,
from these
Garden derived
I
name.
^
'
The Garden
of Aarru,
Mil
Heaven.
[I
^ ^
it.
is
often
men-
may perhaps be
through
its
It
is
Gate
Sun-god
rises
up
into
It takes its
name from
a plant
*^^^
\\
aarrii (later,
^,B.M.
1
17
vV]
;
551;
<6.
^T ",
^^^,
Chapter
dissimi-
* Ba, Chapter
no, by phonetic
is
[
The
\\
B.M.
32,
"^, but we
m*"^
MAUHl,
<z>l
and
JLJij
The
determinative
IM^
of a reptile, indicates
a creeping, climbing^
vine.t
Mc^ ^ V
published by
>
MR
I,
w \ <=>
I
in the
papyrus of Nesichonsu,
p. 612.
+ The Pyramid Texts have the invocations ( Unas, 597), " Hail to thee, Horus, in the domains of Horus ; Hail to thee, Sutu, in the domains of Sutu ;
Hail to thee, Lion
ylar), in the
is
Garden of Aarru."
Another derivation
"^
not
(as I read
an augmented form of
^\
<y>
>
'',
which does
jiectere,
mean
pluck,
as
in Bnigsch's
constringere, convolvere.
\|jj,
Aillj
and lead
to
more
interesting results.
(J
^\
<:i^> liWK
vi-tex,
'^Vi-niem sense as our European word vine. and exactly like the Greek Fo1-vo^
to
Indo-Greek root
vei,
'
to
twine.'
So
that
m- no means
first
'creeper,' then
fruit
drink
324).
made from
make
a further advance.
99
more than
which are invoked by the deceased and appear on the vignette of the chapter, have here been made prominent by means of heavy type.
of different localities
1.
The names
\ ^^ _cr^
/vwwA
-^
is
the
name
The word
to light,
^^,
as I
said,
making an appearance,
and
Greek
(fmlvo^uu
is
Turning,
The group
is
has the
apparent sense of
turning, as in the
it
pottery.
The
preposition
is
<=>
which follows
in this
to
show
3.
it
that building
not meant.
as
has
come down
,
to us.
The papyrus
upon the
rn
Qj which
in the
more
intelligible.
day
'
is
O, and
that Sutu
is
satisfied
comes
is
to his turn,
and thereupon
delivers
in the
lower world.
The
perplexity, or
One
has
As
\N.
aar,
is
to
^-^^
;-,
so perhaps
is
v\
v\
Nil aarni to
1
1
vl
di-ii.
The
first
<rr>i
II
tical,
last has,
much the same meaning ; the with some probability, been identified with the Vi)te-branch, and that,
\U
r
<%/(
ra
of them at
" The Vine-plant is Osiris." The Greeks, or some Dionysos Plutarch, de hide et Osiride, The god is sometimes (as in the papyrus of Nebseni) sitting in a naos 34> 35)under a vine, from which bunches of grapes are hanging.
'
200
'
he who
he
in Merit,'
others
if
'
he who
is
in
my
'
who
in the egg,'
group - h
well
^\
^ J]
known
title
of Anubis.
renewed
(ino<r>c ^ mehit,
His papyrus.
So the word
t^ or
^,
holding colour.'
In
this place
it
is
which is meant. And from the entire context Thoth is the god who is spoken of. Warrior gods with each other., reconcileth the two 6. He
material, paper, ink or inkstand,
Q^
invicem.
7.
Ym-i-\^
I
'^^^
.
I I I
The
. .
final
It
epHOT
From
Grind
\
'
^cn:::^
is
CIKI.
the notion of
I
'^z:^
8.
derived.
the enjoyment of
Let
my
arteries be
I may have
The
oldest
meaning of the
earlier I,atin
word
and the
arteries,
writers
But, even
when
were
the
we
call
these
supposed
to
blood.
" Sanguis
is
per venas in
omne
Natura Deorum,
:
2,
55).
Pliny says
nam
et sanguine."
This
corrected by Galen,
is
who has a
from the
treatise
on the question
found
"
Whether Blood
The
The blood flowing from a wound inflicted empty after death. inferred to have been intruded into them by the upon them was
rupture of the veins.
The Egyptian
^i.ItJULOTX)
doctrine of the
in the
'
arteries
^^^^
which
^
air is
(Coptic
head, by means of
conveyed
was
first
found by
20I
M. Chabas in the Berlin Medical papyrus. The passage of the Book of the Dead on which this note is written is no doubt the
earhest allusion to the doctrine.
9.
jj
^, |
Isis or
^ ^, |
She
is
is
l^'
and
^
it
Hathor.
repre-
p.
844),
this
her name.
which characterizes her and from which she derives She is asked on the Louvre tablet (c. 14) for "the
This
distinctly called
'milk' on the Florentine tablet 2567, and vases of her milk are mentioned (Diimichen, Resultate, 27, 6) in the inscriptions of
Dendera.
picture
of
her
given
in
Diimichen's Historische
and calls her "divine and sovereign of the gods," while others call her " the divine mother and fair nurse." There can be no doubt about the right reading of the name
mother, mistress of heaven
which
306,
is
Hesit ; the
21,
i,
is
written in so
many
I,
Amamu,
'cn
^t
o{ hetemit.
We
confounding the name with that must therefore attach no importance to this latter
is
no reason
for
name when
applied in the vignette of the Turin Todtcfilnuh to one of the divine abodes which bears the name of the goddess, and is
written exactly like
10.
it.
Uach Sp\
^^.'\
blooming, flowering.
II.
The
loijiged things
to
me,
and my Kau
follow me.
V
deceased.
'T?
'
^-^
'
^^
word of very
rare occurrence.
it
of the netting,
pluming of birds. Both meanings may be disputed, but whatever Shu did, was done to birds, and these are said to be given to the
The
may
j
H^^
is
repeatedly found on
that
monuments. Several papyri say followed by 'the gods and the hau.'
the deceased
is
202
12.
^^ ^^\
I
delicacies.
13.
He
is
in heaven
ATi
to
which
Brugsch
to
at one time attached much importance, has turned out be one of the many blunders of the text of Sutimes. But the
is
true reading
not without
[
its
difficulties.
If
/v7)
is
taken
as equivalent to
in
v\
we have
give the
first
becomes conspicuous
-Jj
[^
1
demotic period.
C ^\ ATi
D^^ITD^
preposition
^^
[
I
^^\
text in
of
Chaemhait.
places
14.
The demonstrative
'
which occurs
both
may be rendered
there [he
le voila.'
/
'
many
'
others in this
is
chapter.
The
first
word
salute
and well
attested.
It
j\
is
the
mentioned
is
in
^^
ci
^V T'eserit
name corresponding
or Clara. t
Tombs
she
is
is
named
as
goddess in
* Here
U^-l Cher-aba.
And
I,
herej she
depicted as the
we
^^
\\\
and
^
+
It
O
is
V=\
III
111
- -
O
name
See
my
also the
of a liquid substance
^^ZT
U
in the
=0=) \
It
_~7^
all
>
occurs in
the
of offerings.
reference to
M.
show
the corruption and uncertainty of the text which precedes the name of the If we look beyond the authorities given by jM. Naville, the difficulties goddess.
are multiplied.
The papyrus
^
of
Queen Net'emit
?C~^ <::z>
instead of
[
J
^''^>
reads,
BOOK OF THE
goddess with long or flowing locks
horns.
DExVD.
203
(evTrXoKafio^) and armed with She is one of the forms of Isis or Hathor. 15. Kankanit\% etymologically akin to the verb of beating {see Chapter 17, note 20), but there is no reason from the notice here to
suppose that
16.
Isis,
this
~\
Userit
The names
of
all
these abodes,
are derived
rises,
i.
^N^
The sun
\\
who
are in the
emerald
dawn.
rises
Which have
{\i
v!^
The
word
ing purification.
The
different
CHAPTER
Chapter luhereby one taketh the
paths which are high above
CXVII.
blissful path at Restau. (i)
me
at
Restau
am the
Girdled (2)
am come
am come
that I
may
firmly secure
my
suit in
(4) and that the path may be open to me at Restau. Let my suit be made pleasant for me by Osiris. I am he who produceth the water which balanceth his throne, and who maketh his way from the Great Valley. (5) Let the path be made for me for behold I am iV the trium-
Abydos,
phant. (6)
[Osiris
is
made triumphant
is
as
one of you,
he walketh even as ye walk, his patron (7) is the Lord of Eternity he standelh as ye stand, he speaketh as ye speak, before the great
god, the Lord of Amenta.]
204
This chapter and the following have reference to Restau, one of the Gates between the Netherworld and Heaven. It is not mentioned in the most ancient recension of chapter i 7
I.
(from which
my
all
is
"Domain
it,
''
of
The papyrus
ff^;il^
but the most interesting representations of it are in the Dublin papyrus {D. a), where the Sun god is seen passing between the
and in the papyrus of Hunefer (A. g), where the (See doors are also open and the god is sitting between them. Plates VI, II and VII b.)
folding doors,
(p ^
These
more frequent
armed with "hurtful fingers" against the adversaries of Ra, against whose onslaught the deceased prays Ra for protection in chapter 17.
A
2.
^^
66,
On
others) be useful:
Unas
205
The deceased prays (Chapter 82, 4) 125 (rubric), 145, 25. A passage in Todt. 78, 26 girt by the goddess Tait. that he may be
(Turin text) would be of greater interest were
of those
3.
it
not an emendation
who no longer understood the ancient text. Coming forth triumphantly. This is the reading
(Nebseni),
of the oldest
authority
but the
reading which
is
has
prevailed,
not
"coming
forth
4.
That
I may
firmly secure
my
suit at Abydos,
The
scholion
on Chapter 17, referred to in note i, states that the "place of Maat It is, of course, the mystical, not the geograpical, is at Abydos."
Abydos which
settled
5.
is
is
{res)
which has
to
be
The
of the
Psychostasia
{see
upon
water, out of
which there
and upon
of Horus.
an adaptation of the
.M.
p.
V\
^
[
'-^'^^
is
secret."
And
a Pyramid
Text
{Merenra,' 188,
and of the
investiture
proceeds,
/vwv^^
-^
S
^w
-*5
fresh current,
is
is
Book
6.
of the Dead.
The
follows in the
translation
7
Patron, /wvw>
It
^.
some
scholars
to signify uncle.
occurs on funereal
monuments among
the desig-
nurse.
A man may
Mariette,
five chenemesu,
who cannot
occurs
it
be brothers either of
The word
am
inclined to think
means
206
CHAPTER
am he who
is
CXVIII.
born
in Restau.
Glory
in Pu, at
given to
me by
those
who
are in their
mummied
forms
at
the sanctuary of Osiris, whom the guards (i) receive Restau when they conduct Osiris through the demesnes of Osiris.
Note.
(i)
Guards,
(1
^^
^:z:::^
V>
~^
to
me
to
be identical with the "wardens of the passages," Chapter 17, "attendant upon Osiris." There is an imperfect tablet of the 1 2th dynasty
at
Hamamat
{Denkm.,
II,
138, c)
soldiers
in
which
thirty
'cz;
are
to
but
I,
{Pepi
160,
line 82.)
CHAPTER
am
the Mighty one,
to thee, Osiris,
CXIX.
who
and
createth his
I
own
light.
come
thy
worship thee.
(2)
effluxes, (i)
and which
make
name
in Restau,
when
who
hast
up in thy power and in thy might. Osiris raiseth thee up in thy power in Restau, and in thy might in Abydos, that thou mayest go round heaven with Ra, and survey the human
race.*
One
*
art
The
(_
liSfc=, Rechit,
mankind
207
Pure are
fX3
,
thine effluxes.
The
true reading
is
AAAAAA
The
first
suffix
Vo^ of
A/VSA/V\
III
I I I
person, which is sometimes added to the give the sense " thine effluxes are my purification."
the
first
word, would
the meaning
On
"""^
of
V:>fl3, see 65 B,
note
4.
me
thee.
be joined,
;
me
let
me
n \\
is
sta,
when
f
I
the Nile
Great Sea,
is
<ir>
^^5
1)
"^^^SSS^
The name
of
Restau
r-.
and are
for the
easily illustrated
Thus
eK/3dX\etu
'
is
used
eV/3o\a are
bolts, /toxXoi''?
passes, passages.'
n c^
bolt,
I
(p
eTn^uWeiv
{M-TuxieiiQ,
they
"
'
ri
Abydos,
p.
pj"^
ll
is
acjypa^ftcoc..
PD
^
,
^ Q
<=^
,
'
^OT,
stercus
is
an
UfioX^], dejectio.
And
C^.T-,
C^-i"
COTTe,
/Se'Xo?,
/3ox;?,
saninare,
all
the
same concept.
In such passages as
the like,
i-/a
solemn
e.g.,
procession.''
is
out of question,
in
the
march of
military
men
(Tombs
of
Amenemheb
289).
'
pp. 229
and
And
ing
'
\~^
our
string, rope
is
like
own warp
2 E 2
208
Chapter Chapter
Chapter
CXX
CXXI
is
is
CXXII
is
CHAPTER
Chapter (i) ivhereby
Hail to thee,
I
ofie
CXXIII.
O Tmu,
am
Thoth.
I
their strife, I
I I
have ended their complaints. have rescued the Atu from his backward course. have done what thou hast prescribed for him.
that thou mayest see
And I rest since then within my own Eye. and I come I am free from obstruction
;
me
in the
house where
Notes.
I.
is
is
like the
repetition
an important
passage in Chapter
no.
But
the
and it is for criticism to decide the question of priority between the two recensions. Whichever be the earlier recension, the present one is of very great It is found on two of the most carefully interest and importance. But the most interesting written papyri of the eighteenth dynasty.
is
^feature
may furnish fresh evidence. The speaker in this chapter is said (not merely implied, Chapter no, see note 5) to be Thoth, who is the measurer
things in heaven
science.
as in
of
all all
and
here
earth,
He
))
is
said
have established
the
equilibriu7n
;
\\
~r^ between
Night.
that
is
Day and
Such an equilibrium,
strictly
is,
Atu
The
^^Pi^j
Atu
is
a mytho-
209
of Ra.
in
two
It is
But what
is
that solar
its
phenomenon
specially deserving to
?
be characterised by
motion
backwards c^ ^^^
I
Precession
meant.
The cause
known
who had important interests in keeping their calendar correct.* Even the Chinese, by dint of records and without any mathematics, came to infer the precession of the equinoxes so did the Egyptians apparently at a very much earlier period and Hipparchus, who has the credit of the discovery, may have learnt it from them.
; ;
Although
's^Pca^
is
commonly represented
I
as
a Jish,
the
same name
is
XI5C
cissj
whose organs of
language) to equate
the phenomena.
It might perhaps be suggested that the backward course here spoken of has reference to the year of 360 days, corrected at an early period by the addition of the five supplementary days. This would certainly have been a very probable explanation of the clause,
but for the direct connection which this has with what precedes,
concerning the equilibrium between
that
is,
the
Equinox.
2.
Posterity,
<^r> \\
^"^^^^^
seems
to
'
minores.
The word
The amount
it
retrogrades (as
is
fer
annum an
which, by
its
catalogues of
makes itself very way highly inconvenient to practical astronomers, by the lapse of a moderate number of years, the arrangement of their Herschul. stars, and making it necessary to reconstruct them."
Astronomy,
chapt;;r 4.
2IO
what
it
Chapter
no, where
it
is
put
in
contrast
with
whom Thoth
interposes
nis protection.
CHAPTER CXXIV.
Chapter whereby one cometh
to the
Divine Circle of
Osiris.
My soul buildeth for me a Hall (i) in Tattu and I flourish in Pu. My fields are ploughed by those who belong to me therefore is
:
my palm
I eat
it
tree like
Amsu.
I eat
Abominations, abominations,
not.
them
not.
abominate
filth,
my
is
food, by which I
am
not upset]
approach
;
it
not with
my hands
tread not
upon
it
with
my
sandals
for
my
bread
it
is
them
to
me, and
I
feed
know how
Tamarisk. (2) beautiful are the arms which announce Glory for
lifted
me
(3)
up by the divine
Uraei.
that
be
brought to
me
and
may be
his
and
to
me
the
arms,
the
company
of
gods be
whilst
Hammemit
(4)
O
me
thou
who
me and
let
have power
starrj-
ones.
And
to the
every divinity
forerunners
who of Ra
who deck
the sky
Let
me
have
my
will there
and come
in
to
Mehit-urit,
by the side of
PLATE XXXII.
BOOK OF
HE DEAD.
Cl
III, 36-
lAPTER
is
CXXV.
III, 89.
Papyri
du Louvre,
'_
llllll.l|.U.IIi.l|.|i.llill.llnlllllIT;
Chai'tkr
Papyrus,
CXXV.
III, 93.
Musee du Louvre,
Chapter CXXV.
III, 36.
Papyrus, Ani.
ClIAl-lKR
CXXV.
III, 9.
Chapter CXXIV.
Pap
jrrus,
Musee du
Chapter CXXV.
Papyrus, Paris, Sketch by Mr. Renouf
Papyrus du Louvre,
211
is
lo
am
My
measure
his
measure
(5)
men and
to
repeat to
him the words of gods. There cometh a glorified one, equipped, who bringeth Maat
those
I
who
love her.
am
And
better equipped
am
Notes.
1.
^.//^,
'
^, ^Yn'
first
^'^
2^
I,
/../.
the .,oVo,,
irpoSofio's,
Vorsaal,'
room of a temple
to
it
or palace.
The
is
sense of
entirely
in certain
texts
The temple
fol.,
1875,
118,
and
no doubt on
it
the subject.
antechamber,"
by no means follows that they were wives or concubines of the king, and hall or antechamber convey a very different idea from that of the most reserved portion of the house.* Pictures and inscriptions on mummy cases identify the term mythologically with that portion of the sky whence the first rays of
the rising sun are visible.
The mention
is
{FeJ>i, I,
672)
in
^\.
effect as in
2.
We
{Tela,
clue to the
is
meaning of
passage
is
to
be found
in
which
a relative
The
V\
mentioned
concubines, as Brugsch and others have thought, but female children, as Birch It is the feminine Cf. my Hihbert Lectures, p. 79, note. rightly asserted.
form of
d"^
is
^.
^
AAA-AAA
,
There
212
ceremony of
pla)
.<2>part.
''1>^
as in other forms
ed a great
These
religious
ceremonies
repre-
must always be jemembered, were considered as dramatic sentations of what was done in the invisible world.
4.
The Hammemit,
'
^^ ^ ^
'
'
i
^Q
"^ ^Z ^
human
^J
5.
'
nH
"^ S^^v'V ^ ^
v\
'
^^^ generations of
The meaning of
L,
^^^/^^"^
form
Harris
or
L^
^Q
^^
the
great
The
tion.
second
sense
This
is
how M.
is
came
to
conjecture
the
'proclaim,'
which
or even
by the
later ones.
The
T, 16
is
CHAPTER CXXV.
Part
I.
N may be
may
He
I
saiih
am come
oh
my Lord
I
know thee, and I know the name of the Forty-two gods who make their appearance with thee in the Hall of Righteousness devouring those who harbour mischief, and swallowing their blood, upon the Day of the searching examination
may
(1) in
presence of Unneferu.
PLATE XXXV.
BOOK O
THE DEAD.
Fig. 14.
Fig. 15.
i.
Chapter CXXV.
Chapter CXXV.
Chaiter XVII.
Papyrus, Musee du Louvre.
No. 3091.
PLATE
XXXIII.
BOOK
)F
THE DEAD.
Chaptrr CXXV.
Papyrus
Brit.
Mus.
No.
9,901,
II,
(^
213
of
'Thou of
I
;
Lord
Righteousness'
is
thy name.
Here am
I
I
X.
am come
and have
I I I
I
am am am am am
not one
not
do not exact as the firstfruits of each day more work than should be done for me. (5) My name cometh not to the Bark of the god who is at the Helm.
I
I
I I
I
am am am am
I I
"^
cause no famine.
am
not a murderer.
I give
I
I
I
I I
I
am am am am
not an adulterer.
undefiled in the Sanctuary of the god of
my
domain.
shorteneth the palm's length. (6) cutteth short the field's measure. (7) not I I put not pressure upon the beam (8) of the balance.
I
not one
I I
tamper not with the tongue of the balance. snatch not the milk from the mouth of infants.
not the cattle from their pastures.
I drive
(9)
its
I divide not
lamp during
appointed time.
their sacrificial joints.
214
I drive not
I
estate.
am
am
pure, I
am
pure, I
am
pure.
in
My
the
purity
Bennu
Sutenhunen,
all
for I
;
am
;
Nose of the Lord day when the Eye is full in Annu, on the last day of Mechir in presence of the Lord of this land. And I am one who see the fulness of the Eye in Annu, let no harm come to me in this land, in the Hall of Righteousness because I know the names of those gods who make their appearance in it.
of Air,
giveth hfe to
who
mortals
on the
Part
1.
II.
Oh
;
thou of long
strides,
who makest
thine appearance in
Annu
2.
am
;
Oh
thou
I
who
holdest the
fire,
in
Cher-aba
3.
am
not a
man
of violence.
Oh thou of the Nose, (11) who makest thine appearance at Chemunnu I am not evil minded. 4. Oh Eater of the Shadow, (12) who makest thine appearance I am not rapacious. at Elephantine 5. Oh thou Facing-backward god, who makest thine appearance at Re-Stau ^l am not a slayer of men.
; ;
6.
Oh
;
Heaven
7.
thou of Lion form, (13) who makest thine appearance in I am not fraudulent in measures of grain. thou whose eyes [pierce] like swords,
;
Oh
Oh
who makest
;
thine
appearance in Sechem
8.
thou of
fiery
am
not
Oh
;
Breaker of bones,
who makest
hunen
in
in
in
am not a teller of lies. 10. Oh thou who orderest the flame, who makest thine appearance Memphis I am not a robber of food. 11. Oh thou of the Two Caverns, who makest thine appearance Amenta I am not sluggish. (14) 12. Oh thou of the Bright Teeth, (15) who makest thine appearance I am not a transgressor. the Unseen Land 13. Oh Eater of Blood, who makest thine appearance at the
I
; ;
Block
PLATE XXXVI.
BOOK OF TH
Chapter
DEAD.
CXXV
(Notes).
Fig. 17.
Bl. 39.
Fig. 18.
Bl. 39.
Fig. 19.
Mariette, "Deii
PI.
el
Bahari,"
Fig. 20.
Rosellini,
"M.C,"
PI. LI.
Fig. 21.
Rosellini,
PI.
Fig. 22.
Rosellini,
"M.C,"
PI
LII.
VIII.
"
M.C,
LII.
PLATE XXXIV.
Tsas?
TTTrTTTr rr
-
i-
rYr 'TTTTTrr
r
I I
_l
L_l_
czzse:
IC J
]c
Fig. II.
Chapter CXXV.
N[!!ii!illllll^'
Fig. 12.
Chapter CXXV.
Ill, Bl.
232
Fig. 13.
Chapter CXXV.
215
Oh
Eater of Livers,
who makest
Oh Lord
of Righteousness,
;
who makest
thine appearance in
am
not a land-grabber.
in
Oh thou who turnest backwards, who makest thine appearance Bubastis I am not an eaves-dropper. 17. Oh Aati, (16) who makest thine appearance at Annu I am
;
who makest thine appearance in myself (18) only with my own affairs. 19. Oh Uammetu, who makest thine appearance
18.
Oh Tutu,
(17)
Ati
trouble
at the
Block
another's wife.
Oh Oh
Maa-antu-f,
who makest
am
above Princes, and who makest thine appearance in Amu (19) I do not cause terrors. 22. Oh Chemiu, (20) who makest thine appearance in Kauu I
21.
art
;
thou who
am
not a transgressor.
23.
Oh
Oh
Oh
thou
;
who
I
pearance
24.
in Urit
am
divine Babe,
who makest
thy appearance in
Annu
high-voiced one,
who makest
am
Oh
who makest
am
27.
Oh Oh
is
appearance
28.
cavern
am
who makest
thy appearance at
even
29.
Oh Kenemtu, who
Oh Oh Oh
thou
in
Kenemit
am
who
;
earnest thine
I
own
offering,
appearance in Syut
31.
am
ance
in Net'efit
32.
not one of inconstant mind. (23) Busy one, who makest thine appearance at Utenit
I
am
do
not steal the skins of the sacred animals. (24) 33. Oh thoQ Horned one, who makest thine appearance at Sais I am not noisy (25) in my speech.
2
F 2
2l6
34.
Memphis;
;
am
Oh Oh
am
not one
36.
who
and makest
its
thine appearance in
flow.
Tebua
37.
Oh
Striker, (26)
who makest
Heaven
am
Oh
thou
who makest
;
who makest
Oh
.... (27) I am not swollen with pride. 40. Oh Neheb-kau, who makest thy appearance
at thy
cavern
have no unjust preferences. (28) 41. Oh thou of raised head, (29) who makest thine appearance
;
at thy cavern
for
my own
property.
42.
Oh
my
thou
in
appearance
an arm, (30) and who makest thine the Netherworld, I do not that which offendeth the
who
liftest
god of
domain.
Part
[Said
III.
upon approaching
to the
Hail ye gods,
let
me
not
be stricken down by your blows report not the evil which is in me Let not reverse (32) of mine come to to the god whom ye follow.
pass through you.
Let not
evil things
I
be said against
let
me
in
One
I
because
revile
Tamerit.
come
to pass
who resideth within His own Day. (33) Hail ye gods who are in the Hall of Righteousness, who have nothing wrong about you who subsist upon Righteousness in Annu, and who sate themselves with cares, (34) in presence of the god who resideth within his own Orb deliver me from Babai who feedeth upon the livers of princes on the Day of the Great Reckoning.
;
:
PLATE XXXVII.
Tombeau de
Seti
I^"'
217
me
:
harmless one
am come to you, void of wrong, without fraud, a let me not be declared guilty let not the issue be
I
;
:
upon Righteousness
heart
man
have
the naked,
to
the
departed
deliver
me
therefore
protect
me
god.
therefore
pure,
to
whom
For
said "
Come, come
by
upon him.
I
And
house of Hept-ro. (35) have undergone the inspection of the god Whose face
in the
is
my
may behold
what the Persea tree covereth (37) in Restau. I am one who glorifieth the gods and who knoweth the things
am come and am
and
made
of Right-
fulness
upon
its
of amaranth. (38)
thou
who
art exalted
:
callest thy
deliver
me
who
No
covering
faces.
For
1
have done the Righteousness of a Lord of Righteousness. have made myself pure my front parts are washed, my back
I
:
and
my
Tank
of Righteous-
There
purify
is
not a limb in
in the
me which
is
void of Righteousness.
I rest
me
me
at the
northern
lake, in the
Garden of Grasshoppers. (40) The Boatmen of Ra purify them there at this hour of the night or day (^i) and the hearts of the gods are appeased (42) when I pass through it by night or by day. Let him come (43) that is what they say to me. Who, pray, art thou ? that is what they say to me.
:
2l8
What,
pray,
is
what they say to me. " He who groweth under the Grass (44) and who dwelleth the OHve tree " is my name. Pass on, then that is what they say to me.
that
is
:
name?
in
I pass
on
OUve.
What,
thigh (45)
and a
leg.
?
And
That
Fenchu What,
A
I
flame of
and a
pillar
of crystal.
And
as Provision of
the Evening.
What,
Maait
?
sceptre of
flint
Giver of Breath
is its
name.
And what
I cried
and
to the pillar of
out after
the
and I Thou mayest now enter through Righteousness, for thou knowest us.
fire,
them and drew them forth and broke the pillar, and I made a Tank.
:
extinguished
the
door of the
hall
of
I allow thee
unless thou
tell
my name
"
I
The
Pointer of Truth
"
(48)
is
thy name.
allow thee not to pass by me, saith the right side post (49) of
tell
my
name.
"The
name.
I
Scale-pan
(50)
of one
who
lifteth
up Right"
is
thy
left
my name
Wine
" is
The
Scale-pan of
thy name.
allow thee not to pass over me, saith the Threshold of the
tell
my name
Ox
of Seb
" is
thy name.
thee, saith the
open not to
:
Lock of
tell
mv name
219
thy name.
open not
my name
of Sebak, Lord of Bachau," is thy name. open not to thee, and I allow thee not to pass by me, saith the Keeper of the Door, unless thou tell my name "The Knee of Shu, which he hath lent for the support of Osiris," is thy name.
I
:
"The Eye
We
allow thee not to pass by us, say the Lintels of the Door,
tell
unless thou
our names
"The dragon brood (51) of Renenut" is Thou knowest us pass therefore by us.
