,transcriber's ,note ,this version of the text cannot represent certain typographical effects4 ,italics are delimited with the #8' character as italic4 ,superscripted characters are noted using a carat as #8,,xve'1 or for multiple characters1 e4g41 #8,ier'4 ,bold font is delimited with #8'4 ,most importantly1 the notes for each chapter contain hieroglyphic images1 which cannot be represented here4 ,each is denoted by #8'4 ,footnotes have been moved to follow the paragraphs in which they are referenced4 ,minor errors1 attributable to the printer1 have been corrected4 ,please see the transcriber's note at the end of this text for details regarding the handling of any textual issues encountered during its preparation4 ,,the ,,egyptian ,,book ,,of ,,the ,,dead4 ,,translation ,,and ,,commentary1 ,,by ,,the ,,late ,,sir ,p4 ,,le ,,page ,,renouf1 ,,knt4 ,,continued ,,and ,,completed ,,by ,,prof4 ,e4 ,,naville1 ,d4,c4,l41 c41 c41 ,professor of ,egyptology at the ,university of ,geneva4 ,,with ,,vignettes ,,and ,,other ,,illustrations4 ,,privately ,,printed ,,for ,,the ,,society ,,of ,,biblical ,,arch,,ology1 #cg1 ,,great ,,russell ,,street1 ,,bloomsbury1 ,,london1 #aijd4 ,,london3 ,,harrison ,,and ,,sons1 ,,printers ,,in ,,ordinary ,,to ,,his ,,majesty1 ,,st4 ,,martin',s ,,lane4 ,,to ,,lady ,,renouf ,,this ,,work ,,is ,,dedicated ,,in ,,accordance ,,with ,,the ,,expressed ,,wish ,,of ,,her ,,late ,,husband ,,sir ,,peter ,,le ,,page ,,renouf4 ,,index ,,to ,,the ,,chapters ,,and ,,references ,,to ,,the ,,vignettes4 ,,chapters4 ,,vignettes4 ,i4 ,the ,beginning of the ,chapters of pages ,plates ,i1 ,,ii4 ,coming forth by ,day1 of the ,words #a1 #b which bring about ,resurrection and ,glory1 and of ,coming out of and entering into ,amenta4 ,said upon the ,day of ,burial of ,n1 the ,victorious1 who entereth after coming forth4 ,here is ,n the victorious4 ,he saith-- ,,ii4 ,chapter for ,coming forth by day and #aa1 #ab ,no ,vignettes4 ,living after death4 ,,iii4 ,another ,chapter like it4 #ab 0 ,,iv4 ,another ,chapter1 for travelling on #ac 0 the road which is above the earth4 ,v4 ,chapter whereby work may not be #ac 0 imposed upon a person in the ,netherworld4 ,,vi4 ,chapter whereby the funereal #ae1 #af 0 ,statuettes may be made to do work for a person in the ,netherworld4 ,,vii4 ,chapter of passing through the chine #af 0 of ,apepi which is void4 ,,viii4 ,chapter of opening the ,tuat by day4 #ag 0 ,,ix4 ,chapter for opening the ,tuat4 #ah 0 ,x4 ,chapter for coming forth #ai 0 victoriously4 ,,xi4 ,chapter for coming out against the #ai 0 adversary in the ,netherworld4 ,,xii4 ,chapter for entering and for coming #bj 0 forth out of the ,netherworld4 ,,xiii4 ,chapter for entering after coming #bj 0 out from ,amenta4 ,,xiv4 ,chapter for removing displeasure #ba 0 from the heart of the god against the deceased person4 ,,xv4 ,,hymn ,i4--,a ,hymn to ,r at his rising4 #bb-be ,,iii1 ,x1 ,,xv4 ,,litany4--,adored be ,r as he setteth #be1 #bf in the ,land of ,life4 ,,hymn ,,ii4--,a ,hymn to ,r at his #bf1 #bg setting4 ,,hymn ,,iii4--,a ,hymn to ,tmu at his #bg1 #bh setting4 ,,xvi4 4 4 4 4 4 4 4 4 4 4 #cd ,,iv1 ,v4 ,,xvii4 ,chapter whereby one cometh forth by #ce #dj ,,vi1 ,,vii4 day out of the ,netherworld4 ,let the words be said3 ,,xviii4 ,a ,litany to ,thoth4 #ej-ec ,,viii1 ,,ix4 ,,xix4 ,chapter of the ,crown of ,triumph4 #eg1 #eh ,,ix4 ,,xx4 ,another ,chapter of the ,crown of #ei ,no ,vignettes4 ,triumph4 ,,xxi4 ,chapter whereby the ,mouth of a #fj 0 person is given to him in the ,netherworld4 ,,xxii4 ,another ,chapter whereby the ,mouth of #fa ,x1 ,,xi4 a person is given to him in the ,netherworld4 ,,xxiii4 ,chapter whereby the ,mouth of a #fb ,x1 ,,xi4 person is opened for him in the ,netherworld4 ,,xxiv4 ,chapter whereby the ,words of ,power #fc1 #fd ,x4 are brought to a person in the ,netherworld4 ,,xxv4 ,chapter whereby a person remembereth #ff,no ,vignettes4 his name in the ,netherworld4 ,,xxvi4 ,chapter whereby the ,heart is given #ff ,,xii4 to a person in the ,netherworld4 ,,xxvii4 ,chapter whereby the ,heart of a #fi ,,xi4 person is not taken from him in the ,netherworld4 ,,xxviii4 ,chapter whereby the ,heart of a #gj1 #ga ,,xii4 person is not taken from him in the ,netherworld4 ,,xxix4 ,chapter whereby the ,heart of a #gb ,,xii4 person may not be taken from him in the ,netherworld4 ,,xxixb4 ,another ,chapter of the ,heart2 upon #gc,no ,vignettes4 ,carnelian4 ,,xxxa4 ,chapter whereby the ,heart of a #gd ,,xii4 person is not kept back from him in the ,netherworld4 ,,xxxb4 #ge,no ,vignettes4 ,,xxxi4 ,chapter whereby the ,crocodiles are #gg ,,xii4 repulsed who come to carry off the ,words of ,power from a person in the ,netherworld4 ,,xxxii4 ,chapter whereby the ,crocodiles are #gh1 #gi,no ,vignettes4 repulsed who come to carry off the ,words of ,power from the glorified in the ,netherworld4 ,,xxxiii4 ,chapter whereby all ,serpents are #ha ,,xii4 kept back4 ,,xxxiv4 ,chapter whereby a person is not #hb ,no ,vignettes4 devoured by the dweller in the shrine4 ,,xxxv4 ,chapter whereby the person is not #hc 0 devoured by a ,serpent in the ,netherworld4 ,,xxxvi4 ,chapter whereby the pshait is kept #he ,,xii1 ,,xiii4 back4 ,,xxxvii4 ,chapter whereby the ,merta ,goddesses #he ,,xiii4 are kept back4 ,,xxxviii4 ,chapter whereby one liveth by the #hf ,,xiii breath of air in the ,netherworld1 and keepeth back ,merta4 ,,xxxix4 ,chapter whereby the ,serpent ,rekrek #hg-hi ,,xiii1 ,,xiv4 is repulsed in the ,netherworld4 ,,xl4 ,chapter whereby the ,eater of the ,ass #ia1 #ib ,,xiv4 is kept back4 ,,xli4 ,chapter whereby one avoideth the #id ,,xv4 ,slaughter which is carried out in the ,netherworld4 ,,xlii4 ,chapter whereby one hindereth the #ie-ih ,,xvi4 ,slaughter which is wrought at ,sutenhenen4 ,,xliii4 ,chapter whereby the head of a person #aja ,no ,vignettes4 is not severed from him in the ,netherworld4 ,,xliv4 ,chapter whereby one dieth not a #aja 0 second time4 ,,xlv4 ,chapter whereby one escapeth #ajb 0 corruption in the ,netherworld4 ,,xlvi4 ,chapter whereby he that is living is #ajb 0 not destroyed in the ,netherworld4 ,,xlvii4 ,chapter whereby the seat of a person #ajb1 ,,xv1 ,,xvii4 is not taken from him in the #ajc ,netherworld4 ,,xlviii 7same as ,x74 ,,xlix 7same as ,,xi74 ,l4 ,chapter whereby one cometh not to #ajc ,,xvii4 the divine ,block of ,execution4 ,,li4 ,chapter whereby one goeth not #ajd ,no ,vignettes4 headlong in the ,netherworld4 ,,lii4 ,chapter whereby one eateth not dirt #aje 0 in the ,netherworld4 ,,liiia4 ,chapter whereby one is not made to #ajg 0 eat dirt1 or to drink lye4 ,,liiib4 ,whereby one eateth not dirt4 #ajg1 0 #ajh ,,liv4 ,chapter whereby air is given in the #ajh 0 ,netherworld4 ,,lv4 ,another ,chapter whereby air is #aji 0 given4 ,,lvi4 ,another ,chapter of breathing4 #aaj 0 ,,lvii4 ,chapter for breathing air1 and #aaj1 ,,xvii4 command of water1 in the #aaa ,netherworld4 ,,lviii4 ,chapter for breathing air and #aab ,,xvii4 command of water4 ,,lix4 ,chapter for breathing air and #aac ,no ,vignettes4 command of water4 ,,lx4 ,another ,chapter4 #aac1 0 #aad ,,lxi4 ,another ,chapter4 #aad ,,xvii4 ,,lxii4 ,chapter whereby water is drunk in #aad1 ,no ,vignettes4 the ,netherworld4 #aae ,,lxiiia4 ,chapter whereby one is not burnt #aae1 0 with fire1 but drinketh water1 in #aaf the ,netherworld4 ,,lxiiib4 ,chapter whereby one is not boiled in #aaf 0 water4 ,,lxiv4 ,chapter whereby one cometh forth by #aag-aba ,,xvii4 day from the ,netherworld4 ,,lxv4 ,chapter whereby one cometh forth by #abg ,,xix4 day and prevaileth over the adversaries4 ,,lxvi4 ,chapter whereby one cometh forth by #abh ,no ,vignettes4 day4 ,,lxvii4 ,chapter whereby the doors of the #abh 0 ,tuat are opened and one cometh forth by day4 ,,lxviii4 ,chapter whereby one cometh forth by #abi1 ,,xviii1 ,,xix4 day4 #acj ,,lxix4 ,otherwise said4 #acj1 ,no ,vignettes4 #aca ,,lxx4 ,another ,chapter4 #aca1 0 #acb ,,lxxi4 ,chapter whereby one cometh forth by #acb-acd ,,xix4 day4 ,,lxxii4 ,chapter whereby one cometh forth by #acf1 ,,xix1 ,,xx4 day and passes through the #acg ,ammehit4 ,,lxxiii 7same as ,,ix74 ,,xix1 ,,xx4 ,,lxxiv4 ,chapter whereby the legs are set in #ach ,,xix1 ,,xx4 motion upon earth4 ,,lxxv4 ,chapter whereby one cometh to #aci1 ,,xxi1 numbered ,heliopolis and receiveth a seat #adj ,,lxxviii in there4 error4 ,,lxxvi4 ,chapter whereby all forms are #adj ,,xx4 same as assumed which one pleaseth4 ,,lxxiii4 ,,lxxvii4 ,chapter whereby one assumeth the #ada ,,xxi4 form of the ,golden ,hawk4 ,,lxxviii4 ,chapter whereby one assumeth the #adb-adf ,,xxi4 form of the ,sacred ,hawk4 ,,lxxix4 ,chapter whereby one assumeth the #adg1 ,,xxi4 form of the ,chief god of the ,divine #adh ,cycle4 ,,lxxx4 ,chapter whereby one assumeth the #adi,no ,vignettes4 form of the god who giveth ,light to the ,darkness4 ,,lxxxi4 ,chapter whereby one assumeth the #aej ,,xxi1 ,,xxii4 form of the ,lotus4 ,,lxxxii4 ,chapter whereby one assumeth the #aej1 ,,xxii4 form of ,ptah1 eateth bread1 #aea drinketh beer1 and sitteth in the midst of the great gods4 ,,lxxxiii4 ,chapter whereby one assumeth the #aea1 ,,xxii4 form of the ,bennu bird4 #aeb ,,lxxxiv4 ,chapter whereby one assumeth the #aeb1 ,,xxii4 form of the ,hernshaw4 #aec ,,lxxxv4 ,chapter whereby one assumeth the #aec1 ,,xxii4 form of a ,soul1 that one may not #aed come to the dungeon4 ,imperishable is he who knoweth it4 ,,lxxxvi4 ,chapter whereby one assumeth the #aee ,,xxii4 form of the ,swallow4 ,,lxxxvii4 ,chapter whereby one assumeth the #aeg ,,xxii1 ,,xxiii4 form of ,se-ta4 ,,lxxxviii4 ,chapter whereby one assumeth the #aeg ,,xxiii4 form of the ,crocodile god ,sebak4 ,,lxxxix4 ,chapter whereby the ,soul is united #aeg1 ,,xxiii4 to the dead ,body4 #aeh ,,xc4 ,chapter whereby ,memory is restored #aei ,,xxiii4 to a person4 ,,xci4 ,chapter whereby the ,soul is secured #afj,no ,vignettes4 from imprisonment in the ,netherworld4 ,,xcii4 ,chapter whereby the ,tomb is opened #afj1 ,,xxiii1 ,,xxiv4 to the ,soul and to the ,shade of the #afa person1 that he may come forth by day and may have mastery of his feet4 ,,xciii4 ,chapter whereby one avoideth being #afb ,,xxiv4 conveyed to the ,east in the ,netherworld4 ,,xciv4 ,chapter whereby one prayeth for a #afc ,,xxiv4 ,palette and an ,inkstand4 ,,xcv4 ,chapter whereby is opened the place #afc1 ,,xxiv4 wherein ,thoth resteth4 #afd ,,xcvi4 ,chapter whereby is opened the #afd,no ,vignettes4 place where ,thoth resteth4 ,,xcvii4 #afe ,,xxv4 ,,xcviii4 ,chapter whereby one saileth a ship #afe1 ,,xxv4 in the ,netherworld4 #aff ,,xcix4 ,chapter whereby one saileth a ship #afg-afi ,,xxv1 ,,xxvi4 in the ,netherworld4 ,c4 ,the ,book whereby the glorified one #aga ,,xxvii4 is made strong1 and is made to embark in the boat of ,r1 together with those who are with the god4 ,,ci4 ,chapter of the safeguards of the #agb1,no ,vignettes4 ,bark of ,r4 #agc ,,cii4 ,chapter whereby one entereth into #agc ,,xxvii4 the ,bark of ,r4 ,,ciii4 ,chapter whereby one openeth the #agd ,,xxv4 place where ,hathor abideth4 ,,civ4 ,chapter whereby one sitteth in the #agd ,,xxv4 midst of the great gods4 ,,cv4 ,chapter whereby one propitiateth the #age ,,xxv4 ,ka4 ,,cvi4 ,chapter whereby a largess is #agf1 ,no ,vignettes4 presented at ,hat-ka-,ptah4 #agg ,,cvii4 #agh 0 ,,cviii4 ,chapter whereby one knoweth the #agh1 ,,xxv1 ,,xxvii4 ,powers of the ,west4 #agi ,,cix4 ,chapter whereby one knoweth the #aha1 ,,xxvii4 ,powers of the ,east4 #ahb ,,cx4 ,the ,beginning of the ,chapters of the #aic-aie ,,xxviii1 ,,xxix4 ,garden of ,hotepit1 and of the ,chapters of coming forth by day2 and of entering and coming forth in the ,netherworld1 and of arriving at the ,garden of ,aarru1 at the ,rise in ,hotepit and at the ,grand ,domain1 blest with the breezes3 that ,i may take possession there and be in ,glory there3 that there ,i may plough and mow3 that there ,i may eat and drink and love3 doing whatsoever things are done upon earth4 ,,cxi 7same as ,,cviii74 ,,cxii4 ,chapter whereby one knoweth the #ahd1 ,,xxix1 ,,xxx4 ,powers of ,pu4 #ahe ,,cxiii4 ,chapter whereby one knoweth the #ahf1 ,,xxx4 ,powers of ,nechen4 #ahg ,,cxiv4 ,chapter whereby one knoweth the #ahh1 ,,xxxi4 ,powers of ,hermopolis4 #ahi ,,cxv4 ,chapter whereby one cometh forth #aij1,no ,vignettes4 into ,heaven1 and openeth the #aia ,ammehit3 and whereby the ,powers of ,heliopolis are known4 ,,cxvi4 ,chapter whereby one knoweth the #aib ,,xxxi4 ,power of ,hermopolis4 ,,cxvii4 ,chapter whereby one taketh the #bjc ,,xxxi 7one blissful path at ,restau4 ,vignette is numbered ,,cvii in error74 ,,cxviii4 ,chapter whereby one arriveth at #bjf,no ,vignettes4 ,restau4 ,,cxix4 ,chapter whereby one entereth or #bjf ,,xxxi4 goeth forth from ,restau4 ,,cxx 7same as ,,xii74 ,,cxxi 7same as ,,xiii74 ,,cxxii 7same as ,,lviii74 ,,cxxiii4 ,chapter whereby one entereth into #bjh ,,xxxi4 the ,great ,house4 ,,cxxiv4 ,chapter whereby one cometh to the #baj1 ,,xxxii4 ,divine ,circle of ,osiris4 #baa ,,cxxv4 ,,part ,i4--,said on arriving at the ,hall #bab-bad ,,xxxii1 of ,righteousness1 that ,n may be ,,xxxiii1 loosed from all the sins which he ,,xxxiv1 hath committed and that he may look ,,xxxv1 upon the divine countenances4 ,,xxxvi1 ,,xxxviii1 ,,xxxviii1 ,,xxxix4 ,,part ,,ii4--,the ,negative ,confession4 #bad-baf 0 ,,part ,,iii4--,said upon approaching to #baf-bbj 0 the gods who are in the ,tuat4 ,,cxxvi4 4 4 4 4 4 4 4 4 4 4 #bdd1 ,,xl4 #bde ,,cxxvii4 ,the ,book for invoking the gods of #bdi ,no ,vignettes4 the ,bounds1 which the person reciteth when he approacheth them1 that he may enter and see the ,strong one in the ,great ,abode of the ,tuat4 ,,cxxviii4 ,invocation of ,osiris #bea1 0 #beb ,,cxxix 7same as ,c74 ,,xl4 ,,cxxx4 ,a ,book whereby the ,soul is made to #bef-bei ,,xl4 live for ever1 on the day of entering into the ,bark of ,r1 and to pass the ,sheniu of the ,tuat4 ,made on the ,birthday of ,osiris4 ,,cxxxi4 ,chapter whereby one proceedeth into #bfa ,,xli4 ,heaven by the side of ,r4 ,,cxxxii4 ,chapter whereby a person is enabled #bfc ,,xli4 to go round1 to visit his dwelling in the ,netherworld4 ,,cxxxiii4 ,book whereby the deceased acquireth #bfd1 ,,xli1 ,,xlii4 might in the ,netherworld1 in #bfe presence of the great cycle of the gods4 ,,cxxxiv4 ,chapter whereby the deceased #bfg1 ,,xli4 acquireth might4 #bfh ,,cxxxv4 ,another chapter recited when the #bfi1,no ,vignettes4 ,moon renews itself on the first day #bgj of the month4 ,,cxxxvia4 ,chapter whereby one is conveyed in #bgj ,,xlii4 the ,bark of ,r4 ,,cxxxvib4 ,chapter whereby one is conveyed in #bga1 ,no ,vignettes4 the ,great ,bark of ,r to pass #bgb through the orbit of flame4 ,,cxxxviia4 ,chapter whereby a ,light is kindled #bge 0 for a person4 ,,cxxxviib4 ,chapter whereby a ,light is kindled #bge ,,xlii4 for a person4 ,,cxxxviii4 ,chapter whereby one is enabled to #bgg ,,xliii4 enter into ,abydos4 ,,cxxxix 7same as ,,cxxiii74 ,,cxl4 ,the book read on the last day of #bhj1 ,,xliii1 ,,xliv4 ,mechir1 when the ,eye is full on the #bha last day of ,mechir4 ,,cxli4 to ,the ,book said by a man or his father #bhb-bhe ,,xliv1 ,,xlv1 ,,cxliii4 or his son in the festival of the ,,xlvi4 ,amenta1 and wherewith he acquires might with ,r1 and with the gods when he is with them4 ,said on the day of the new ,moon1 when offerings are made of bread1 beer1 oxen1 geese1 and burnt incense to-- ,,cxliv4 ,the ,chapter of the ,arrival4 #bhg-bhi ,,xlvi1 ,,xlvii1 ,,xlix1 ,l4 ,,cxlv and ,the knowing of the pylons of the #bib-bid ,,xliv1 ,,xlviii1 ,,cxlvi4 house of ,osiris1 in the ,garden of ,,liii4 ,aarru4 ,,cxlvii4 #bif-bih ,,xlix1 ,l4 ,,cxlviii4 ,giving sustenance to the deceased in #cjj-cja ,,xlvi1 ,,xlvii1 the ,netherworld1 and delivering him ,,li4 from all evil things4 ,,cxlix4 #cjb-cjg ,,lii4 ,,cl4 #cji ,,liii4 ,,cli4 #cji ,,liv1 ,,lvi4 ,,clia4 #cac,no ,vignettes4 bis ,,clia4 ,chapter of the mysterious head4 ,,liv4 ter ,,clii4 ,chapter of building a house on #cad ,,liv4 earth4 ,,cliiia4 ,chapter of coming out of the net4 #cae1 ,,lv4 #caf ,,cliiib4 ,chapter of escaping from the #cbj1 ,,lvi4 catchers of fish4 #cba ,,cliv4 ,chapter of not letting the body #cbb1 ,,lvi4 decay in the ,netherworld4 #cbc ,,clv4 ,chapter of the ,tat of gold4 #cbe ,,lvi1 ,,lvii4 ,,clvi4 ,chapter of the buckle of carnelian1 #cbf ,,lvi1 ,,lvii4 which is put on the neck of the deceased4 ,,clvii4 ,chapter of the vulture of gold1 put #cbf1 ,,lvii4 on the neck of the deceased4 #cbg ,,clviii4 ,chapter of the collar of gold1 put #cbg ,,lvii4 on the neck of the deceased4 ,,clix4 ,chapter of the column of green #cbg1 ,,lvii4 ,felspar1 put on the neck of the #cbh deceased4 ,,clx4 ,giving the column of green ,felspar4 #cbh ,,lvii4 ,,clxi4 ,chapter of unfastening the opening #cbi1 ,,lv4 in the sky4 ,thoth does it so that #ccj it may be finished when he opens 7the sky7 with ,aten4 ,,clxii4 ,chapter of causing a flame to arise #ccj1 ,,lviii4 under the head of the deceased4 #cba ,,clxiii4 ,chapters brought from another book1 #ccc1 ,,lviii4 in addition to the 8coming forth by #ccd day40 ,chapter of not letting the body of a man decay in the ,netherworld1 of rescuing him from the devourers of souls who imprison men in the ,tuat1 and of not raising his sins on earth against him1 but of saving his flesh and his bones from the worms and from every evil-doing god in the ,netherworld1 so that he may go in and out as he likes1 and do everything he desires without restraint4 ,,clxiv4 ,another ,chapter4 #ccf1 ,,lviii4 #ccg ,,clxv4 ,chapter of landing and not being #cch1 ,,lviii4 obscured1 so that the body may #cci prosper in drinking water4 ,,clxvi4 ,chapter of the ,pillow4 #cdj ,,lviii4 ,,clxvii4 ,chapter of bringing an ,eye4 #cda ,,lviii4 ,,clxviii4 #cda ,no ,vignettes4 ,,clxix4 ,chapter of raising the funereal #cdb-cdd 0 ,bed4 ,,clxx4 ,chapter of arranging the funereal #cde-cdg 0 ,bed4 ,,clxxi4 ,chapter of wrapping up 7the #cdg 0 deceased7 in a pure garment4 ,,clxxii4 ,beginning of the ,chapter of reciting #cdh-cea 0 the ceremonies made in the ,netherworld4 ,,clxxiii4 ,the addresses of ,horus to his father #ceb1 ,,lix4 when he goes in to see his father1 #cec and when he comes out of his great sanctuary to see him ,r ,unneferu1 the master of ,ta-tser1 and then they embrace one another2 therefore he is glorious in the ,netherworld4 ,,clxxiv4 ,chapter of causing the ,chu to come #ced1 ,,lx4 out of the great door in the sky4 #cee ,,clxxv4 ,chapter of not dying a second death #cef1 ,,lx4 in the ,netherworld4 #ceg ,,clxxvi4 ,chapter of not dying a second time #ceh ,no ,vignettes4 in the ,netherworld4 ,,clxxvii4 ,chapter of raising the ,chu1 of #cei 0 vivifying his soul in the ,netherworld4 ,,clxxviii4 ,chapter of raising the body1 of #cfj-cfc 0 giving it eyes1 of making it possess ears1 of fixing its head1 of putting it on its base4 ,,clxxix4 ,chapter of coming forth when going #cfc1 0 out of yesterday and coming in the #cfd 7present7 day1 being equipped by one's own hands4 ,,clxxx4 ,chapter of coming forth by day1 of #cfe-cfg ,,lx4 giving praise to ,r in the ,amenta1 of paying homage to the inhabitants of the ,tuat1 of opening the way to the mighty soul in the ,netherworld1 of letting him walk1 lengthen his strides1 and go in and out in the ,netherworld2 and take the form of a living soul4 ,,clxxxi4 ,chapter of arriving before the #cfh1 ,,lxi4 ,divine circle of ,osiris and before #cfi the gods1 the guides in the ,tuat1 before the guards of their halls1 the heralds of their gates and the doorkeepers of their pylons in the ,amenta1 and of taking the form of a living soul and praising ,osiris the lord of his circle of gods4 ,,clxxxii4 ,book of vivifying ,osiris1 of giving #cgj-cgb ,,lxi4 air to him whose heart is motionless1 through the action of ,thoth1 who repels the enemies of ,osiris who comes there in his form 444 as protector1 saviour1 defender in the ,netherworld4 ,it is said by ,thoth himself1 so that the morning light may shine on him 7,osiris7 every day4 ,,clxxxiii4 ,adoration to ,osiris1 giving him #cgb-cgd ,,lx4 praise1 bowing down before ,unneferu1 falling on one's face before the lord of ,ta-tsert1 and exalting him who is on his sand4 ,,clxxxiv4 ,chapter of being near ,osiris4 #cge ,,lx4 ,,clxxxv4 ,giving praise to ,osiris1 falling on #cge ,,lx4 the earth before the lord of eternity2 propitiating the god with what he loves1 speaking the truth1 the lord of which is not known4 ,,clxxxvi4 ,adoration to ,hathor1 the lady of the #cgf ,,lx1 ,,lxii4 ,west1 falling down before ,mehurit4 ,,introduction4 ,when1 in the year #ahib1 ,sir ,peter ,le ,page ,renouf began the publication of his translation of the ,book of the ,dead1 his intention was that the work1 once completed1 should be preceded by an elaborate ,introduction1 giving1 besides all the information concerning the form and the history of the book1 his views as to its sense and its religious value4 ,as with the unfinished part of the translation1#a so here1 we are left without any notes or any clue whatever as to the form which this introduction was to have taken1 and we are obliged to resort to the fifth of the ,hibbert lectures1 given by ,renouf in #ahgi1 in order to know his views about the book4#b ,before speaking of its contents1 we have to state briefly under what form the book has come down to us4 ,it is hardly necessary to repeat that it is no book at all in the ordinary sense of the word4 ,it is neither a unity nor a whole1 it is a collection which has grown by degrees1 at various epochs4 ,undoubtedly part of it goes back as far as the ,old ,empire2 the texts of the ,middle ,empire show already that there were various editions1 and we are forced to admit that its origin is not much later than the beginning of ,egyptian civilization1 as we see that some of the rubrics attribute certain chapters to a king of the #ast dynasty4 ,in the course of centuries the original text was modified and enlarged1 new chapters were added1 revisions were made1 without casting these detached fragments into a whole4 ,the various parts of the book were always independent1 like the ,hebrew ,psalms2 the acceptance of a chapter does not necessarily imply the acceptance of the next chapter1 and it seems as if the relatives of the deceased chose in the collection which was at their disposal what they liked best1 and the number of chapters which corresponded to the price they wished to pay for a papyrus4 ,this description applies chiefly to the texts of the ,book of the ,dead of the period prior to the ,x,x,v,ith dynasty4 ,under the ,sate kings it seems that a complete revision of the text was made2 a definite order was adopted1 which was not rigidly binding on the writers1 but to which they generally adhered2 various chapters were added1 especially the last ones1 #afb-afe1 which are never found in the older copies4 ,it seems also that something like what we should call an authorized version was adopted2 and this was done by men to whom the book was hardly intelligible4 ,a great many glosses were introduced1 which were copied afterwards in all the hieroglyphic and hieratic texts4 ,although we do not find the strict accuracy of ,hebrew manuscripts1 the number of variants in the ,sate1 ,ptolemac or ,roman texts is considerably smaller than in the manuscripts of the ,theban period1 and a collation of the hundreds of papyri of late epoch which fill our museums would lead to no great result4 ,however1 it is from a text generally considered as ,satic1 but which ,i believe to be of the ,ptolemac epoch1 that the ,book of the ,dead has been first made known in all its extent4 ,in #ahdb ,lepsius published the long papyrus in the ,turin ,museum1 a document which he called 8the largest piece of ,egyptian literature which has been preserved40 ,before him ,champollion had seen it1 and had noticed that a great number of repetitions of the same text existed in various museums4 ,he made use of it in his grammar1 quoted here and there a sentence taken from it1 but he did not make a special study of the document4 ,lepsius understood at once the importance of the book1 which was the vade-mecum of the deceased1 and seeing how much more extensive the ,turin ,papyrus was than the short copies which had been published before1 he traced the whole document and published it two years afterwards4 ,lepsius gave to this work the name of ,todtenbuch1 8,book of the ,dead10 in opposition to the name of 8,ritual0 adopted by ,champollion1 which is certainly incorrect4 ,it is no ,ritual2 a few chapters with a ritualistic character have been introduced into it2 for instance1 the chapter connected with the ceremony of 8opening the mouth of the deceased10 which is occasionally met with1 or ,chapter #aga1 8chapter of wrapping up 7the deceased7 in a pure garment20 but these are rare exceptions4 ,on the whole the ,book of the ,dead differs widely from a ,ritual4 ,it is not the priest who speaks1 there are no minute prescriptions as to how a ceremony is to be performed2 all the prayers and hymns are put in the deceased's mouth1 it is he whose speech is supposed to be heard in the other world4 ,todtenbuch1 ,book of the ,dead1 is not a translation of the ,egyptian title1 which is3 book of pert m hru4 ,as ,renouf says1 8,three simple words1 perfectly unambiguous when taken singly1 but by no means easy of explanation when taken together without a context20 and in fact at the present day no final translation has been given of these three words4 ,renouf translates1 8coming forth by day10 as will be seen in the numerous examples which occur in this volume2 but several objections may be raised against this interpretation1 to which we should prefer1 8coming out of the day10 the day being the period of a man's life1 having its morning and its evening4 ,the book is divided into fragments called 1 to each of which ,lepsius has given a number1 following the order of the great ,turin ,papyrus1 and which he calls chapters4 ,although his numbering is not quite correct1 it has been adhered to in all the subsequent editions4 ,in his lecture#c on the ,book of the ,dead1 ,renouf insists on the difficulty of translating it3 8,nothing can exceed the simplicity and the brevity of the sentences2 and yet the difficulties which a translator has to overcome are very great4 ,in the first place1 the text is extremely corrupt4 ,the unsatisfactory condition of the text is owing to different causes4 ,the reasons which writers on ,hebrew1 ,greek or ,latin palography have enumerated for the purpose of accounting for mistakes in manuscripts1 apply with much greater force to the funereal manuscripts of the ,egyptians2 for as these were not intended to be seen by any mortal eye1 but to remain for ever undisturbed in the tomb1 the unconscientious scribe had no such check upon his carelessness as if his work were liable to be subjected to the constant inspection of the living4 ,but the most conscientious scribe might easily commit numerous errors4 ,many of them are to be traced to a confusion between signs which resemble each other in the cursive1 or as it is called1 the hieratic character1 but not in hieroglyphic writing4 8,besides the errors of copyists1 there are different readings1 the origin of which is to be traced to the period during which the chapters were handed down by word of mouth only4 ,there are copies which bear evidence that a critical choice has been made between the different readings of a passage1 but the common practice was to admit the inconsistent readings into the text itself4444 8,some of the variants have unquestionably arisen from the difficulty of understanding the ancient texts4 ,i have no doubt whatever that some of the chapters of the ,book of the ,dead were as obscure to ,egyptians living under the eleventh dynasty as they are to ourselves4444 ,the most accurate knowledge of the ,egyptian vocabulary and grammar will however not suffice to pierce the obscurity arising from what ,m4 de ,roug called symbols or allegories1 which are in fact simple mythological allusions4 ,the difficulty is not in literally translating the text1 but in understanding the meaning which lies concealed beneath familiar words40 ,these words of ,renouf have still a very great force1 although in the last twenty years some progress has been made towards a better understanding of the text4 ,when ,renouf gave the above description of the difficulties of the translation1 the main source from which he could derive his information was what he called 8the corrupt ,turin text40 ,since then a critical edition has been made4#d ,it is based on texts of the ,x,v,i,i,ith and ,x,i,xth dynasties1 written at a time when the intelligence of the book was not lost to the same extent as under the ,sates or the ,ptolemies1 as may be ascertained from the considerable number of glosses introduced into the ,turin text which are absent from the older versions4 ,this edition has been compiled from various papyri1 as the older ones are much shorter than the later ones2 it is not a single document like ,lepsius's ,todtenbuch2 most of the chapters have been found in their old form2 a few are missing1 but a good number have been added to the list which have fallen out of the late versions4 ,generally it is from this critical text that ,renouf made his translation4 ,occasionally he may choose an older version from a tomb1 or perhaps a papyrus of the ,british ,museum1 but he hardly ever reverts to the ,turin ,todtenbuch unless he has no other resource at his disposal4 ,nevertheless the difficulties which ,renouf enumerates are only partly removed4 ,we are still very far from being able to give a final translation of the ,book of the ,dead1 and ,i have no doubt that ,renouf would repeat about his own work what he says of ,dr4 ,birch's translation1 8,many parts of it1 where most faithful to the original1 must in consequence of that very fidelity be utterly unintelligible to an ,english reader40 ,no doubt ,renouf's translation is a great step towards making the book more intelligible2 still the reader may often stumble over sentences out of which it is hardly possible to make a reasonable sense1 in spite of their grammatical correctness1 and which at first sight will seem childish1 not to say1 with ,renouf1 8outrageous nonsense40 ,but we may say with certainty that they were not so to the old ,egyptians4 ,under this extraordinary or even ridiculous garment may be hidden some very simple1 or even elementary truths4 ,let us remember that we have not yet unravelled all the intricacies of the ,egyptian mythology1 which plays such an important part in the book4 ,moreover1 we only begin now to understand how the ,egyptians expressed abstract ideas4 ,when we speak of passion1 shame1 remorse1 hope1 we have so thoroughly lost sight of the concrete element in these words1 that we are apt to forget that originally they must have been metaphors1 and that they must have expressed something striking the senses1 and connected with the material world4 ,an instance will illustrate the difficulty in this translation4 ,chapter #aab relates how1 owing to an imprudent request1 ,horus was the victim of ,sutu1 who inflicted a wound on his eye1 which caused him great suffering1 and the text adds3 1 lo6 he ate his heart4 ,renouf translates1 8and wrath devoured his heart40 ,i should prefer1 8he regretted sorely 7his foolish request740 ,i believe to eat one's heart to mean1 8to feel regret1 repentance1 or remorse40 ,there the abstract meaning is not difficult to find out2 but in other cases1 as long as we have not discovered the key to the metaphor1 we may go far astray1 or if we do not go beyond the literal explanation1 we miss the abstract sense1 which is the true one4 ,however1 because the work will not bear the character of finality1 because some obscurities will not be removed1 and some difficulties remain unsolved1 there is no reason why a scholar like ,renouf should have shrunk from attempting the translation of the ,book of the ,dead1 a work which he had before his eyes for years1 and which he considered as the crown of his ,egyptological labours4 ,the lecture quoted above gives us ,renouf's ideas as to the purpose and the sense of the book3 it is the beatification of the dead considered in three aspects3 ,the renewed existence 8as upon earth40 ,the deceased enjoys an existence similar to that which he has led upon earth2 he has the use of his limbs1 he eats and drinks and satisfies every one of his physical wants exactly as in his former life4 ,the gods themselves minister to him occasionally1 and contribute to his welfare and to his pleasures4 ,the bliss of the future state consists chiefly in the pleasures of agricultural life4 ,transformation4 ,the deceased has the range of the entire universe in every shape and form he desires4 ,he can assume any appearance he likes4 ,but these transformations are not forced upon him2 he has no definite series to go through2 they depend simply on his pleasure4 ,identification with ,osiris and other gods4 ,the identification with ,osiris1 which is already mentioned in the earliest parts of the book1 is taken for granted later on1 since the name of the deceased is always preceded by 8,osiris40 ,he may be assimilated to other gods2 for instance1 in the #dbnd chapter every limb is assimilated to a different deity4 ,this ,osirian nature gives the deceased the power to triumph over the numerous enemies whom he has to face4 ,to these three benefits which the book confers on the deceased we should add a fourth3 viz41 complete preservation from dismemberment and decay4 ,there is evidently in some of the prayers a remembrance of a time when the deceased were dismembered at their burial2 and this way of treating the corpse is for the deceased an object of horror4 ,the frequent mention of reconstituting the body1 the promises that no part of it shall be taken away1 all this shows of what supreme importance it was for him that his body should remain intact4 ,without a well preserved body there could be no life in the other world2 its destruction implies the destruction of the whole individual4 ,this belief is the origin of mummification1 for decay is the strongest agent of dismemberment and the certain ruin of the body4 ,these are the outlines of the principal tenets of the ,book of the ,dead4 ,if we inquire where they originated1 there is no doubt that the bulk of the book came from ,heliopolis4 ,it is the doctrine of that ancient city and of its priests4 ,some of the chapters may be attributed to the priests at ,abydos1 as ,m4 ,maspero suggests2 but it seems certain that1 except for a small part1 the birthplace of the ,book of the ,dead is the city of ,ra ,tmu1 the place connected with the oldest religious traditions of the country1 and which may rightly be called the religious capital of ,egypt4 ,january1 #aijd4 ,,edouard ,,naville4 ----- ,footnote #a3 ,see ,introductory ,note to ,chapter ,,cxl4 ,footnote #b3 ,the ,hibbert ,lectures1 #ahgi1 p4 #agb4 ,footnote #c3 ,see also ,life ,work1 t4 ,,iii1 p4 #ea1 8,the title of the ,book of the ,dead10 and p4 #ei1 8,the ,egyptian ,book of the ,dead40 ,footnote #d3 ,das ,aegyptische ,todtenbuch der ,,xviii bis ,,xx ,dynastie1 zusammengestellt und herausgegeben von ,edouard ,naville1 ,berlin1 #ahhf4 ,,book ,,of ,,the ,,dead4 ,,chapter ,i4 7#a47,the ,beginning of the ,chapters of ,coming forth by ,day1 of the 7#b47,words which bring about ,resurrection and ,glory1 and of ,coming out of and entering into ,amenta4 ,said upon the ,day of ,burial of ,n1 the ,victorious17#c47 who entereth after coming forth47#d47 ,here is ,n the ,victorious4 ,he saith-- ,o 7#e47;,bull of ,amenta1 ,it is ,thoth1 the everlasting ,king1 who is here4 ,i am the great god in the ,bark1 who have fought for thee4 ,i am one of those gods1 the 7#f47,powers who effect the triumph of ,osiris over his adversaries on the day of the ,weighing of the ,words3 ,i am thy kinsman1 ,osiris4 ,i am one of those gods to whom ,nut hath given birth1 who slay the adversaries of ,osiris and imprison the 7#g47,sebau1 on his behalf3 ,i am thy kinsman1 ,horus4 ,i have fought for thee1 and have prevailed for thy name4 ,i am ,thoth who effect the triumph of ,osiris over his adversaries on that day of ,weighing of the ,words in the 7#h47;,house of the ,prince1 which is in ,heliopolis4 ,i am 7#i47,tatti1 the son of ,tatti1 conceived in ,tattu and born in ,tattu2 and ,tattu is my name4 ,i am with the mourners and weepers who wail over ,osiris in 7#aj47,rechit1 and who effect the triumph of ,osiris over his adversaries4 ,r issued the mandate to ,thoth1 that he should effect the triumph of ,osiris against his adversaries1 and the mandate is what ,thoth hath executed4 ,i am with ,horus on the day of covering 7#aa47,teshtesh and of opening the fountains for the refreshment of 7#ab47the god whose heart is motionless1 and closing the entrance to the hidden things in 7#ac47,restau4 ,i am with ,horus1 as the avenger of that left arm of ,osiris which is in 7#ad47,sechem4 ,i enter in1 and ,i come forth from the 7#ae47,tank of ,flame on the day when the adversaries are annihilated at ,sechem4 ,i am with ,horus on the day when the festivals of ,osiris are celebrated1 and when offerings are made to ,r1 on the ,feast of the ,sixth day of the ,month1 and on the ,feast of ,tenait7#af47 in ,heliopolis4 ,i am the ,priest7#ag47 in ,tattu and exalt him who is on the ,height47#ah47 ,i am the ,prophet in ,abydos on the day when the earth is raised4 ,i am he who seeth what is shut up at ,restau47#ai47 ,i am he who reciteth the liturgies of the 7#bj47,soul who is ,lord of ,tattu4 ,i am the ,sem-priest in all that pertaineth to his office4 ,i am the ,arch-,craftsman1 on the day in which the ,ship of ,sokaru is laid upon its stocks47#ba47 ,i am he who seizeth the mattock1 on the day of the ,feast of ,hoeing in ,suten-henen47#bb47 ,o ye who bring beneficent souls into the house of ,osiris1 do ye bring the soul of ,n together with you into the house of ,osiris2 let him see as you see1 let him hear as you hear1 let him stand as you stand1 and sit as you sit in the house of ,osiris4 ,o ye who give bread and beer to beneficent souls in the house of ,osiris1 do you give bread and beer at the two periods to the soul of ,n who is with you4 ,o ye who unclose the ways and open the roads to beneficent souls in the house of ,osiris1 unclose then the ways and open the roads to the soul of ,n who is with you1 let him enter boldly and come forth in peace at the house of ,osiris1 without hindrance and without repulse4 ,let him enter at his pleasure and go forth at his will1 triumphantly with you2 and let that be executed which he shall order in the house of ,osiris4 ,no lightness of his in the scale has been found and the ,balance is 7#bc47relieved of his case4 ,,plate ,i4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,i4 ,papyrus in the ,british ,museum4 ,no4 #iija4 ,see ,,naville1 8,book of the ,dead10 ,i1 ,pl4 ,i and ,,ii4 ,,notes4 ,the text taken for the basis of the translation of ,chapter ,i is that of the papyrus of ,huneferu2 ,ag of ,m4 ,naville's edition4 #a4 ,the title here translated is that usual in all the papyri representing the third period of the text4 ,it occurs however in the papyrus ,ag of ,huneferu1 who lived in the days of ,seti ,i1 at the beginning of the ,x,i,xth dynasty4 ,it is also found in the papyrus of ,ani4 ,the most common title of ,chapter ,i in the older manuscripts is 1 8,chapter of coming to the divine ,powers attached to ,osiris40 ,these divine ,powers are ,amsta1 ,hapi1 ,tuamautef and ,qebehsenuf1 the children of ,horus1 who stand upon the lotus which springs from the water beneath the throne of ,osiris1 in pictures of the ,psychostasia4 ,chapter #abd bears the same title in the older manuscripts1 which sometimes begin with it4 #b4 4 ,these are two very difficult words1 and very different meanings have been assigned to them4 ,but when the entire evidence is examined the result is plain enough4 ,each of the words has for determinative the sign1 1 expressive of some kind of utterance4 ,it is a of some kind has for its first letter the causative 4 ,the question therefore is1 what are the meanings of the simpler forms 1 tes1 and 1 u8 ,the most common1 indeed the only true1 meaning of is #8rising1' and even #8raising4' ,this is too well-known to require proof4 is #8causing to rise4' ,the ,pyramid text of ,teta says 7l4 #bgj71 8,horus hath given his children that they may raise thee up 40 ,in the same religious text1 l4 #bdh1 is the rising from the funereal couch after the 1 the recitations made over the dead4 ,the #8raising up' or #8resurrection' here spoken of is said not only of the soul but of the body of the deceased person4 ,the papyrus of ,nebseni has preserved two chapters1 to which ,m4 ,naville has assigned the numbers #agg and #agh4 #agg4 4 ,chapter of raising up the ,chu1 and giving life to the ,soul in the ,netherworld4 #agh4 4 ,chapter of raising up the body1 of giving it eyes and the possession of ears1 and establishing the head1 made firm on its props4 1 at1 is not simply the body2 it is the dead body1 that which has fallen1 like the ,latin cadaver1 the ,greek 1 the ,hebrew 4 7,see ,transactions ,soc4 ,bib4 ,arch41 ,vol4 ,,viii1 p4 #bba1 note #b47 ,the true meaning of u is not #8luminous' but #8clear1 distinct1 glittering1 #8coruscans1' and hence #8bright1 splendid1 illustrious1 glorious1' and the like4 ,like the ,greek 1 the ,latin clarus1 the ,hebrew 1 or the ,french clat1 it is applied to sound as well as to light4 ,it is said of ,thoth 7in the wretched orthography#e of a tablet of the ,x,i,xth dynasty7 8he glorified them with the clear utterances of his mouth40 corresponds to the ,greek 4 ,as a verb is clareo1 and is clarifico1 glorifico4 ,there are1 it is true1 variants in the title of ,chapter #ag1 giving the form 4 ,in spite of the excellent authority of these variants1 they must be considered as giving an erroneous reading4 ,the words #8remember1' and are different in origin and meaning4 ,the latter signifies #8confer glory1' and the are religious formularies recited by priests1 identifying the deceased person with ,osiris and other divinities4 ,there