:
your name.
me,
am
noiseless
feet,
and because we know not wherewith thou wouldst walk upon us.
clean,
and
He who
goeth before
Amsu "
:
is
the
is
the
foot
foot.
over us
for
thou knowest
do not announce
:
the heart
"
(53)
is
Then I will announce thee. But who is that god who abideth in his own hour ? Name He who provideth for (54) the Two Worlds). Who, pray, is it ? It is Thoth. Come hither, saith Thoth, wherefore hast thou come?
him.
am come, and wait to be announced. And what manner of man, prithee, art thou ?
I
all
who
abide in their
own day for I am no longer among them. Then I shall announce thee. But who is he whose roof is of fire, and whose walls
and the
floor of
are living
Uraei,
whose house
is
of running water?
Who
is il ?
It is Osiris.
Proceed then
for behold,
220
Thy bread
Eye
(55).
is
upon earth
will
come
from the
in
;
So
is it
This chapter
is
and clad
beer
sandals
anoifited
from
vases of dnta
and
inceiise,
bread,
and
vegetables.
picture,
drawn upon a
trod.
And if
and
and
ifi
him
measure
table
and
the
ftoi
meat
offeri?ig
be cut off at
and make
undeviatingly aiid
CHAPTER CXXV.
Notes.
For the significance of this most important chapter with reference to the religion and ethics of ancient Egypt I must refer to the Introduction. The notes in this place must be confined to the text and
its
elucidation.
No
is
known
of
eighteenth dynasty, but the oldest papyri contain the three parts of
of
much
earlier
appearance
in the
same
first
antiquity.
The second
mention
it is
are
named and
a sin
is
and to have been suggested by the and the " negative confession," as It is a tabulated form in which the gods mentioned in connection with each god.
PLATE XXXVIII.
Mummy
Case, Leyden
Museum.
PLATE XXXIX.
Lepsius, Todtenbuch.
Mummy Case,
Leyden Museum.
221
certain
extent, but
they also
is
The
author of
II,
and
later period.
Nor
is
subjected in
This in
itself
we remember
upon
it
The
texts
which
are
written
differ,
indeed,
of the
artist,
moment
all
at
from
all
anxiety as to his
cannot be
satisfactorily
them
as
consequence of
papyri
The artists of the Ramseside period (in the and Ani) add another scene * in which the
deceased
judged not by the forty-two assessors of Osiris but by a smaller company of gods (twelve or fourteen), sitting on thrones and
known
divinities.
trial
The
is
essential notion
was that of a
This
trial
Book
of the
Dead and
in
other texts which prove that, with reference to the details, free scope
was allowed
to the
artists.
The number
Nomes
of Egypt.
But
this
number
is
is
only
and
Moreover the localities in which the gods are said to make their appearances do not correspond to the nomes, or places within them. Some of the localities occur more than once, and some of them, if not all, are localities not upon earth. Heaven occurs twice, the eleventh god makes his appearance at Amenta and
* Apparently sugj^ested
by the scene
in
III.
the
tomb
of
Hor-em-heb
lig.
(see
Dcnkm.,
Amenophis
(Plate
XXXIl,
15.)
222
But the names which have a more earthly sound may have a mystical meaning. The first god makes his appearance in Annu, so does the seventeenth and so does But does this mean Heliopolis of Egypt? On the twenty-fourth.
the forty-second in the Netherworld.
referring
pi.
to
46,
it
an important text in Mariette's Moiiufnenis Divers, will be seen that Annu is the Eastern Solar Aioiintain
the
'
'^^'here
Sun
rises^
and where he
is
of the East.
There cannot be a more striking illustration of "the Divine Babe who maketh his appearance in Annu " (the twenty\.\\e
picture
I refer to.*
And Chemunnu,
ZZq
%^ ,
is
Hermopolis of
1
^
who
four to the
hail his
coming
to rise;
not simply of
D v\
rjj fi)
'
T"
^ i^
'^^
^^
where
Ra
The same
considerations
apply to
such names as
those
of
The
god " of Lion form," of the goddess Bast, of Nefertmu, of the " Striker " {Ahi, a. name of Horus), and of Nehebkau,
(Ra), of the
not to mention
sufficient to
others,
among
that,
itself
be
convince us
and
terrific
names of some of these personages, they are not to be looked upon as fiends, like Malacoda, Scarmiglione, and the rest of the demon crew in the Inferno of Dante. They are not evil spirits, but gods, all of them, "subsisting on righteousness;" there is "nothing wrong
*
The
picture of the
itself.
speaks for
of the
first
Babe lifted up into the upper world by two divinities Of the birth of the Sun as the Winged Scarab at the beginning hour of the day, M. Maspero, in his dercription of the text, says
: '
"II est salue a ton apparition par les huit .... les esptits d'Orient, dieux du ciel, des terres, des pays etrangtrs, de la montagne d'horizon orientale qui est On.'"
223
Osiris,
They
names
Justice
who accompany
his
and,
Egyptian theology,
of
is
are
Names,
his
Limbs, his
it is
Body.
If the
strict
because
or cruel,
quality never
The
it
exact notion
discussed in
In
this
chapter
have translated
is about moral conduct Rule of Right towards one's fellow self and the heavenly powers is what is meant by Righteousness. And here it is opposed to moral transgression or sin, not to physical evil, which itself is a very frequent result from
But
in
is
Egyptian
Two
Truths," or
"Double
Justice,"
as to their meaning.
is
found
not only in the papyri but in the very earliest mention yet
of the Hall.
calls
it
known
Kab,
indi-
The
CTZD
tomb
of Peher at El
the
The
all
and many
others.
Space
is
one on the Southern and one on the Northern side of the god as he proceeds on his course. And when we have for departs
;
TL JL
or two ostrich
Feathers
f)
we
god
* This
is
S
"^T
m^
k\
>
^
oil
I
serpentine, or crocodile
^
^y-
5^-
'
^"^ f Uammeta
i\
Hades' (Bonomi, Sarc,
infeiior
against both of
whom
a passage of the
'
Book
is
of of
pi.
authority to
the
H A) has been quoted. The book, of 'Book of the Dead,' but in any case
appellatives, are coinvion
in question),
course,
it
must be
nouns {Uammelu is in and may simply mean Serpents. Sutu is called by th- first of tht-se names at Edfu {Zeitschr., 1871, p. 108). But even at Dendera (Lanzone, Diz., pi. 173, l) this 'god of serpent fact-' is 'disastrous to the Sebau,' the enemies of Osiris and Ra, and is therefore not one
of them.
His soul
is
invoked
tombs.
224
and one
to
These goddesses are Isis and Nephthys, who play very conspicuous parts in a symbolism discussed in note 2 of the present
chapter.
would be well if evidence could be brought with equal facility to bear upon all the difiticulties with which the chapter abounds. But though a very lively interest was attracted to it ever since
It
ChampoUion quoted
extracts from
it
in his
Grammar, the
treatment.
difficulties
with which he did not attempt to cope have only increased with our
its scientific
The
text
is
many important
same gods.
So important a papyrus
is
as that
made
to appear
when they
compared together. And there are not a few important words of which the meaning was first only guessed at by the first translators, but has been retained without sufficient warrant by their successors. The present translation is presented under the full consciousness of all its imperfections, and of the difficulties which have yet to be overcome before a version can be called satisfactory.
A
the
first
was made
appeared by
MM.
The Demotic text of the chapter, now more recently, with a complete
in itself
translation,
it is,
by M. Revillout,
is
most
in the
days of imperial
to as to
an authoritative exposition
I.
The
Day
has
The word
in
1.^^
KtJO'f"
is
the
This sense
the
derived from
of
circle
[]^
sail
round) and
it
notion
all sides.
going
from
225
Thou
riiterally heX
vm:\
clear
Pn Pn
This
title
made
by the 37th
begins with
Mcrta
"T^ | ,^
^^
Two
Eyes, and the divine Sister pair being Isis and Nephthys.
e.g., PI.
^ ^^
^^
^.
^^-^- ^ign-
form with their brother Osiris within the naos where the judgment
is
delivered.
It is
^^"^^
or in the
PL XXXI),
those of
the
found
many
papyri
{e.g.,
Todtenbuch), wherein
man
Two
fig.
Eyes or extending
his
XXXIV,
14).
We
on the
subject.
The Two Eyes ^^^^ ^^^ on the most funereal monuments Apaanchu, Antuf, Taka {Denkjii.,
;
^^
^ most
frequent symbol on
all
98,
146,
147),
and
Amamu,
and
on mummy cases generally, and on funereal tablets. Between the Eyes on many tablets we frequently find the sign
as
this is often
^
the
Q, one
or
^^
each other.
is
No
two tablets
are
exactly
alike,
but
meaning
Nor is the meaning changed when the tablet is headed by the Winged Disk ^Qj or,:^^ even though the Eyes are not seen.
*
The ''^
number
is
not to be
re.id
fi or fy.
The
sign
is
of the
2, like
the letter
is
in Coptic.
The
belief in
an Egyptian dual
an
illusion,
grammarians.
226
Their place
is
On
sign
this
device
is
repeated on
innumerable monuments.
According to another device the Two Eyes are represented within the Winged Disk (seee.^., Leemans, J/(?., Ill, M., PI. XVI).
But Osiris is a god many names," as the Pyramid Texts show no less than the Book of the De:id, where in the seventeenth chapter he is identified with Tmu, Ra, the Bennu, Amsu and Horus, not to mention others,
is
"
He
always Osiris.
" of
and where in the Scholia the Two Feathers, the Two Uraei, the Two Eyes and the Two Kites* are identified with the Sister pair Isis and Nephthys. And wherever these symbols occur in pairs Isis and
Nephthys are meant, one
for the
left
or southern.
'
The same
'
idea
is
^^
Wm ^^
1
^''
h^M^
^"^ many
others.
{Ziitschr.,
between
his
two
sisters.
Osiris
is
with eyes.
The
fjfj^f^
,
royal crowns
and
their decorations,
in this
such as
[1|,
///,
)i\,
and
[m
abound
symbolism.
pi. 29), in
The
the phrase
^ ^^ rji
latest
Two
Eves.
<cr::>
Down
^
fl
to
,
the
periods
were known as
fl '^
^=4r^
f,
Eye of the Northern or Right side (Nephthys). On countless coffins and sarcophagi these goddesses are represented on opposite sides,
in
valent Vultures of the North and South, with their claws, and the
Ursei
*
on
their bodies.
See
Or
Vultures.
PI.
xliii,
fig.
ihe Bird at each end of the picture holds nacles (a very frequent picture)
either side of the solar scarab.
127,
where
in
its
claw.
And
kneels on
22/
It
is
of the sign
is
well
known.
7-ing,
and
made by
heavenly bodies.
the Nile.
It
indefinitely large
it
number. As attached^
{,
means
It
is
Eternity.
therefore an
\
,
appropriate
emblem
the
Years, "^3
annosus,
XI
King of Eternity.
,
The
Osiris,
sign of
are a^so
emblems
of
Water of Rcneiiuil. A chapter of the Pyramid Texts, Teta, 176, Pepi I, 518, which begins by saying that Seb has given to the departed (identified with Osiris) the Two Eyes
one of whose names
tliat
of
Great One* and has done that through Horus who recognizes
:
"
He
renews thee
in thy
name
of T^X^
I
/^,/vs
v\ Water
say
is
of Renewal."
cannot
if
the
it
Vase \j
is
a mere
appendage
to
the
Water, but
,
if it
not
the divine
in
and
life-giving
Osiris,
which
is
mentioned
33), also
speaking of
name
of Osiris.
as
The goddesses
thrown out
in
Isis
and
Nephthys
mythological
figures
Dawn and
and
left
by the Sun
whether
the
heavens or in
^-^
,
the
Netherworld.
n
his
"he
lightens
two eyes," an
moments, though
In
all
it is
that
the
Two Eyes
have been
When
altered.
The ancient scholion on the 17th Chapter speaks of the Right Eye of Ra, and the more recent scholion of the papyri speaks of the
said in other words (Teta, 172 Pepi I, 130 Pepi II, 107, and " Seb hath brought to thy side thy two sisters, Isis and Nephthys. Merenra, 152), *
Or
as
it
is
228
Eye
and weeping
II
^
is
^'^
The
fre-
"
Egj'ptian
name
for the
'
Eye
is
here
^^,
;^
n St ^^^^^
ut'ait.
The
quent expression
"^^ means
constantly
is
The moon
is
Eye
y ^^
and
Osiris
said to unite
f
sister) in
is
Q
^
full
And
of the
Eye
it
said
that
,
fifteenth
day
'FN
makes her
of
(ITT M)
'
=
is
cr^> Jo \/
But what
this
'^^
^^ III ^^ which
last
is
Eye
,
I
is
full
in
Annu, on the
is
day of
Mechir"
the
as
title
<:rz>
an expression which ^
is
repeated in ^
of Chapter 140?
always represented
on the fifteenth of the month, cannot be full on the thirtieth. Now we know what is meant It must be the other Eye, the Sun. by the Full Moon, the Plenilunium, but what is the Full Sun ?
full
M. de Rouge,
key to
this,
of the sixth
commentary on the 17th Chapter, gave the by pointing out that the 30th Mechir was the last day month of the year that is the i8oth day after the first
in his
;
of Thoth, which
It is
is
Summer
Solstice.
Eye
is
said to be
The
In the year 1470 B.C. the Egj-ptian year began on July 20, and the 30th Mechir coincided with January 15 of the Julian calendar.
If the
Winter
Solstice,
Eye (considered as the Sun) is said to be full at the it was most probably spoken of in the same way
Summer
And
this
is
why
in
229
(See
Vignettes
of
'^^
is
attached to
each
rudder.
Chapter 148.)
The Two
only to
Moon,
Ra and
is
Of
"
the
two
passages
most
frequently
left
is
quoted,
Thy
Right Eye
the Sun
-^ Jj
Sun and
and thy
his left
the
Moon (3,"
first is
Eye
is
the
is
addressed to Ptah
as
(in the
42),
really
addressed to Osiris
god of Suten-hunen, under the form of the Ram-headed deity Her-s'efit. Reference is made towards the end of the inscription to " divine Eyes which are in Suten-hunen." the Horus according to the Pyramid Texts has two eyes, a Light one and a Dark one. But the " Eye of Horus " is most frequently spoken of in the singular number. It is certainly meant for the Sun, and the name of it is given to cakes and ale, wine, corn, oil, honey, and all the good things which come to maturity through the beneficent god: who has in himself all the attributes of 'Ceres and
Bacchus.'
I
must bring
is
this
Many
There
goddesses
title
of
Eye
of Ra.
who
is
who
and personify the Light of the Sun. Shu and Tefnut, who are brother and sister, play the same parts
are in fact one,
There is a picture, which appears in the vignette of Chapter 17 in most of the papyri of the second and later periods, of two wa/e deities bearing the Eyes over their heads (see PI. XXXV). If the beards upon their chins are not a mistake,* copied from one papyrus upon another, they must represent not Isis and Nephthys
but the two
Rehu
'^^^^
^^
instead of the
It is
'^ i ^ ^
j^
is
or
Ra
are
2jO
Kindred, *!" [[
3.
JJi
The
i,
not
here,
in
Chapter
necessarily imply
is
one to which men are easily tempted in certain stages of society. Abimelech, in the book of Judges (ix, 5), "slew his brethren, the sons of Jerubbaal." Jephthah Absalom had his had to " flee from the face of his brethren."
person.
The crime
in question
and all the king's sons fled in fear of Solomon put to death his elder brother sharing the same fate. Athaliah, the queen mother, "destroyed all the seed Adonijah. The annals of eastern* and even westernf nations " of Judah. royal
brother
assasinated,
are full of such occurrences.
Amnon
that of claimants to royalty, ambition or covetousness are motives to crimes like that of the
in the
Wood.'
The
reading ^F"
\\
c^
^^,
which has
"'^
Some
calf,
'
5^,
is
and
as the
'
slaying of calves
|
not
added
'^^~s^
'sacred,'
and
thus
made the sin one of sacrilege. The same word, like the Greek
in
/noaxo^
all
kinds of animals;
Instead of truth,
\\
^^
this expression
may be
r
right one.
^
'
compound
pre-
in prison,
till
they grew
Of years
t
to
fill
a bowstring or a throne."
To
known
cases,
we have
III.
The
le^isiaiion of
said by
to
guardian anyone who had the right of succession to the ward's estate. And this was also the law of Enj^land with reference to guardians in socage. In France
the next in s icce-sion had the charge of the estate, but was excluded from the
23
Z'^j^a^
in loco, anstatf,
au
lieu de,
And
this is
If V\\
^^
lies
ci
[3
the
meaning
will
be that the
tell
in the cetnetery."
|\
'^
[]
'''^g-
{sic),
This
is
text of
p.
which was
an early period.
:
M. Maspero
qu'il faisait
{Origines,
189) understands
as follows
meme
"
The
to
last
yV^AAAA ^j^
according
Td.
all
the
other ancient
texts having
\A
difficulties
occur at the
Vv 3Sr
more
INfany in place
papyri read
-^ ^q
I
which
is
a superficial measure,
I 1
8.
balance,
c^'^^^^^^^Y^^^^^
The tongue
1.
The balance
artists,
is
by
that Sir J. G. Wilkinson has given an account of it, Egyptian which is quite unintelligible to those who have ever so moderate
a knowledge of
"
statics.
Mr.
Petrie's description is
The beam was suspended by a loop or ring from a bracket proThen below the beam, a long tongue jecting from the stand. was attached, not above the beam as with us. To test the level of the beam, a plummet hung down the tongue, and it was this plummet which was observed to see if the tongue was vertical and A Season in Egypt, p. 42. the beam horizontal."
.
In
PI.
XXXVI,
more
232
evident that
if the
tongue
is
shown by the
beam plummet
text.
line to
be
vertical.
'^'^^> ^^^
name
It is
with
c^
^ V"^
m^' ^
^^^^^
(^^-^Ij
[)
i~&^j
a crane, and
the
^ the crane-god,
Thoth.
a
apparatus of which
part,
called
2:0= {Denkni.,
Q, ^
S^^^
d
N
III
The manors of -^
III
I I I
understand d
El
Ns
as
Aahmes
^"'^^'^
at
Kab
says that he
has
acquired
(^^^:=:^
y^^)
^^^^
bounty.
(Ch.
in
I,
The deceased
Book
of the
Dead
^^ v\
the Garden of Aarrn, and Ani (PI. Ill) acquires " a permanent
(
allotment
"^^
r^^^
in the
of Horus."
10.
Ponds.
The
right
readmg
is
^V
-i
-r
'
^^
Birch
Ao
of
XVIIIth dynasty.
Hieratic papyri also give the determinative
t=t
The
from
I
determinative
is
-^
. <
which some
a self-evident blunder,
1
or from
The
sign
'''5>^,
and
man
striking with
an instrument, which also occur, are mere symbols of the operation by which either quarries, ox ponds, are cut.
11.
[[1 )
-J|
in allusion
god
{Trpoawirov
fiakia-ra e-i'ipvirov ;
Herodotus,
of the
bird).
meant by
this appellative.
233
in the
He
is
SO called,
(1[
ifll
Museum
altar,
of Turin
(1.
8),
and
belongmg
same appellative *
found
in the list
Memphite
12.
of "
cubits described by Lepsius.f Eater of the Shadozv. The Demotic version interprets this his own shadow." I am rather inclined to interpret it by " the
gnomons which were without shadows at noon," and Syene" (Strabo, 817) at the Summer Solstice; when
vertical.
Sun was
13.
-^^
fl
<>/(
'^^^
and Tefnut."
as
we must
sarco-
such pictures
XLIX
Theban
Denkm.,
Ill, 276,
and many
phagi
Leemans, Mon.,
of the
Even some
way of
Sluggish,
tk^. --(]^^,
^W^/^AA
sluggishness.
Coptic (f\[^t.
See
my
el
;
XI,
p. 76)
on the Inscription of
Kum
Thou of
the
is,
Bright Teeth,
"
"^ J | ^
(]
^,
The
Demotic equivalent
their brightness.
16.
who openeth
his teeth,"
and so
exhibits
Aati,
a
\\ _M^
c-=-^ Ll rJ[
11 111
the
It is
(1.
Ra
v\
in the Solar
Litany, where
it
appears
23) as
<0<
^
it
or
<^<
*
Whether applied
name,
way.
Teti,
it is
or to a Ship, the
name means
it
Cutter,
'
that
which cleaves
Birch,
'
its
The
who
reads
At Beb-el-moluk
and
2.
2 34
Tufu
[yi^r-^^i<^
with
many
variants,
showing
that the scribes did not understand the sense of the syllable
C^^^,
deter-
minative oi 7twtuitai7i. The name on the Sarcophagus of Seti (Bon. II, A. 30) has a snake for determinative, and some papyri call him Tutu. The god may be recognised in later texts. In the Calendar of Esneh there is a feast on the 14th day of Thotb, in honour of
^^
lull
'
Tutu,
'
and the
I HHt) of a serpent, tvonn, or slug. feel sure, therefore, that we should in the text read the name Tutu, and consider ^.^ as a determinative.* The symbolism would then be identical with that in PI. XXIII, illustrative of Chapter 87. The Sun-god there rises up like a worm out of the Lotus of Dawn, whereas
important
determinative
in
is
M ^^
of the ninth
18.
Ati.,
the
name
Nome
Lower Egypt.
with
my
o%V7i
affairs.
understand
by Cicero {de Officiis, I, 34), " nihil praeter suum negotium agere, nihil de alieno anquirere, minimeque It is the same to which Plato esse in aliena republica curiosum."
refers in the
-ji/ibvai
TimaeuS, 72
A;
to
Trpdr-etv
kuI
TrpoaijKCti',
not in the
sense of a selfish indifference to a neighbour's welfare or the public good, but in opposition to the ways of the busybodies, who tattle
i.nd
(i
Tim.,
v,
13).
The Egyptian
of
is
it is
-^^^
QA
is
a rare word.
Brugsch's etymology
it
with OJUOCJUL
A,
to
or A,U.
(}^\^,
000
seems
tou'n of Fahn. be the favourite reading. It But, as the name was written ideographically, it appears in some copies as the town of other trees, such as N'ehait, or Ndrit.
Oko- '
Amu
*
was a place
forms
(1
Cf. the
-L
J]
(1
and
o oo
:n
(Naville,
Litanies, pp. 55, 83, and the corresponding texts) of one of the
hJo'.ar
names.
23s
of which
is
itself
The most
de M., IV, PI.
interesting thing
known about
Amu
(Diimichen, Rec.
XV, 90
is
rt),
is
on the 16
was known
Choiak, Horns
and
that Osiris
u ()(), The
Book
Crocodile,
Lord of Amu.
list
The 142nd
of the
chapter of the
Osiris,
names of
has (L
17) that of
'Osiris
of
The
>
variants of this
(
0,
5A
f4
'
king,' or
(as
"^
I
p|
of kingly form.'
There
190)
is
but
little
doubt that
M.
Naville says,
Zeitschr., 1882, p.
Jj
j
on the Turin
gods,'
tablet published
by Professor
in the Prisse
Piehl,
means
'
King of the
and
that
Ptahhotep
i) addresses not Osiris, but King Assa as Goodwin had already asserted this meaning 'my Lord in his "Story of S'aneha" and in \.\\^- Zeitschr., 1874, p.. 38^ The orthography of the crocodile name here played upon is
papyrus (IV,
the King.*^
remarkably vague,
V\
c^^a \\
It is
=S3f=>
\\
<ssf=.
and ^K\
VOi
this last
s,
the paranomasia
in
2^=*
3 y
rapax
sicut
Raptor
into
papyrus (VII,
aii,
'
6),
he who
is
seized
of the Sovereignty
Chemiu,
is
k^i
at
His
appearance
made
Kauu,
S
'^
/wwna
the Canobic
entrance to the Nile, which the Libyan invaders had taken possession
of in the time of
77, 2).
The
scribes as a violation
sacred seasons.
*
On
the other
hand
his
in the
standard
Osiris.
head
is
^!^ T"
is
Sut,
236
21.
JF/io
thy
voice
words
of Righteousness.
c=^^
V Q()
is
Hymn
to Osiris
;
(line 14)
and
it
{cf.
Ch.
in
i,
note
2).
III
One
is
SUl
Hymn
'Mighty
as
'
Words
of
01
Power.'
She
is
Most potent
tongue
7~:>
taken
may have suggested the name Urit as the But we do not know if Urit is to be of her manifestation. as the name of a town or if some papyri are correct in reading
hekait
,
^^ [[
There
i<=r>
I
I
tribunal.
were in
11111,
Eg3-pt
six
great
courts
of justice,
A
has
a
High
Priest of
in the early
who was
in
on
beautiful
palette
The
J-
r -o
~"^
,
/vww^
f?
<:2;> y
^w
1
1
I
,
(]()tii
"
He
'ill
truth,
"the
terrors of his
Eye" were
meant by
pt. I, p.
*"
per\-ersion of Justice.
his
Eye
" ?
M.
'
Eye
these
of Horus.'
gifts.
think
has reference
Stele,
inherited
He
is
invoked (Metternich
'^-;=^''StklV
I
Rechmara
and the
charged.
Thothmes HI,
s-
inscriptions of his
tomb
virtue of discretion
(i8th Precejst).
Fnch heard
bj- others,
237
Ptahmes
as
^^^^^
^^^^^
TT
^^
'''''^^
only by a
blunderf
that
1)1 ""^^
The name
^^^^ nineteenth
Nome
of
Upper Egypt)
is
the scene of
unquestionably Heliopolis.
of
the
Nome
|,
[,
either double or
Q T
>
H
.
),
and the
final
(when expressed)
of the
is
in
1,
The key
name of
at
the
Heliopolitan
(J.
Nome
to
be found
46)
;
in
the
f
inscription
Edfu
\
de Rouge, Edfou,
pi.
|\
a.^^
Q
is
[11
J\
vy
-^
n.
Here the
crook of the
name
\|\
^\
^='-7=' a;.y, (1
ams,
or ^^\
e;;isit
of Osiris,
who
"SV
I
is
called in the
tke
Book
of the
Dead
(Todt.,
142,
9)
'^^^^
/
f^ f^
fll
^ ^^^k^^^k
'
^.
^LU
111
by Greek writers as existing in the Persian is one of the Dramatis Personse in Herodotus (i, 114) tells how Cyrus being the Acharnians of Aristophanes. chosen king by his playfellows, selected his principal fficers, and one among the boys to be the King's Eye.' Aeschylus does not forget in his Persae (line 976) to make the Chorus bewail the loss of the King's faithful Eye. The most ancient personage who is known to me as the King's Eye in His Eg)'pt is Antuf, whose tablet (of the 12th dynasty) is in the Louvre (C. 2^). duties are detailed on this magnificent tablet, and they are very similar to those He is described not only as the King's Eyes which see, but of Rechmaia.
This
office is often referred to
hierarchy.
Pseudartabas, the
'
King's Eye,'
'
'
'
Tans
the Palace."
^VW^ftA
3^
the
"Tongue which
t
I
in
cursive writing
his learning,
might be mistaken
for
]
or for
],
and the
scribe, to
show
error for |
238
how,
Ch. 17 as the
equivalent of -
W J],
a few words
;
after, in
the
same papyrus.
the
and flail^
/\
or
y^.f
22.
Hot of foot
"^"^^-^l
poenitentiam agere, would
be the
^\
The
Qi)
'
the indulgence in
worthy in men.
is
necessarily just
whereas
human
The
anger, even
when
it
seems
|
29th
god,
Kenemta,
^\
l^, has
This
is
also
for
j\ of a cynocephalus.
constellation which
explained
the whole
by
the
occupies
month
means
of
Thoth
in the
list
of the Decans.
'in
Ape
i,
form,'
the
word
is
V\
MA
in
the
Pyramid
Texts (Pepi
locality
if
Khargeh.
It
may be asked
chapter
name
at the
time
when
this
was
composed.
The
determinative
it
<
Dark may be
a sufficient translation.
it
From
the
etymology
*
The
detenninatives in
n
(a
no
,
express the
sense of division,
exhibits the
Sio/ifXttT^oc,
and
the
insect
scolopendron) in
very
rise to the Latin insecta and the Greek ivTOfiov. For more particular details, see P.S.B.A., viii, p. 245, and following. t J 'Akovhv n Tov Koycv, irapaKoiiiv 5t Ethic. Nick., viii. "].
:
239
peplo
'
to the
'
furvo circumdata
of the
Of
inconstant mind,
intelh'gible
"
;
Another
their
is,
dead of
wrappings
is
The god
which words
is
called
(j(]
'^
or
^^
(](]
^
>
both of
The
precept,
appellative
is
Horned
^ \^
at
of the next
Hebrew D'^^lp
hy'3.
and
is
Sutenhunen.
25.
Noisy in speech
'^^
Ti
A name
c^
26. Striker
103, note.
27.
mnno
locality
any agreement between the older papyri, and many of them omit the mention of a
is
is
There
locality
Turin
j
text,
read
fjl
Annu.
is
28.
No
unjust preferences,
extolled
^=^[i
There
I I
no virtue
the
more frequently
on the
funereal
monuments than
absence of favouritism.
in their declarations
that they
made no
distinction
between great
and
The
declaration of
Ameni
{Denkm.,
is
122), ^JU-
^'
?=^
is
a type of
29.
many
others.
Of
raised head,
^-^^
@.
name
who
is
Osiris.
'
30.
an arm,
|\
bras.'
|\
like
the Greek
means bear
12
240
When
signifies
is
imported
holds
Jip,
The god
Shu,
who
it.
is
called
v=^
The god
,
Amon * F who
in
Ch.
7 is
identified
Hall
of
Reverse of
V
A
very
/v>^
V Vra
I
III judges.
33,
as
if
re side th
within His
own
Da
v.
The words do
as far as
Ad
is,
and they are omitted here in I know, the only authority for
\\
4^'
>
which might
W^
immediately preceding.
The
[~[]
^^\
There
is
an abbreviated (or
perhaps primitive)
form of ^;i?.
v\
1
and
i^ bear
to
[1
c^
/wwv.
W'
ll
wl
'
have
to
[1
[1
^^^ <^
and
[I
\d\""
Neither
Amen
H>
is
described
(J. I
de Rouge,
pi.
C. Ill) as
^^^l
I,
Horns
as Amstc-Atnen,
and
32, the
^^
'm Avisu-
Men
Amen]
as well as
^^ >Ov
A/usu Horus.
24
^ instead of
^w
w|
j4
one of an obscure
I
Ra
is
speaking with
Goodwin conjectured that King Amhauf belonged to the race of mythical kings who preceded Menes,' and that his history is 'a legend somewhat analogous to that of Deucalion and Pyrrha.' There is a much more probable solution of the matter.
I
w|
^^
meant
for
.^i
Sut,
and
it
was with
this
god
'^
^==|l]'^^^^^--or-|[-^[-g'^^^ffT*
that
'm\{\?, course
Ra was
who
speaking when
for his talk
divinity,
latter
really
And
here too
would instead of
read
and the
to pass
come
Cares,
==--^
c.
^
111
in
The
greatly
^
Cat
'STP
^^^
*v\
is
reading.
35.
the
ift
The two
per-
sonages
of the
who take part in this dialogue are known from other portions Book of the Dead. The Cat is Ra in the 7th chapter. And
1
the Ass appears in the 40th chapter, as the victim of the devouring
Serpent.
so called
The Sun-god overcome by darkness is Osnis by name in the Demotic version of this chapter.
'iS:^
and he
is
Hept-ro,^
The
it
word
fi
g-g-:i
is
very probably
common
rn
v\
O
,
M'hich affords
good
t;^-,
was
originally
written without
phonetic value.
242
mean
squat
'
or
'
sit,'
but
'
stretch
out,'
distetidi.
Cf.
Note
6,
Chapter 63B,
The
'
(aW
uvrou
(the
r^a7a fieXaiva
And
'
Ra
'
Yesterday
"ir2
speaketh to
To-day.'
TT
nvh
DV.
p. 64,
contains references
word occurs. I will add a very important one, the picture of a god (Lefebure, To77ibeau de Sefi, The p. Ill, pi. 2,2)) ^^'^th sword in hand, whose name is this word.
to the chief passages in
which
this
it
imply
(i)
'
one of speech or
ment, decision,
verdict.'
and
'I'l'
or
37.
show
Covereth.
passage in
There are hidden within or behind a tree. 38. That tlie Balafice may be
word here, as in a similar Chapter 1 7, is uncertain, but the meaning is plain enough. many pictures showing a divinity (the sun or moon-god)
set
The
upon
its
is
made of the divine powers which animate the Princes who are in the train of Osiris and who lift the Balance upon the stand before them
^^
is
V [or ^^^'
-m^
^C\
in Lev.
'
See
my
II, p. 313.
Grasshoppers,
Ks>^
_^ C
v\ ^^^
_ZI
I
The
similar
word
xi,
22,
term
The Turin Todtenbiich has 41. The text here is quite uncertain. " the fourth hour of the Night and the eighth hour of the Day,"
243
Cd. has "the fourth Several papyri have the " second
of the Day."
It
was
in
B.M. 9904,
that, in the
number
a discovery
first
ascribed
Brugsch himself.
42.
Cf.
11221/]
JR =
^awv^
j
rt^I, l\dcTKa6ai,
and
n^HT,
eXeij^twu,
otKTi'pfiwv.
This ex
XVII,
J\
6^fI^^n^^|^J^.
v\
is
him
come.
is
The
*
he come,'
I grant,'
let
him be brought
in,'
and the
like.
X5
44.
He who groweth
<===>
n]/
[\\
45.
thigh,
^^^-^
also written
||
46. See
Col.
the greetifigs
(jywvij
^/ap
6pw,
to
(paTc^o/u.ei/ou,
Oedip.
138
I
47.
The Leaf,
^\>^
^^^^
J]
"^
S^
^ -^=:^\^^, \ ^^^
\
V\
^ Mr
51.
Truncheon of Hathor,
^^
All that
vo'-t^
scribes,
who
write
in
the most
it
as the
opening of heaven
is
'
^^
its
we can say
is
that the
its
word
shown by
(cf
etymology
slaying.
^^
\\
blinding,
or
Scne
of the texts
others Nephthys,
* Zeiischr., No.
244
The
rest
of the
52.
name
"^
I
-_j1
(
!<=:>
This
is
111
the
heart
and
10),
that
we
might have expected to find something like it in the Coptic version of the Bible. But there we have nothing but a close adherence to
the sense of the Septuagint, and even to such a word as CGKijud^etv.
53.
^^
<::()=^^
QA
is
Greek irpovoeiv in the inscription of Tanis, and of ^lipifxva in the Demotic text of the verses of Moschion. The Coptic form is
JULeTI, JULeexe, which stands for
(f)poi>e7v
in Phil,
iv,
10,
"Your
Thoth
54.
is
is
found
in a text at Edfu.
see
latter
part of
Note
2,
of this
chapter.
CHAPTER CXXVI.
Oh
ye four Harbingers (i)
who
sit
at the
One, ye who and of my good fortune, and propitiate the gods with the flames from your mouths ye who present to the gods their oblations and the sacrificial meals to the Glorified ye who live through Maat and are sated with Maat who have nothing wrong in you and execrate that which is disordered, (4) do ye put an end to my ills and remove that w-hich is disorderly in me through
fixed ordinances (2) of the Inviolate
di;tress (3)
my
my
Grant that
Restau
;
may
I
Ammehit and
enter into
and that
may
Amenta.
Be
there given to
me
PLATE XL.
CiiArTER
CXXVI
Papyrus of Ani.
ClIAl'TER
CXXIX.
III, 36.
Chapter CXXX.
PLATE
XLI.
r^
Papyrus,
Chapter CXXXII.
Brit.
^
Chai'TER CXXXII. Papyrus, Brocklehurst,
Ch.-M'TEr
II.
CXXXIII.
Chapter CXX.XIV.
Chapter CXXXIV.
Chapter CXXXVI.
Papyrus,
Brit.
Chapter CXXXVI.
Papyrus,
Brit.
245
their
who make
appearance
on entering into Restau or on coming forth. (6) Enter thou, Osiris N: We put an end to thine ills, and we remove that which is disorderly in thee through thy being smitten We put away from thee all the ills which thou hast. to the earth.
Amenta.
Enter thou into Restau and pass through the mysterious portals of Enter thou in and come forth at thy pleasure, like the
Glorified ones;
in the
Mount
of
Glory. (7)
is
unaccompanied
by any
of
text.
The
known
is
The
text is also
found
of the
the
This addition
the two texts lead to the conclusion that even the older one has
suffered from interpolation.
1.
Harbingers or Saluters,
5, for
r1
'
^^^
Chapter
5,
Note
The number eight (the Chemunnu) than six, which is the number stated in the tomb of Rameses VI.
of Glory.
2.
more easy
to explain
text
Fixed ordinances,
S^
y,
Distress,
^^
"^^^
"
Te semper
siias,"
Horace
in
says to Fortuna.
The
determinative
"^
and the
Coplic JULp evidently point to the notion of constraint, but the few
texts
is
found
imply
ivatit,
need {angustice,
2)
av('riKi]),j
Amenemhat
the
at
Benihassan (tomb
German Hahn and our Hen signify the Latin can-ere. The Latin Callus is
call.
it
t The Greek language would furnish an interesting parallel to the Egj-ptian if could be shown that Sew, bind, and Sew, want, need, had the same root. But the
latter
was
originally (5ffw.
24*5
boasts that in his days and under his government no one was seen
"in
at
distress
(
^k\
y.
"^^-^jj
pi.
or starving."
is
And Horus
Edfu
(Naville,
Mythe d'Borus,
I
XXII)
needy or distressed
^^^
Q
is
This
is
who mentions
Disordered,
iU
order,
^ ^^
the absence of
as in
_ opposition
S^ r-^
a
strict
to
it.
One
is
Koa^o?
ov Kara Koafxou,
^^^,
evil,
///,
does not
mean
wickedness or
sin,
prove
this,
but
the
great
text
at
Dendera
pi.
73,
96),
where Osiris
is
invoked
at
Apu
New
INIoon
but at length
fixed
upon
^ [^
;
most
certainly, not
after sin.
* in
Such
is
the real
text
found on
many
Pyramid Texts
Pepi
I,
33),
A
I
\\ ^
^ ^^ -^d^
it
^a^^
|
z'/^/w^
AWAAA
to pass that
thou
c^
risest into full strength,
name
o(
i/i
Strong one^
Zeitschr.,
In this translation
as
p.
it
is
is
was always understood in later times (see for an instance 51, and the beautiful text of Bakenrenf, Denkm., Ill, 263).
1869,
The
true
meaning of
11
is
*
I
/vwvw
is
6 'Yax^'^v.
1
is,
the
'
is
^^t^'
7X)
'^
Hai TOKpuTwp.
t That
'succeedeth.'
247
the
of
noun,
io
has been
an end ; not
to
am] smitten
the earth,
(I
v\
in this position,
without a
suffix or
nominal subject,
is
not
preceding statement.
Like
deictic,
all
it
such
particles, of
originally only
it
is
susceptible of very
in this
many shades
of meaning, and
would be impossible
place to do justice to a
word so frequently
\ts
The
grammatical
use in our
The
'I
many
propositions at
the beginning of Chapter 123; 'I have balanced the divine Pair,'
have put a
stop,
etc.,^
'I have
ended
their complaints;'
'
^ am
is
in co?tseqieence
of my being
is
Thoth, that
have balanced,'
'
In Chapter 36,
am
'
'
followed
by
(J
Y^
'
V^^
7,
^"^
^'^
^^
comes that
of those
make
the report.'
'I
(
upon earth
'
is
followed by
am one v\ -^
who honoured
"
let
thee
me
therefore
attain to the
Land of
eternity."
v\
O^ 'V^ v^
P3))
''and so
Amenemheb
favour
of
was, he
tell
us {Zeitchr., 1S73,
so
it
high in the
the
King,
'^
and
my Lord
Una was
and the
for
furnished
the
wood
2
his
248
purpose, "
this wise."
came
to
^
how,
a year in
(I
v\ corresponds
Latinity.
in
to our as
It
cotnttie quoi\
often
needs
no more
such a relation.
In the inscription of Pianchi (line 2) one came to tell his Majesty "that {comme quoi) a prince [or magnate] had started up
(1
Y^
C
-^^
1^
"
V^ ^^^ most
it
mean
est.'
^est,
est/
any more
than
means
'
Nebuaiu
A Tv
(]
v\
{Zeitschr., 1876, p. 5) in the time of Thothmes III pg ^ f " says, as how ' I have presided over <r:z=> v^
cS^
""
f^'^'^/'j^
^^^
many
constructions.'"
The Naophoros
vf2^
of
'
the
^^^
(I
V\
made
" to
Cambyses.
Long
(line
before this
I
14)
^=S^
V:>
j5
v\ M^
it
says as
how
me
'
to the dignity oi
Erpd
hd."
The absence
of Verbal character
becomes
especially apparent in
,(^'y),["\^J
What
It is the reply
The
made by
the four
AToioit of Glory
is
^n
This
is
the real
meamng
of the word,
and there
249
CHAPTER
The Book
rcciteth
CXXVII.
which
efiter
the person
see the
when he approacheth
(3) in the
them, that he
may
and
Strong one
Gnat Abode
who
of the Tuat.
are in
Amenta.
who guard this Strong one, and who bring the reports before Osiris ye who protect them who worship you, and who annihilate the adversaries of Ra who give light and put away your darkness ye who see and extol your Great one, who live even as he liveth, and invoke him who is in his Solar
Hail, ye Doorkeepers of the Tuat,
;
: :
disk.
let
am the Soul of Osiris and rest in him. Let me pass through the Gateways, and let them
when they
see me.
I will,
raise
acclamation
and come
forth at
my
pleasure,
and make
my way
to me.
Notes.
The
chapter
text
is
in
Royal Tombs of Rameses IV and Rameses VI, called by M. Naville Chapter 1 2 7 a. The lost Busca papyrus, of which Lepsius had a tracing, furnishes a different text, (127 b), and the
that of the
text
of the
Turin Todteftbuch
has
been
enlarged
by means of
part of the
numerous
interpolations.
M.
Book
^~
^
,
properly a Roll; a
129,
130,
title
given to several of
140,
141,
,
Turin
TodtenbucJi),
instead of the
usual
Too much
im-
This
called
which
title is
is
called
is
'^~p^
called
whenever a
given,
'7^
Rameses IV.
250
2.
is
'c^^'^n'
'"
^^ ^^^
form, though
<^
*^^^^
Ivi
is
The
English word
it
can be proposed.
'
And
first
the explanation
Solar Litany,'
completely pub-
lished
by M.
There we
Sun-god
. I
Ra
It
. I
itself
<^ji
in
7=;
<:::r>
I.
v5
"l
has
is
its
own
confined.
{}\
which however
it
not
The
or solar
'
seventy-five
Forms
in
is
a god) are,
many names
is
phenomena.
Each of them
addressed as
r^^T
Y'
this
is
is
connected with
attribute.
eicrj/SoXo?,
Karai^daio^, a7roTpo7ra?09,
veour'jviov,
attributes
and by ever so many other names expressive of the with which he was credited. These names correspond to
vi
(
1
application.
The god
not always
of
thought of
menios,'
'Far-darting';
in
under
the
conception
'Neoanother
he dwells
is
called
_^-^[^, which
M. de Rouge, without
by what
Champollion
had
translates
the
word
zone.
M.
Naville,
who
And
*
it
M. Naville
rightly conjectures
to be the origin of
lA
XCOCtl
^^
at
^
a ^>
(jO
^i*:,
25
no better word could be thought of, if we used it as we do in speaking of moving in a certain sphere,' each in his own sphere,*
'
'
or, 'the
sphere of action
;'
without applying a
strict
geometrical sense
For the Egyptian ^^_^^ S was a hollow cylinder like a round tower, a chimney, or -a deep well rather than a sphere. With the explanation I have just given, I prefer Boimds as a more expressive translation. The word appears in the dual form on account of the presence of the god.
to the word.
The name
Nile,
was given
in the
at
supposed to be
of Seti
I
inscription
the
abundance of water
/I
the
King's 't>
cistern
to
that
of the
of
u ^ H^^ aXQ<r:=>00 ? J Jf
I
^\\n nfk
o
111
Elephantine."
is
written
1^^^
or
Z**^
might be
KOpI
cataracts
Egyptian name.
not sufficiently
known
to justify
to
See footnote
CHAPTER
CXXVIII.
Invocation of Osiris,
Seb
the
;
Great
(i) the
;
the
king in
;
Taa-urit
Amenta;
;
the Lord
of
Abydos
the
Lord of Forces
in
Suten-hunen, the Lord of Power in Taa-urit, (2) the Lord of the Mansion most Powerful in Tattu Lord of Administration, (3)
:
in every place
associating Isis
Nephthys.
Thoih
which
'252
have
and proceed from his mouth, and which strengthen the heart of Horus beyond all gods. Rise up Horus, son of Isis, and restore thy father
Osiris
Ha,
Osiris
life
am come
to thee
am Horus and
restore
all
thee unto
upon
and
good
thine
for thee
of
am Horus on this fair day, at the thy Powers who lifteth thee up with
:
Ha,
Osiris
thou hast
come and
He
in thy
name
he invoketh thee
name
Hekau
I
he openeth
name
of Ap-uat. (8)
Ha, Osiris
beneath thee
presence of
all
am come
who
to thee that I
may
in every place,
and
the gods
!
Ha,
flight
Osiris
of stairs beneath thee. (9) Regulate thou the festivals of the gods, and do thou regulate the
oblations to those
who
whom
Take thou precedence (11) over Voice of Maat on this day. Said over t/te oblations made to
of Uaka, (12)
all
the
Notes.
The
ancient papyri
do not contain
this chapter.
The
translation
by
in-
There
is
nothing specially
it
the
first
portion of
is
an invocation to
to the
in
many
other
hymns*
god
Hymn to
Hymn
Mou. div., pi. 57), and an inscription copied hy Mariette from at Memphis [Alon. div., pi. 28 e). There are plenty others of
same kind.
253
from the time of the Xllth dynasty down to the latest times the latter portion consists of evocations addressed by Horus to his
father.
Their prototype
is
to
be found
Pyramid Texts. These were much admired and imitated Saitic and the later periods.
1.
King
[
in
Tau-urit
^ 2_J
l"^ ^t Philae.
()
^^ <^
And
Osiris
is
also
called
this
1 1](
jI
^ ^^ ^
is
in the
second
if
line of
chapter he
called ^^37
Jfj in
Tau-urit which,
not identical
its
immediate
neighbourhood.
2.
^^' 8 ^
^= Iy2 ^^ g
/,
is
- equivalent to ^
the
title
of Osiris in Pepi
line
8.
And
the
Power
is
defined as
is
upon the
Administration
18.
r-^-^
literally
things.
See
note
on
III
Chapter
4.
Utterances
%^'~^Q^^
See note
on Chapter
i,
and compare
/I, 13.
.
Coming forth
e^oBei'a
Cf.
and the
corres-
meanings
and
Lo/m) which,
on the
first
tablet of
Canopus,
pond
I
"vl
I
to the
Egyptian
^n-
The
hour
after sunrise
was called
"
: I
I
Coming
forth of thy
Powers
may
for
daybreak.
%> "^^^
Vi> of
Ra
in
Chapter
1 7, it is
well to
as
p>nrtq
3, T
III'
:^
6.
^^_^
O
thee,
\ \
ff^
I
I
Q ^^
See Note
the fine
on Chapter 18, M. Chabas in his commentary upon hymn translated by him in the Rev. Arch., 1857, considers 2 L
254
it
among
Djadjou.^
The
bizarrerie
is
easily explained
uf.i(f)l
by
parallel
expressions
known
to every
Greek
scholar, ol
his troops,
YletaiffrpuTov in
and
in
Thucydides,
In the
Qpa(Tv/3ov\oi'
his soldiers.
Iliad
(3,
146)
ol
/(0t
This passage as
stands
is
the
alteration
of the
to
in
Pyramid Texts (Teta, 284; Pepi I, 54): " Horus hath brought pass that his Ka [? image] which is in thee should unite with thee
thy
name
8.
of Ka-hotep."
is
Pyramid Texts.
not yet
Its
in
evidence of a truth
Up-uat)
is
really Osiris.
The
proofs are
numerous and overwhelming. I produced evidence of this identity in the P.S.B.A. of June i, 1886, from an obelisk of the Xllth dynasty now at Alnwick Castle,
and
in
now
treats
1891 Brugsch published in his Thesmirus (p. 1420) a tablet, in the Louvre, of the same period as the obelisk, which also
Osiris.
But the
earliest as well
as the
later
most instructive evidence is that of the Pyramid Texts. The form of it is thus given on the coffin of Nes-Shu-Tefnut at
Vienna (see Bergman, Pecueil, VI, p. 165): "Horus openeth for thee thy Two Eyes that thou mayest see with them in thy name of
Ap-uat."
of
Teta
(1.
(1.
131) say,
openeth for thee thine Eye that thou mayest see with it in Ap-uat." Each of the Eyes of Osiris is Ap-uat, one of them
Southern and the other
is
the
The
that Ap-uat
Much
is
name
of Anubis
figure.*
But the
better evidence is found sometimes written over the is, what might have seemed
scholars, that
Anubis
is itself
only
of the jackals
is
surmounted
25
474 and following) and Pepi II (1. 1262 and following) give imaginary etymologies of certain names of Osiris which are repeated in the inscriptions of the tomb of
(line
{Aliss. Arch.,
I,
260).
One
of
t
,
^(tf
'
which
is
-^1
AnJ)u, which
is
derived from
;
v\
The
true
meaning of
;
(I
^^
^^''
the fierce
young of an animal
(J
SI
And
brood."
9.
Pedestal,
^v
>.
y.
the statid
carried in procession.
^'-j
.
^
The
is
|
very
Flight of stairs,
10.
^
ins/_i::nis,
Ensign,
i.e.,
or sign of investiture
Osiris
is
\\
^ .*
whom
he has
The Hymn
"
j'
of the Bibliotheque
Nationale
him
^^ '^^
of this sign
||
The importance
is
"^Vmaketh
his throne.
'
his
HR
I
and of
M.
tion of
Queen Hatshepsit,
J\^
'
'V
The word
or
I
written
'
"~Q^'
'
| "TT,
but also
y | MT
has
Yr^ Q
(^"'-'
^^^ without
^v
is
understood),
determinatives in Pe/ti
zone.
Hence
I, 635, and Merenrd, 509, which imply the sense oi girdle, the sense of neighbourhood, " the men or places round about one."
256
^^
above
all his
v^
nobles^'
/wwsA^OA^
that
is
fi
" he distinguished
me
the order of
men
1 1.
Take
precedence,
it
-^J5^
sense as where
Denkm.,
1
Ill,
'^^
2.
Uaka,
I,
^\ S
^^\
in
X S
]
1 (as
98) ; one of the oldest festivals of the Egyptian calendar, kept on the 17th and 18th of the month Thoth.
in
Pepi
says "Behold, he
cometh
to thee as
Orion
)'
^^Z^ U
who cometh on
the
fair festival
of
Uakar
Uaka,
"v\S'v\3^3:
to the Nile.
or
-C]^
^i\
T=^
is
also
one of the
names given
CHAPTER CXXIX
is
a repetition of Chapter C.
CHAPTER CXXX.
A
Book
for ei-er, on the day of entering into the Bark of Rd, and to pass the She?iizi of the Tuat. Made on the Birthday of Osiris, (i)
ivherehy
the
is
Soul
?>iade to
lire
opened be the gates of Earth opened be the gates of the East opened be the gatf s of the West opened be the gates of the Southern and of the Northern sanctuaries. Opened be the gates and thrown wide the portals as Ra riseth
Opened be
the gates of
Heaven
;
Does
1331
represent what
we
with
its
257
up from the Mount of Glory opened to him be the doors of the Sektit boat, thrown open to him be the portals of the Maatit, as he scenteth Shu and setteth in motion Tefnut, and those follow who are in the train of the Osiris N, who foUoweth Ra and takeih possession of his arms of steel. (2)
I
am
:
whom
own
brought
and
secret
is
shrine,
which the
god openeth
to
whom
he
And so it cometh that I lift up Right to the Lord of Right, and that I make fast the cord which windeth about the shrine. The Osiris iVavoideth the raging storm the Osiris JV is not to
:
be kept away from Ra, not to be repulsed is he. advance into the Valley of Darkness Let not the Osiris
let
N enter
come
into the
imprison souls or
forth
dungeon of the captives let him him not fall among those who among those who would drag him
:
let
Armed
god. (4)
the hands of Seb, at daybreak, for he delighteth in drawing to himself both old and
Salutations to you, ye sejant gods. (5) The divine Sword (6) is concealed in
young
in
He
steel
maketh
purifications
piercing
the
And
of
his.
so
it
station
He
the swift
and received the oblations of Ra, of speed and beautiful in his rising and almighty through
staff,
He
and
yea,
suffering,
and the
Osiris
own
pain
The Osiris entereth the of Ra, who hath made his Bark and saileth prosperously, lightening up the face or Thoth, that he may listen to Ra and beat down the obstacles in his
way, and put an end to his adversaries.
N be
own
him whose
to
face
is
in his
name
N,
of
Ra
is
upon
on
his
him
258
Glory to thee,
thee,
Mount
of Glory.
Hail to
this
who
purifiest
whom
The
Lo, here
Osiris
who
he
is
among
Ra
he
may
and
shall
And Thoth
perform for him.
supplieth
It
is
the Osiris
N with
that
which he
the associate
the Osiris
for the
amid acclamations.
of
The
Satellites
Ra make
their
exaltation of Ma5t,
who
And
glory
is
given to
The
Osiris
receiveth
wherewith he goeth
glory, as to
one who
that
Ra
exalteth
him by
in
is
this,
he
alloweth the Osiris to disperse the cloud and behold his glories.
He
maketh firm
of
his
his
may go round
Thoth
Heaven and
in the centre
Antu.
sejant
in
the
great
Bark of Chepera.
becometh one whose words come to pass. He it is over Heaven unto the West, and the Chabasu gods of Light They receive the cable of Ra rise up to him with acclamation. from his rowers, and Ra goeth on his round and seeth the Osiris who issueth his decrees (9) the Osiris N, the Victorious in peace
; ;
!
in
peace
Not
to
be repelled
is
he
fire
of thy
fate.
Let not the tempest of thy mouth come forth against him. Let not the Osiris iV advance upon the paths of misfortune
let
him avoid disasters, let them not attain him. enters into the Bark of Ra, he succeedeth The Osiris
to thy
insignia.
Osiris
the paths of
Ra and
prayeth that he
259
against thy
But the
the Osiris
offerings.
Osiris
N knoweth
within
it
;
it,
and
it
is
the Osiris
N who
prow
For
of
it
of it. (11)
Notes.
1.
This
title is
Nechtu-amen
XlXth
is
dynasty).
period
quite different,
That given
in
Ba
(the
'
[p| rVf
'
^ reading sug-
[,
\\the
\ly
circuit
yw\AAA
/^
(~\
the
title
of another chapter.
The Sheniu
living personages
their acclamations.
who attend upon the Osiris and greet him with The word is often translated 'princes,' 'oflficers,
are in the
circle
but
'
it
Chapter
CXXV.
Birth-day of Osiris are only found in the but the old papyrus Lc, which has another title, has the
tlie
words
f1
n^
^X ^
is
^^^
important word
%^
which
is
day the chapter was to be recited and the usual oblations offered (see Note 11), So we must understand
year of 360 days.
a^
2.
* ,
On
which
is
to
be made or done,'
Anns
of steel,
^\ ~"^
[\
3.
Cradle or Nest,
^ #'
so
Septu,
called
26o
{Unas 282) and
is,
A c=-^
^\
is
is
[
sepfu dbu,
that
rays of light.
In pictures he
represented as a
in
bow and
arrows,
and there
one picture
which he
in the
form
Sejant gods
^^
*?
Wl
'
compelled
for
want of a
better
word
their
breasts.
Egyptian pictures.
The posture is a very common one in The second Sallier Papyrus represents an
Ik"^
^
\\
(? (?
"S
n
l
_i
The
o^
is
6.
:1
Unseen
fate brings
down
the
old and the young alike to the Grave ever ready to receive them.
Seb, the
(fyvai^oo^ aJa,
is
dead
Unas 210.
Whose face
is
in his
own
lap,
o W^
it
J 2^
phonetically
written
Cf.
Note 5. 8. The
Atnsti
1
staff.
The name
of
It is
is
^K\
^\
ii^
the
emblem both
of Osiris
and of Horus, and is constantly represented along with bows, arrows, and other weapons, in the oldest coffins, as belonging to the celestial armoury of the deceased person.
9.
Who
issiietk
his decrees.
II.,
p. 3 (note)
and
39.
o
10.
Green.
The Egyptian
is
to the
11.
Greek
bread,
Pb.
Zr. adds,
They shall
offer
A7id if
these rites
and
ever
The
was discovered
it
26
'^
chamber
in the rock,
It wa*;
Septa
is
the
fifth
Abydos.
chaptp:r cxxxi.
Chapter whereby one proceedeth into Heaven by the side cf Rd. (i)
Oh Ra
(2)
who
let
if
among
Thoth,
thy followers,
living as a follower of
night.