are numerous pictures in the tombs representing priests performing this office4#f #c4 ,m4 ,dveria has produced excellent evidence showing that mat-eru has the sense of #8victorious1 triumphant4' ,but the sense of vridique is untenable4 eru is #8voice' not #8speech4' ,in ,proceedings ,s4,b4,a41 ,vol4 ,,vi1 p4 #aib1 note1 ,i have quoted a passage from a chapter 7now numbered #aha in ,m4 ,naville's edition7 in which signifies #8want of success1 failure4' mat eru really signifies 8one whose voice is ,law40 ,it is essentially a divine title 7see 8,altar at ,turin10 ,transactions1 ,,iii1 pl4 ,,ii1 line #aj1 appended to ,mr4 ,bonomi's article71 and in no ,egyptian text is it used of mortals supposed to be living4 ,the translation 8juste de voix10 limits the conception of mat to one of its secondary acceptations4 semat eru is also1 and necessarily so1 a divine act1 that of ,thoth2 and it is done through his utterances4 #d4 n in this place as in very many others is not a preposition1 still less is it a verb4 ,it is a demonstrative particle1 like the ,latin en1 ecce1 or the ,hebrew 4 ,nothing is more common than this particle followed only by a proper name1 e4g41 on the funereal figures4 ,there is not the slightest reason for supposing that there is an ellipse of the verb #8saith4' ,the particle is used like the corresponding ,latin one under the ,scottish picture of ,edward ,i-- #8,en rex ,edwardus debacchans ut leopardus4' ,when ,i translate 1 8,it is ,thoth--who is here10 ,i do not wish to imply that is the verb to be1 any more than ,i should in the frequent expression 8,it is his son who revives his name40 is a demonstrative particle and nothing else4 ,instead of looking out for moods and tenses and paradigms1 ,egyptologists ought to wake to the consciousness that the ,egyptians never rose to the conception of what we mean by a verb4 #e4 ,the ,bull of ,amenta is ,osiris4 ,bull1 like ,lion or ,hawk1 was one of the figurative names of gods or kings1 and ,osiris is sometimes represented with a ,bull's head4 #f4 ,t'at'at4 ,this word is often wrongly translated #8judges4' ,the divine judges are called t'at'at1 but the proposition is not simply convertible4 ,there were the not only of ,osiris1 but 7,todt41 #bb1 #b7 also of every god and every goddess4 ,and all the ancient towns of ,egypt had their divine 4 ,it is a term used 7cf4 p4 #ee7 as exactly synonymous with 4 ,in a mythological system like the ,egyptian no god stood alone2 every god involved others in close connection with himself1 and every act of his necessitated corresponding acts on their part4 #g4 ,the sebu are the enemies of the ,sun1 either as ,r or ,osiris4 ,i believe that under this mythological name the dark clouds are personified4 #h4 ,het ,saru1 #8,house of the ,prince1' is the name of the great ,sanctuary at ,heliopolis4 ,it must be remembered however that many of the geographical localities named in the ,book of the ,dead have their counterparts in the ,egyptian heaven4 #i4 or 1 the #8firm1 stable1 unalterable1 abiding1 eternal one1' whose origin and progress are in eternity4 ,the city or has a name like the ,palestinian 1 ,gazah1 the #8strong' city1 and many other ,hebrew names connected with the root 4 #aj4 ,rechit1 a locality in the north of ,egypt4 ,the mourners and weepers alluded to are chiefly ,isis and ,nephthys4 #aa4 ,teshtesh is one of the names of ,osiris2 perhaps1 as might be inferred from a text at ,dendera1 of his molten image4 #ab4 ,the god 8whose heart is motionless0 is ,osiris4 #ac4 ,re-stau1 one of the gates of the ,netherworld4 ,its situation is specified in ,chapter #ag1 line #ai4 #ad4 ,sechem4 ,letopolis1 where the arm of ,osiris had been deposited1 when the other limbs of the god were dispersed throughout the cities of ,egypt4 #ae4 ,the ,tank of ,flame1 as may be inferred from the vignettes of the papyri1 is where the sun rises or sets4 ,cf41 ,unas1 #cic1 #ejf4 #af4 ,tenait4 ,feast of the seventh day of the month4 #ag4 ,the speaker now assumes the persons of various priests in succession1 the b1 the en nutr 7prophet71 the sem1 and the ura erp em2#g and he describes himself as performing certain religious ceremonies4 ,it must never be forgotten when reading these texts that the ,egyptian priests had divine titles1 and that their ceremonies were dramatic1 and symbolical of the acts performed by the gods4 #ah4 ,the text here is hopelessly corrupt4 ,the translation given follows ,ag4 ,instead of exalt1 several ,,mss4 have 1 which has been rendered anoint with oil4 ,one might translate the ,turin text1 8,i lustrate with water in ,tattu and with oil in ,abydos1 exalting him who is in the heights 7in excelsis710 for this text combines different readings4 ,but 1 as it is written1 may have another meaning4 beq1 signifies #8clear1 bright1 shining1' and the olive tree derives its name from this4 ,the determinative and the causative furnish the sense1 #8,i make bright1 illustrious1 glorious1' #8,i celebrate or glorify4' #8,he is who on the height' 7 7 is1 according to ,chapter #ag1 the ,sun4 #ai4 ,this is perhaps supposed to be said by the priest called 1 the #8,arch-seer1' at ,heliopolis4 #bj4 ,one of the designations of ,osiris4 ,perhaps the word ,ba should be translated ,ram1 for in the ,mendesian ,nome ,osiris was worshipped under this form1 and was called eru efit1 #8god of the strong face4' ,the fact is that whether applied to the soul or to a ram1 the word ba is expressive of #8power1 force4' ,the same word under the form is used in ,chapter #abj1 #b 7 #ab1 #b7 in the sense of #8splitting up4' ,and this is clearly the ,egyptian concept of the soul--#8the internal force1 that which works within us1' 4 ,the word is ideographically written or 1#h both the ,ram and the cranelike bird being called ba4 ,some have cleverly inferred that the ,egyptians thought that the soul was of a birdlike form1 and others have not hesitated to consider ba as expressive of the cry of the ram4 ,the odd thing is that only the ram has this name1 not the sheep or the lamb1 who nevertheless indulge in the same cry4 ,the truth is that in spite of appearances the word ba is not onomatopoeic here4 ,whether applied to the ram or to the heron1 the word is expressive of human action and signifies #8digging through1 cleaving1 piercing1 splitting4' ,the hieroglyphic variants are very expressive3 1 1 1 1 1 7the last is already found in ,denkm4 ,,ii1 #ea74 ,the ,ram is called in ,egyptian ba on account of the digs which he makes with his head1 and a force which has occasioned the name of #8ram' to be given to powerful engines4 ,the ,heron is also called ba because with its bill it cleaves the fishes which it attacks4 ,and the word which we translate ,soul or ,spirit is called ba1 because it is conceived as something which #8pierces1 penetrates and divides4' ,it is right to point out 7to those who may wonder at this ,egyptian etymology7 that the ,latin scio #8,i know' is etymologically akin to seco #8cut1' securis #8an axe1' and the ,greek 1 #8split1 cleave4' #ba4 ,the sem1 and the ur erp em1 were priests in the service of ,ptah4 ,the latter1 who held perhaps the highest sacerdotal office in ,egypt1 as high priest of ,ptah at ,memphis1 is repeatedly found combining with his own special office that of the sem4 ,the ceremony which is here referred to consisted in a grand procession round the walls of the great sanctuary of ,ptah1 conveying upon a sledge the bark in which the coffin of the god was supposed to rest4 ,sokaru signifies #8the coffined1' and ,ptah ,sokaru is only a form of ,osiris4 ,abundant details of the ceremony will be found in the plates of ,m4 ,mariette's ,abydos1 ,i1 pl4 #cf and following4 ,the king ,seti ,i is represented as a ,sem priest presiding at the festival4 #bb4 ,suten-enen was called by the ,greeks ,heracleopolis4 #bc4 ,or #8rid of his business4' ,the word sep1 #8turn1' has the different significations of the ,latin #8vices4' ,in the later recensions this chapter is lengthened out by other petitions4 ,the deceased asks1 among other things1 to appear 8before thee1 ,o ,lord of the gods1 to attain the region of ,mat1 may ,i rise up a living god1 let me shine like the divine host which is in heaven1 let me be as one of you4 ,let my steps be lifted up in ,cher-baut4 ,let me see the ship#i of the holy ,sahu ,orion1 traversing the sky2 let me not be prevented from seeing the lords of the ,tuat the ,netherworld1 smelling the fragrance of the sacrificial offerings made to the divine host1 and sitting with them4 ,let the ,cher-heb the priestly ministrant make invocation over my coffin4 ,let me hear the prayers of propitiation4 ,let the divine ship ,neshemet advance for me1 let not my soul and its possessor suffer repulse40 ,an invocation to ,osiris follows4 8,hail to thee1 ,prince of ,amenta1 ,osiris1 lord of ,nifura2 grant that ,i may advance in peace towards ,amenta1 and that the ,lords of ,tasert may receive me and say to me1 #8,salutation6 ,salutation6 in ,peace6' let them make for me a seat by the ,prince of the divine ,powers1 let the two ,chenemta goddesses ,isis and ,nephthys receive me1 in presence of ,unneferu1 the ,victorious4 ,let me be a follower of ,horus in ,re-stau1 and of ,osiris in ,tattu4 ,let me assume all forms for the satisfaction of my heart in every place that my ,genius ,ka wisheth40 ,the following rubric is found as early as the ,x,i,xth dynasty in connection with this chapter1 but it seems to have originally been attached to ,chapter #gb4 8,if this discourse is learnt upon earth1 or is written upon the coffin1 he 7the deceased7 may come forth upon every day that he pleaseth and again enter his house without impediment4 ,and there shall be given to him bread and beer and flesh meat upon the table of ,r3 he shall receive allotment in the ,fields of ,aarru the ,elysian fields of ,egyptian mythology1 and there shall be given to him there wheat and barley1 for he shall be flourishing as when he was upon earth40 ,chapter #a is followed in ,m4 ,naville's edition by another1 which the learned editor calls #a ,b4 ,this chapter is found in so very few copies that the text cannot as yet be restored4 ,the two texts published by ,m4 ,naville differ widely from each other4 ,it was known however down to the ,roman period1 though not inserted into copies of the ,book of the ,dead4 ,it is called ,chapter of introducing the ,mummy into the ,tuat on the day of burial4 ,the #abdth chapter bears a similar title4 ,the word here translated mummy is probably not to be understood of the visible mummy1 but of the living personality which it enclosed4 ,the chapter opens with an invocation1 8,hail to thee1 who art in the sacred region of ,amenta1 the ,osiris1 the deceased knows thee and thy name1 defend him from those ,worms which are in ,restau1 who live upon the flesh of men and swallow their blood40 ,the names of the ,worms were given1 but in consequence of the gaps in the text they cannot now be recovered4 ,the chapter finished with prayers in which the deceased identifies himself with ,horus1 who has taken possession of the throne which his father has given him2 he has taken possession of heaven1 and inherited the earth1 and neither heaven nor earth shall be taken from him1 for he is ,r1 the eldest of the gods4 ,his mother suckles him and offers him her breast1 which is on the horizon at ,dawn4 ,illustration3 ,,vignette ,,to ,,chapter ,,ix4 ----- ,footnote #e3 ,sharpe1 ,e4,i41 pl4 #ig4 ,the papyrus ,da which is of the same period reads in the title of ,chapter #ag1 instead of #8glory1' #8clat4' ,the correspond by their name very closely with the devas of ,indian mythology1 and the dead are called on the pious hypothesis of their having obtained #8glory4' ,the word has nothing to do with #8intelligence4' ,it is particularly applicable to the heavenly bodies1 the sun1 moon and stars--#8the glittering ones1' and the horizon at sunrise ut1 and #8fire' derive their names from their clat4 ,footnote #f3 ,see ,denkm4 ,,ii1 #ga b1 #gb a1 b1 #aja b2 cf4 #ih h1 #aaf c1 and ,,iii1 #bfj c4 ,footnote #g3 ,the evidence produced by ,w4 ,max ,mller in behalf of this reading of the priestly name is quite convincing4 ,footnote #h3 ,the human head 7with a beard7 sometimes given to the bird1 merely indicates the aivine nature of the soul4 ,footnote #i3 ,this is one of the meanings of 1 but in this place it may simply mean #8going round in a ship4' ------------------------------------ ,,chapter ,,ii4 ,chapter for ,coming forth by day and ,living after death4 ,oh thou ,only ,one17#a47 who shinest from the ,moon1 let me come forth amid that train7#b47 of thine1 at large17#c47 and let me be revealed7#d47 as one of those in glory47#e47 ,and when the ,tuat is opened to the gods1 let ,n come forth to do his pleasure upon earth amid the ,living4 ,,notes4 ,this chapter occurs in only two of the ancient ,,mss4 collated by ,naville3 ,ae and ,pf4 ,it is also found in the papyrus of ,ani4 #a4 #8unicus1' the ,sole and ,only ,one1 is one of the many appellatives of the ,sun4 ,he is here represented as shining in or from the ,moon4 ,cf4 note on ,chapter #acb4 #b4 1 #8multitude1 throng1 train1' here put for the #8heavenly host1' the 7,euripid41 ,fr4 #eif71 or the ,hebrew 4 ,osiris is 1 #8the leader of the host1' ,sharpe1 ,i1 #aje4 #c4 1 1 foras1 #8forth1 out of doors1 at large1' in opposition to enclosure in the tomb4 #d4 1 explicare1 #8disclose1 unfold1 reveal1 make clear4' #e4 ,or #8among the ,glorious ones1' 4 ------------------------------------ ,,chapter ,,iii4 ,another chapter like it4 ,oh ,tmu1 who proceedest from ,ur-henhenu17#a47 who art resplendent as the ,lion-faced17#b47 and who strewest thy words to those who are before thee2 ,here cometh the faithful ,n1 from the band of those who do the bidding of thy words4 ,o ye seamen of ,r at the gloaming of the day1 let ,n live after death1 like ,r daily4 ,here the helmsman3 ,as ,r is born from ,yesterday1 so he too is born from ,yesterday1 and as every god exulteth in life1 so shall ,n exult even as they exult in life4 ,i am ,thoth