The
them.
is
glad, because
he
is
one
at the
head of
by the warriors (3) of the Osiris N, who is a follower of Ra, and hath taken his arms of steel. He Cometh to thee, his father Ra, he followeth Shu and calleth
to a stop
for the
Crown.
is
He
putteth
on
Hu
(4)
is
and
is
Lock which
on the path of
Ra and
his glory.
And he
The Thy
aniveth at the
Aged
up.
Mount
Soul
is
is
Oh
N, who
utterest the
Heaven. Hail to thee, great god in the East of Heaven, who enterest into the Bark of Ra in the form of the Divine Hawk and executest the decrees which have been uttered thou who strikest with thy sceptre
;
The
Fair
Bark and
:
West
and Tniu
is
saith to
Mehenit
millions
him Art thou coming in? upon millions in length from Amur
to
Ta-ur (5) an endless river wherein the gods move. whose path is in the fire ; and they travel in (6)
the
fire
I.
None
known
its
This of
itself is
antiquity,
and there
2
is
262
really
supposing
it
to
be
less ancient
which precedes
2.
The
however, very
it.
means
is
as yet of correcting
in
Ha.
The name
of the god
its
sometimes omitted
It
MSS.
?
The
presence.
may
nevertheless
be asked
how can
how can Horus (in the very same line) be said to come forth in the night ? The answer to both these questions is ihat the Sun, whether as Ra or as Horus
question might as pertinently be asked
or Osiris, shines in the night through the agency of Thoth, the
The
Moon.
to next chapter.
Warriors
jjl
11
or
"^
i
*-
1
or ^
I
iM
!^
II
He
putteth on
Hu.
This
is
certainly obscure
but
it is
not
The
is
deceased {Pepi
fed from night
=="=s^
I.
is
till
Q V^
\\ jq>-.
And
feet enters
upon Hu, and after Sau has the bark and seizes upon i^jf^) the
Mount
5.
is
of Glory.
\
I
Mehenit ^'^^
A.
^ (/-
the
name
In
it
Book of Hades
{e.g.
on the Sarcophagus of
in his
Seti,
passim)
is
represented as extending over the back, top and front of the shrine
in
is
borne
Bark.
The many
This
folds of the
canal
^
is
)
1
is
conveyed.
is
river
is
here
This
which
it
clear
s^\
like the
The
7fl?/r'
length
'
See P.S.B.A., XVII, 190. from West to East is described as from Atnur to
' '
^v
-Vr-
^\ ^^^ <zr=>
to signify the
-^-^
^^*
Amur
is
known
13).
West
(see supra,
263
royal Ritual at
known
I.
as Ta-ur or Ta-urit,
The
U
Ahydos
(Mariette,
"^=5- i\y\^
37)
says
^=^^c^^f-fl-^cv^^^:'^
I
^ f
I
And
)y
is
ta as in
p-j
>^
(Louvre, B. 14),
I feel
sure that
we should read
Ta-iir (or
in the
and
2,
which
There is a corrupt passage here, which I have at present no means of correcting by manuscript authority. M. Pierret thus renders it: " Le dieu qui partage les paroles y fait son chemin do millions d'annees, seigneur sans egal, dont le chemin est dans le feu."
6.
CHAPTER
Chapter whereby a person
is
CXXXII.
in the Netherworld.
I
am
the Lion-god
who
Bow,
(i)
and therefore
have
I
and the Eye of Horus is opened at the instant that I reach the strand, coming with happy issue. there is no defect found in me, and the I advance and, lo
the
am
Eye of Horus
Balance
is
relieved of
my
case. (3)
Notes.
I.
determinative J\, of
in
this
stretching,
name
its
of the
Soc.
instrument.
Bill.
explained, Proc.
Arch
VI, 131,
is
is
course
so that a line at
From
this
" very
observation,"
infers
as
Arago
the
calls
it,
the
that
moon
derives
The
made
in
264
why
the
sun
is
moon.
See also Proc. Soc. Bibl. Arch., XVII, 37, on another form of the myth. 2. I follow the Turin text in omitting a word about which the
earlier texts are not agreed,
|^
and
note.
in
Turin
CHAPTER
Book whereby
presmce of the great Cycle of the MontK\. (2)
CXXXIII.
Might
(
i)
in the
011
Netherworld in
the first
the gods.
[^Said
day of
Ra maketh
abode.
his
appearance
at
the
Mount
him
(3)
The Twinklers
fall
at
the
Be thou
lift
up,
O Ra who
....
;
(4)
Thou
dividest
them
that follow
and the
at thy voice.
set thy limbs,
golden Form, (5) with a couch of the heavenly orbs, with the Twinklers amongst whom thou goest round, and ait
For thou
art the
renewed daily. Acclamation cometh from the Mount of Glory, and greeting from the lines of measurement. (6)
N, they present
him
their adorations as to
is
Ra.
seeketh the
He
who
that which
needful.
265
He is the
of
earth
this
womb
coming forth taketh place upon His coming forth is like Ra daily.
his
is
the Osiris
N on
this
Land
of
Twice blessed
his ears.
is
Right, right
is
the Osiris
N: and
is
in
lifted as in
The
his face.
Osiris
N hath
he hath not
who
hideth
welcome to the Osiris N, the divine body of Ra, on traversing the Nu, and whilst the ka of the god is being propitiated, according to his pleasure. The Osiris JV is the Hawk, rich in variety of Forms. The Deceased acquireth might with Ra, and is enabled to possess power among the gods, for the gods are made to regard him as one of themselves, and when the Dead ones see him they fall upon their faces. He is seen in the Netherworld even as the beams of Ra. Said over a Boat of fotir cubits in length, painted green. And let a starry sky be tnade, clean and purified with natron and incense. And see thou make an image of Rd upon a tablet of light greeti colour at the prozv of the Boat. And see thou make an image of the Deceased 7vhom thou lovest, that he may be made strong in this boat, atid that his voyage be made in the Bark of Rd, and that Rd himself may look
cries of
upon him.
Do
ozvti self,
thy
And let them be exceedingly cautious for themThe Deceased acquireth might with Rd, afid made to possess power among the gods, who regard him as one of themselves, and when men or the Dead see him they fall upon their faces. He is seen i?i the
Nethenvorld as
the
image of Rd.
(8)
Notes.
The earliest known text of this chapter is that of the Tomb Amenemhait at Thebes {Ta), of the time of Thothmes HI. It
Ax.
of
is
Nor
is
the difficulties.
266
Acquireth Might.
(1
signify
7i'ise,
nor has
it
anything to do with instruction or perfection, as supposed by other As an adjective it is used to quaUfy not only animate translators.
but inanimate things, such as an egg,
beer,
and
incense.
The
well-
known
the
the
\\
expressions <cir>
A
<:r:>
I.
and
\\
(.
c=^
A
The
exactly correspond to
notion implied, as in
<:zr>,
in
is
poiverful one, a
man of ra7ik
This
is
^^^n^
(/nscr.
^
<
y
>
^^
(Rouge, Inscr.
hier.,
8o)
'^\j'
(I
1 \j
^^
of
J:
^
repeatedly)
i).
Una
(1'^
^'^^O,
ftaaiXJjt,
is
<^-__^!> /VSA.AAA
p<=r=>^[|^
of
7, 5.
the
titles
^ "O" ^.^^
2.
o^
Said on
the first
These words
first
appear
The Twinklers.
',
The
M
further on
^
little
:
is
^^.
vN^^^^^,
which
is
the usual
reading
The
stars
The same meaning may be made out are manifestly alluded to, as being made
his appearance.
disappear
when
the
Sun makes
|
"^--^
oi'
in
reduplicated form
to ogle,
^)
is
^^--^
is
far
Focchiata.
^^ V ^^
^^^ other
hand
glance
The
of the eye
as so
*
is
1^
VX ^-^5-.* The
signifying tremble
considered
many
c:S> or
with
o.
iCiJ
The
if
true
text
is
here quite
lost.
Some
sense might be
restored,
latter
it
we
is
miglit read
A
is
"2
()
instead of
\a\
\>
'^
y.-
he
word
known name of a tree held The whole passage then might sacred at various places in Egypt. " Enjoy the north wind, and may the Kabasu trees of thine mean
may
abode
5.
refresh thee."
The whole
become
the chapter.
6.
Line of measurement,
in the pictures
^
and
VX
text
"
^''^'"'
explanation of this
In
will
be found
of the
Book of Hades.
Bonomi's Sarcph., Plates VII and VIb, twelve personages are represented in the act of acclamation, and twelve others carry the line
/I\
<zz=>
V\ 1^
^^^
is
stated
in the text.
who
of the Chu,
0"^^^^""'^^^.
and
^ ..wwv'^^
I
~~^
(
(1
1."
They
9
,
are called
upon
to fix the
^^.
ceoiO^^I,
.satis-
upovpri, the
Ra
expresses his
faction at the
their
measurement, and tells the gods and the Chu that domains are theirs, and that he provides their food.
8.
The
rubric
is
CHAPTER CXXXIV.
Chapter whereby the Deceased acquireth might.
Hail to thee
who
art in the
who
risest,
and declining
(i)
Chepera in the middle of his Bark, who overthroweth Apepi. Here are the children of Seb who overthrow the adversaries of Osiris and destroy them from the Bark of Ra.
:
men
268
when
in
the forms of
winged
All
on earth when
the
Osiris
in the
forms of quad-
rupeds or
fiends,
male
or
female,
destroyeth
them,
The
Osiris
for the
Strong one
is
Ra, the
who washeth
in their
blood
and walloweth
The The
Osiris Osiris
his
Isis
and
as they did to
who, when they see the Crown fixed upon his brow,
triumphant over his adversaries
upon
Osiris
earth,
their faces.
Unneferu
is
in
heaven and
on
and
in
Said over a
Hawk
Crown npon
its
Osiris, Isis,
Heknu
It
to
oil.
to
them
i/icense
fowl.
is
the adoration of
Ra, and
his voyage,
for
granted
to
lie
him
make
;
fourneyeth
positively
of
Ra
1.
Declining
m.
h
in contrast
with
^
1
understand the
in
all
such cases
to
fri
on his
rising,
to signify
The son of
from
Rocks.
The
only explanation
can think of
1^^ X
Jj.
269
is
Double Rock,
or
of the
*-
-"
Dumb
and
deaf,
QAl
a 4
It
i^
strange
that
this
meaning of the passage has so long been misunderstood. sense of the first word has long been recognised, and 'deaf meaning
rightly
The
is
the
assigned to
in
Birch's Dictionary.
is
One
sufficient to settle
>=n:
^..^
T|
^^ ^
is
^=:^
J
He
is
the Osiris
seen by
person,
^
^
\&
\^
"^
''^"^
dumb,
am
deaf."
4.
Sutii.
the reign of
This divine name occurs in the text of Amenhait in Thothmes HI. And I have noted another instance
is
written
It
J].
Miss Brockelhurst's.
Ax
of
M.
Naville,
The disappearance
is
of the god's
name from
all
other documents
CHAPTER CXXXV.
Another chapter
recited
when
the
Moon
renews
he
is
enveloped
but
the
. .
fair
.
Lord of high
journey
attributes
he driveth
off the
:
he
is
Ra on
his
he
is
the four
The
lines
is
own time
and by means of
his
2/0
If
this chapter be
he hecotnefh a
Chu of Might
in the
If it
or
be kno7i>n
upon earth he
:
7i<ill
to be
he
tvill
made
to
advance
to
a most
Notes.
This chapter
1.
is
Moment have
See next note.
2.
kinifs tcrath
\\
^
I
^^\
"^
in
the cases of
gods and
men
is
everything before
CHAPTER CXXXVIa.
Chapter
7i'hereby one is conveyed in the
Bark of Rd.
Lo
He
and
is
at
an end,
been taken
in
hand.
means
of which I
and
with Ra.
am conveyed by
it
like
the Kaf. (7) I stop the path at the Uarit of Nut, at the staircase where Seb
their hearts.
HOOK OF
TIIK DEAD.
27
CHAPTER CXXXVlB.
Chapter whereby one
is
Bark
0/
Rd
to
pass
and dividest
his
Crown
The Bark of Ra feareth the storm. Ye* are bright and ye are exalted.
1
come
miy
and the lion-forms (10) which belong to them .... so that I may see them there. We are rejoicing: their great ones are in jubilation, and their
witness the process of the
(9)
Maat
smaller ones in
I
bliss.
make my way
at the
lifteth
me
up
whom
Lord of Maat. Here is the Cycle of the gods, and the Kite of Osiris. Grant ye that his father, the Lord of them, may judge
in his
behalf
And
it
so I poise for
is iSIaat,
and
raise
to
Come, come, for the father is uttering the judgment of Maat. Oh thou who callest out at thine evening hours, grant that I may come and bring to him the two jaws of Restau, and that I may bring to him the books which are in the Annu and add up for him his
hosts.
And
Let
I
me make my way through the midst of you. am the Great one among the gods, coming in
Lord of Sau, the Figure of the great
saluter,
of the
the Flame.
make way
for
me, that
may
Mount
is is
of
Glory,
ones are.
I see
who
and
Flame which
272
Let
:
goeth round
I
in the
Garden
of Peace of Ra,
when
the
me.
Notes.
The two
numbered by M.
Naville as 136A
and 136B are represented in the later recensions by a single There is very much chapter, which has been made out of them. obscurity in the ancient texts, though the MSS. containing them are numerous, and the more recent versions are quite as difficult to understand. We must be satisfied for the present by a strict
literal
is
and grammatical
translation,
wherever
this
amount
of success
attainable.
The
Museum
Light
'
v^^"
^ common
noun
meant.
sun
is
The when
\a/n7rdco^
le/ioi'
o/u^ui,
or Virgil of the
The later recension speaks of " the Lamp in Annu and the Hammemit in Cheraba. This reading is already found in a few The royal sarcophagus 32 of the British of the Theban texts.
Museum
whence
it
gives the
important variant
/I\
^ ^
Q-^
sign has
follows that
Q^
,
is
phonetically
Y-'I'ld
The latter
only two
the latter
of the
known
is
values
v-
-^ '^h'^^-:
'^^"^-
That
is
certain, in
consequence
complementary vowels
^^,
word
name
of
BOOK OF
a place.
reading,
It
is
TIIK DEAD.
273
should be the right
''""to
impossible that
Y ^
right to convert
a simple Q
the prothetic(l,
The
and
is
known word
^,
[
"strike," takes
Qy^
in the
name
is
of one of the
No
fresh
information
o,
(.
i=5,
should be corrected
if
cited.
To
strike
and
though they may often be used synonomously, and admit of being substituted one for the other.f
to fight are different words,
3.
He
of the strong
is
cord,
I
|T- This
it
is
of the verb
born,
and
consider
as a
compound
in
expression in
longimanus.
understand
as
1^^^
Q-/^
and 1870,
and
[j
Q^
:
in the
name
[r\
of this
'=^
hou r
IS
iS^
=:=
The
t See F.S.B.A. IX, p. 313, and two previous articles of mine there referred to. corrections I have to make are the following I wrongly assumed that i\\e/ish
which
in the variants of
fW\
<zz^
II,
fish as
we
find in the
group
'^^
^^^
The
pi.
On
referring to
M.
Naville's Festival
Hall of Osorkon
pictures
is
will
be found of the
^ <0<
>
j
and the
Q^
the
<g<.
The
first
of these
.^^^
,
heui-reii,
in the variant
is
hem,
in
harmony with
IX).
produced by
W. Max
The
picture of
does net
species.
The
{\^\ ^^5=4
pi.
by Petrie (Aledum,
is
12)
identified
This being of
Tffl:r;-/(7r,
the Acanthopterygian
family
course a very
says,
formidable
not yield
like our
own
Ward
"does
its life
274
p.
it
154, 155).
is
omitted in
4.
but not
.
in
His
cable,
v^i
" Fais
amener a Pepi
ta
tes
purs et
quand
Cuisse des
Indestructibles (the
Stars), fais naviguer
Uarit
v^
<:r::>
verte
et
d'Hor
est
i)
remorque," &c.
The
at
Uarit, or
Note
of
Nut
is
mentioned
the
end of
6.
Machinery
<
^-^
The word
the later texts and been replaced by various conjectural emendations of the scribes.
7.
The Kaf,
j\
^^
apes.
8.
\\
<^
^^
^^^
more common
'^
reading,
I
but
"^
^ also occurs
I
and so does
found
r^
*i
oJ[-
cannot
remember where
would
9.
'^YvnO^
Thoth.
of
The
Madt,
the
series
is
phenomena occurring
in
strict
I^
| I
^^
in
most of the
in
III
evidently
papyri.
Some
are
very
corrupt condition.
1 1
Every Dawn,
|/ri
^^^^-
1I
PLATE
XLII.
o o
o\ On
-^
5^^^^i>!^5-,
3M'i
^^???3^-,
t^
"^
o ^
r H CQ
^v %^=y^>=r:j
^===^
CO
9
ctl
9
I
>-
< w u
a
cd
a.
><
3
S
S
>
< u
> X X X o
H <
a,
a,
^\ O^
Q o
o
> 2X X u
Ul
ai
a U
r-'
-M
CQ
.^
<
U 3 u ^ a.
cd
U)
CU
PLATE
XLIII.
Chapter CXL.
Mus. du Louvre.
No.
Ill, 52.
^Mn.
Chapter CXXXVIII.
Papyrus, Busca.
275
CHAPTER CXXXVIIa.
Chapter whereby a Light
is
kifidled
i )
for a person.
thy
Oh
Light
let
the Light be
kindled
for
Ka,
Osiris
Chentamenta.
followeth the
for
the Night
which
Eye of Horus which riseth at thy temple (2) which riseth up (3) over thee and which gathereth upon thy brow which granteth thee its protection and overthroweth thine enemies. Undefiledly (bis) and successfully (bis) The light is kindled for Osiris Unnefer with fresh vases and raiment like the Dawn.
:
Day
the
CHAPTER CXXXVHb.
Chapter whereby a Light
is
The Eye
of
Eye of Horus
Come
Glory,
Ra
The
seized
him, and
who hath raised him up, and who putteth an end to the
of Glory.
Mount
Notes.
it
is
found
tablets of the
Museum
of
Nechtuamon.
first
and the Berlin papyrus which M. Naville has published as The chapter
his
137A, in the
volume of
own
is
taken
is
2/6
text,
but another edition very considerably revised and enlarged. And, in imitation of the rubric of ch. 64, it concludes with a veracious
statement, that
chest in
carriages.
was discovered by Prince Hortatef in a secret the temple of Unnut, and was brought away by the royal
it
These texts are found among the texts preserved in the tomb of Petamenemapt (see Zeiischr., 1883, Taf i), but with various additions, and have been appropriated by the Ritual of Amnion, published by Dr. O. von Lemm. The solemn ceremony of Kindling the Light for the dead is
repeatedly mentioned in the Siut inscriptions of Hapit'efae.
I.
Kindle
55
r-,
^^, \\
The Amnion
'
n ^v'A
it
a Light.
Dr. von
Lemm
1
is
struck.
At
v\
thy
temple ^^v
Ba and
Marseilles
^^^^
_.
in Abydos,
Aa
D,
and Fetafnenemapt.
3.
Riseth up
Ba,
0^
3
(
Marseilles;
/ni\
^K
Sallier
Aa, lp\
4.
'"-l^l
fl
Petamenemapt.
Oppositiofi
Y YY
sense
^^'^'^^''^
'
^^
[\\ ^^
in
^"
^^^^
Calendar.
.
.
.
M-^
The
/v^/vv\
I
is
I
made
n
clear
the
parallel
passages
w ^
I !;
\\
fl
V
>
'
^^
is
which
Nebseni papryus.
5.
Prescription
"^^"^^^
y^l'
in
6.
Her.
The Vignette
in
t
I
the
goddess Apit,
are the words
protections."
Over her
of
5A
<=>
nV
ili
x o A
I I I
"
^'^pit>
mistress
divine
277
CHAPTER CXXXVIII.
Chapter whereby one
is
enabled
in
to enter into
Abydos.
his] (i)
Oh
divine
all
ye gods
who
are
its
circle
likewise
in
:
who
are
coming
:
with
acclamation to meet
me
let
me
see
my
father Osiris
(2).
let
me
am
I
which
have also
I,
is
potent
and
is
fierce at
(5).
oh thou of the potent Lock, king of of the Two Worlds whose father's house
;
hosts,
is
who
art
seized
my
balance
is
perfectly even,
my
voice
law,
and
I prevail
over
all
mine
adversaries. (8)
Notes.
These words are necessary for the purpose of bringing out the meaning of the text. Every god, it has already been said, has his circle of associates. The feminine
I.
his?[
sufifix
after
shows
the
concordance
is
with
If gender.
(iii (ii)
'^
rJf
1
I
of the feminne
lli
2.
The
is
fllil
^c-^
of a
depends upon
priestly official,
it.
the well
known
title
whose presence was required in the ritual of the dead. He is sometimes in attendance upon royal personages. Here according to its etymological sense the word might simply mean a
relative.
3.
Artw/V
^mi
^^
the "Black
Land"
is
Egypt; Tesherit
278
^^1 ^',
Egypt.
4.
T/ie
drowning of
his
mother
<^<=\ Q [![
^ ^aaaaa ^ 'V\
at least
^1|
is
^^__
meant.
We
/I\
^
it
or n
d|)
'
of doubtful
it
meaning.
As
the next
word
to
begins a sentence,
it.
must be
I
am
not
causing silence
would be a grammatical
or feudal possession.
7.
Writs
in
jp]
has
disappeared
Q
the later
The Turin
Todtenlnich
has
>\
,
^^-^
J}
8.
The
as
and even sooner in the later texts. to the words which immediately
untelligible.
follow,
and
CHAPTER CXXXIX.
Identical with
CHAPTER CXXHI.
Dead,
so
it
for publication at
the time of
his death.
HOOK OF
TIIK DEAD.
279
^c.
Introductory Note.
During the
last
days of his
life,
Le Page
Renouf, foreseeing that he would not be able to reach the goal he had
been striving to
attain, the
of the Dead, expressed the wish that the writer of these lines should
the
honour to choose
me
as his successor,
and
to leave unfinished a
work which he had kept in view all his life long, and which he considered to be the choicest fruit of his Egyptological researches. But I had hardly set myself to the task, when I realised the difficulties which were in my way. It is never easy, even for a
translator, to put himself into
book he had to interpret. To these difficulties had hardly any help with regard to that part of the book which Renouf, like many eminent Renouf has not published himself. scholars, had his learning chiefly in his head his notes are very scanty, mere scraps without any methodical order. There is not a line of written translation left, beyond what he printed himself.
;
Thus,
for
was
entirely
came
across
in the
my
work.
as
endeavoured
though
much
it
as I could, to translate as
Renouf would
I
have done.
readings,
his choice of
Whenever
I
was possible,
did
not
texts.
He
he had,
28o
my
lines
edition.
On
the whole
tried
work on the
Thus
it
my work
am
not responsible.
my work
in this light,
and
to
remember
is
tentative
and
provisional,
and liable, with the progress in our knowledge of Egyptian, to undergo considerable changes. Nevertheless, I hope that this joint work will not compare too unfavourably with the part done by my
illustrious predecessor.
EDOUARD NAVILLE.
CHAPTER
The book read on
the last
CXL.
the
Eye
is
full on the
There
rises
on the horizon.
Atmu
rises
who
The abode
cheering
of the obelisk
is
in joy
are complete.
fills
and loud
His he
They
fall
down
before
Atmu Harmachis.
my
flesh
and all my limbs are renewed, as soon as the order came out of the mouth of Ra. His glorious Eye rests on its place on His Majesty in this hour
strength,
of the night.
When
last
is
is
joyous in the
in the
rises as
from the
The(i) eyes
Horus,
Menthu, Ptah,
Raneheh, Thoth, Chati, Nai, Eternity, Necht, Mert, the land, he who is born by himself. After the computation of the eye has been made in the presence of this god, and when it is full and completed,
all
who were
silent
(2)
and
28
god and they say hail to thee, praise from Ra, the boatmen tow his boat, Apepi is struck down. Hail to thee, praise from Ra who causes the form of Chepera to exist hail to thee, praise from Ra, there is joy in him,
a festival
to every
;
:
made
his
Acclamation
to
N.
mak
all
stone,
ornamented
good and holy, when Ra puts it on (on his head) on the last day of Mechir another one is made of jasper, which a man will put on any of his limbs he likes. When this chapter is read by one who is in the boat of Ra, he is towed like the gods, he is like one of them, and he prescribes what is done to him in the Netherworld.
is
an offering
made
before
it
of
things
When
altars for
is
been read
is
the copy of
made when
:
the
Eye
is
full
four burning
;
Ra, four for the Eye, and four for these gods
is
on each of them
cakes, five
fruit
what there good pointed white loaves five pointed baskets of pastry, one measure of incense, one of
five
;
fruit
and one of
roast meat.
Notes.
is
The
translation
meaning
is
difficult to
under-
seems that under symbolical expressions it refers to an astronomical phenomenon, the renewal of the sun after the winter According to the principle which I have adopted, to mainsolstice.
tain
my
predecessor's interpretations,
is
translated
^"^ v
t^
Notes on ch. 125, p. 214). But as it seems evident that here the two eyes of the sun are the two periods of his apparent course, the decrease and the growth, I should translate
"the Eye
full"
{cf.
is
comthe
it is
final victory over his enemies, which sets him free and allows him to
rise
The
is
that he
puts the
\\
^^^"^P^
"
^^^ head, as
we
2 P
e:82
Why
this hst of
it is
difficult to
understand.
It
place.
papyri.
columns.
gods.
They
I
Ra
Eye
on
his head.
2.
III,
58,
^ W
n
I
n
I I
I
<^
the Turin papyrus, of the deceased
The
vignettes consist, in
down on
is
This god
\
the
y^
first
mentioned.
v\
V\ -^^
human form
with the
Eye
Eye and
Amenta, and wherewith he acquires might{2) with Rd, and with the gods when he is ivith them. Said on the day of the netu
moon, when offerings are made of bread,
beer, oxen, geese,
and
burnt incense
Osiris
to
Chentamenta,
Nu,
Maat,
The boat of Ra, Tmu, The Cycle of the The Cycle of the
Horus the
Shu,
Tefnut,
great gods.
small gods,
Seb,
Nut,
Isis,
Nephthys,
The house
of the
ka of the
PLATE
XL,IV.
Berlin Mus.,
2.
Chapter CXLVI.
Leyden, No.
II.
Chapter CXL.
Lepsius, Todtenbuch.
HITO
t^
Chapter CXLVI.
Berlin Mus., No.
2.
L
Chapter CXLVI.
Leyden, No. VI.
PLATE XLV.
CiiAi'TERS
283
The greatly beloved, with red hair, The abundant in life, the veiled one. Her whose name is powerful in her works, The bull of the cows. The divine force, the good one, the good rudder
sky.
of the Northern
Him who
The
The
who
good rudder of
Emsta,
Hapi,
Tuamautef,
Kebehsenuf,
The Southern part The Northern part The Sektit boat. The Atit boat,
Thoth,
of heaven,
of heaven,
The gods of the South, The gods of the North, The gods of the West, The gods of the East, The sejant gods, (4) The resting gods. The great house. The house of flame, The gods of the abodes. The gods of the horizon. The gods of the field, The gods of the houses, (5) The gods of the thrones, The ways of the South, The ways of the North, The ways of the West,
2 P 2
284
The ways of the East, The halls of the Tuat, The holds of the Tuat, The mysterious doors, The doorkeepers of the
Those
The guardians of those who are lamenting, The guardians of those whose faces are joyous, (6) The burning ones who put the flame on the altar, The door openers who extinguish the flames in the Amenta,
Osiris Unneferu, (7) Osiris the living,
1
life,
Osiris
n Kau,
Osiris Orion,
Osiris Sep,
Osiris
]
n Tanenit,
Osiris
Osiris
n the South,
n the North,
men.
(?),
Osiris ;he spirit in the crouching figure Osiris Ptah lord of Osiris
life,
n Restau,
n the water of Heliopolis,
Osiris in Hesert,
Osiris
Siut,
Osiris in Net'eft,
Osiris
n the South,
Osiris in
Lower
Sais,
Osiris in Bak,
Keftennu,
his city,
285
abodes
in the
abodes
in
Restau,
Osiris in Nest,
judgment,
on
his sand,
Osiris in Beteshu,
Osiris in
Upper
Tepu,
Sais,
Osiris in
Osiris in
Shennu,
Osiris in Henket,
Osiris in
Hena,
god the
everlasting.
Notes.
The
what
old texts which v/e follow here, join in one chapter, 141,
Turin Todtenbuchx^ divided into two, 141, 142 ; 143 being merely the vignettes which accompany them. This chapter is the first of a series in which the deceased has to show his knowledge.
in the
to the
their
halls
and
286
which he
upon him certain privileges. Here the the names of the gods while offerings are
numerous
sanctuaries, which have not
all
made
been
to
them
and
in his
identified.
The
The
is
translation follows
the papyrus
Nu
:
of the British
Museum
1.
(ed.
Budge).
of the later texts
is
The
title
much
longer
with the Chjiu acquire might, knowing the names of the gods of the Southern sky, and of the Northern sky, of the gods of the Boufids, of
the gods
who
If
it is
said by a 7nan, to
of the Amenta, he acquires might with Rd, and with the gods when he is ivith them. Spoken on
the
day of
. . .
the
new moon
by Osiris
N when
to
offerings are
made
of
etc.,
and
offerings are
made
him names by
to
Osiris
2.
N.
See note
i
to ch. 133.
to the
meaning
not so
of the
word
l[
It
seems
to
me
that
its
making someone mighty," as of " distinguishing him, making him eminent" in the opinion of his god or I consider his master, so that he may become his lord's favourite.
sense
is
much
that of "
the meaning of
3.
/}
[
as similar to that of
^T^ "0"
I
The
following
names
cows
5.
5.
" a house," the gods of the houses, contrasted with those of the fields.
in
as
it
Dns;
^'
PLATE XLVI.
kL
Chapter CXLVIII.
Louvre,
III, 89.
Chapter CXLVIII.
Chapter CXLIV.
Brit.
Mus., 9913.
Chapter CXLIII.
Lepsius, Todtenbuch.
Brit.
Chapter CXLIV.
Mus. Pap. Brocklehurst IL
PLATE
XLVII.
01
> 3 O
X u
<
in
c
00
(X
nS
0,
o>
o
)
o o 3
Uc
s o
>
o
< X
>. O.
cU
(J
oi Cd
a.
<
U
45
CQ
>
287
-^
Lc.
"^^^
7" O f"^
1
'
flQ
'^
*
I
I
T
1
D V\
writes
G\
I
and
Nu
pvAy^
,
&jf
might here
be translated companiotis.
7.
title
given him to
likes,
knoiuing the
of Osiris in all
Chapter CXLIV.
The Chapter of
the
Arrival
(i).
The
first
is
gate.
attributes,
the
adjuster,
is
the
He whose face is overturned, who has many name of the occupant of the first gate. The name of the warden thereof, and he with the loud
He who
; ;
voice the
name
of the herald.
gate.
raises his face,
is
The second
name
the
name
of the
he with the revolving face (2) is the the consuming one is the name of the
eats his
The
third gate.
He who
The watchful, is the curser is the name of the herald. The fourth gate. He who opposes
occupant.
the
the
the
occupant of the fourth gate ; the attentive one is the of the warden thereof, the great one who drives back the crocodile is the
name name
of the
herald.
gate.
He who
lives
is
on worms,
is
the
name
of
its
the
is
The
voice,
is
sixth gate.
He who makes
of
its
the
name
occupant
face,
is
the
name
sky,
is
the
name
of the herald.
The
is
seventh gate.
He who
the
name
is
288
the
is
who
who guard
their
gates, ye Osiris
who
N. knows you he knows your names for he is born in AK Restau, where all the glory of the horizon was given him. receives the investiture in Pu, like the purification of Osiris. N. receives the saying in Restau, w'hen he leads the gods on the
;
am
one of
them
in
their leading.
N'. is
the
glorious, a glorious
festival of
the
first
he
is
the
herald in
the
fifteenth
thou
who
revolvest.
hand of Thoth in the night through the sky as victor. iV. passes on in peace, he navigates in the boat of Ra. The attributes (5) of N. are the attributes of the boat of Ra. N. has a name greater than yours, mightier than you who are on the roads of Maat. A^. hates what is corrupt. The attributes of N. are the attributes of Horus, the firstborn of Ra,
the sacred flame to the
who accomplishes
his will.
iV.
is
not fettered, he
is
not driven
away from the gates of Osiris. JV. is perfect, the one who loUows Osiris Khent Amenta every day.
in
Sechet hotepu
among
those
who know
the sacred
among
side of
to the
those
who perform
N.
is
on the
Anubis ordered
N. of
his
own,
and
who
are in
captivity.
N.
A',
has
come
the
heaven. horizon
;
directs
the
of the
therefore
is
gods rejoice
the
presence of
The
upon
reach
him
N.
is
in
the
AL gathers his hosts away the Mighty One, Apepi. N. pierces the steel firmament (8), and repels the raging storm he gives life to the seamen of Ra. N. carries offerings to the place where it (the boat) is. N. causes that A\ marches, and when he the boat gives him a successful voyage.
Hathor.
;
289
his
the face of
N.
is
back
like the
lofty one.
N.
JV.
is
well pleased
;
on the
;
horizon.
is
he
strikes
you down
you wakers
he
in
makes
This
his
is
way
to
in
It is written
Ra
(10),
where
offerings
made
that
of
victuals,
geese,
incense, in
their
among
the gods,
and
he
may
If
it
thou readest
causes him
to the statue
to
have access
which are
in the
books.
This
in
is
said at the
the books,
and
to
is
made
bull,
of the
and four
and sixteen pointed white loaves, and eight round loaves, and eight chenfu loaves, and eight hebennu loaves, eight casks of
beer, eight vases of dry corn, four tanks of earthenware filled with
cow,
fresh
oils,
oil,
green eye
Said while
antimony, odoriferous
is
going round in
if
but
thou hast
human
being seeing
earth,
it, it
will
widen the
;
book
exalts
and in the Tuat because the deceased more than any ceremony performed to
heaven or
this
day undeviatingly
Notes.
This chapter
is
the
first
147),
I
in Avhich the
CTz^
1/
Si.
The word
Brugsch
calls
ir"^]
them "watch-towers, pylons," Pierret "stations." Maspero considers them as the old "ergastules," a kind of vaulted hall. Jequier speaks of them as " magazines," but generally
2
290
translates the
pylons."
[(,
Renouf,
in his
introducton to the
I
Papyrus of Ani,
"pylons."
the
d^>
II
-:iJ
is
not a mere
If
we
where
this
Q
chapter
is
mixed together
a door, a gate,
is
which has
each
to
S.
Behind
o
\\ CTZD 1i
is its
is
which
god.
is
And
also in the
book
called -
the
book of what
iX
in the Tuat,
we
see that
Ra
144 and 147 are two different versions of the same chapter, and no old papyrus has them both. It is the same with chapters 145 and
146.
had the choice between various versions which the compilers of the Turin text
text,
no received
and the
writers
collected together.
[(I
nr^y,
;
know
three
names
first,
V^t' i
whom Renouf
v\
from
his
being
\\\ %
But
if
we consider
that in
itself,
[\
some
name
of the
man
is
\X^
the
(I
has to be translated he
a sense which
who
belongs
the occupant,
inhabitant,
V^r'
J-
since, according to
a house
is
generally
met with
The
is
^^
person
I
\\
he
who guards
text
the gate.
The
third
(,
[,
^|\
as
the
says
BOOK OF
TTTE DEAD.
291 and
I
suppose
teller.
coming towards the gate. Renouf calls this person the use the word herald, which I adopted previously. In the six old texts which I collated, we find only the reciting of
is
who
I shall
The Papyrus
of
Nu
in the British
Museum
It is
alone
there-
Nu
been translated.
text calls
Dead)
The
title
is
The Turin
this chapter " the chapter of ktiowittg the occupafits of the seven gates."
2.
'f
4I
as
we read
in
Ill III
chapter 147.
5^
it
lit.
means receives the right or the words which follow " I am one of them."
suppose
:
?5
word which
lias
various meanings.
I
Renouf
believe in
that
translates
many
it
cases
corresponds to what we
Egyptian.
J]
call
is
The
real sense of
a
such an expression
seems
to
be
'
such as he
6.
is,
such
am
I,
and such
is
Ra.'
/
in
rfl
which reproduces
sentence
an addition to
136A writes
7.
Yh
w|
'The god of
D D
another
name
for
Apepi, an
line
39,
I
driven away.
Chapter 130,
should translate:
Ra
in the
The
steel
firmament
J^ and bad
generally mentioned in
292
The books
10.
The
the occupant
is
not seen, as he
is
in the vignettes of
There seems
to
in these
same member
{cf.
CHAPTERS CXLV
The knowing of
Aarrti.
and CXLVI.
of Osiris^ in the Garden of
The
first
who
:
directs the
coming towards
The name of the doorkeeper is The second pylon (is named) the
:
the brave.
world,
who counts
the
The name
:
of the doorkeeper
is
Meshept.
whom
when they
sail
to
Abydos.
The name of the doorkeeper is the anointer. The fourth pylon she who holds the knives, the mistress of the world, who destroys the enemies of the god whose heart is motionThe name of less, who gives advice, who is free from impurity.
:
the doorkeeper
is
the bull.
:
The fifth pylon the flame, the lady of the words of power (3), who gives joy to him who addresses his supplications to her, to whom no one who is on earth (4) will come near. The name of the doorkeeper is he who coerces the rebels. The sixth pylon the lady of light, who roars loud whose length
:
and breadth are not known, and the like of whom never was found from the beginning. There are serpents on her, the number of which is not known they were born before the god whose heart is
;
motionless.
The name
:
of the doorkeeper
is,
the consort.
;
the
<5
?^cs!iiiiir
<
1=:
o
ifl
n
rt
>. a. 0,
aaaacz anoQcz
DaDDo::
OQQDO
DDoa c
aaaac
< Q
X U
Q Z
/^^^
o
B o
aoaac:
>
ig
I.
J
\\
> X
as a.
s 1
iwr
wi
til
'u
PI
r'
r^
U <
< X
o c
PQ
>e
4-
PLATE XLIX.
N 6
<
s
ni
9
01 in
J3
o
m 9 u
a.
a.
u
a V. <
u
Q 2 <
(A
H <
H H < X
293
of the doorkeeper
'I'he
name
Akesti.
The
quenched
eighth
;
pylon
the
fire
is
never
she
who
is
Nobody goes
is
:
near her
being hurt.
The name
of the doorkeeper
he who
The
she
ninth pylon
who
(5)
whose circumference
emerald,
is
350 measures
raises
who
shines
like
southern
who
Besu,
and
encourages the dead, she who provides her lord with offerings every
day.
The tenth pylon she with a loud voice who shouts curses to those who make supplications to her; the very brave, the dreadful, who does not destroy what is within her. The name of the doorkeeper is he who embraces the great god. The eleventh pylon she who renews her knives, who consumes
:
all
pylons, to
twilight.
whom
She
acclamations are
will
given in
in
the
prepare the
The twelfth pylon she who addresses her world and destroys who come through the morning heat, the lady of brightness, who listens to the words of her lord every day. She will prepare the enwrappmg of the dead. The thirteenth pylon Isis extends her two hands upon her she
:
those
lightens
the
Nile
in
its
hidden abode.
She
will
prepare the
pylon
who dances on
the
impure, to
hearing of
whom
yells.
the
Haker
will
:
She
The
fifteenth
pylon
who
comes out
danger),
at night,
who binds
her
enemy
is
all
round,
who
his
puts her
motionless, in
hour (of
who
She
will
the dead.
The sixteenth pylon the terrible, the lady of the morning dew, who throws out (6) her burning heat, and sprinkles her sparks of fire over her enemies when she appears. She who creates (reveals ?)
:
She
will
294
The
she
who
revels in blood
She
;
will
The eighteenth pylon she who likes fire, who washes her knives, who loves cutting heads, the welcome one, the lady of the palace, who slays her enemies in the evening. She will prepare the
enwrapping of the dead.
morning light in her time, and observes the midday heat, the lady of the books written by Thoth himself. She will prepare the enwrapping of the dead.
nineteenth pylon
:
The
she
who
directs the
The twentieth pylon she who is within the cavern of her lord, who covers her name, and hides what she creates, who takes
:
She
will
prepare the
The
twenty-first pylon
she
who
and
sacrifices
him on whom
fall
her flames.
counsels.
Notes.
Chapters 145 and 146 are two versions of the same
are
text.
I
They
the
y^F
jP^ F
It is difificult to
know what
these
Renouf
but
translates the
word by pylon.
to
use his
word pylon
exactly
the
me
of
to
convey most
I
the
meaning
cell,
since
each
the
ip
There are various versions of these chapters. The oldest. No. 146, is found in several papyri, and has been translated from Lc. (Ley den), the only one which has the
has an inhabitant.
chapter complete.
begins
with
a
It
consists
of
21
followed by
that of
n\
"fj
>
which
translate,
with
is
within the door, since the vignettes show that the so-called porter or
There are 21 pylons, out of which the papyri give us a certain number. Brugsch finds
doorkeeper
in their
is
the god
who occupies
the
cell.
of night or day
but the
295
The papyrus of Nu in
words, " said
arrived,
I
the British
Museum
at
Each pylon
he arrives
the
introduced by these
first
by
Nu when
thee, I
the
pylon
have
know
is
know
name
is
of the
thee
thy
doorkeeper
the
brave.'"'
The
other
version which
who guardeth
the pylon
and the
Chapter 145 is the same text which has been spun out a little We have no older copy of it than the fragments in the tomb more
Meneptah Siphtah and queen Tauser, which give us only eleven pylons, with a very incorrect teft. As for the Turin text, it is so
of
is
the text
of
Nu for
:
146
still
more developed.
called
:
each paragraph
pylon
I
is
know
thee, I
who guardeth
purifications
thee."
know Then
of the god, and after having said them, the deceased describes the
he goes through,
he has been
and 146
the
there
a change at the
pylon
No.
In
our
text,
Lc^
name
of the
doorkeeper
find these
disappears,
after the
name
of the pylon,
we
In
145 the
name
of the doorkeeper
is
still
mentioned, but
this
should trans-
words
I
enwrapping or clothing
to
0/ the dead.
supposed
wear a different
itself.
garment
at
still
more detailed version of 145 is found in the Paris papywe have only a very short fragment. At each
is
pylon there
who
he has been anointed, which garment he wears, which stick he holds in his hand.
with what
296
Chapters 145 and 146 are among the most incorrect texts of the Book of the Dead, and until we have new copies of the old versions,
there will always be a large measure of conjecture in any attempt to
translate them.
(i)
II
HV.
is
that of a
woman
or
a goddess.
at
15).
(3)
I
^v\
W" 5?)
'
Renouf
translates,
"words of power."
Turin text
-^^
'
(5)
.
I
G-^^owiof, in
40
cubits.
(6) I
read with
fl
of chapter 145
the
royal
tomb
c^
^iii^ajpa-=^:a
according to the papyri.
sitting
The
Lc
the
all
In
the pylons
artist
was
free to
inside
his
evidently
to
fancy.
The
CHAPTER
The
first
CXLVII.
:
The name of the doorkeeper is he whose face The name of its warder is is overturned, who has many attributes. The name of the herald is he with a loud voice. the adjuster. Said by A" when he approaches the first gate. I am the mighty one, who createth his own light, (i) I come to thee, Osiris, and I worship thee. Pure are thine effluxes, which flow from thee, and which make thy name in Restau (2) when it hath passed there,
gate.
Abydos.
PLATE
L.
BOOit OF
THE DEAD.
*^
o o
8t
Jc2^
o
I
9 u
O.
(4
CU
^
L
.
c
<1)
00
TJ
>
<u
hJ
tn
8 s M S
0)
3 Ui
3 o
.J
>
ja
;^ 'u
^
L
nl
n
>
>
> J X U
a H < X
ei
U
X
b]
.J
<:
E:
u
u
Q Z <
u H < X
PLATE
LT.
N d
'Z
B 3
(/)
D a
OQ
3
a.
nt
a.
> u
M H < S
297
goest round the sky, thou sailest with Ra, thou surveyest
art alone
mankind, thou
for
am
the divine
mummy.
in
What
it
I shall
its
walls of
burning
Osiris,
coals
Restau.
when he supports him who balances his pedestal, when he arrives from the great valley. I have made my way to the light of Osiris.(3)
The second
shows
face.
gate.
his
face.
is
he who
a revolving
The name of the herald is the consumer. when he approaches the second Said by
gate.
He
sitteth
and acts in accordance with the desire of his heart, weighing the words as the second of Thoth. The attributes of are those of Thoth. When faint the Maat gods, the hidden ones who live on truth, whose years are those of Osiris, (still) I am mighty in offerings I have made my way out of the fire. at the appointed time. I march, I have made my way. Grant that I may pass on freely, that
may
see
Ra among
those
who
give offerings.
his
The own
third gate.
filth.
The name of the doorkeeper is he who cateth The name of its warder is the watchful. The name
: :
of the herald
is
Said by JV
I
when he approaches the third gate. am he whose stream is secret, who judgeth the Rehui.
to
have
come
I
remove
all evil
from
Osiris.
am
coming
I
double crown.
I
secured firmly
I
my
suit in
Abydos, and
opened
my
path in
Restau.
I
have made
my way when
he shines
at Restau.
The name of the doorkeeper is he who opposes garrulity. The name of its warder is the attentive one. The name of the herald is he who drives back the crocodile. when he approaches the fourth gate. Said by
The
fourth gate.
am
Behold, his
One
sat in
judgment.
Life has
been brought
to
me.
have made
2
my
way.
am
298
The
on worms.
name
I
of the
gate. The name of the doorkeeper is he who hves The name of the warder is the consuming flame. The herald is the bow which strikes the furious (?).
:
fifth gate.
(6)
I
have brought
to
made my
the gods.
his bones,
add up for him his have repulsed Apepi and healed the wounds he made. I way through the midst of you. I am the great one among
which are
in the
Annu, and
I purified
Osiris.
restored
him
as victor.
joined
his limbs.
The
sixth gate.
The name
of the doorkeeper
is
he who makes
warder
is
:
The name
of
is
:
its
he
who shows
Said by
I
his face.
The name
of the herald
which belongs
to the sky.
sixth gate.
come
I
who was
created by Anubis, I
am
I
the
Maat,
have
made my
The
seventh gate.
he who
is
:
The name
:
of
its
warder
he
The name
of the herald
Said by
I
Thou
Thou
say
seest
mankind,
wish,
Thou
addressest
Ra
in
I
the horizon.
I
what
my
I
have made
my
way.
When
given
so
him
that
among the glorious ones, the most excellent of them, he may have dominion over the first followers of Osiris.
to
be
Every deceased
eternity,
to
whom
this
chapter
is
read
is
he
is
299
fact,
;
it
is
seven gates
approaches one of the gates, he has to say the name of the doorkeeper, which, as
the
name
of the
we saw before, is that of the gate itself; and also warder and that of the herald. Besides the deceased
it
so that he
may
and 136B.
the
The words he utters are found in chapters 117, 119 The two first have nearly the same title, //^^ amz^^r/ a/
If,
as
is
ot
Book
of the
Dead
the pylons,
On
more complete
is
Lc which
published in
my
edition.
Therefore
this
is
chapter has
too corrupt.
Lc
whenever Ani
1.
Chapter 119, vide p. 206, "Chapter whereby one entereth and goeth forth from Restau."
2.
should translate
which give
to
Restau
its
name.
This
is
an
met with
in religious
From
the word
V\
gate
to fioiv, is
derived the
name
Q^*
Osiris of the
first
3.
The
to
whom
moon
seems
be the moon.
of the pale
P- 54).
and
(Naville, Litanie
du
soieil,
The
4.
5. 6.
last
3.
Chapter Chapter
I
:
17.
repeat
Renouf's
translation,
I
though
translate
differ
from him
in various points.
iti
For instance,
(cf.
should
Restau
Inscr. of Piankhi,
line 104).
7.
An
8.
The
There
2 K 2
300
of the
artist.
is
In Pc
the god
always represented in
human form
-with
a ram's head.
In
the Papyrus of Ani, where there are three figures for each gate, these
figures are all different.
CHAPTER
Giving sustena7ice
delivering hi7n
CXLVIII.
Netherworld^ and
from
Hail to thee
the horizon,
who shinest as living soul, and who appearest on N. who is in the boat knows thee he knows thy name,
;
;
they give
You who
give sustenance to
the inhabitants of the West, give bread and drink to the soul of N.^
may be your
follower,
thighs. (3).
The house of the ka, of the inviolate god, The storm of the sky, which raises the gods, The hidden one in her dwelling,
Chebt the mummified form of the god.
The greatly beloved, with red hair. The abundant in life, the veiled one. She who is powerful in her works, or on The bull of the Nether^vorld.
(Then the deceased
cardinal points.)
calls
her pedestal,
Hail
divine
sky.
form,
the
Northern
Hail
!
thou who goest round and pilotest the double earth, the
sky.
the
shining one,
who
dwellest
in
the
house
of
the
who
all
N. Give him sustenance, give him joy, may he rest on the earth, and may he be victorious on the horizon of Annu, in the Tuat, in the sky, and on the earth, eternally.
Ye
fathers
sky,
3OI
all
things pernicious
and
evil,
from
liarm
and
evil,
and from all evil things; and order what is to be done to him by the men, the glorious ones, and the dead, in this day, in this night, in this month, and in this
from the cruel huntsman and
his swords,
year.
Said (4) by a man, when Ra is put before these gods, painted in green, and standing on a wooden board, and when they give him
the offerings, and the sustenance which
drink, geese,
gifts to the
is
(The book
sustenance to a deceased
all evil
in
the
Netherworld, delivers a
read to any other
man from
things.
Thou
shalt not
man
He
to
whom
this
Ra
is
power, he
will
in the sky,
on the
and
in every place
he goes,
for (the
book)
its effect
regularly.
Notes.
This chapter in the Turin text begins with a long
title
which
it
is
found by
itself in
Dr.
Budge considers
is
as a
special chapter, to
it is
not a chapter,
that
it is
it
means
title
besides this
15, the
title is
that of
hymn
last
The
text.
chapter
itself
word
in line 7 of the
it
Turin
We
is
in
the
tomb of
I
The
text
from which
Renouf
word
in various
ways
" sustenance,
him from
all evil.
To
like
Hatshepsu
at
Der
el
Bahari, by Hathor.
4.
name
of
Mycerinus.
The
rubric which
is
here translated
is
302
papyrus of
chapter.
N^i/.
this
cows, the rudders, and the four gods of the cardinal points.
is
sometimes
left out.
CHAPTER
The
live
first
CXLIX.
domain.
of
I
upon bread
domain of the Amenta, where they the plant tej> sent. Take off your head dress in
this
my
presence, for
am
among
you, he
who
joins his
limbs.
came to me, he joined my bones, and as he fixed the diadem of Tmu, he fastened on me the head of Nehebkau, and estabhshed my balance. I am lord among the gods, I am Amsi the builder.
(i)
am
this
its
the height of
wheat
The
whom
is
seven
them
in presence of
Harmachis.
know
cometh Ra, in the East of the sky the South of Cha ru, and the North of it by the stream of Reu
with favouring gales.
I
it is
;
by the lake of
thence
Ra
saileth
am
am
know
Ra
(the
cometh
forth, as
Tmu
hath
lifted
up
firmament) to the
proceedeth.
I
know
is
this
its
wheat
;
is
cubits
the
seven cubits.
It is
whom
is
nine
cubits in height,
East.
powers of the
domain of the glorious ones through which nobody can sail, which contains glorious ones, and O this domain of the the flame of which is a consuming fire.
third
The
domain.
(2)
this
PLATE
LI I.
O
c: c:
L^=yiil
'i
f ^^n6
^^012
l-y^
^0115
i.^^niii<^
Chapter CXLIX.
British
Museum.
Papyrus
9900.
PLATE
LIII.
Chapters
British
Museum.
Papyrus
9900.
>i^^y
iifctferV
f
-^
y
AX
BHtro^f
i^^^fi
{^-s-titrotfi
Wo'i^^^iU
Chapter CL.
British
Museum,
9900.
303
;
down
make
to
straight
your
it
was ordered
am
is
who
gives
life
to
Ra
from Apepi.
this great
mountain of the Netherworld, on the highest point of which ends the sky. It is three hundred measures in length, and ten in width. There is a
fourth domain,
lofty
The
and
snake on
it,
is
his
name, he
is
seventy cubits
damned
I
in the
stand on thy wall, (4) directing my navigation. I see the way towards thee. I am the man who puts a I gather myself together.
on thy head, and I am uninjured, thy eyes have been given me, and I
veil
am
Thy
I
am
it,
glorified
through them.
is
is
Who
hand.
is
he
;
who goeth on
behold,
I
his
belly?
strength
on thy
in
I
mountain
I
march towards
lifts
my
am
he who
the strength.
have
when he
me
at eventide.
go round the
sky,
thee before.
The
open
to
fifth
domain,
this
is
no one.
to
The
glorious ones
who
are in
it
have thighs of
Open
me
may appear
may
me
by
the glorified.
first
my
power, following
Thoth.
Any
me
on
his
block.
The
gods.
sixth
domain.
O
is
Amemhet who
art
who
The god
in
it
304
Show
your faces,
and
to
take
away your
bread.
I
;
head-dresses
in
my
presence, I have
come
make your
come behind me, the impure ones I live upon your offerings.
will
not
this Ases,
fire.
the
that of blazing
There
a serpent in
lives
it
whose
name
is
Rerek.
His backbone
is
seven cubits, he
on glorious
Get thee behind me, Rerek, who is in Ases, who mouth and who paralyses with his eyes.
;
Thy teeth are torn away, thy venom is powerless. Thou shalt not come towards me, thy venom will not penetrate into me. Thy poison is fallen and thrown down, and thy lips are in
a hole.
The
white serpent has struck his ka, and his ka has struck the
be protected.
off
by the
lynx. (8)
The
eighth domain.
this
great, the
stream
roaring.
it,
The god whose name is the lofty order that nobody may come near it.
I (9)
in
am
is
Tmu,
at
the
have given
my
The
me
will
not be destroyed.
am
The
this
Akset which
art
hidden
to the
gods, the
name
No
one goes out who goes into it, except this venerable god, who Its openinspires fear to the gods and terror to the glorious ones. He made it such(i i) ing is of fire, its wind destroys the nostrils.
for his followers in order that they
this
may
not breathe
its
wind, except
venerable god
of his egg.
305
made
except
it
such, being in
is
it,
in order that
near
it,
Ra who
be
in
supreme
in his attributes.
who comes
I I
have
into
come
Akset.
I
to thee to
thy following.
the doors, that
it.
go out
and
come
Open
to
me
may
inhale
its
may
The
take
who
Who
with the earth.
O
that
I
ye
who are in your domain, throw yourselves on your bellies, may pass near you. My glorious nature will not be taken
from me.
divine
No
one
will give
mastery over
my
me
;
shade, for I
am
the
incense
libations
is
to
before
me
Nephthys
behind me.
The way has been pointed to me by Nau, the bull of Nut and Nehebkau. I have come to you, ye gods deliver me and glorify
;
me
of an eternal glory.
The
cavity
eleventh domain.
this
city
in
the
Netherworld,
this
No
one goes
sees
out, of those
who went
in
is
it.
into
it,
the appearance of
He who
in
it,
face to face, he
who
sees
him
who
are there,
and who
Netherworld.
Grant that
;
may
reach them
am the great magician, with his knife I am issued of Set, (I stand on) my feet for ever. 1 rise, and I am mighty through this eye of Horus my heart is
;
raised, after
I
it
am
glorious in heaven,
and
am
mighty on earth.
stand
I fly like It
Horus,
was given
I sit
me
it,
near
it,
near
go down
wandering
The doors
me
306
I raise
I
am one
and
I listen to
the gods.
I talk aloud, I
domain of Unt, within Restau, the No god goes down into it, and the heat of which is that of fire. glorious ones do not gather into it, for the four snakes would destroy
The
twelfth
domain.
this
their
names. (14)
this
domain of Unt
am
the great
among
I
within.
I
is
am among
am
not destroyed
my name
1
not destroyed.
divine scent, say the gods
I
Come, thou
am
with you,
live
who are in the domain of Unt. with you, ye gods who are within the
I
domain of Unt.
You
love
me more
am
The
thirteenth domain.
this
domain
of the
water, which
none of the glorious ones can possess, for its water is of fire, its stream is burning, and its heat is of blazing flame, so that they may not drink its water in order to quench the thirst which is within
them, for their mighty
fear,
and
and
their thirst,
it.
not set at
because
may
not go near
the river
When
is
full
and green
which
comes out of Osiris, I take its water, I draw from its flood like the great god who is in the domain of the water, and who keeps watch over it for fear that the gods may drink from its water, and who
inspires dread to the glorious ones.
who
art in the
domain of the
water.