as he goeth forth from the ,house of the ,prince in ,heliopolis47#c47 ,,notes4 ,the only ancient copy of this chapter is in the papyrus of ,amen-neb 7,ae71 and here it is imperfect4 #a4 ,a personification of the ,nile1 4 ,the later texts read #8the great goddess in the ,water4' #b4 ,the later texts have 1 implying the two lions ,shu and ,tefnut4 ,but the older texts have 1 a single god1 with a lion's face or form4 ,the two notions1 however1 are found in combination in the ,pyramid texts of ,unas 7l4 #eeh7 and ,teta 7l4 #ccb74 #c4 ,see note #h on ,chapter #a4 ------------------------------------ ,,chapter ,,iv4 ,another ,chapter1 for travelling on the road which is above the earth4 ,it is ,i who travel on the ,stream7#a47 which divideth the divine ,pair17#b47 ,i am come1 let there be given to me the lands of ,osiris4 ,,notes4 ,this fourth chapter has not as yet been found in any of the papyri of the best period4 #a4 1 literally #8weeping1' #8flood of tears1' hence #8overflow1 inundation1 stream or canal4' ,it is one of the names of the ,nile on earth and in heaven and of his personification as a god4 ,see ,chapter #fa1 and ,p4,s4,b4,a41 ,,xiii1 p4 #h and #i4 #b4 or are two divinities in opposition or contrast1 like ,set and ,horus 7,chapter #ag1 #be7 or the sister goddesses named ,mert 7#cg1 #a74 ,thoth is the umpire between ,set and ,horus 7,darkness and ,light7 and mediates between them1 but he and ,r 7the ,moon and ,sun7 are 7,teta1 l4 #fi7 spoken of as the two ,rehu gods travelling over the sky4 ------------------------------------ ,,chapter ,v4 ,chapter whereby work may not be imposed upon a person7#a47 in the ,netherworld4 ,here is ,n4 ,he saith1 ,i am he who raiseth the hand which is motionless1 and ,i come forth at the hour47#b47 ,i am the living ,soul17#c47 and there go before me the longings7#d47 of those who bring salutation47#e47 ,,notes4 ,this chapter is found in several of the best ,,mss41 but the text is extremely corrupt1 and must have become absolutely unintelligible4 ,the ,turin text differs greatly from that of the older copies1 and the transposition of words clearly shows how little the transcribers understood what they were writing4 ,i follow chiefly the text of ,aa1 the papyrus of ,nebseni4 #a4 ,these words only occur in the later copies4 #b4 is the older reading1 but seems to be the more correct4 #c4 ,the oldest text must have had simply the ideographic 1 ,ae gives ,ba1 but ,pd has nemu4 ,the #8living ,soul' is that of the ,sun1 whether he is called ,r or ,osiris4 #d4 #8,desires1 wishes1 loves1' literally1 #8hearts4' #e4 signifies #8salute1' as in ,chapter #ab1 #a1 and #ad1 #a1 and 1 7with various other forms7 the #8saluter1' is the name of the ,ape who is seen in the vignettes of the papyri saluting the rising of the sun4 ,see ,m4 ,naville's ,todtenbuch1 ,i1 plates #ba and #bb2 the ,papyrus of ,ani1 plate #b2 the ,todtenbuch of ,lepsius1 ,chapters #af and #abf4 ,i do not know how far it is correct to illustrate this undoubted origin of the ,egyptian name for the ,ape1 as #8the saluting one1' by the following extract of a letter to ,cuvier from ,m4 ,duvaucelle1 about the ,siamang apes in the neighbourhood of ,bencoolen in ,sumatra4 8,they assemble in numerous troops 444 and thus united1 they salute the rising and the setting sun with the most terrific cries1 which may be heard at the distance of many miles2 and which1 when near1 stun1 when they do not frighten4 ,this is the morning call of the mountain ,malays1 but to the inhabitants of the town1 who are unaccustomed to it1 it is a most insupportable annoyance40 ,in this place of the ,book of the ,dead the sign is a mere determinative of the sound an with the notion of salutation1 just as the sign is a determinative of the sound b with the notion of thirst4 ,the #8saluters' of the rising sun are neither real apes nor men but the 8,spirits of the ,east0 who1 as we are told in an inscription of the tomb of ,rameses ,,vi1 8effect the rising of ,r by opening the door at each of the four portals of the eastern horizon of heaven4 ,they it is who light him on both sides1 and go forth in advance of him4444 ,and when he arises they turn into six cynocephali40#aj ,the ,egyptian words in the later texts are the alternative reading being itself a proof that the difficulty of the text was already felt by some ,egyptian scribe4 ,but if the scribe had consulted the oldest texts accessible in his day1 he would probably have seen another way out4 ,our oldest ,,ms41 that of ,nebseni1 reads1 bes-ku bu 7n7u1 which signify literally1 8antecedunt me corda salutantium40 ,the word bes is a very common one in pictures representing the introduction of a king or a god into a temple4 ,it is the technical term used in the ,tablet of ,canopus for the inducting1 by the king1 of priests into their offices4 ,the subject of this verb is hearts2 an independent word1 instead of being the mere determinative of 4 ,the object of the verb is the speaker----ku1 #8me1' as the papyrus ,pa reads1 like ,aa4 ,and it is easy to see how the later text1 which is already found in ,ax1 has been corrupted out of the older4 ----- ,footnote #aj3 ,champollion1 ,notices1 tom4 ,,ii1 p4 #fdj4 ------------------------------------ ,,chapter ,,vi4 ,chapter whereby the funereal ,statuettes may be made to do work for a person in the ,netherworld4 ,o ,statuette7#a47 there6 ,should ,i be called and appointed to do any of the labours that are done in the ,netherworld by a person according to his abilities1 lo6 all obstacles have been beaten down for thee2 be thou counted for me at every moment1 for planting the fields1 for watering the soil1 for conveying the sands of east and west4 ,here am ,i1 whithersoever thou callest me4 ,,note4 #a4 ,this chapter is inscribed on the funereal statuettes1 of which enormous quantities are found2 sometimes by hundreds in the neighbourhood of a single mummy4 ,much information on the subject1 both archological and philological1 will be found in ,mariette's ,catalogue ,gnral des ,monuments d',abydos1 p4 #be and following1 and in ,m4 ,loret's articles 8,les ,statuettes funraires du ,muse de ,boulaq10 published in the ,recueil de ,travaux1 tomes ,,iv and ,v4 ,in the earlier texts 1 1 2 in the later 4 ,the latter word being read uebti1 has very naturally been considered as derived from 1 in ,coptic 1 #8to answer4' ,for the statuette is addressed at the beginning of the chapter1 and it replies at the end4 ,but there is no reason for supposing that the earlier form had the same meaning4 ------------------------------------ ,,chapter ,,vii4 ,chapter of passing through the chine of ,apepi which is void4 ,oh1 ,one of ,wax17#a47 who takest captive and seizest with violence1 and livest upon those who are motionless6 ,let me not become motionless before thee1 let me not be paralysed before thee1 let not thy venoms enter into my limbs1 for my limbs are the limbs of ,tmu4 ,and if thou wouldst not be paralysed1 let me not be paralysed4 ,let not thy languors enter these limbs of mine4 ,i am the ,one who presideth over the pole of ,heaven1 and the powers of all the gods are my powers4 ,i am he1 whose names are hidden1 and whose abodes are mysterious for all eternity4 ,it is ,i who proceed from ,tmu1 and ,i am safe and sound47#b47 ,,notes4 ,apepi is the personification of the storm-cloud and1 as such1 is the enemy of ,r1 by whom he is vanquished4 ,as representing a natural phenomenon of irregular occurrence1 he is not deified like ,sutu1 the ,darkness of ,night4 ,on comparing this chapter with the #iith1 it would appear that the occasion for reciting it is on the journey of the heavenly boat through ridges of cloud1 which are pictured as the coils of a great serpent1 and described as inanes1 empty1 void4 ,in the papyrus of ,nebket 7,pe7 the vignette shows the deceased person transfixing the dragon4 ,the chapter itself was said over a wax figure of the demon4 #a4 ,these wax figures of gods and other personages were used not only for ritual but for unlawful magical purposes4 ,the ,rollin papyrus reports about a criminal condemned to death for magical arts4 ,he was charged with making #8gods of wax1' and some men 8for the purpose of paralysing the limbs of men 40 ,see ,chabas1 ,papyrus ,magique1 p4 #agj1 and ,devria1 ,pap4 judiciaire de ,turin1 p4 #aca4 #b4 ,the more recent texts omit this ending and substitute1 8,i know1 ,i know40 ,some ,,mss4 have both readings4 ------------------------------------ ,,chapter ,,viii4 ,chapter of opening the ,tuat by day4 ,the ,hour7#a47 discloseth what the head of ,thoth keepeth close1 who giveth might to the ,eye of ,horus47#b47 ,and ,i call upon the ,eye of ,horus which gleams as an ornament upon the brow of ,r1 the father of the gods4 ,i am that ,osiris1 the ,lord of ,amenta1 and ,osiris knoweth his day1 and that it is in his lot that he should end his being1 and be no more47#c47 ,i am ,sutu1 the father of the gods1 the imperishable one4 ,stay1 ,horus1 for he is counted among the gods4 ,,notes4 #a4 ,time4 #b4 ,see note on ,chapter #ag1 #bg4 ,it must be sufficient here to say that ,thoth is a personification of the moon1 and that the relations of solar and lunar phenomena are the sources of a great deal of ,egyptian mythology4 #c4 ,this is one of the most difficult passages in the ,book of the ,dead1 but ,i do not see how it can be grammatically understood otherwise4 ,it is understood from the passage from ,light to ,darkness and the converse4 #8,in his lot1' literally #8in him4' #8,end his being'3 more strictly1 #8bring to an end his activity'2 4 #8,being' 7though inevitable in a modern language7 is much too abstract a word for these ancient texts4 implies #8motion1 activity1' and is not a simple negation1 but implies #8completion1 end' 71 71 though not #8cessation4' ,our modern acceptation of the word #8perfect' is often wrongly applied to 4 ,we should think rather of such phrases as #8annum perficere1' #8sole perfecto4' ------------------------------------ ,,chapter ,,ix4 ,chapter for opening the ,tuat4 ,o ,soul most mighty17#a47 here am ,i3 ,i am come to thee that ,i may see thee4 ,i open the ,tuat that ,i may see my father ,osiris and may drive away the darkness4 ,i am he whom he loveth4 ,i have come to see my father ,osiris1 to pierce the heart of ,sutu1 and to perform all duties to my father ,osiris4 ,i open all the paths in heaven and upon earth4 ,i am the son who loveth his father1 and ,i am come as a mummied one1 glorious and well equipt4 ,oh1 all ye gods and goddesses1 the path is made for me4 ,,note4 #a4 #8,soul most mighty1' is one of the principal names of ,osiris4 ,the whole chapter is spoken in the person of ,horus1 the son of ,osiris4 ------------------------------------ ,,chapter ,x4 ,chapter for coming forth victoriously4 ,i come forth victoriously against the adversaries4 ,i cleave the heaven1 ,i open the horizon and ,i travel over the earth on foot4 ,there come forward to me the ,glorious and the ,great ones1 for ,i am furnished with numberless ,words of ,might4 ,i eat with my mouth1 and ,i chew with my jaw2 for1 lo1 ,i worship the god who is ,lord of the ,tuat1 and that is given to me which endureth amid overthrow4 ------------------------------------ ,,chapter ,,xi4 ,chapter for coming out against the adversary in the ,netherworld4 ,here is the ,osiris ,n4 ,o ,eater of his arm3 away from his path6 ,i am ,r coming forth from the horizon against his adversary1 who shall not be delivered from me4 ,i have stretched out my hand1 as the ,lord of the ,crown1 and lifted my feet4 ,i shall not be given up2 my adversary shall fall before me2 he hath been given up to me and shall not be delivered from me4 ,i rise up like ,horus1 ,i sit down as ,ptah1 ,i am victorious as ,thoth1 and powerful as ,tmu3 ,i walk upon my feet1 ,i speak with my mouth1 searching for him who hath been given up to me2 he shall not be delivered from me4 ,,note4 ,there is unfortunately no early text of this chapter1 which we have in a very corrupt form1 and can only restore conjecturally4 ,the ,eater of his arm is evidently ,darkness1 which is destroyed by the ,sun4 ------------------------------------ ,,chapter ,,xii4 ,chapter for entering and for coming forth out of the ,netherworld4 ,salutation to thee1 ,o ,r1 who guardest the secrets of the gates7#a47 over this domain of ,seb1 and this ,balance with which ,r raiseth up ,mat 7#b47 daily3 ,here am ,i1 who cleave open7#c47 the earth1 grant that ,i may come and acquire advance in age47#d47 ,,notes4 ,this chapter1 like the next1 occurs only in ,pa among the older ,,mss4 ,it comes twice in the ,turin copy1 being repeated as ,chapter #abj4 #a4 ,so ,pa2 the ,turin copy has #8the ,tuat4' #b4 ,in many places it is important to treat ,mat as a proper name4 #c4 or 1 a word not confined to agricultural operations4 ,see note #bj1 p4 #h4 #d4 ,as the sun1 who is represented as an infant at dawn and as an aged man at sunset4 ------------------------------------ ,,chapter ,,xiii4 ,chapter for entering after coming out from ,amenta4 ,i enter as a ,hawk and come forth as a ,bennu7#a47 at ,dawn4 ,let the way be made for me that ,i may adore ,r at the fair ,amenta1 and the locks7#b47 of ,osiris4 ,i urge on the hounds of ,horus4 ,let the way be made for me that ,i may adore ,osiris1 the ,lord of ,life4 ,,notes4 ,this chapter1 in the ,,mss4 of which the ,turin copy is the type1 is repeated as ,chapter #aba1 with the following rubric3-- 8,said over an ear-ring of the flower nch-amu1 put upon the right ear of the deceased person1 with another ear-ring1 put in fine linen1 upon which is written the name of ,n1 on the day of burial40 #a4 ,the ,bennu is a bird of the ,heron kind4 ,he is very commonly but1 ,i think1 erroneously identified with the ,phoenix4 ,the bird described by ,herodotus1 ,,ii1 #gc1 was in outline and size 8very like an eagle10 which no one could say of the ,bennu4 ,he appeared only once in five hundred years1 whereas the ,bennu appeared every day4 ,the fable as told by the ,greeks is utterly unsupported by any ,egyptian authority known to us4 #b4 ,this passage is1 unfortunately1 both in the ancient and the recent forms1 corrupt4 ------------------------------------ ,,chapter ,,xiv4 ,chapter for removing displeasure from the heart of the god against the deceased person4 ,hail to thee1 oh god who sendest forth7#a47 the ,moment1 who presidest over all the ,secret things7#b471 and protectest the utterance of my words4 ,here7#c47 is a god displeased against me2 let wrong be overwhelmed and let it fall upon the hands of the ,lord of ,law4 ,remove7#d47 the impediments which are in me and the evil and the darkness7#e471 oh ,lord of ,law1 and let that god be reconciled to me1 removing that which detaineth me from thee4 ,oh1 lord of offerings in ,kenu7#f471 let me offer to thee the propitiary offering by which thou livest1 and let me live by it and be reconciled4 ,let all the displeasure which is in thy heart against me be removed4 ,,notes4 ,there is a very great difference between the earlier and the later texts of this chapter4 ,former translators1 having chiefly the ,turin text before them1 have understood the title of the chapter as intended 8to remove the impurities from the heart of the deceased person40 ,the ,turin text of the chapter is really unintelligible1 and even in the earlier texts certain passages are so corrupt as to defy translation4 #a4 like the ,latin #8mittere' has the sense of 8let go1 give free course1 set at liberty40 #b4 1 the secrets1 here as elsewhere in the funereal texts1 are those of the tomb and of the world beyond the grave4 #c4 ,the older texts have 1 the later1 4 #d4 ,the ,lord of ,law is in the singular1 but the imperative #8remove' is in the plural4 #e4 ,the word was a puzzle to the oldest transcribers4 ,it is susceptible of different meanings4 ,the ,turin text #8the god is joined with ,law1' which is supported by some of the older papyri1 is intelligible in itself1 but not in this context4 ,i have understood 1 coming as it does after 1 in the sense of #8deep darkness4' #f4 ,the ,,mss4 differ hopelessly on this proper name4 ------------------------------------ ,,chapter ,,xv4 ,,hymn ,i7#a474 ,adored be ,r1 when he riseth up from the eastern horizon of ,heaven2 they who accompany him extol him4 ,here is the ,osiris ,n1 the ,victorious1 and he saith3-- ,o thou radiant ,orb1 who arisest each day from the ,horizon1 shine thou upon the face of the ,osiris ,n who adoreth thee at dawn1 and propitiateth thee at the gloaming4 ,let the soul of ,n come forth with thee into heaven1 let him journey in the ,mtit boat and finish his course in the ,sektit boat7#b47 till he reach in heaven unto the ,stars which set7#c474 ,he saith1 as he invoketh his ,lord1 the ,eternal one3-- ,hail to thee1 ,horus of the ,two ,horizons7#d471 who art ,chepera ,self-originating7#e472 ,beautiful is thy rising up from the horizon1 enlightening the two ,earths with thy rays4 ,all the gods are in exultation when they see thee the ,king of ,heaven1 with the ,nebt ,unnut#aa established upon thy head 7and the diadem of the ,south and the diadem of the ,north upon thy brow7 which maketh her abode in front of thee4 ,thoth abideth at the prow of thy bark that he may destroy all thine adversaries4 ,they who dwell in the ,tuat are coming forth to meet thy ,majesty1 and to gaze upon that beautiful semblance of thine4 ,and ,i too come to thee that ,i may be with thee to see thine ,orb each day2 let me not be detained1 let me not be repulsed4 ,let my limbs be renewed by the contemplation of thy glories1 like all thy servants1 for ,i am one of those who honoured thee upon earth4 ,let me reach the ,land of ,ages1 let me gain the ,land of ,eternity2 for thou1 my ,lord1 hast destined them for me4 ,the ,osiris ,n2 he saith3-- ,hail to thee who risest up from the ,horizon as ,r in union with ,mat2 thou dost traverse heaven in peace and all men see thee as thou goest forward4 ,and after being concealed from them thou presentest thyself at the dawn of each day4 ,brisk is the bark under thy ,majesty4 ,thy rays are upon men's faces2 the golden glories they cannot be told3 not to be described are thy beams4 ,the ,lands of the gods1 the colours of ,punit7#f47 are seen in them2 that men may form an estimate of that which is hidden from their faces4 ,alone art thou when thy form riseth up upon the ,sky2 let me advance as thou advancest1 like thy ,majesty1 without a pause1 ,o ,r1 whom none can outstrip4 ,a mighty march is thine2 ,leagues by millions1 and hundreds of thousands1 in a small moment thou hast travelled them1 and thou goest to rest4 ,thou completest the hours of the ,night1 according as thou hast measured them out4 ,and when thou hast completed them according to thy rule1 day dawneth4 ,thou presentest thyself at thy place as ,r1 as thou risest from the ,horizon4 ,the ,osiris ,n1 he saith1 as he adoreth thee when thou shinest2 ,he saith to thee when thou risest up at dawn1 as he exalteth thine appearance2 ,thou comest forth1 most glorious one1 fashioning and forming thy limbs1 giving birth to them without any labour1 as ,r rising in heaven4 ,grant that ,i may attain to the ,heaven of eternity and the abode of thy servants2 let me be united with the venerable and mighty ,chu#ab of the ,netherworld2 let me come forth with them to see thy glories1 as thou shinest at the gloaming1 when thy mother ,nut7#g47 enfoldeth thee4 ,and when thou turnest thy face to the ,west1 mine hands are in adoration to thy setting as one who liveth2#ac for it is thou who hast created ,eternity4 ,i have set thee in my heart unceasingly1 who art more mighty than all the gods4 ,the ,osiris ,n1 he saith3-- ,adoration to thee1 who arisest out of the ,golden1 and givest light to the earth on the day of thy birth4 ,thy mother bringeth thee forth upon her hands1 that thou mayest give light to the whole circumference which the ,solar ,orb enlighteneth4 ,mighty ,enlightener1 who risest up in the ,sky and raisest up the tribes of men by thy ,stream1 and givest holiday to all districts1 towns and temples2 and raising food1 nourishment and dainties4 ,most ,mighty one1 master of masters1 who defendest every abode of thine against wrong1 ,most ,glorious one in thine ,evening ,bark1 ,most ,illustrious in thy ,morning ,bark4 ,glorify thou the ,osiris ,n in the ,netherworld1 grant that he may come into ,amenta without defect and free from wrong1 and set him among the faithful and venerable ones4 ,let him be united with the souls in the ,netherworld1 let him sail about in the country of ,aarru#ad after a joyful journey4 ,here is the ,osiris ,n4 ,come forth into ,heaven1 sail across the firmament and enter into brotherhood with the ,stars1 let salutation be made to thee in the ,bark1 let invocation be made to thee in the ,morning ,bark4 ,contemplate ,r within his ,ark and do thou propitiate his ,orb daily4 ,see the ,ant fish in its birth from the emerald stream1 and see the ,abtu fish and its rotations47#h47 ,and let the offender#ae fall prostrate1 when he meditates destruction for me1 by blows upon his back-bone4 ,r springs forth with a fair wind2 the ,evening ,bark speeds on and reaches the ,haven2 the crew of ,r are in exultation when they look upon him2 the ,mistress of ,life1 her heart is delighted at the overthrow of the adversary of her ,lord4 ,see thou ,horus at the ,look-out of the ship17#i47 and at his sides ,thoth and ,mat4 ,all the gods are in exultation when they behold ,r coming in peace to give new life to the hearts of the ,chu1 and here is the ,osiris ,n along with them4 ,,litany47#aj47 ,adored be ,r1 as he setteth in the ,land of ,life47#aa47 ,hail to thee1 who hast come as ,tmu1 and hast been the creator of the cycle of the gods17#ab47 ,hail to thee1 who hast come as the ,soul of ,souls1 ,august one in ,amenta1 ,hail to thee1 who art above the gods and who lightenest up the ,tuat with thy glories1 ,hail to thee1 who comest in splendour1 and goest round in thine ,orb1 ,hail to thee1 who art mightier than the gods1 who art crowned in ,heaven and ,king in the ,tuat1 ,hail to thee1 who openest the ,tuat and disposest of all its doors1 ,hail to thee1 supreme among the gods1 and ,weigher of ,words in the ,netherworld4 ,hail to thee1 who art in thy ,nest1 and stirrest the ,tuat with thy glory1 ,hail to thee1 the ,great1 the ,mighty1 whose enemies are laid prostrate at their blocks1 ,hail to thee1 who slaughterest the ,sebau and annihilatest pepi1 ,each invocation of this ,litany is followed by ,give thou delicious breezes of the north wind to the ,osiris ,n4 ,horus openeth2 the ,great1 the ,mighty1 who divideth the earths1 the great one who resteth in the ,mountain of the ,west1 and lighteneth up the ,tuat with his glories and the ,souls in their hidden abode1 by shining into their sepulchres4 ,by hurling harm against the foe thou hast utterly destroyed all the adversaries of the ,osiris ,n4 ,,hymn ,,ii47#ac47 ,the ,osiris ,n2 he saith when he adoreth ,r1 the ,horus of the ,two ,horizons1 when setting in the ,land of ,life4 ,adoration to thee1 ,o ,r2 ,adoration to thee1 ,o ,tmu1 at thy coming in thy beauty1 in thy manifestation1 in thy mastery4 ,thou sailest over the ,heaven1 thou travellest over earth and in splendour thou reachest the zenith2 the two divisions of ,heaven are in obeisance to thee1 and yield adoration to thee4 ,all the gods of ,amenta are in exultation at thy glory4 ,they whose abodes are hidden adore thee1 and the ,great ,ones make offerings to thee1 who for thee have created the soil of earth47#ad47 ,they who are on the ,horizon convey thee1 and they who are in the ,evening ,bark transport thee1 and they say--,adoration at the approach of thy ,majesty1 ,come1 ,come1 approach in peace1 ,oh to thee1 ,welcome1 ,lord of ,heaven1 ,king of ,akerta4 ,thy mother ,isis7#ae47 embraceth thee1 seeing in thee her son1 as the ,lord of ,terror1 the ,all-,powerful1 as he setteth in the ,land of ,life at night4 ,thy father ,tatunen7#af47 carrieth thee1 and his arms are stretched out behind thee1 and that which hath taken place is made last upon earth4 ,wake up from thy rest1 thine abode is in ,manu4 ,let me be entrusted to the fidelity which is yielded to ,osiris4 ,come1 ,o ,r1 ,tmu1 be thou adored4 ,do thy will daily4 ,grant success in presence of the cycle of the mighty gods4 ,beautiful art thou1 ,o ,r1 in thine ,horizon of the ,west2 ,o ,lord of ,law1 in the midst of the ,horizon4 ,very terrible art thou1 rich art thou in attributes1 and great is thy love to those who dwell in the ,tuat4 ,to be said1 when ,r sets in the ,land of ,life2 with hands bent downward47#ag47 ,,hymn ,,iii47#ah47 ,adoration to ,tmu as he setteth in the ,land of ,life4 ,the ,osiris ,n2 he saith3-- ,adoration to ,tmu as he setteth in the ,land of ,life4 ,the ,osiris ,n2 he saith1 adoring ,tmu1 when setting in the ,land of ,life and shedding his rays on the ,tuat2 ,hail to thee setting in the ,land of ,life1 ,o ,father of the gods1 thou art united to thy mother in ,manu4 ,her two hands receive thee daily4 ,thy ,majesty hath part in the house of ,sokaru4 ,exult thou because the doors are opened of the ,horizon1 at thy setting in the ,mountain of the ,west4 ,thy rays1 they run over the earth to enlighten the dwellers in ,amenta4 ,those who are in the ,tuat worship thee with loud acclaim1 and cherish hope when they see thee daily4 ,thou grantest to the gods to sit upon the earth2 to those1 namely1 who follow thee and come in thy train4 ,o august ,soul1 who begettest the gods1 and dost invest them with thine attributes2 the ,unknowable1 the ,ancient ,one1 the ,mighty in thy mystery4 ,be thy fair face propitious to the ,osiris ,n1 oh ,chepera1 ,father of the gods7#ai474 ,freedom for ever from perdition is derived through this ,book1 and upon it ,i take my firm stand4 ,he hath written it who spake it1 and his heart resteth on the reward4 ,let there be given me armfuls of bread and drink1 and let me be accompanied by this ,book after my life4 ,,notes4 ,the fifteenth chapter as it stands in the later recension 7represented by the ,turin ,todtenbuch7 is of very recent origin4 ,it is in fact a collection of texts originally independent of each other2 7#a7 a hymn to ,r at his rising1 7#b7 a litany1 7#c7 a hymn to ,r at his setting1 7#d7 a hymn to ,tmu at his setting1 followed by a statement respecting the spiritual importance of the document4 ,of the last hymn there are no copies of ancient date1 but the other three compositions are found more or less perfect as far back as the ,x,i,xth dynasty4 ,the discrepancies1 however1 between the ancient texts furnish so much evidence of free composition on the part of the scribes1 that it is impossible to suppose that they had before them documents recognised as sacred and canonical4 ,m4 ,naville has found it necessary to publish four different forms of the hymn to the rising1 and three of the hymn to the setting sun4 ,the ideas and expressions throughout these hymns are current in the religious texts of the ,x,v,i,i,ith and ,x,i,xth dynasties4 ,in the translation here given ,i have followed the form adopted by the later recension1 correcting the text when necessary by the copies written in the better periods4 #a4 ,the text of the ,papyrus of ,ani has been taken as the basis of the translation of ,,hymn ,i4 ,it is the only ancient text which gives the hymn in the form subsequently acknowledged as canonical4 #b4 ,the sun was represented from the earliest period1 as we may see in the pyramid texts1 as performing his celestial journey in a boat1 which during the morning was called the ,mit and in the evening the ,sektit 4 #c4 ,the stars which set were called the miu ureu4 ,the stars which never set1 but are always above the horizon were called miu seku4 ,the word miu has often been taken for a mere negative1 but it occurs by itself with the sign of stars as a determinative 1 4 ,and the whole term is written 7,denkm4 ,,iii4 #bga;d twice74 ,as one of the meanings of em is minuere1 and as the ordinary meaning of the ,demotic is 8small10 like the ,coptic 1 it is not improbable that