Grant
me
stream, as
When
when he
;
the plants,
grow
as
it
is
when he
J
may come
to
may
for I
am
thy
own son
for ever.
The
fourteenth domain.
this
domain of Cher-aba
(15),
which
to
go and
307
pre-
and mortuary
glorious ones.
the two wells
There
at
is
He
Ye gods who
may may
I
me
me
I
I
may
rest in
may be
is
satisfied with
your food.
the
great
have
risen,
my
heart
high,
for I
am
god
in
Cher-aba.
Make me
out of Osiris.
offerings.
I shall
have been
filled
not be despoiled of
The
end.
Notes.
This
It is
is
more frequently met with than the other ones, and it generally It is the chapter of the constitutes the end of the Theban papyri. various domains which the deceased has to reach, and in which he
enjoys special privileges.
The
and very
green
often the
\
it
is
or light
10,
and
14.
Renouf
keeps
translates
(,
^R\
"domain"
them
as
(p. 208).
Dr.
Budge
Elysian
Brugsch
habitatmi.
adopt
residence
or
habitation seems to
me
preferable.
An
>\
is
an enclosed
text.
on the domain, and often in the same breath The deceased goes over to the inhabitants without any transition. The text of the vignette 1. The second domain is the horizon. The text to this domain says the god who is in it is Harmachis. being a repetition of chapter 109, I adopt Renoufs translation
:
(p. 181.)
2.
The
third
domain
is
308
The moon.
^^
reads
()-[]--
Vl
f^
"11"
"
on the face of the sun, and on the face of the moon." 4. The deceased speaks of himself as a magician who can cover The eyes of the the head of the serpent without being hurt.
ll^
^^
power of paralyzing, of making impotent the result is, that when he (see seventh domain), are given him goes to the mountain on which the serpent shows his strength, this strength collapses, as the deceased says thy strength is in my hand
serpent, which have the
;
:
am
5.
he who
lifts,
who
Renouf generally
and Proc, 1893, serpent or worms.
^^.
<^/|
'
'^^'"'^^Is.
'
See
p. 126,
385
sense,
6.
Copt. <i.Kopi.
or he
Or Secher-remn, he who knocks down the worm, knocks down the fishes. 7. Ka and serpent have killed each other.
8.
who
The
p.
82,
on chapter
34).
It
seems
to
be the cat who is represented in the vignettes of chapter cutting off the head of the serpent.
9.
17,
This
is
Amam
r^
British
Museum
it
has the
title >rfi
%v
p.
v^
139)
:
in the
,
rs
\> |~^
a goose.
10.
The
which a crocodile called Maatetf touches with his snout. 11. The words are obscure. I believe them to mean: Akset
was made such as
12.
it is,
in
is
at
the
mouth
of
the stream.
13.
14.
The
I
name means
absolute destruction of
the person.
15.
in opposition to Cher-aha,
16.
I
believe
this
name,
which
is
spelt
differently
in
each
and Mw0<, these two rocks out of which issues the Niles. in the vignettes which accompany
PLATE
LIY.
Chapter
151.
Chatter
152.
Papyrus, Busca.
1
n
J
151 a ter.
Chapter
Chapter
153.
Papyrus, Louvre,
III, 93.
309
it
It
consists of the vignettes accompanying Chapter 149, and it is the end of many papyri. Curiously, there are fifteen domains instead of fourteen, one of them, the fifth, seems to have been divided into two.
consider
same order as in the preceding text, we find them named in the following way in the papyrus Aa 1. The good Amenta, the gods within which live on s/iens and ///
in the
:
loaves.
2.
3.
4.
5.
The garden of Aarru; the god in it is Ra. The domain of the glorious ones. The high and lofty mountain. The basin, the fire of which is a blazing flame
the god in
it is
the front of
the
fire,
6.
7.
Amemhet,
Asset.
the
god
fishes.
8. 9.
it is
it
is
10. 11.
The
face of the
Kahu
it is
gods.
Sothis.
is
12.
13.
14.
The domain of Unt, the god in it The surface of the water, the god The domain of Cher-aba, the god
in
is
in
it is
the Nile.
CHAPTER
(a)
CLI.
Words of Anubis.
right eye
is
Thy
boat.
thy
left
eye
is
in the Atit
Thy eyebrows
are with
(i)
Said by
Isis.
JV,
Tmu.
3IO
throat.
T
will
put
all
thy enemies
under thy
(c)
Said by Nephthys.
go round
my
brother Osiris
A^.
have come as thy protector. I am myself behind thee for ever, hearing when thou art addressed by Ra, and when thou art justified by
the gods.
thee.
Arise, thou art justified
through
;
all
that has
art
been done
for
Hathor.
head
Horus the son of Thy It has been ordered what should be done for thee. not be taken away from thee for ever.
thou
Words of the figure of the Northern wall. Ke who Cometh to enchain, I shall not. let him enchain thee. He who Cometh to throw bonds, I shall not let him throw bonds on
(d)
ihee.
I
am
I
am
here to enchain
thee; but
am
(e)
Words
Come
into his
in haste,
Bring light
hidden abode.
am
behind Tat,
is
am
I
verily
behind Tat,
repelled.
am
the protector
(/) Words of the flame of the Southern wall. I have spread sand around the hidden abode, repelling the
aggressor that
illuminated the
I
might throw
mountain.
I
sword.
am
the protector of
N.
(4)
{)
I
hall,
the
lord of Ta-Tsert.
Thy
thy
wrath
averted.
am
protector. (5)
(Ji)
The two figures of the soul, with raised hands The Uving soul, the powerful Chu of N. worships
The
living soul of
the sun
when
3II
Words
statuette there
Should
the
Netherworld, by a person
soil,
according to his
the
abilities, to
to
convey
sand
from
East
to
West
here
am
I,
whithersoever thou
callest
me.
of the genii of the four cardinal points.
Words
{k) I
I
am
Kebehsenuf.
I
have
in
its
place,
into
thy
body.
am Hapi
I
thy protector.
limbs.
head
I
for ever.
I
am Tuamautef. I am thy son Horus, I have come, and my father from the evil doer, whom I put under thy feet. I cause thy I have come, I am thy protector. () I am Emsta. house to prosper permanently, according to the command of Ptah, according to the command of Ra himself.
{m)
rescue
Notes. With Chapter 151 begins a series of texts written either on the walls of the funeral chamber or on the mummy cloth, or on various
amulets.
exception of 152
and 153, which have been inserted there without any apparent
reason.
Chapter 151 is not so much a text as a picture. It represents The four walls, which should be vertical, are the funeral chamber. drawn lying flat on the ground. In the middle of the chamber,
is
the
lays his
hands
a bird with a
of the deceased.
We
must suppose
god Anubis
is
a priest,
member
of the family,
a jackal's head,
and who
foot of
At the
and Nephthys.
it.
Each
We know
it
steles orieiitees
du
Musee de
Marseille),
where we
312
and
On
the North
jackal,
was a human
gods
whom
In the papyrus
translated,
London, looio
{A/.),
from which
this
chapter
one of
them has the usual appearance, the other the head of Anubis. The soul of the deceased is supposed to be in the chamber, and to worship the rising and the setting sun.
Very few papyri have
taken here as standard
of
it
this
is
for text
and
(ed.
The Turin
of
JSFii
version
is
much
old one.
The papyrus
four walls with rubrics very similar to those of the steles in Marseilles.
They form
title
What
is
do7ie secretly
of the Timt,
the introduction
In order to
facilitate the
we have
translate
7vith
Anubis,
which should
mean
here,
under the
is
protection of Anubis.
2.
The The
is
made
of
seven
fingers high.
3.
is
the following
gold.
said on a Tat of
crystal^
the branches of
which are of
It
is
folded up
ift
fitie
linen.
There
is
deceased (Chapter 155), the words of which are totally different. 4. According to the rubric, the flame is a torch made of reeds
5.
of clay.
6.
engraved
or
on
J
the
>
funerary
'iii
statuettes
called TjI^T
6, for
Nk\
^czsm
which
313
CHAPTER
hands over the body of
to him.
yV.,
CLiA
bis.
hall,
when he puts
all
his
that belongs
among
in
is
in the
pleasant sight
among
is
the gods.
Thy
front
is
the protection of
Thy
fingers (i)
Thy
welcome among the gods he sees the great god, he is led on the good roads, he is presented with funerary offerings, his enemies are beaten down under him in the house of the Prince of
N.
is
Heliopolis
(2).
Notes.
The words spoken by Anubis in Chapter 1 5 1 have been taken out and made into a special chapter, which in papyrus London, 9900 {All) occurs in two different forms. I called them CLIa Ms and CLLa ier, the second one being only an abridgement of the first.
Vignettes and
translated,
titles
same
for these
two chapters.
That
of the
CLIa
is
bis,
The
title
other one
thereof consists of a
mummy's
head.
In comparing
before,
this
we
thy eyebrows
wrong in this place, where parts of the head only are mentioned, and when one would expect the hair or the beard. I suppose that this obscure sentence means that since everything m him is divine the design or colour of his fingers (?) was taken from
evidently the books of Thoth.
(2)
which
i.
314
CHAPTER
rejoice, Seb,
CLII.
(i)
on earth.
N. has been set in motion with his vital power he has given to men and gods their creative strength. There is cheering, when it is seen that Seshait (2) has come build a house on towards Seb when Anubis has commanded to N. earth, the foundations of which be Hke On, and the circuit Hke Cher-aba let the god of the sanctuary be in the sanctuary. I also
;
:
decree that
it
sacrificial victim,
brought by slaves,
come
hastily,
and see
the house which has been built for the glorified, the well equipt,
who
Look
I
at
which
is
(3)
You
see what
day.
who
Cometh every
brings
Look
me
cattle,
me
wind brings
me
of the earth.
1
(4),
applause sur-
Look
him, and
ye,
I
and on his right. men, gods, and Chus, they applaud him, they applaud
well pleased.
am
Notes.
The
is
The
here mentioned
is
j,
where
it
is
offerings.
Busca
discovered at
2.
3.
_^.
"^^
The person
changes, as
is
The
PLATE
LV.
Chapter
153A.
Louvre,
III, 93.
Chapter
153A.
Louvre, 3084.
Chapfer
Louvre,
161.
III, 93,
Chapter
153A.
B.M.,
9900.
315
CHAPTER
CLIIlA.
net. (i)
who
in
who go round
your
net, in
in the
not catch
will evil
me
not carry
me away
in
;
the frame
sky,
and
For
I
I will
come
out of
out of
its
will
come
meshes and shine like Hunnu (Sokaris). bars (3) and shine like Sebak. I shall fly
its
know
its
whose fingers (4) are hidden. which belongs to it. It is the great
finger
(7).
of
I
Hunnu
know
its
(Sokaris).
know
it
pointed head,
;
is
it is
the leg of
I
Nemu
the
Isis.
know
name
for
of
blade
it
is
meat
Horus.
I
know
the
name
They
are the
feet
and the
I
legs of the
Sphinx
(8).
;
are the
I
the name of the ropes with which fishing is done they bonds of Tmu. know the names of the fishermen who are fishing. They are
know
the
worms
in
(9), the
who pour
(11),
their flow
on
my
hands,
when
the great
god the
words
in the
I
15th of the
month
know
in
It
is
stand.
know
the
name
who
fishes,
He
is
divine property.
I
it is
know
sits
name
of the table
on which he
lays
them (the
fishes)
He
I
see him,
and the present ones give him shine like Horus I govern the land, and
;
3l6
in the
Horus introduces me
into the
house of the
Prince (14).
I
have come as a
is
my hand
forth
my
I
blade
in
my
hand,
my
knife
is
in
my
hand.
come
go round about,
I
and
entangle in
my
net.
know
the
name
mouths vomiting
(fire ?).
It is
The
I
fingers (prongs)
which hold
fast,
know
the strings which are on this fork, they are the bonds
know
the
name
of the stake
the thigh of
Nemu.
Its point
its
is
the
hand
I
of
cordage
know
the
name
of the fishermen
who
are fishing
When
to
is
is
eat
is
brought
me.
Thou
what
(16) thou
who
who
fishes
you
fishers,
;
sons of
you will and ye fowlers who are in Nefer-sent not catch me in your nets, and you will not entangle me in your meshes, wherein you catch the disabled, and where you catch those who are in the earth for I know it (the net), its frame above, and Behold, I come, my stake is in my hand the its weights below.
;
point
1
is
in
my
I
is
in
my
hand.
I
come,
in
my
it
....(?)
have
I
come
put
it
to bind
its
to put
in its place.
My
knife
is
sharpened.
place.
is is
The
which
is
stake which
in
is
in
my hand
;
is
the thigh of
;
Nemu
in
the fork
is
is
my hand
this point
is
which
in
my hand
knife of
my hand
the
Nemu.
I
Behold
of
have come,
I sit in
sail
on the lake
I
Cha
I
()
7)
and on the
lake of the
Northern
I
sky.
give
N. appears on the ladder which was made father Ra, when Horus and Sut lake hold of him.
him by
his
317
Notes.
In the Theban version the Chapter of the Net
is
different titles
oui,^' or,
and
different vignettes.
is
called the
''
Chapter of coming
net.'"
as might be translated,
The
for waterfowl.
called
''''
the
Chapter of escapifig
from
c ^ _zr
may
\\ <&<
might be translated foul or fetid fish. There the vignette represents a drag-net containing fishes, and drawn by apes.
It is
probable, one
^11
saV Mi IN
-
who use
the clap-net, ^
But
in the
form in
who
the three best texts where they have been preserved, London,
Paris, III, 93 {-Ph-), and the papyrus of Nu, fowlers and fishermen are mixed together.
9900 {Aa),
The
text of
153A
is
from the
original.
The
show
first
considerable, and
It
probably had two different versions, which have been cast into
two-thirds
it
The Turin
but
it
and
is
that even
much
shorter,
is
Theban
version.
The The
translation
is
made from
comes the deceased, hand two instruments mentioned in the text the
Behind
it
:
and the
\\
called
v\
\2_vo^t^ or
^\
h \X_
eacb
of
them
In the papyrus of
the net.
the deceased
is
is
supposed
2
to
do the
3l8
1.
exposed
is
that
of being caught
by hidden genii, who will treat him as is But he escapes from this peril, done to water-fowl or fishes. because he knows the names of the fowlers and fishermen who intend to attack him, and also of the net itself, and of the various
a net
parts of
which
it
consists.
All these
names
are mystical
they are
divinity,
and
this gives
his escape.
means
:
3.
Litt.
the hands
are often
fingers are
strike.
5.
"Whose
:>
c.
The instrument
is
in
the
Though
it
the determinative
^^^-^,
it
is
made
It
of
wood
is
it
may be
like
probably
weapon
of which are
and
Otherwise
175).
If
it
it
is
not unlike
is
a weapon, one
The
^^\
\2^sj7-7^
is
evidently
to
which the end of the clap-net is fastentd. But it must be noticed Therethat in the vignette of London, 9900, this peg is a dagger.
for
one
may speak
and of
is
of
its [
its
pointed
a^'';^,
head
blade. of
(Brugsch, Diet.
SuppL,
7.
p. 85),
Nemu
perhaps a local
name
geog.,V- 708.
jTt
"
The god
in
Lion form
"
(Renouf)
is
the
name
of
at
L')endereh
"
that
the
(][
\^ Wl
'
^=^^
319
The
late
contain 1531;.
recension of Chipter 153 ends here, and does not It is followed by this rubric
:
Said on a figure of the deceased ivhich is placed in a boat. Thou shalt put the Ssktit boat on his right, and the Atit boat on his
left.
things,
made to him of cakes, beer, and all good on the day of the birth of Osiris. He to wh vn these things have been done ivill be a living soul for ever, and will not die a
Offerings tvill be
second time.
12.
I
Y
'
J
^^'^'"^^"^
consider
this
word
as
derived
from
or
of
\\
fire,
T A
J lil'
means
to
with
for a
religious
purpose,
it
or
indication
L=>^n::>^
property.
I
little
further
tail
is
spoken of
^
13.
"
marked on the
"R
" those
who are,"
and
^"^
is,
those
who
future
ones.
is
The
negative,
which often
expresses
the
idea
of
one of the usual ways of rendering the future; that which has not yet taken place, which is to come. An official of the
anteriority,
''the king
V^
1\ <:c^LJ^
<:ir>
^;
f\
made me
his
charge of present and future work" {Zeitschr., 1882, p 8, note). is said of Isis that " she issues her directions for what is and what
PL
will
/V\AAAA
be
"
"""^^ ''^^^
^ ^
i,
J^
^^
8.
(Stele Metternich,
Brugsch,
Diet.
Suppl., p. 355).
14.
^5-
See Chapter
note
^tor
t>^^s_y
I
first
^W
:
"^^
menthe
believe the
word might be
beings, the
16.
creatures
"die Urwesen."
Hero begins the second version of the chapter which has been added to the other one.
I
-7. '
I
wvAA/N
T
illl
This lake
is
often
mentioned
in the texts
of the pyramids.
It is
fields.
one of the
celestial
320
CHAPTER
O
O
CLIIIb.
the catchers offish.
fishers,
ye fowlers,
ye
know ye
do know, the name of embracer is its name. Know ye what I do know, the name of
(i)
what
this
the
its
cordage
stake
the bonds
of
Isis.
Know
Tmu.
ye what ye what
its
the thigh of
Know
Nemu.
do know, the name of the fork do know, the name of do know, the name of
I
its
the finger of
ye what ye what
I
I
point
its
ye what ye what
weight
the iron
in the sky.
I
its
Know Know
flowers (2)
the
ye
what
I
of
the fisherman
the
cynocephalus.
Know
are
its
ye what
:
(3),
where
limits
Know
ye what
fishes there
who sits on the east of the sky (4). 1 am Ra, (5) who proceedeth from Nu, and my soul is am he who producelh food, but I execrate what is wrong.
I
divine.
am
am
Maat, and
subsist by
means of
it
every day.
I
am
of the gods in
I
my name
from
I
am self-originating, together with Nu, in my name of Chepera, whom I am born daily. am the lord of Daylight, and I shine like Ra; he gives me life
take hold of
great
my
whom
they have
The king
of
Egypt
PLATK
LVI.
Chapter
153B.
Louvre,
III, 93.
Chapter
154.
Chapters
151,
155, 156.
Louvre,
III, 89.
321
their laws are within
me.
host.
Notes.
This Chapter
is
found only
in
two papyri
and
Both of them are, in. some parts, very incorrect. The Paris document here and there omits a line I had to use them both for the translation.
the Papyrus of A'u.
;
The
The
apes.
I.
1
first
is
v\ /www
^^
v\
first
form means
do you know
know?
I
or
do you pretend
this
to
know?
papyrus
n
flowers
P- 53-)
3.
\^j.
suppose
tied
to the net.
(Bergmann, H.I.,
where we had
in 153A.
I^
h.
texts are so
4.
that
Here the discrepancies between the two do not venture to give a translation.
great,
5.
The
I
where
6.
The
5,
(see note
7.
I
Osiris, as
he
is
called in the
first
Chapter
'
"^
1
cyJULOT It Hermopolis.
In
the
Canopus
inscription
KrjC/U0VlKW9.
322
CHAPTER
CLIV.
(i) in the Netherivorld.
my
father Osiris.
Do
thou embahii
this flesh of
mine, for
am
perfect like
my
father
Chepera,
who is my image, he who does not know corruption. Come, take hold of my breath of life, lord of the breath,
his
lofty
above
equals
vivify
(2)
me, build
me
funeral chest.
Grant
me
to
eternity,
as
thou doest
decays,
when thou art with thy father Tmu, he whose body never he who does not know destruction.
I
is
command
(which
it.
obey)
.1 have been delivered, being thy follower, O Tmu, from the rottenness which thou allowest to come over every god, every
goddess, every animal, every creeping thing which
After his soul has departed he dies, (4) and
is
corruptible.
it
when
has gone
down he decays
his flesh
he
is all
corruption
all
his
and makes
his
is
becomes
for
he becomes a
multitude of worms.
(As
has lost
me)
there are no
of
all
the
eye
worms (6). He is impotent whoever Shu (7) among all gods and goddesses, all snakes and worms, all animals altogether, for
me and
alike
the fear of
me
all
is
dead among
their
life is
animals,
all
all
snakes,
all
worms,
like death.
for the
worms
all
of them.
come
to
me when
causes corruption,
lives
who destroys the limbs, the hidden one who who cuts to pieces (8) many dead bodies, who
commands, but I have not been he has not prevailed upon me, for I am
his
from destroying.
lives
He
who performs
my
father Osiris
523
thee,
know
corruption
there are
no worms with
thou
art
not
repugnant, thou dost not slink, thou dost not putrefy, thou wilt not
become worms.
I
am
Chepera,
my Hmbs
corruption.
I
I do not rot, I do not putrefy, I do not lose the eye of Shu. I am, I am, I live, I live, I grow, I grow, and when
I shall
awake
in
in peace, I shall
not be in corruption,
I shall
shall not
be destroyed
eye
will
my
bandages.
be
will
free of pestilence,
my
not be
corrupted,
deaf,
my
skin
will
(?)
not disappear.
My
be
my neck, my tongue will not be torn away, my hair will not be cut off, my eyebrows shall not be shaven off. No grievous harm shall come upon me, my body
head
not be taken away from
is
my
firm,
it
shall not
be destroyed.
It
shall
not
])erish
in
this earth
for ever.
Notes.
This Chapter
not frequently met with in the papyri
;
is
it
was
and the bandages of the dead for instance, on the funeral cloth of King Thothmes III, where it is not complete. This Chapter is interesting, as it shows how repulsive to the Egypwritten on the wrappings
tians
is
why
made from
The
a
mummy
is
cloth
we have
that of the
mummy
I-
[JO "^^^^j
or decay."
Sometimes
seems
to
to let
some-
]\]l
i,
n
9),
is
(Chapter
note
but
believe in
most cases
life,"
it
"to
title
vivify, to
as
the
324
HH
^li
rj
V^ \\ AAAw. ^^^^
to
e,
Jf
is
" the
book of
him whose
heart
motionless."
is
the
East
(PL IV).
breath of
3.
There
life
life
originates
no;
4.
^^^
it
^>v
^^ ^
consider
^^^^
after-
wards he
5.
dies,
His soul goes out, and goes down and aftenvards he decays.
Ol]
:
_^
it
"v^ ^5.
It
V^^^^^'
^'"'
^'^^
is
destroyers;
the word
the destroyer
is
who
hidden one.
;
evidently a metaphor,
the
sense
is
obvious
\
is
putrefaction.
litt.
The word
in
the
Turin
papyrus
locks,
c ^v\
^_
is is,
The passage
:
is
very obscure.
this
after
as for
me
fall
am
into
I
evils.
am
feared by
all.
v^
"worms do not
exist."
,_^
is
explained
by two passages.
Abydos,
I,
p.
At Abydos the priest says to the god (Mar., , n j\ <rr> -0:=- -ju- fi ''^'^ n n "^^^^^ ^ ^2>U H 34) \\ ~^^^- -<e>-
"I have come to perform the ceremonies, for I have not come to do In the poem of Pentaur, when nothing, I have not come in vain."
Rameses
god, he
II,
addressing
:
Amen,
^
recalls all
says
V^
AK
(.
*^
thee
m
?
r^
Pf
V\7i
"
is it
I built for
"
7.
The eye
of
Shu
either an amulet or a
PLATE
LVII.
%r
^
Chap.
156.
Chap.
158.
Chap.
Lepsius, "Todt."
157.
Chapter
159.
Leyden Papyrus.
Chapter
160.
Leyden Papyrus.
Chapter
159.
Chapter
160.
B.M., 9900.
325
some
is
it
" I
do not
Litt.
CHAPTER
CLV.
(
i
Here
still-heart
is
!
here
is
Put
it
close
to
it is.
thee.
I
Here
rejoiceth.
Said on a Tat of gold inlaid into the substance of sycamore-wood, and dipped into juice of ankhamu. If it is put on the neck of this
Chtt, he arrives at the doors
et'en
of the
is
Ttiat,
and
its
though he be
is
silent.
The Tat
put
of
in
of the year, as
done
to the folloiuers
Osiris.
Notes.
After the interruption due to Chapters 153 and 154,
to the series inaugurated
we
revert
in
which the
mummy
is
deposited,
The papyrus
III,
93 (Pb),
of the Louvre, throws several of these Chapters into one, with the
title
:
(PI.
LV)
or
besides two Tat of different and the Anubis substances, one of them for the wall, and one to be put on the neck of the deceased, and a buckle.
torch
The 155 represents a Tat of gold. the rubric. I followed various versions of the Chapter differ mostly in the papyrus of Nebseni (Aa), filling up the gaps from other texts.
The
vignette of Chapter
I.
The
which
gold,
inlaid
into the
ankhamu,
326
2.
originally a conventional
repre-
sentation of a backbone.
3.
The
juice or
gum
just
mentioned,
in
is
dipped.
CHAPTER
CLVI.
is
put on
the neck
of the
deceased.
The blood
of
Isis,
Isis,
Great one
they
This Chapter
is
of ankhamu, inlaid
and put
on the neck of the deceased. Whorcer has this Chapter read to him, the virtue of Isis protects
him
Horus
to
the son
of
him,
and no
jcay
is
barred
him, U7ifailingly.
Notes.
M. Maspero, who made a special study of this Chapter {Le chapitre de la boucle, Comptes Rendus de PAcad. des Inscr. et Bell. This, Lettres, 187 1), has shown that there are several recensions.
which
is
is
The
protective
is
shown
in
the vignette
of Chapter 93, where a buckle with human hands grasps the deceased by the left arm, and prevents him from going towards the East.
CHAPTER CLVn.
Chapter of the vulture of gold, put on the neck of the deceased
Isis
all
has arrived
Horus when he comes out of the Northern marshes, knocking down him whose face is evil.
the hidden abodes of
327
When
in his
fight,
and he creates terror. His mother, the Great one, uses her protective power, which she has handed over to Horus.
Said on a vulture of gold.
protects the deceased,
honour
If
this
Chapter
is
written on
it,
it
Notes.
This and the two following Chapters have not been found
old recension.
in the
They
The
is
often found
made
of cartonnage on the
ceilings of
mummies.
or temples.
The same
bird
often painted
on the
tombs
CHAPTER CLVni.
The Chapter of the collar of gold, put on
the neck of the deceased.
O my
I
father
I
my
brother
my
mother
Isis
am
unveiled and
am
seen.
am one
who
see Seb.
Said on a collar of gold, on which this Chapter has been 7vritten, and which is put on the neck of the deceased, the day of his burial.
CHAPTER
The Chapter of
the
CLIX.
(i)
put on
the neck
of
the deceased.
thou
has a big
who
mummy
She
is
Renent
2x2
328
and
of the
deceased.
Notes.
The
the
I
is
and the
next,
show
distinctly that
column
and papyrus leaves at the base. This Chapter is taken from the Turin
unintelligible
1.
text; parts of
it
are quite
^C\
calls
it
c=n=i_^lir
Brugsch
Dr.
" Opal."
Lepsius thought
its
colour was
blue.
is
Budge
2.
Renouf 's
translation
"green Felspar"
(see
The
mummy
on the
often seen
XXIInd
dynasty.
CHAPTER CLX.
Giving
I
the
am
and which
Injury
raised
an abomination
I
it.
If
it
is
safe, I
am
safe
if it is
not injured,
am
not injured
:
if it
receives
no
cut, I receive
no
cut.
Said by Thoth
arise,
come
in peace, lord of
Heliopolis, lord
who
resides at Pu.
When Shu
name
is
its
neshem.
He
(the
;
deceased)
makes
his
abode
in
the
whilst
Tmu
be crushed.
Notes.
from London, 9900 (Aa) ; it is not complete, but the gaps can very easily be filled up from the
text
Papyrus Busca.
329
the
vignette
of
Aa
represents
Thoth
I)ringing
column,
this
Chapter mean
is
made,
is
which
is
'-^
or
(2,
which
I
translated
'^
crush,"
means probably
to
be
The power of the amulet making the body of the deceased as hard as neshem.
,
a variant of
12).
when
it
refers
to
Tmu
(Nav., Todt.,
ch.
XVII,
1.
CHAPTER
The Chapter of unfastening
that
it
CLXI.
Thoth does
it so
may
is
be finished
when he opens
A ten.
(i)
the tortoise (3) is dead. The body has been offered in the earth ; the bones have been offered of N. [The West
(2)
living,
Ra
wind of
Isis]. (4)
Ra
is living,
the tortoise
is
dead.
chest of N.
Ra
up.
is
living, the
is
Kebehsenef
Osiris.]
N.
[The North
wind of
Ra
opened
is
;
living, the
tortoise
is
these figures
;
on his
coffin, the
four openings of
7vind of Osiris
him
it is the
;
it is
the
wind of Aah
(the mooti)
it is the
the
wind of
wind
Every one of
these winds,
tiostrils.
330
it is
a mystery wJiich
it to
is
not
knawn
to
common people.
is
Do
thyself.
to all
not reveal
It
is
any
one,
a real mystery,
unknown
men.
Notes.
This Chapter
that
text.
it
is
III, 93)
The
whom
We
1.
it
is
one of the
command
The
title
is
obscure.
who had a
Magic formula, which enables Thoth to open the door. Brugsch calls the tortoise the See Chapter 83, note i.
evil
principle.
4.
The words
in
CHAPTER
Chapter of causing a flame
CLXII.
head of
the
deceased.
lion, (2)
who wavest the flail, thou art the lord vigorous when ariseth the morning light,
limit.
Thou
Thou
thou
who
conceals
swift
runner, with
to
Thou
him,
art
the mighty
delivereth
I
god
the
who cometh
him who
calleth
for
who
it.
Thy name
is
in
my
mouth.
Come to my I am going to
voice.
am
the cow.
(4)
utter
Hakahaka
33
thy name.
Furaa
thy
name.
thy name.
name.
I
am
the cow.
Listen to
my
voice,
on the
Behold he day when thou puttest a flame under the head of Ra. Grant that he is in the Tuat, and he is mighty in HeliopoHs. (5)
is
on
earth.
He
is
thy son,
who
loves thee.
Do
Come
he
is
to Osiris
N.
may
under
rests in
HeliopoHs
name.
as thou
Barokatat'aua
his
name.
like
to
be
one of thy
followers, for he
is
even
image of a coiv, made oj pure gold, to be put on the Also if it is painted o?i neiv papyrus, and neck of the deceased. put under his head, there will be a quantity of flames all around him
Said
the
on earth.
This
is
had gone
to
rest.
His abode
is
fire. (6)
If thou puttest
he
is like
this goddess
who
is
on earth,
fre in pursuing
it
on the neck of a
man
in the Netherworld.
of the
undeviatingly
shall say 7vhen thou puttest this goddess on the neck
of of Anions, thou tvho art in the sky, turn thy face towards the body of thy son, make him sound in the Netherivorld. Do not let it be seen by any man, for it This book is most secret.
the deceased
:
And thou
O Anion
is forbidden to
know
it.
Let
it
be hidden.
It
is
of the
mistress of
tlie
hidden abode.
This
is
the end.
Notes.
Chapters 162-165 ^^^
<^^
belong rather to the magic books of the old Egyptians. When they were written there was a decay in the religion, which drifted more
and more
the
Roman
Empire,
^^'e
number
of barbarous
words unintelligible
to us,
332
they
differ
which are found in the magical texts (Chabas, Pap. Magique Harris.,
P-
ISOIt is
is
and
it
V\
^.^>_
^
is
this is the
which
is
found
Chapter 149.
suppUmentaires
The
chapters,
dii
late Dr.
Pleyte, of
and
Commentaire, Leide).
The
documents
the text on
which
this translation
The
is
An
image
of the cosv,
made
of pure gold,
is
to
and cheaper, it is to be painted on a hypocephalus of new papyrus, and put under the Part of this chapter is the usual text found on the deceased's head.
deceased
;
or,
easier
hypocephali.
The
will
be that This
in
is
the
the
will
be surrounded by flames.
It
Ra
This
image seems
Egypt.
I.
to
point to
seen in
\\\
vital
But
this is
\y\\
"'^^^
IX "flame of
fire."
The
root
11
implies
spark,
and not of
1)
'^^
These flames
be the
The
lion
fire, is
pro-
bably
Ra
himself.
PLATE
LVIII.
Chapter CLXII.
Lepsius, Todtenbuch.
Chapter CLXIV.
Lepsius, Todtenbuch,
Chapter CLXIII.
Lepsius, Todtenbuch.
Chapter CLXV.
Lepsius, Todtenbuch.
Chapter CLXVI, ^.
a.
Chapter CLXVII, A.
a.
333
light,
see
Kuhn,
and ff. These barbarous names, as well chapters, have not yet been explained.
4.
Their interpretation
to
be looked
for in the
Renoufs
Heliopolis.
But
here a city
in
It is
name belonging
the mythological
and not
terrestrial
geography.
6.
I
^^\^
^s\
of the
Turin
I
text,
or
according
to
other
papyri,
^
^
||
(XI
V\
ll
(.
rO
^s Y^
as connected with
^'re,
burning.
CHAPTER
forth by
day.''
CLXIII.
to the
''coming
man
decay in the
Aktherworld, of rescuing hi)n from the devourers of S07ils who imprison men in the Tuat, and of not raising his sins on earth against him, but
of saving his flesh and his bones f'om the 7vo?'ms and from every evildoing god in the Netherivorld, so that he may go in and out as he
likes,
and do everything
I
am
body which
rests in
Arohabu.
am
who
rests in the
marshes of Senhakarokana.
O thou
soul of souls,
who
when thou
body which dwelleth in Senhakarokana Come to Osiris N., deliver him from the Powers of the god whose face is terrible, who takes possession of the heart, and takes hold of the limbs a flame rushes out of their mouths, so that they consume the souls.
restest
in thy
;
334
O he who goes
and then
rises a
burning heat,
and the sea goes up because of this burning vapour, at the time of the morning come, bring thy fire pour thy burning vapour on him who will raise his hand against Osiris JV. for ever and ever.
;
Hail, Osiris
JV.,
thy duration
is
thy duration
;
is
The
this
Deliver
Osiris JV.
Do
not
let
him be
carried
away by
his
enemies, to him
who
who
Restore his soul to his body and his body to his soul. It is he who is hidden in the pupil, in the Eye of Sharosharo.
Shapuarika
is
his
name.
He
resides
will
in the land of
O Amon the
he with the
is
Nubia, and he
name
is
terrible pupil.
Osiris A^.
Sharosharo
one.
He
is
the
;
his true
name.
Come
him
to Osiris
M,
he belongs to
alone.
He
is
Thy
name
is
He
is
the soul of
in Sais of Neith.
Said on a serpent having two legs, and bearing a two-horned Two eyes are before him, having two legs and two tvitigs.
disk.
image of one raising his arm, with the face of Bes, wearing his plumes, and having the back of a hawk. It is painted zvith anti and shethu, mixed with green colour of the
In
is
the
South,
the Western
new
man
wrapped.
This he will
he will
eat,
driven
away from
of the Tuat
no outcry will be
raised against
him
read on earth, (3) he is not carried atvay by the messetigers, the wicked ones who do evil on all the earth ; and
If
this book is
of the
king.
He
for he will go in
to his
attendants
and go
out victorious, he
ivill be free
from
who
are on the
whole earth.
335
other ones not included in the papyrus of Turin " Chapters brought from another book, an addition to the coming
forth
by day."
as belonging to the
<=>
^^^^
^^
ended
for
The
is
a kind of dialogue,
and a prayer addressed to him The strange names which occur in the
it is
he resides
I.
in
papyrus, in Turin of a
a
AAAAAA
^9
I
O
is
O
2.
O \>^'
etc.,
"thy duration
the
'^
Vi>
C/iuu.
Renouf
either keeps
the
Egyptian
i,
word, or translates
ch.
I,
See note
3.
The amulet
invisible
spirits,
tias also
an influence on
earth,
it
protects a
man
from
that
against hidden
dangers,
causes,
which
arise
not
from
men
evil I
but
some
and
agents
like
those
messengers,
believe
probably
who might be
I
called
" angels."
^
sudden
^:^
J]
/ww
illness like
V\
<r::^>
'^^'^
applying to a man's
/
1)
on earth
there
is
this
described
Y 2
336
BOOK OF THE
DEAlD.
CHAPTER
CLXIV.
Another Chapter.
Hail, Sekhet, Bast, daughter of Ra, lady of the gods,
whoholdeth
her fan of plumes, the lady of the scarlet garment, the mistress of the
who
when
when she
the abode of
silence, the mother of the Shakas, the royal wife of the lion Haka.
These are the forms of the princess, the mistress of the funereal chamber, the mother on the horizon of the sky, the joyful, the
beloved,
who
fist.
She stands
down
of Ra.
whom
nothing remains
is
she
who
who
follows
Saromkaharomat
the mighty burning wind behind Kanas, (i) at the prow of the boat of
(2).
who
(3)
They
Mut
(?),
to bring
they
become powerful
abode
with
they are delivered from the society of the wicked one, the
a terrible face, which
is
is
spirit
among
The
body
(is
child (4)
who
;
hide his
whose breath
is
is
burning
because he has
As
is is
gods, her
name
she
who
name
;
of Mut.
His soul
powerful, his
body
is
sound
abode of the
enemies who
They
will
not be imprisoned.
337
These words which were spoken by the mouth of the goddess herself have become the words of the goddesses, and the male gods, and of every soul to whom a burial is given.
Said on a Mut having vulture having two plumes ;
the red
three faces
:
otie is the
the other is
The other is a face of a Ner-vulture, and wings and the claws of a lion. It is painted with anti with resin (?) mixed with greeti colour, on a
and
There
t7vo
is
he looks
at her
and wears
plumes.
He
raised,
and he has
two
faces, one
of a
hawk and
is
the other
of a man.
is
He
7vhose body
mighty among
He
is
never repulsed
his flesh
and
is
his
who
Aarru
given
him.
He
him,
is
His
soul will not be imprisoned like a bird ; he will be lord of those around
and
Notes.
The The
slightly
texts.
is still
is
more uncertain
That which
given here
is
It differs
The middle
figure should
lion's
claws.
(i) (2)
dlJ^'^
'
^'^^
enemies.
There
words belong
;
to African languages.
They
all
proper names
some
of
them seem
to
dis-
covered, for
instance, the
word Shakas
in
this
expression
the
(4)
to the deceased.
338
CHAPTER CLXV.
Chapter of landing and not being obscured, so that the body may prosper in drinking water. ( i
the very high one, the great one,
Amen, Amen,
The
first-born of the
of the Takruti, hides his colours, whose forms are mysterious, and
of Horus,
thy name,
thy name,
is
Kasaka
The Sphinx
Kasabaka
is
thy name,
Amon of the Ankak Takashar, Amon the sphinx is O Amon I implore thee. Behold, I know thy name are in my mouth, (2) and thy colours in my eyes.
!
thy forms
Come
his flesh
Bring
him
;
him
to rest in the
;
Tuat
that
may be
may be
free
(3) that
he may be
for
from the society of the wicked one, that he may never be 1 implore thy name, and thou art a shield for me
believest that I
fettered.
;
thou
know
thee.
Amon
Thou
is
thy name,
Rukashaka
Baarkai
is
thy name,
art for
me
a shield.
thy name,
Markata is thy name, The Sphinx is thy name, Nasakabuba is thy name,
Tanasasa
is
thy name,
is
Sharshatakata
thy name.
339
and
that all
know
thee), grant
me
to rest in
the Tuat,
my
limbs be reunited.
Said by the Spirit which
all
is
in
Nut
am
doing,
am
doing
thou hast
said.
Said on
its legs
its
head ;
are apart
its
torso is a scarab.
liquid
gum.
also on a figure the middle
Said
his
dozvn.
shoulder,
and another on
Thou
ivilt
paint on one
bandage the two figures of the god with raised arm, and put it across the chest of the deceased, so that the two painted figures may be on his
breast.
He
nothing
like
to
whom
him.
this
to
has been done, the impure ones in the Tuat can do He drinks the nmning wafer of the stream, he shines
a star in the
sky. (4)
Notes.
The vignettes consist of the amulets described in the rubrics. 1. The explanation to this extraordinary title seems to be given
the
last
in
it is
" he
drinks the running water of the stream, he shines like a star in the sky." The amulet for which this text was written will prevent the deceased, who is to be as bright as a star, from having his light taken
him
is
other blessing conferred upon that of drinking water of the stream. It is difficult to say why
The
am
body may be reconstituted. It is curious to find in so late texts a vague remembrance of what seems to have been the prevalent custom in prehistoric times, and perhaps also during the Thinite period the dismemberment of the body of the deceased. This custom was so entirely superseded by the opposite process the mummification and the careful preservation of the body, that the old tradition is always mentioned with horror and disgust. The Book of
3.
That
the
Dead
4.
is full
body.
The Turin
340
CHAPTER
CLXVI.
Awake
^V.
Thou
art
awaked when
triumphant
above the horizon. thy head by means of what has been done
is
art
Thou
(i) art
whom
off.
Notes.
With Chapter i66 begins a
series of chapters
in
the
Todtenbuch, and which have been collected from various papyri. For most of them there is only one text, therefore the translation is
often very uncertain.
is
taken from
London 9900
{Ad), seems to
be only a variant, with a few additional sentences, of Chapter 43, Chapter whereby the head of a person is not severed from him in
the Netherworld.''
It
him with
is
all
often found in the tombs with the coffins already at the time of the
Xlth dynasty
Chapter 166 was
first
by Dr. Birch
(i)
Here begin
(2)
\L ';^
[jr..
1:
34
CHAPTER
CLXVII.
brought the
(i) her, she
Eye,
he appeased
raging.
the
Eye,
Thoth calmed her after she had gone away she is sound and JV. is sound.
Notes.
As
am
sound,
This Chapter taken also from London 9900, is a mere abridgment of lines 30-34 in Chapter 17. It refers probably to an eclipse.
wounded by Ra, which causes the goddess to be furious. Then, according to Chapter 17," Thoth calms her troubled state (Brugsch), and brings her whole and sound without
the
is
The Eye,
moon
pierced or
any
defect."
I.
This
is
The
correct
''
reading
according
to
Chapter
^^''^-
17,
is
^J^^^
p.
^"l^J^^^
:
-^'"^'"^^
^"^^^-'
to pierce.
CHAPTER CLXVni.
Chapter
the
-Vh-
168
among
those
of
Book of
,
the Dead,
the
Tuat who confer certain blessings on the deceased such as this "those who lift up their faces towards the sky at the prow of the boat of Ra, grant that Osiris N. may see Ra when he rises." A vignette gives the appearance of the god or genius spoken of. Every one of them is followed by this sentence "for the libation of a vase has been made on earth by Osiris N. who is (now) the lord of abundance, and goes round the garden of Hotepit." The three versions which have been preserved of this text are
:
2 Z
342
very fragmentary.
Museum,
this
text,
vignettes,
I.
111 <r=> the character of which is chiefly pictorial, lies in the it has been thought unnecessary to give a translation of it.
7 to 12.
As the
interest of
See note
2,
Chapter 127.
CHAPTER
Chapter of
CLXIX.
Bed.
Thou
his father
art a lion,
;
thou
art a sphinx,
thou
art
thou art these four gods, those glorious ones who are
who
are
making
left.
incantations,
feet.
thou
risest
on the
legs
which were
thy heart of thy mother, thy whole heart of thy There is in the sky, thy body is under the ground.
received
thy soul
body, water for thy throat, sweet breeze for thy nostrils. Thou restest in their funereal chambers, which those
their coffins
have opened
thou
art
for thee
and
for thy
journeyest
appearest in
firm on thy pedestal, of thy and thou fastenest the tackle heaven,
existence, thou
(2)
of Ra,
Thou
drinkest
;
on the
feet,
river, the
and thou dost not walk headlong. Thou appearest on the surface of the earth, and thou doest not come forth from under solid ground, the strength (3) which is in thee will not be shaken through the action of the god of thy domain.
thou walkest on thy
Thou
part
is
art pure,
thou
Thou
wrong
what
is
she gave
and which was provided by the daughter of Ra when and when she raised for thee the to her father Ra
;
mountain where
is
343
have taken a bite of these sweet things which are on the hands (?) of Osiris N. the loaves (?) from above, which belong to
Ra, made of grain of Abu, and four loaves from below which belong to Seb,
made
The god
(5) of thy
Thou
goest out like Ra, thou art powerful Hke Ra, thou art in
feet.
possession of thy
Osiris
N.
is
hours; thou wilt not be judged, thou wilt not be impiisoned, thou wilt not be guarded, thou wilt not be put in bonds,
times and at
all
thou wilt not be placed in the house where are the enemies.
are piled
Cakes
up before
is
thee,
to
and
guarded
for thee.
There
going out.
no one
Thou
thy weapons, with which thou wilt cut off heads, thou wilt twist
round the necks of thy foes these enemies who would bring death to thee, they will not approach thee.
;
The
to thee,
great
god speaks
to
to thee
all
The hawk
Ra opens
art great,
Seb opens
is
for
Thou
name
not known,
soul of N., Amenta. It for he (7) is beloved of Ra and well pleasing to his circle, he joins (?) the ways, he guards the men, and guides the lion to the place where the lord of mankind causes thee to live N. his ka is propitiated. and that thy soul be sound, that thy body may be enduring and great, that thou mayest see the light (8) and breathe the wind, that thy face may be revealed in the house of right, that thou mayest be stationed in the meadow, and not see any storm, that thou mayest follow the lord of the two earths, that thou mayest refresh
mighty
this
thyself
under the merit tree by the side of the goddess, the great
Sau
is
Horse-
(10)
Thou washest
thou
seest
art
mouth
ot
welcome
(11) thou
Thou
344
Thy ka
Thou
loaves for thee from Sechem, and four loaves from Hermopolis
two
earths.
Thou wakest
of Heliopolis,
in the night,
Hu
(12)
is
in
and thou art welcome to the lords thy mouth, thy feet do nol turn back,
there
is life
in thy limbs.
Thou
seizest the
to the great
sma (13) at Abydos and thou conductest victuals gods and vases of drmk to those who are above the
Uak
festival
thy garment
is
well arranged
with byssus; the Nile rises over thy body; thou art glorious (14) ....
thou drinkest on the shore of the lake ; thou art welcome to the gods who are in it thou comest forth in the sky with the gods who
;
bring Maat to Ra, thou art brought before the cycle of the gods,
thou
art like
one of them.
to
Thou
art the
Ptah Anebefres.
Notes.
This Chapter and the following are found in one papyrus only,
Paris,
III,
93, a
for the
beauty of
its
Both Chapters
or
refer to 8
Vj
^;:z::^ (
LZTZl
them has a vignette. As in the course of these chapters there is no mention of the bed itself, we must suppose that they were read while the bed was raised or arranged. The translation of this text is particularly difficult, and often conjectural, owing to our papyrus having no other document to compare it with.
will lie like Osiris.
None
of
1.
2.
3.
\\\^
I
-'
^'^^^
is
^^P^
the
Renoufs
same
translation,
:
as before
" solid
we
find in this
345
aaa^a^
I
from
AAAAAA
^O
"^
111
^rr^--^-n ^
I
III
For the mountain where the burial of Osiris takes place, see
as
if
there was
6.
"Mighty," Renouf's
translation.
2,
Chapters. 14 1-3.
8.
The
light
kmdled
life
for
liis
lamp is of the birth (Lep., Denkm.^ Ill, 74 c.) and accompanies it. For this word I have not followed Renoufs translation, 9. which would have been the master of the words of power (see
to the ka.
:
The
Chapter. 108).
10.
name
of
Isis,
The
was
Osiris,
and the
calf
Horus
18.
12.
13.
The god
of abundance. object
:
lyiji^ an unknown
:
is
clear.
This means
[1
wf
'
'
^^^^
look-out
149^^).
and
The
text
seems
CHAPTER CLXX.
Chapter of a>'ra?igifig the funereal Bed.
Thy
I
limbs have been given thee, thou takest hold of thy bones, limbs
;
have
the earth
is
Horus who was within the egg; when thou art raised, thou seest the divine body (of Ra), thou marchest towards the and when thou art horizon, to the place where thou likest to be
flesh.
Thou
art
346
welcome, with
all
(good things)
altar,
Horus has
raised thee
when he
him
who
is
Ua
on his mountain has caused thy bandages to grow upon thee. O, JV. Ptah Sokaris grants thee to put thy hand on the ornaments of
the divine house.
O,
N'.,
;
words
he has done
it
to Osiris
on the night
is
when he came forth living. Thy white diadem is established on thy brow.
;
with thee
he grants thee
to
be
at the
head of the
Ra
on thy bed, and come forth. on the horizon of the Maati in his boat.
Thou
are raised by
who
by
Amsu
in
of Koptos
thou
art
adored
shrine.
and
to thy everlasting
coming monument.
Salutations to thee in
loveth, within thy dwelling.
Pu Tepu,
hast
in
Mighty
couch
(?),
is
thou
greater
who
admirable
Thy splendour
is
who
are in
(?).
created by Nut.
Thou
shinest like
The gods
say to thee
Come, come
what belongs to
Thou
who conceived
Tnm
in the
347
third of
;
am
hke
the second
I
outcome of the
sky,
and the
him who
in the
makes
infant
his light.
womb
have been an
my
various events of
my
lot.
CHAPTER
Chapter of wrapping up
CLXXI.
a pure
Isis,
{the deceased) in
garf?ient.
Tmu,
Sut,
Nephthys,
Horus of the two Horizons, Hathor in the great dwelling, Chepera, Mentu lord of Thebes, Amon lord of Nestaui, ye the great cycle of the gods, ye the small cycle of the gods, ye gods and goddesses issued from Nu, Sebek of Shet, Sebek in all his manifold names, in all the abodes where his ka likes to be ye gods of the South and of the North, ye gods in heaven and on earth, grant a pure garment to the mighty Chu N. give him to be glorious by it and destroy all that was wrong in him. This pure garment of A^ has been allotted to him for ever, for
;
eternity
for
you destroy
all
that
is
wrong
in
him.
Notes.
This Chapter, which has no vignette,
only,
is
found
of
in
one papyrus
Its
of
the
name
Amenophis.
clearly indicated
character
to
different
It
seems
be part of a
it
Amon
and
The
that
was wrong
in the
on them,
may
shine
alluded
to
in
the
next
Chapter
(fifth
verse),
" thou
puttest
348
CHAPTER
Begi7ining of the Chapter of
CLXXII.
ceremonies
reciti?ig the
made
in the
Netherworld.
(i)
I
am
pure verily
of the fishes in
;
they are
Thy
thy
beauties are like a festival hall in which everyone exalts his god
thy beauties
shoots
of the
maut
(2) plant of
Ra.
N.
is
Anebefres.
O
thou
(3)
thou
who
thou
who
thou
the lamented, thou art glorified, thou art exalted, thou art glorious,
art strong.
thou who
thou
N. has been
raised
;
up by means of
art victorious
the
;
thy
and thou hast dominion over them. Thy words are listened to, what thou hast ordered is clone, thou art raised, thou art triumphant before (4) the Circles of gods attached to every god and every goddess.
O
is
thou
who
;
art
called
aloud
{bis),
second verse.
;
Thy head
woven by a woman from Asia thy face shines brighter than the moon the top of thy head is lapis blue thy hair is darker
;
is
thy
Horus are on thy face. Thy garments are of gold ; Horus has decked them with blue thy eyebrows, the two sisters joined together Horus has adorned them and thy nostrils with blue thy nose inhales the pertume of
adorned of blue
;
the rays of
Thy
hill
349
;
and thy lower eyelids are painted with antimony. Thy lips utter for thee words of truth, they repeat the words of truth of Ra which are well pleasing to the gods. Thy teeth are the two heads of the serpent by which the two gods are seized, thy tongue is voluble thy voice is more shrill than that of the bird in
pleasant
gifts,
;
the marshes
thy ears
(?)
Amenta.
aloud
{^/'s),
thou
who
art called
it
third verse.
;
Thy neck
is
is
;
girt
with electron
and thy
(6) thy
backbone
is
is
goddesses
Nephthys
Nile
which
is
flowing.
Thy
buttocks are two eggs of crystal, thy legs are well fastened for walking,
thou
thou
who
art called
aloud
(i>is),
Thy
throat
is
like
made
of gold
blue, thy
forearms are adorned with topaz, thy shoulders are well established
on
their base
thy heart
is
is
the
work of the two divine Powers, thy body worships the stars of the gods above and below for thy belly is like a calm sky, and thy bowels are the Tuat which nobody can fathom, and which sends out
;
light in the
dark night
its
He
me.
(JV.)
the desires of
his beautiful
my tomb
there.
(Ifis),
as
my god commanded
is
thou who
art called
fifth verse.
;
Thy
thighs are a
is
pond
in a
pond which
which go
marshes
;
god of water
thy legs
to
and
fro
are of gold
Thy arms
what they do
O thou who art called aloud (di's) .... Thou puttest on the pure garment and thou divestest thy apron when thou stretchest thyself on the funereal bed haunches are cut Thou receivest for thy Aa, and a heart is offered unto thy mummy.
;
350
1300K OF
THE DEAD.
a bandage of the finest linen from the hands of the attendant (9) ot Ra; thou eatest on thy resting couch bread which has been baked
goddess herself; thou eatest the haunch, thou seizest the meat which has been prepared by Ra in his holy place thou washest thou thy feet in silver basins made by the skilful artist Sokaris
by the
fire
; ;
eatest
thou
livest
and prepared by the holy fathers, upon baked cakes and hot drinks from the store-house
altar,
;
thy heart
is
thy ministrants
make
;
and the
thy offerings
and they themselves bring thee have been chosen for thee and thy
;
;
thou
risest like
morning
of
;
star
Nut
stretches forth
to
another saying
the form of
Take him
in the
in thy
arms
have brought
is
in
my
arms
his
N.
glorified,
all
when
memory
all
is
recorded,
when he
in the
mouth
of
generations.
art glorified
throughout
O
him
;
thou
who
high-priest
seventh verse.
his
shroud
he has done
his
all
;
that pleased
has
prepared
;
ribbon
for
he
is
the
provider
of the great
god
in the
lord
Heliopolis
thou
and milk in large vases. O thou raised one, thou makest offerings on the altar, and thou washest thy feet upon the stone of on the banks of the divine lake ; thou comest forth and thou seest Ra upon the four pillars which are the arms of the sky; on the head of Anmutef, and on the arms of Apuat who opens for thee the path thou seest the horizon where are all the sacred things which thou desirest.
in ewers,
,
Ra
thou
who
{^ns),
eighth verse.
good things have been spread out for thee, before Ra. Thou hast a beginning and thou hast an end as Horus and Thoth They call upon JV., they see how he is have ordered for thee. glorious, they give him to come forth like a god to meet the Powers of Heliopolis. Thou journeyest on the great path as thy mummy
All the
351
linen
every day
god
is
at the gate of
O
JV.
thou
who
art called
aloud
{/>is),
ninth verse.
nostrils,
Breatheth the
he receiveth
;
a thousand geese
and
sixty baskets
things
down
Notes.
taken from papyrus London 9900 Aa. It has no vignette, the translation here given is that which I published in
This Chapter
is
1873
1.
{Zeitsclirift,
Lacunre,
2.
Perhaps
the
^ "^
a
which
M.
p. 4).
first
Loret
has
identified
as
Here
begins
hymn,
the
words
thou
of
which
art
are
f^^l-
II
"O
who
called
hymn,
as
we
The hymn
is
Renouf's
translation.
10.
Rather
than
before, I should translate, through the action of " is Lepsius's translation. Renouf, 5. " Electron
'
who
translates
Vol. II, p.
6.
believe this
silver,
Papyrus Ebers
T^
"foramen
ani,
rectum."
8.
The
^ an evident
p.
blunder.
We
should read
Brugsch,
Z)/V/.
SuppL,
102
1,
translates
^^.
^^
v\ ^_j
M?\
aati,
" Bettenmacher."
352
CHAPTER
The addresses of Horns
to his
CLXXIII.
to see his father,
to see
and
7i<hcn
him
Rd
master of Ta-tser, and then they embrace one Unneferu, another ; therefore he is glorious in the Netherworld.
Hail, Osiris
I
I
I
am
thy son
Horus
have come,
(i)
have avenged
(thee).
I I
I
that
was wrong
in thee.
my hand
them.
I I
have settled
the South.
I
I
have ploughed
I I
I I I
I I
soil of
thy possessions.
and thy
victims.
abundance
....
I I I
I
for
in their chains.
I
I
I I
for thee
on the earth
at
all
for thee
bread
Pu with
red grain.
PLATE
LIX.
SS^S^^SK^tS
Chapter CLXXIII,
.-/..
IJOOK
I
I
I I I I I I
I I
Ol'
THE
Tepu
DliAD.
with white grain.
353
for thee
drink at
have ploughed
for thee
mowed them
soul.
.... ....
head.
I
I
Isis
thee.
destroyed. (2)
Notes.
This Chapter
offerings of fowl
is
London 9900.