the stars received this appellation on account of their tiny size as compared with the ,sun and ,moon4 ,they were what ,horace called the 8ignes minores40 ,the ,sun and ,moon1 as we all know1 are called in ,gen4 i1 #af1 the 8,two ,great ,lights40 #d4 ,both the ,eastern and the ,western horizon are mentioned in this chapter1 but 8,horus of the ,two ,horizons10 has no reference to this distinction4 ,whatever the ,sun passes through or over is always conceived as double4 ,the ,two ,earths imply simply the ,earth as divided by the passage of the ,sun above it4 ,it is to ,m4 ,grbaut that we are indebted for the discovery of this important key to many ,egyptian expressions4 #e4 eper1 like the ,german ,werden1 has primarily the sense of turning1 hence of becoming4 ,it never has the sense of creating4 eper t'esef is the equivalent of the ,greek 1 like that word is sometimes used for spontaneous productions of the mineral kingdom1 as salt or natron as contrasted with artificial products of the same nature4 ,it cannot be used for plants1 as they have an origin in something external to themselves4 #f4 ,the ,land of the ,gods and ,punit are the countries lying east of ,egypt4 ,when it is said that gods #8come from ,punit1' it is not meant by this that they are of ,arabian origin1 but simply that ,sun1 ,moon1 and ,stars1 and ,daylight rise in the ,east4 8,ex oriente ,lux40 #g4 ,in many places the divine name ,nut has for determinative the sign 4 ,is this an oversight on the part of the scribe1 or is it one more proof that the ,egyptians certainly believed in a sky below the horizon8 ,if so1 ,i have never seen it misplaced4 #h4 ,the ,ant and the ,abu are sometimes represented by the side of the solar bark4 ,from the egg of the ,abu there rises the great ,cat1 the ,sun4 ,it is1 as ,m4 ,loret has proved1 the ,tortoise of the ,nile4 ,as bu1 #8the month1' is phonetically homonymous with bu1 the ,tortoise1 and that the latter is characterised by 1 1 #8its rotation1 revolving or turning1' the word bu1 whether applied to #8month' or #8tortoise' clearly signifies #8the revolving one4' ,our modern words ,tortoise1 ,tortue1 ,tortuga1 rather express the turning or twisting of the creature's feet4 ,in some texts1 e4g41 the inscriptions of ,amenhotep1 the son of ,hapu1 ,mariette1 ,karnak1 pl4 #cf1 line #bb1 and at the beginning of the ,ani ,papyrus1 the word is written abtu4 ,in the later part of the ,ani ,papyrus it is written with the initial 4 #i4 ,the ,look-out of the ship1 in ,egyptian 1 or more fully nefrit1 is written in the ,papyrus of ,ani4 ,this interesting variant is of extreme value4 ,it not only explains a word1 the very existence of which has been called in question1 but tells us the ,egyptian name for that seat of ,horus at the prow of the ,solar ,bark about which ,i wrote a note in ,proc4 ,soc4 ,bib4 ,arch4 of ,nov4 #c1 #ahia4 ,see the plates attached to the note1 and the corresponding vignettes in ,todtenbuch1 ,pl4 ,,vi and ,,ix4 #aj4 ,the ,litany here translated is that of the ,turin ,todtenbuch4 ,it is found1 but in a very mutilated condition1 in the ,papyrus of ,nechtuamon at ,berlin 7,ba71 a manuscript of the ,x,i,xth dynasty4 ,another ,litany1 preceding ,,hymn ,i1 is found in the ,papyrus of ,ani4 ,it is addressed to 8,osiris1 the everlasting ,lord1 ,unneferu1 ,horus of the ,two ,horizons1 of many forms and mighty of attributes4 ,ptah ,sakru1 ,tmu in ,heliopolis1 ,lord of the ,unseen ,world1 who hath built up ,memphis and its gods40 8,hail to thee1 ,chabasu#af in ,heliopolis1 ,hammemit in ,cher-bau1 and ,unta#ag more potent than the unseen gods in ,heliopolis4 ,hail to thee1 ,an in ,an 444 ,horus in the ,two ,horizons1 who extendeth his steps and traverseth the ,heaven2 he is ,horchuta2 ,hail to thee1 eternal ,soul1 ,soul which is in ,tattu1 ,unneferu1 ,son of ,nut2 he is ,lord of ,acherta2 ,hail to thee1 as thou reignest in ,tattu1 the royal crown is fixed upon thy brow4 ,thou art the ,only ,one1 the author of his own attributes1 thou restest in ,tattu2 ,hail to thee1 ,lord of ,heracleopolis1 for whom the ,bark of ,sokru is placed upon its sledge2 who repellest the ,sebau1 the doers of wrong2 and who puttest the ,ut'at into its place2 ,hail to thee1 ,potent ,one1 at thine appointed moment1 ,most ,mighty ,one1 ,prince of ,an-arr-ef1 ,eternal ,lord1 author of eternity1 ,thou art the ,lord of ,suten-henen2 ,hail to thee1 who restest upon ,mat2 ,thou art the ,lord of ,abydos1 thy limbs reach to ,ta-tsert2 ,thou art he who abominatest wrong2 ,hail to thee1 in the midst of thy ,bark1 who bringest the ,nile from his fountain2 upon whose dead body the light shineth2 he is the ,one who is in ,nechen2 ,hail to thee1 author of the gods1 ,king of ,north and ,south1 ,osiris1 the triumphant one1 possessing the entire universe in his beneficent alternations2 ,he is the ,lord of the ,universe2 ,grant me passage in peace4 ,i am righteous1 ,i speak not falsehood knowingly1 ,i am not guilty of duplicity40 #aa4 #8the ,land of ,life1' one of the names given to the realm of ,osiris after death1 is not1 as far as ,i can discover1 mentioned anywhere in the earlier ,,mss4 of the ,book of the ,dead4 ,instead of 8resting in the ,land of ,life10 the older texts have #8in ,amenta' or #8in life in ,amenta1' or as #8one living1 in ,amenta4' #ab4 4 ,the word pat implies going round like a wheel or in a circle2 #8going round on high with the ,sun4' ,hence the use of it as synonymous with 1 in the expressions #8never' and #8the first time1 the beginning of time1 prima vice4' ,a sacrificial cake is called 7,denkm41 ,,ii1 #bh7 on account of its shape1 like the ,latin rotundula1 also written 4 ,and1 like the ,greek 1 the word comes to signify a circle of persons4 ,this circle is not necessarily of gods4 ,the ,bremner ,papyrus in the ,british ,museum 7#ad1 line #h71 says an apage not only to pepi1 who was no god1 and to his soul and body1 and ghost and shadow and children1 and to his kith and kin1 but1 also to his 1 that is all associated with him1 8ceux de son entourage40 ,that should express the #8feast of the ,new ,moon' is only natural1 though ,lepsius has pointed out serious difficulties on the subject4 ,but also expresses the number nine4 ,whence in this relation arises the ,egyptian conception of the number nine8 ,is it the round 7we should say the #8square'7 number1 three times three8 ,it certainly is merely a round number in many instances1 but what is still more certain is that the same expression meaning #8circle of gods' and #8nine gods1' the circle was supposed to consist of nine gods1 and was enlarged to companies of eighteen or twenty-seven4 ,it is1 ,i am sure1 perfectly idle work to look for more profound reasons for the theory of the #8,ennead4'#ah ,every god of importance had his 1#ai and the best theory that has ever been given is that given at the beginning of ,chapter #ag4 #ac4 ,the ,turin text seems better adapted for the basis of a translation of ,,hymn ,,ii than the older papyri4 ,these have been used for checking the later text whenever possible4 #ad4 ,a difficult passage1 but the readings are unanimous4 ,what is 8 ,brugsch translates it 8the ,talisman of the ,earth10 and ,pierret 8le salut de la terre40 ,no objection can be raised against the truth of either of these meanings taken by itself4 ,but we have to look at the entire context4 ,the expression literally signifies 8the back of the earth40 ,in ,latin we say sinus1 gremium and viscera terrae4 ,the ,egyptians themselves talk of the back of ,seb1 1 out of which the plants grow1 and in a place quoted by ,duemichen 7,zeitschrift1 #ahga1 p4 #ib1 note7 ta the ,earth1 is substituted for ,seb4 ,i believe then that is best translated by ,soil of the ,earth4 #ae4 ,thy mother ,isis4 ,so ,ba4 ,the ,turin text has ,nut1 which is inconsistent with what follows4 #af4 ,la gives ,tatunen2 ,af1 ,tunen2 the ,turin recension ,tanen1 names belonging to the god also called ,ptah1 ,sokru and ,osiris4 ,see the inscriptions in ,mariette's ,abydos1 ,i1 pl4 #af1 #f1 on the ,tat figures4 ,horus1 the son of ,osiris and ,isis1 seems to be here addressed4 #ag4 ,this rubric does not occur in the older ,,mss4 #ah4 ,this hymn has not yet been found in the older ,,mss4 ,a text carefully corrected from the papyri of the ,louvre will be found in ,m4 ,lefbure's ,traduction compare des ,hymnes au ,soleil composant le ,,xve chapitre du ,ritual ,funraire ,egyptien4 ,paris1 #ahfh4 #ai4 #8,chepera1 father of the gods4' ,expressions like this are liable to be misunderstood by superficial readers4 ,they are not meant to imply that #8father of the gods' was the special attribute of ,chepera4 #8,father of the gods' is predicated in ,chapter #h of ,sutu1 and it is predicated elsewhere of many other divinities4 ,as in mathematics any point in space may be conceived as the origin of a given line or surface1 so in ,egyptian mythology any god may be rightly called the father of the gods4 ,and for the same reason4 ,the ,day precedes the ,night1 but not more truly than ,night precedes1 or in mythological language gives birth to ,day4 ,but we may begin at ,daybreak1 or at ,noon1 or at ,sunset1 or with the ,sun or the ,moon1 or with the rising of the ,nile or any other natural phenomenon which obeys an evidently permanent fixed ,law4 ----- ,footnote #aa3 ,one of the names of the ,urus on the royal crown4 ,footnote #ab3 #8,the ,glorious ones'2 see ,note #a on ,chapter ,i4 ,footnote #ac3 ,see note #aa4 ,footnote #ad3 ,an abode of bliss 7like the ,elysian fields7 frequently mentioned and described in the ,book of the ,dead4 ,footnote #ae3 ,the dragon pepi4 ,footnote #af3 ,both ,chabasu and ,hammemit have the sign of the plural1 which may arise from the omission of who art above before the first of these words4 ,unfortunately we have no other copy to check the readings4 ,but it is certain that the sign of plurality is often affixed to words which though in plural form 7like the ,latin moenia1 literae1 tenebrae7 have a singular meaning4 ,chabasu means a lamp1 and the stars1 especially the decans1 were called by this appellation4 ,hammemit is the name given to those yet unborn4 ,footnote #ag3 ,un-t1 signifies the god who assumes the face or form of a ,hare 1 just as ,mau-t signifies the god with the face or form of a ,cat1 ,tehuta1 the god with the head or form of an ,ibis4 ,footnote #ah3 ,i am deeply grieved that in my conversation and correspondence with ,goodwin 7see my ,miscellaneous ,notes on ,egyptian ,philology1 p4 #ae71 ,i hit upon #8,ennead' as a translation of 4 ,goodwin took it up1 and it has since been productive of much mischief4 ,the word in itself 7like ,triad71 is perfectly innocent and correct1 yet every word has its #8cycle' of associations1 and some of them lead the unwary astray4 ,i had just been lecturing on ,plotinus when ,goodwin asked me for the word4 ,footnote #ai3 ,the four children of ,horus are called 7,tempelins41 ,i1 #da1 #a7 4 ,,plate ,,iv4 ,,book ,,of ,,the ,,dead4 ,,chapter ,,xvi4 ,illustration3 ,a4--,,the ,,rising ,,sun4 ,papyrus1 ,leyden ,museum1 ,,ii4 -------------- ,see ,,naville's 8,book of the ,dead10 ,i1 ,pl4 #ba4 ---------------------------------------- -------------------------------- ,,plate ,v4 ,,book ,,of ,,the ,,dead4 ,,chapter ,,xvi4 ,illustration3 ,b4--,,the ,,setting ,,sun4 ,papyrus1 ,leyden ,museum4 -------------- ,see ,,naville's 8,book of the ,dead10 ,i1 ,pl4 #bb4 ---------------------------------------- -------------------------------- ,,chapter ,,xvi4 ,,note4 ,when ,lepsius divided the ,todtenbuch into #afe chapters1 that portion of it which was numbered as ,chapter #af1 was in fact merely the ,vignette of ,chapter #ae4 ,it has been thought well to publish with this translation the ,vignettes from the great ,papyrus ,la of ,leyden1 representing a1 the ,rising2 and b1 the ,setting ,sun4 7,see plates47 ,in a the ,sun is represented as rising into ,heaven1 saluted by the six ,cynocephalous ,apes4 ,he is also saluted by two goddesses kneeling4 ,in the ,papyrus of ,hunefer these goddesses say1 8,i am thy sister ,isis10 8,i am thy sister ,nephthys40 ,the ,tat which is between them is a symbol both of ,osiris and of the ,east1 and in ,ba is replaced by the sign 4 ,in the later periods the ,dawn was represented by the sign consisting of the ,sun rising out of the ,east1 between ,isis and ,nephthys4 ,the sign of ,life n 7which primarily means rise up7 rises out of the ,tat1 and with hands proceeding from it raises up the ,sun4 ,in b the central object is the ,sun setting in the ,west 4 ,he is saluted by three hawk-headed and by three jackal-headed divinities1 the ,spirits of ,pu and of ,nechen4 ,below this scene the ,sun of ,yesterday and the ,sun of ,to-day in lion forms are saluted by ,isis and ,nephthys4 ------------------------------------ ,,chapter ,,xvii4 ,chapter whereby one cometh forth by day out of the ,netherworld4 ,let the words be said3 ,i am he who closeth and he who openeth1 and ,i am but ,one47#a47 ,i am ,r at his first appearance4 ,i am the great god1 self-produced2 ,his ,names together compose the cycle of the gods2 ,resistless is he among the gods47#b47 ,i1 who am ,osiris1 am ,yesterday and the kinsman of the ,morrow47#c47 ,a scene of strife arose among the gods when ,i gave the command47#d47 ,amenta is the scene of strife among the gods4 ,i know the name of the great god who is here4 ,herald#bj of ,r is his name4 ,i am the great ,heron who is in ,heliopolis1 who presideth over the account of whatsoever is and of that which cometh into being47#e47 ,who is that8 ,it is ,osiris who presideth over the account of all that is and all that cometh into being1 that is ,endless ,time and ,eternity4 ,endless ,time is ,day and ,eternity is ,night4 ,i am ,amsu in his manifestations2 there have been given to me the ,two ,feathers upon my head47#f47 ,who is that1 and what are his ,feathers8 ,it is ,horus1 the avenger of his father1 and the ,two ,feathers are the ,uri upon the forehead of his father ,tmu47#g47 ,i have alighted upon my ,land1 and ,i come from my own ,place4 ,what