The
vignette at
and
cattle
At
:
is seen, with raised aims he is supposed be Horus, and above him are written the following words " Adoration to Osiris, Khenta Amenta, the great god, the lord of
Abydos, king for ever, prince of eternity, the venerable god in Restau, pronounced by N., I give thee grain, lord of the gods, the
one god who
to thee.
I
liveth
on
justice.
I
am
have come
is
avenge thee,
Grant
me
to be
among
have established
for thee
on the earth for ever." This Chapter was first published and translated
Vol.
in
the
Zeitsc/iri/f,
XHI,
p. 83.
1.
sentences.
2.
is
abridged.
It
is
given in
full oil
by the Ritual
of the
at
Abydos Horus if it
;
" I
is
i.e.,
his divinity
destroyed."
354
BOOK OF
Till-:
DEAD.
CHAPTER CLXXIV.
Chapter of causing the Chii
It is
to
The great ones tremble when they see hand, when thou goest out of the Tuat.
cycles of the gods are at rest.
in
thy
The
dwelHng (2), Turn All the gods of East and West rest in the rests in his abode (?). great goddess (3) of the birth, between the arms of her who gave
rests in his
Horus
When
raised
where
am,
have been
and depression, and who stands in Utenet. My bread comes from Pu, and I receive my form in Heliopolis. Horus, in accordance with the command he had received from his father the lord of clouds, Astes, raised him, and I have been raised
hates sleep
by Tmu.
I
am
come
forth
between the
of the gods.
gave
me
who
I
brings
I
Ra
have come to
star.
my
abode.
shine like a
ye flowers, the
name
of which
is
bunch,"
I
am
when
am
I
plucked,
instead of
am
have received justice near the white cloth (5), and I keep watch
I
over the Urrei in the night of the great flood of tears. (6) I shine like Nefertmu the lotus which is at the nostril of
Ra
when
he comes forth on the horizon every day, and the gods are
triumphant among the ka, smiting the hearts through his
N.
is
great wisdom.
He
is
is
have come to
through
my
great
hearts
PLATE
LX.
ChAI'IER
Chapter CLXXXV,
L.
a.
CLXXXIV,
/'./.
Chapter CLXXV.
Papyrus of Ani.
Chapter CLXXX, L.
a.
pirff
Chapter CLXXXVI,
Z>. a.
BOOK OF
side of
TIIK DEAD.
355
Ra
favourite, as
in
my
hand.
I
am
garments.
am
Nu.
Notes.
This Chapter
Prof.
is
Unas
Erman
{Zeitschr.,
XXXIII,
that
p.
2)
title
has
made
of
it,
the
Were
M
"
which should be a
star
it
we should
in
translate
woman Muthotepet coming out of a " Chapter of the coming forth of the
;
Chu
her
found
accordance with these words the course of the chapter: "Shestet gave me birth to be
in
Two
in Paris.
The London
" the
'%:^
'^^^z^
M. Maspero
is
translates:
ton
(le sacrifice).
The word
.<2>-
employed here
is
as in the rubric of
Chapter 141, "to say, to speak." This speech -<s>- fV done for the deceased. of the v\ <=^ Jl 111
2.
a ceremonial act,
one
We
noticed
before (Chapter
to
160,
note
it
2)
that
variant for
is
I
when applying
[ [ [
Tmu.
parallel,
Here
I
applies to Horus,
it
being
give
conjecturally a
its
variants
<=>
4-
/n
<=>
to
J)
etc.,
occur frequently
of the sky.
is
the
Book
of the Dead,
and seem
be a
name
[flh^'"^
which
found
in
the papyrus,
is
clearly a mistake
in
for the
name
of the
goddess
Shestcf,
which we read
the text of
Unas.
356
5.
in
which he
4,
will shelter
the Ursei.
6.
i,
Chapter
and Z//^
IVor/i,
suppose
7.
means here
a heavy rain.
the
is
sun-god
stands
is
in
his boat
between
-^^aa
and
y \_J.
Here
side.
it
said that
is
Sau
at the
his right
Ra
spoken of here as
all
Egyptians
they
etc.
did.
His west
is
Even now
the Egyptian
left,
fellaheen in
generally
make use
west of thee,
CHAPTER CLXXV.
Chapter of nof dyitig a second death in the Netherivoiid.
Thoth
have
stirred
(1)
What
has
become
of the children of
Nut? they
up
hostilities,
have perpetrated
murder, they have done oppression, and thus have acted, the strong
against the weak, in
all
done
to
me.
Grant,
iniquities,
Thoth, what
art
Tmu
hath decreed.
Thou
thou
their invasions
they have
done
their
mischiefs in secret.
1 I
am
thy pallet,
Thoth, and
am
who do
mischief
O Tmu
perplexity.
what
is
this
place to which
air
!
have journeyed
heart.
for
it is
darkness, sheer
One
liveth
here
in
peace of
There
is
no
me
glory instead of
[Decree
Tmu,
(2)
that
if I
shall
not be pained
by thy sufferings
Tmu
he
decrees
this mission,
will reign
:
on
and he
will
and
357
as his second
self,
and
that
my
face
may
see thy
My
am
lord
Tmu, what
all I
it
is
the duration of
my
life ?
;
Thou
art for
going to deface
as
have done
in
this earth
will
I
an inundation
Osiris,
will
was
the
beginning.
will
like
another serpent,
whom no man
all
It
good what
I
have done to
Osiris,
who
in
is
exalted above
region
of
the gods.
the
the
will
is
make
his
Horus
West,
well established
on his seat
;
in
order that he
may
take
also
;
who
is
exalted above
all
gods
he
and
be guarded
divine
may
feel
body
O my
for thee.
father Osiris
have done
for thee
Ra
did
Let
me
heir
have increase
be vigorous,
earth.
upon
let
all
earth, let
me
keep
place, let
my
dependents upon
thy son,
Let
my my
my dwelling my
crushed to
I
am
O my
my
father
Ra
Life,
Health and
Strength.
Horus
established
Grant that
duration of Life
may be
that of
beatitude. (3)
Notes.
The
brackets,
tion
translation
and notes of this Chapter, except what is in are Renoufs work. They are taken from the introduchis edition of the papyrus of
he published to
Ani
(p.
16).
The
Thoth.
This Chapter
is
found
in
and
at
greater
it
Museum
has
his edition.
The Leyden
materially in
text
is
The two
will
some of
their readings,
and
require considerable
358
1.
place of utter darkness and desolation, and expresses his feelings of distress to
to
Thoth in the opening address. Owing probably 2. [The text of Leyden is much more complete. want of space, the scribe of Ani has shortened his text. There
it is
the
in
the
incomplete,
see
that the
assimilated
Horus.
There
is
him
in
in En-aaref,
with satisfaction
at
seeing him
and rule over the earth. Sut is filled with terror the different when he sees the change which has taken place generations of mankind, the past, the present, and the future, are in Mention is made of the "Hoeing" and of the blood obeisance. which flowed in Sutenhenen [an allusion to the myth of the destruc;
tion of
mankind] and of other particulars in connection with Osiris. And the chapter is said to be recited over an image of Horus made of lapis lazuli (or blue material) and placed at the throat of the
deceased.
It is
CHAPTER CLXXVL
Chapter of not dying a second time in the Nethenvorld.
I
do not go
to the
dungeon,
for
have not done those things which are forbidden by the gods.
For
of the
in
the middle
Meskat;(i)
(all)
his glorious
attributes
in the
presence
of the Master of
He who knows
this chapter is
Notes.
A
I.
See Note
19,
Chapter
17.
359
CHAPTER CLXXVII.
Chapter 0/ raising the Chu, of vivifying his soul in the Netherworld.
and Horus
who bound his wings as to a hawk and his feathers hke Kemhesu, (2) who brought him his soul, and who perfected his words, who showed him his abode in the presence of the stars, the
after him,
is
Thou seest JV. uttering words to the Glorified, for he is the great form who will not rule (?) over them if thou art not among them. Thou seest the head of TV! as a ba (3) (ram) his horns are like those of a sacrificed victim, those of a black ram, born of the ewe who
;
There came
opposed,
let
to thee
eyes,
let his
soul not
be
his
hasten to him
side,
gods, (5) thy name will be triumphant before the gods; they exalt thee and the cycle of the gods give thee their hands.
let
gates
them
raise
(6)
god Amsu
will
(6)
it
thy
his
men and
gods
will
not be destroyed.
Notes.
This Chapter
the text
1.
is is
found
in the
pyramid of Unas
(11.
361-376), where
not
much
London 9900.
I believe this
form of Horus represented as a crouching hawk, with two feathers on his head (Renouf, Life Work, Vol. HI, p. 236).
2.
B 2
360
3.
HOOK OF
'Jliough
TIIK DEAD.
1^
is
written by a bird
with a liunian
head,
it
'^^
4-
fl
O
the
I
'
evidently
the
word H
of
^^
it
of
refers
the
to
inscription
of
" Destruction
mankind," where
\/ ^^^^
c>
\>
the messengers.
a hunter, a
Mil W
fathers."
means properly
here.
man
i
'j
of the
field,
which
Unas reads
| |
"the divine
read the
further
in the singular, I
who
is
mentioned a
little
Lacunse.
CHAPTER
CLXXVIII.
ears,
Chapter of raising the body, of givifig it eyes, of makiiig it possess offixing its head, ofputting it on its base.
Thou
offerings.
Horus
is
a table of
Hail,
Hunnu,
wrong)
lift
up thy heart
to purify thy
body
they have
eaten the eye of Horus, the olive of Heliopolis, (2) they destroy
body of Osiris. but he will never hunger (3) The mouth of N. had been thirsty N. will never thirst for Chas delivers him and does (any more)
(what
is
in the
away with hunger. O you who fill the vases, you chiefs who distribute bread and cakes, and who have charge of the waterflood there was ordered for N. bread and beer, Ra himself ordered them ; he ordered them
;
to those
who
fill
gifts)
is
his barley,
he
th^
1;
36
funerary chapel
charge of the
five loaves
in the
there are three in heaven for Ra, there are two on earth for the cycle of the gods,
and
Nu
sees them.
N".
joined Shu
and
and
Isis,
to (Nckhebit)
bread
lieer to
the things
in this
happy day, the things of Turn, bringing him the things of the eye of whenever he arrives to see the god. Horus Thou takest possession of water, and thou marchest towards the
.
.
altar of Sashert
commanded by
N. Shu has handed over his wealth to N. ; they are thy bread and thy beer. Awake, lofty judge; awake, thou sleeper; awake from thy. thy offerings are brought before Thoth and Horus, who comes out from the Nile, and Apuat who comes out of Asert. It is pure, the mouth of N. the cycle of the gods offers incense the mouth of N. His mouth is pure verily, and his tongue in his to mouth, for N. hates filth, he is washed from impurity as Sut is washed in the city of the Rehui when he goes with Thoth to heaven. Feed N. with you let him eat what you eat, drink as you drink, sit as you sit, be mighty as you are mighty, navigate as you navigate. The tent of N. is woven in the field of Aarru, his running water is in the Garden of Hotepit. Offerings are made to him among the gods the drink of N. is the wine of Ra. He goes round the sky like Ra, he travels over the sky like Thoth. N. execrates hunger, he does not eat (feel) it, he execrates thirst. N. has received bread from the lord of eternity.
Osiris to
. .
He
in the
ordered that
JV.
he came, Khenta Amenta brought him the victuals and the offerings of Horus in his abodes where he lives of them. N.
lives of
When
them N. Sashert.
as
is
Horus drinks, N. drinks his food is on the altar of welcome to Anubis on his mountain.
;
is
that
earth,
thou art
seest
Thy
face
is
unveiled,
at his
and thou
he gives bread to N.
in
and
at his
appointed time
the night.
362
one
at the
door of
his fortress.
in the great hall the scales
are right concerning thee, thou makest long strides like Osiris (5) the lord of the arrivals in the Amenta. He arrives when he likes, he
sees the great
god
is
is
Thou
(all)
things in the night of "stopping the tears," thou receivest sweet life from the mouth of the cycle of the gods, and Thoth is- satisfied in
in her
name
all
She
delivers thee of
is
evil things
in
her
name
O
may who
of
children.
JV. that
he
two earths,
JV. is in
is
Ra
he
is
he sees
Ra
eternally.
Notes.
This Chapter, taken from London 9900, is found complete in the pyramid of Unas (1. 166 ff.). Four other pyramids, those of Teta,
Pepi
I,
it
as also
does a
to a
in
it
man
called Nehi.
Bahari,
CIX-XIII and
is
p. 8).
connected with
The
representation
this
chapter.
We
The
a great
2.
number
There
is
of offerings.
much
confusion in the
first lines
of this chapter.
363
Text evidently
incorrect.
4.
5.
read
'^z:;*
(Lepsius, Todt.,
148,
3, title to
Chapter 180), to make long strides, means to go about freely. 6. Formula inscribed on the coffin of King Mycerinus, in the British Museum, and on many coffins of the New Empire, especially
under the
Saites.
CHAPTER CLXXIX.
Chapter of coming forth when goi?ig out of yesterday
in the {present) day, being equipped by one's
(i)
and coming
ha?ids.
own
come
am
come
I
to-day,
out of
my
own
I
its
creations.
am
;
;
its tree,
am
form
of the
white crown,
am
gracious
my
crown,
I
he who avenges
come
;
to-day
I
(3) I
come
;
forth
my
enemy
will
for ever.
He
will
is
my hand
he
dwindle away
Netherworld.
my
is
gods
in the
on the head of the shadow, and on the figure of the living gods. my enemy is brought to me ; he is I have made my way given me and he will not be rescued from my hand he will dwindle
;
away
of
I
in
my
when
festival,
Amenta
(4) in his
name
the
am
am
will
am
in
they bring
from
my palm
trees
364
I
is
the
day against
this
my enemy
will
when
he
brought to
hand, he
me
will
my
dwindle away
my
the great circle of gods in Ta-tsert, and the queen of the souls, the
most mighty.
I
rest in
to
the
commands
garden of
my
I
figure
rest
is
most mighty
Aarru.
am
strong,
in
of the
Notes.
This Chapter
the papyrus of
at
is
found
This
in
iV//.
The
translation
is
with
The
(T)
explanation of this
is
curious expression
Nu ^^ ^
come
v8\
o
day,
9
day
is
o
the past,
to-day."
Q
I
yester-
is
death
whereas
ra
o
I
this
is life.
to
what
is
2.
consider
it
is
erroneous.
he word
means
reconstitute, restore,
and not avenge. The common expression, Horus the avenger of his " Horus who reconstitutes the body of father, should be translated
:
by Sut.
text of
Nu.
4.
365
CHAPTER CLXXX.
Chapter of coining forth by day, of giving praise to Rd in the Amefita, of paying homage to the inhabitants of tJie Tuat, of
opening the
way
to the
his strides,
and go
in
and out
in the Nether-
Ra
Amenta
for
he
who
exists for
Hail to thee in the Tuat, thy son Horus rests in thee, thou
speakest thy words to him
;
may
bring what
is
his to the
may be resplendent may be the great star; Tuat and may travel in it, he,
who
boldest
the son of
Ra
proceeding from
Tmu.
thy sceptre hik, king of the Tuat and lord of Acherta, great prince
who
is
they clap their hands, they implore thee, they pray thee, they weep
before thee.
Thy
soul rejoices
It is exalted,
the soul of
Ra
in
there
him
and thy body is glorious. in the Amenta, his body is blessed the bounds of the Tuat, Teb Temt (2)
who
Hail, Osiris, I
am
me
thy words
give
me
to shine
who
brings
what
is
his to the
Tuat,
who
journeys in
it,
ceeding from
I rest in
Tmu.
the Tuat, I
out.
am
and
come
The arms
lift
me
up.
know your
3
gates, (?)
guide me.
rejoice in
me
as
366
in
Ra, praise
Osiris,
for
offerings
orders
Ra gave me. I am his favourite, I am his heir upon the Ye blessed ones grant that I may enter
I
earth.
have arrived.
me
the
to
hidden.
the Tuat
like
;
Look at me, ye blessed ones, divine guides in that I may receive thy glory, that I may shine
mysteries
;
grant
the
god of
fasten to
deliver
;
me
I
pillory,
who
their posts
do not bind
place of destruction.
in the Tuat.
me to your posts, do never send me to the am the heir of Osiris, I receive the nemines
who proceeds from you, I become like him Avho (praises) his father, and who extols him. Look at me, rejoice in me, grant that I may be exalted, that I may become like him who destroys his forms open the way to my soul, set me on your pedestals grant that I may rest in the good
Look
at
me,
Amenta, show
Ra,
me my dwelHng in
me
your
who
guides this earth, for thou art guiding the powers and
;
am
who
am
who
puts the
gods
I
in their abodes.
am am
am
on
;
possessors
I
the possessor
among
resting
make my
the favourite of
enters in peace in
I
among the powers and among the gods. Ra I am the mysterious Bennu who the Tuat and goes out of Nut in peace.
;
am
the train of
Ra
me
Ra, and
my
journey in
will,
Ra I weigh the words like Thoth, I march as I my course like Sahu the mysterious one, and I am
born
as the
I
two gods.
the chief of the bearers of offerings to the gods of the Tuat,
to
am
who
gives offerings
the Glorified.
am
the
brave one
who
367
escort his
O
soul,
ye gods,
O
in
ye Glorified
tow
me
as
Notes.
are
The papyri give us four versions of in London 9900 Aa, but as they
side,
this
Chapter.
Two
of
them
the
are both of
copied
from
wrong
they are of
little
use.
Each
in
Ra
them had its own title; the good Amenta, the praising
other,
and the
"chapter of towing
This Chapter does not properly belong to the Book of the Dead.
It is part
all
the tombs
is
Sun."
This chapter
The
in the translation
up from the
The papyrus
I.
of
The
who
of
texts in the
Temt^
in the
who
often
is
quite
unknown
as text
Book
in
Dead.
IZD,
This
a
god
of
is
spoken of
being
here
kind
,
oval
case.
The
reads
^ll
3.
^
The
head-dress
^ which
H.
has no meaning.
<.
oCl
368
CHAPTER CLXXXI.
Chapter of arriving before the Divine
gods, the guides in
of Osiris and before the the Tuat, before the guards of their halls, (i) the
circle
of their pylons in the Amenta, and of taking the form of a living soul and praising
heralds of their gates
the doorkeepers
and
of his
circle
of gods.
;
thou art
He
rejoices in
His disk
is
diadem
odour
is
is
is
thy
thy odour.
is
is
His width
his
is
is
thy abode,
his throne
judgment
thy
creations
is
thy judgment,
his
Ament
thy
is
thy
Ament
his
his wealth
is
wealth,
;
duration
is
duration,
creations
are
art
thy
such as he
such
he.
He shall not
happen
o
to him,
die,
if
he
will
no
no
evil things
will
happen
and
ever.
Hail, Osiris, son of Nut, lord of horns, wearing the high atef Q.xo\ir\,
whom
the 2irer diadem and the hik sceptre has been given in the
fear of his
might
;
him
in Heliopolis
he
is
the great
forms in Tattu, the lord of fear in his two abodes, the very brave one
in
Restau, he whose
memory
It
;
is
brilliant in
Abydos.
he
is
him
is
The
living,
(3) great
of the gods of the Tuat, the great power of the sky, the lord of the
therein.
Thousands
glorify
him
in
He
receives the
PLATE
LXI.
Chapter CLXXXI,
Z.
a.
4:
^^
'-
t t
Chapter CLXXXII, A.
t.
369
is
to
him him
Memphis, the festival of the Eve's provender in Sechem, he is the great, the mighty one. Thy son Horus avenges thee, he destroys all that
in
;
celebrated
is
wrong
in
thee
flesh,
he has
set thy
limbs and
thy
the great cycle of the gods (5) on thy mouth They come with thee towards the entrance of the Thy mother Nut stretches her hand behind thee,
she protects thee, she doubles her care for thee (4)
children.
of the
;
The two
life
thee with
possess.
and Nephthys come to thee they fill health and strength, and all the joy which they
sisters Isis
....
near thee
in thee,
because of thee.
They gather for thee all kind of The gods, the lords of the ka, come
brilliantly,
Happy
thou
thou shinest
thou
art
powerful
;
art glorified.
Thy
attributes
thou
art
like Anubis.
Ra
rejoiceth in thee, he
seat.
bound
to thy beauty.
Thou
sittest
on thy holy
it is
desirest to receive,
Seb procures for thee what thou on thy hands in the Amenta.
Thou
him
living in the
in
Amenta,
in the
Thoth may
I
cling to thee
Unneferu,
who
lasts
I
eternally
for ever
my
heart
to
is
right
my
and
my
lord
abodes.
him who made them. I have come from afar to your have done a good thing on earth, I have struck for thee thy enemies like bulls, and I have slaughtered them like victims, I have made them to fall down on their faces before thee.
I
I
am
in
thy
festival, I
on thy
altar, for
thy soul,
for thy
Form and
Whoever ktwivs
he
is
not driven
out,
and
he
Tuat ; 7vhen he
goes in
370
Notes.
This Chapter
is
found
in
two papyri
one
at I^eyden,
and one
at
Chapter 124. The first paraNaples. Its title graphs are translated from the papyrus at Leyden, which stops
begins like that of
text,
came
1.
to
an end.
From
2.
3.
The
This
following
at Naples.
4. 5.
Lacunae.
is
Y
A
I
is
to
>
I, p.
139).
CHAPTER
Book of vivifying
motionless,
( i )
CLXXXII.
to
Osiris,
of giving air
is
who
repels the
enemies of
saviour,
Osiris
who come
his
form
(2) ...
as protector,
defender in the Netherworld. It is said hv Thoth himself, so that the morning light
may
shine
am
opposes every
wrong, he
laws,
deed,
who
writes justice
who
whose words are written and whose words have dominion over the two earths.
I
am
direct the
have
womb
give
Ra
to
give
him
37
him whose heart is motionless, the exalted soul which is in the Amenta. Hail, acclamations to thee, god whose heart is motionless,
I
am
;
who
is
who
pacifies the
who
drives
away enmity
I
and
I
dispels quarrels,
is
pleasing to
Ka
in his shrine.
;
am
am
Thoth,
who
;
afterwards
not vain
who when he
gives
come
what
is
in
the sky,
when he
my
speech.
Osiris
I
have come
Amenta,
who lasts forever. I give an eternal protection to thyliinbs; I have come bearing the amulet in my hand my protection is active every
;
day.
whose ka is glorious, the king of the Tuat, the prince of the Amenta, who takes hold of the sky, triumphantly, on whom the atef zxoww is established, who shines with the white diadem, who has seized the hook and the
living
The
charm
is
this god,
flail
mighty
all
is
who
has
united
him
Unneferu
who
lasts for
who
in
giveth birth to
all
human
who
is
renewed
perfect,
an
instant,
who
is
better than
those
who were
before.
;
Thy
is
pedestal of
Tmu
of
thy face
Unneferu.
Amenta, thou
;
womb
Nut
Thy
heart
is
well
Ra
Thy nose is vivified thou art living, renewed, made young like great and triumphant, Osiris, who has been
I
revived.
I
am
;
Thoth,
in
their
moment
I
(?) all
of storm.
have come,
Red
ones
with
372
1
festival of Eve's
provender
I
in
Sechem.
stretched
I
am
Thoth,
I
come
I
Pu Tepu,
have
their hands.
it.
Osiris,
have embalmed
perfumes.
I
I let
am
Thoth,
I
:
Cheraba
is
the boat go
brought
it
am
higher on
who is high on his pedestal. I opened the good roads in my name of Apuatu, I give thee acclamations, and I throw myself down on the earth before
pedestal than any god, for
my
my name
he
Osiris
Unneferu the
Notes.
Chapters 182 and 183 are hymns to Osiris very like each other,
supposed
to
Occasionally
it
is
god
or
the deceased.
Chapter 182
is
The
mummy
on the
word
is
omitted there.
CHAPTER
Adoration
to Osiris,
CLXXXIII.
failing on
ofie's face
of
Ta-tsert,
and
exalting
him
who
I
is
on his sand.
Osiris,
prince everlasting.
am
in the train of
he has done.
life
He
to
Tmu
He
that
is
wrong
in thy
373
He
two brothers, he drives away anger and quarrel, and he made the
two Rehti, the two
sisters,
may be
at
hearts, so that
Thy son Horus is triumphant before the whole cycle of gods he has received the royal power on the earth, and his dominion over
the whole earth
;
the throne of
is
to
him
the
high dignity of
Tmu
Tatunen
in
his
on the mountains
all
in
order to
on
the
mountains, and
all
growth
he
brings forth
Thou hast handed over to thy son Horus all the gods of Heaven and the gods of earth, they are his servants at his gates, and all that he has commanded is before them they fulfil it at once thy heart
; ;
is satisfied,
is
;
overjoyed because of
it.
peace
diadem
libations to thy
is
name
is
Thou
art called
name
praised, thy
ka
gratified
by funereal meals.
in this land.
The
Glorified
who
him who was at the beginning. Be crowned, son of Nut, as the Inviolate god is crowned
thou
art revived,
thou
art living,
thou
all
art
renewed, thou
art perfect.
Thy
all
father
praise.
Ra
giveth health to
Isis is
thy
Ra when
is
;
he
rises
every
morning; thou
art
crowned
like
him who
to thy limbs,
who creates thy beauties thy Nut who bare the gods bare The white crown of the South
flail.
AVhen
374
thou wast
still
didst appear
on thy head.
bowing down, the fear of thee possesses they see thee with the might of Ra, and the valour of thy
to thee,
fills
majesty
Life
their hearts.
is
is
attached to thee.
offer
Maat
before thee
grant that
earth.
who
I
is
on the
may be in the train of thy majesty like one May thy name be called upon, may it
be found
my
soul,
my
hi,
my Chu
The
;
god of
the
is
venerable
who
is
he
the
journeys to the South in his boat, and to the North driven by the
winds, and his oars, to be entertained with gifts according
to.
command
care.
who
left
me
free of
him who practices justice ; he grants an old age to him who has done so he is beloved, and the end of it is a good burial and a sepulture in Ta-tsert. my hands bring Maat, my heart does not I have come to thee contain any falsehood, I offer thee Maat before thy face, I know I have done no evil thing on earth her I swear by her I have never wronged a man of his property. I am Thoth, the perfect and I have put away all evil things pure writer my hands are pure. I for I am the wTiting-reed of the write justice and I hate evil Inviolate god, who utters his words, and whose words are written in
The god
am
who
injured and
who
;
is is
wronged
in his i)roperty.
have driven
away the storm I have given air to Unneferu, and the sweet breezes I have of the North when he comes out of the womb of his mother. enter into the mysterious cave where is revived the given him to heart of the god whose heart is motionless, Unneferu, the son of
Nut, the victorious.
Note.
This
See note
hymn
i
is
in
Chapter
PLATE
LXII.
Chapter CLXXXV,
P.
d.
Chapter CLXXXVI.
Papyrus of Ani.
375
CHAPTER CLXXXIV.
.
Osiris.
There
three
much more than the vignette left. words remain. They are taken from a papyrus
is
not
Only two or
in Paris.
CHAPTER CLXXXV.
Giving praise
to Osiris,
t/ie
propitiating
god
what
lord of which
is
not known.
beneficent
prince of
abode in the Sektit boat. Acclamations are given him in the sky and on earth he is exalted by the past and present. Great is the fear he inspires in the hearts of men, of the Glorified and of the dead. His soul was given him in Tattu, his might in Heracleopolis, his image in Heliopolis, and his power over forms (i)
;
in the
I
double sanctuary.
;
my
my
falsehood.
Give
me
to
be among the
living, to
no navigate up and
heart contains
down
in thy train.
Notes.
have given No. 185 to a hymn to Osiris, witli which many papyri begin, but which occasionally comes just before the represenI
tation
of the
cow
in
the West.
There seems
to
have been no
left to
follow
given
is
It
is
taken
The
before him.
I
I ,
litt.,
suppose
it
means
his
power of taking
all
37^
CHAPTER CLXXXVI.
Adoration
to
falibig down
me
to
before
be
at the
Notes.
many papyri end with a picture r^resenting Hathor [of the West, in company of the goddess Thueris coming out of the The text, which is mountain where the burial is to take place.
great
if
The The
vignette
is
<
.*...
'
DATE DUE
MAY2 6198aiCT 12 mfx
W-^ 1W^
f1
m.
S EP
'^N
Z 7 RECl
JUN10
198
-m^ Q Ml
'kt-U
1!
3 REFP
ft
RflW >>P/?
&QV.
8 taa lMar 2 8
JIW16
'^l-
Ufll'APR
20
iiAR
2 !99?
'or
:V
iJ
1*
-T^^rr
-fiBB^
;wv,
2l?i
^
^'et-
199/
ii J98^
HE
/
J^t-
JUN
DEMCO
38-297
?QOn