is that8 ,it is the ,horizon of my father ,tmu4 ,all defects are done away1 all deficiencies are removed1 and all that was wrong in me is cast forth4 ,i am purified at the two great and mighty ,lakes at ,sutenhunen1 which purify the offerings which living men present to the great god who is there7#h474 ,who is that8 ,it is ,r himself4 ,which are the two great and mighty ,lakes8 ,the ,lake of ,natron and the ,lake of ,mt7#i474 ,i advance over the roads1 which ,i know1 and my face is on the ,land of ,mt4 ,what is that8 ,the road upon which father ,tmu advanceth1 when he goeth to the ,field of ,aarru1 approaching to the land of ,spirits in ,heaven4 ,i come forth through the ,t'eser gate4 ,what is that8 ,this gate of the gods is ,haukar4 ,it is the gate and the two doors and openings1 through which father ,tmu issueth to the ,eastern ,horizon of ,heaven47#aj47 ,o ye who have gone before6 ,let me grasp your hands1 me who become one of you4 ,who are they8 ,those who have gone before are ,hu and ,sau4 ,may ,i be with their father ,tmu1 throughout the course of each day47#aa47 ,i make full the ,eye when it waxeth dim on the day of battle between the two ,opponents47#ab47 ,what is that8 ,the battle of the two ,opponents is the day upon which ,horus fighteth with ,sut1 when he flingeth his filth upon the face of ,horus1 and when ,horus seizeth upon the genitals of ,sut1 for it is ,horus who doeth this with his own fingers4 ,i lift up the hairy net from the ,eye at the period of its distress47#ac47 ,what is that8 ,the right ,eye of ,r in the period of its distress when he giveth it free course1 and it is ,thoth who lifteth up the net from it4 ,i see ,r1 when he is born from ,yesterday1 at the dugs of the ,mehurit cows87#ad47 ,his course is my course1 and conversely mine is his4 ,what is that8 ,r and his births from ,yesterday at the dugs of the ,mehurit cows8 ,it is the figure of the ,eye of ,r1 at his daily birth4 ,and ,mehurit is the ,eye4 ,i am one of those who are in the train of ,horus4 ,what is that--#8one of those in the train of ,horus'8 ,said with reference to whom his ,lord loveth4 ,hail1 ye possessors of ,mt1 divine ,powers attached to ,osiris1 who deal destruction to falsehood1 ye who are in the train of ,hotepeschaus1 grant me that ,i may come to you4 ,do ye away the wrong which is me1 as ye have done to the ,seven ,glorious ones1 who follow after the ,coffined one1 and whose places ,anubis hath fixed on that day of #8,come thou hither'6 ,hotepeschaus is the divine ,flame which is assigned to ,osiris for burning the souls of his adversaries4 ,i know the names of the ,seven ,glorious ones who follow the ,coffined one1 and whose places ,anubis hath fixed on the day of #8,come thou hither4' ,the leader of this divine company1 #8,an-ar-ef1 the ,great' is his name2 #b1 ,kat-kat2 #c1 the ,burning ,bull1 who liveth in his fire2 #d1 the ,red-eyed one in the ,house of ,gauze2 #e1 ,fieryface which turneth backwards2 #f1 ,dark ,face in its hour2 #g1 ,seer in the ,night47#ae47 ,i am he whose ,soul resideth in a pair of gods4 ,it is ,osiris1 as he cometh to ,tattu1 and there findeth the soul of ,r2 each embraceth the other1 and becometh ,two ,souls4 ,the pair of gods are ,horus1 the ,avenger of his ,father1 and ,horus1 the ,prince of the ,city of ,blindness4 ,i am the great ,cat1 who frequenteth the ,persea tree in ,heliopolis1 on that night of battle wherein is effected the defeat of the ,sebau1 and that day upon which the adversaries of the ,inviolate god7#af47 are exterminated4 ,who is that great ,cat8 ,it is ,r himself4 ,for ,sau said1 ,he is the likeness 7,mau7 of that which he hath created1 and his name became that of ,cat 7,mau747#ag47 ,the night of conflict is the defeat of the children of ,failure at ,elephantine4 ,there was conflict in the entire universe1 in heaven and upon the earth4 ,he who frequenteth the ,persea tree is he who regulateth the children of ,failure1 and that which they do4 ,o ,r1 in thine ,egg1 who risest up in thine orb1 and shinest from thine ,horizon1 and swimmest over the firmament without a peer1 and sailest over the sky2 whose mouth sendeth forth breezes of flame1 lightening up the ,two ,earths with thy glories1 do thou deliver ,n from that god whose attributes are hidden1 whose eyebrows are as the arms of the ,balance upon that day when outrage is brought to account1 and each wrong is tied up to its separate block of settlement4 ,the god whose eyebrows are as the arms of the ,balance is 8he who lifteth up his arm40#ba ,deliver me from those ,wardens of the ,passages with hurtful fingers1 attendant upon ,osiris4 ,the ,wardens of ,osiris are the ,powers who keep off the forces of the adversaries of ,r4 ,may your knives not get hold of me2 may ,i not fall into your shambles1 for ,i know your names2 my course upon earth is with ,r and my fair goal is with ,osiris4 ,let not your offerings be in my disfavour1 oh ye gods upon your altars6 ,i am one of those who follow the ,master1 a keeper of the writ of ,chepera4 ,i fly like a ,hawk1 ,i cackle like the ,smen-,goose1 ,i move eternally like ,nehebkau47#ah47 ,oh ,tmu who art in the ,great ,dwelling1 ,sovereign of all the gods1 deliver me from that god who liveth upon the damned2 whose face is that of a hound1 but whose skin is that of a man2 at that angle of the pool of fire2 devouring shades1 digesting human hearts and voiding ordure4 ,one seeth him not4 ,this god whose face is that of a hound and whose skin#bb is that of a man3 ,eternal ,devourer is his name47#ai47 ,oh ,fearful one1 who art over the ,two ,earths1 ,red god who orderest the block of execution2 to whom is given the ,double ,crown and ,enjoyment as ,prince of ,sutenhunen4 ,it is ,osiris to whom was ordained the ,leadership among the gods1 upon that day when the ,two ,earths were united before the ,inviolate god4 ,the junction of the ,two ,earths is the head of the coffin of ,osiris whose father is ,r#bc the beneficent ,soul in ,sutenhunen1 the giver of food and the destroyer of wrong1 who hath determined the paths of eternity4 ,it is ,r himself4 ,deliver me from that god who seizeth upon souls1 who consumeth all filth and corruption in the darkness or in the light3 all those who fear him are in powerless condition4 ,this god is ,sut4 ,oh ,chepera1 who are in the midst of thy bark and whose body is the cycle of the gods for ever2 deliver me from those inquisitorial ,wardens to whom the ,inviolate god1 of ,glorious ,attributes1 hath given guard over his adversaries1 and the infliction of slaughter in the place of annihilation1 from whose guard there is no escape4 ,may ,i not fall under your knives1 may ,i not sit within your dungeons1 may ,i not come to your places of extermination1 may ,i not fall into your pits2 may there be done to me none of those things which the gods abominate2 for ,i have passed through the place of purification in the middle of the ,meskat1 for which are given the ,mesit and the ,tehenit cakes in ,tanenit4 ,the ,meskat is the place of scourging in ,sutenhunen1 the ,tehenit is the ,eye of ,horus4444 ,tanenit is the resting place of ,osiris47#bj47 ,tmu buildeth thy dwelling1 the ,lion-faced god layeth the foundation of thy house1 as he goeth his round4 ,horus offereth purification and ,sut giveth might1 and conversely4 ,i have come upon this earth and with my two feet taken possession4 ,i am ,tmu and ,i come from my own ,place4 ,back1 oh ,lion with dazzling mouth1 and with head bent forwards1 retreating before me and my might4 ,i am ,isis and thou findest me as ,i drop upon my face the hair which falleth loosely on my brow4 ,i was conceived by ,isis and begotten by ,nephthys4 ,isis destroyeth what in me is wrong1 and ,nephthys loppeth off that which is rebellious4 ,dread cometh in my train and ,might is in my hands4 ,numberless are the hands who cling fast to me4 ,the dead ones and the living come to me4 ,i defeat the clients of mine adversaries1 and spoil those whose hands are darkened4 ,i have made an agreeable alliance4 ,i have created the inhabitants of ,cher-bat and those of ,heliopolis47#ba47 ,and every god is in fear before the ,terrible1 the ,almighty one4 ,i avenge every god against his oppressor1 at whom ,i shoot my arrows when he appeareth4 ,i live according to my will4 ,i am ,uat'it1 the ,fiery one47#bb47 ,and woe to them who mount up against me6 ,what is this8 8,of unknown attributes1 which ,hemen7#bc47 hath given0 is the name of the ,funereal ,chest4 8,the ,witness of that which is lifted0 is the name of the ,shrine4 ,the ,lion with dazzling mouth and with head bent forwards is the ,phallus of ,osiris otherwise of ,r4 ,and ,i who drop the hair which hath loosely fallen upon my brow--,i am ,isis1 when she concealeth herself2 she hath let fall her hair over herself4 ,uat'it the ,fiery is the ,eye of ,r4 ,they who mount up against me1 woe to them1 they are the associates of ,sut as they approach47#bd47 ---------------------------------------- -------------------------------- ,,plate ,,vi4 ,,book ,,of ,,the ,,dead4 ,,chapter ,,xvii4 ,,papyrus1 ,,trinity ,,college1 ,,dublin1 ,,iv4 ,illustration ---------------------------------------- -------------------------------- ,,plate ,,vii4 ,illustration ,,book ,,of ,,the ,,dead4 ,,chapter ,,xvii4 --------------------- a4 ,berlin ,museum4 ,no4 #adgj4 b4 ,british ,museum4 ,no4 #iija4 --------------------- ,see ,,naville1 8,book of the ,dead10 ,i1 ,plate4 ,illustration ---------------------------------------- -------------------------------- ,,notes4 ,the seventeenth chapter is one of the most remarkable in the whole collection1 and it has been preserved from times previous to the ,x,i,ith dynasty4 ,the very earliest monuments which have preserved it have handed it down accompanied with scholia and other commentaries interpolated into the text4 ,some of the monuments enable us to some extent to divide the original text from the additions1 in consequence of the latter being written in red4 ,but there is really only one text where the additions are suppressed1 and which therefore offers the most ancient form1 as far as we know it1 of the chapter4 ,this is the copy on the wall of the tomb of ,horhotep4 ,the sarcophagus itself of ,horhotep contains a copy of the text along with the additions4 ,the chapter must already at the time have been of the most venerable antiquity4 ,besides these two copies of the chapter we have those from the sarcophagi of ,hora and ,sit-,bastit 7published1 like those of ,horhotep1 by ,m4 ,maspero#bd71 two from the sarcophagi of ,mentuhotep1 and one from that of ,sebek-a 7the three latter published by ,lepsius in his ,aelteste ,texte74 ,the ,british ,museum has ,sir ,gardner ,wilkinson's copy of the texts inscribed on the coffin of ,queen ,mentuhotep of the ,x,ith dynasty1 and also a fragment 7#ffcf a7 of the coffin of a prince named ,hornefru4 ,here then we have an abundance of witnesses of the best period4 ,they unfortunately do not agree4 ,the progress of corruption had no doubt begun long before1 and the variants are not simply differences of orthography but positively different readings4 ,the differences however are chiefly in the scholia4 ,even when the explanations of the text are identical1 the form differs4 ,the latest recensions have retained the form 2 the ancient added the feminine 4 ,what is that8 ,but some of the ancient texts give the equivalent words 1 and ,horhotep does without them altogether4 ,these words were evidently additions not merely to the text but to the scholia4 ,the text of the chapter grew more and more obscure to readers1 and the explanations hitherto given were so unsatisfactory as to call for others4 ,the texts of the manuscripts of the new empire furnish a good deal of fresh matter1 much of which is extremely ancient1 though the proof of this is unfortunately lost through the disastrous condition of literature in the period preceding the ,x,v,i,i,ith dynasty4 ,the ,x,v,i,i,ith dynasty and its immediate successors inherited but did not invent the new form of the ,book of the ,dead1 with its succession of vignettes1 which however differing in detail bear the stamp of a common traditional teaching4 ,the manuscripts of a later period bear witness1 with reference to this as well as to other chapters1 to a recension of an authoritative kind4 ,the text becomes more certain though perhaps not either more true or more intelligible1 and the notes and explanations have here reached their fullest extent4 ,it would take an entire volume to give the translations of all the forms the chapter has assumed4 ,it must be sufficient here to give the earliest forms known to us of the text and of the first commentaries4 ,these are printed in characters which show the difference between text and later additions2 all of which1 it must be remembered1 are of extreme antiquity--some two thousand years before any probable date of ,moses4 ,explanations or other interesting matter occurring in the manuscripts of the later ,empire will be referred to in the notes4 ,the title in the early copies is the simple one here heading the chapter4 ,in those which begin at the ,x,v,i,i,ith dynasty the title is very like that given for the first chapter4 ,the chief additions are that the deceased person 8takes every form that he pleases1 plays draughts1 and sits in a bower1 comes forth as a soul living after death1 and that what is done upon earth is glorified40 #a4 ,it would be difficult for us to imagine that the very remarkable opening of the chapter is an addition4 ,yet it is unknown to the primitive recension on the walls of ,horhotep's tomb1 though found everywhere else4 ,the texts however which contain it do not agree4 8,i am ,he who closeth1 and ,he who openeth1 and ,i am but ,one40 #8,he who closeth' is ,tmu1 #8,he who openeth' ,unen4 ,as the god who closes and who opens is one and the same1 #8,i am but ,one1' is a very natural ending of the sentence1 and for its sense the whole may appeal to classical1 and higher than classical1 authority4 8,modo namque ,patulcius idem ,et modo sacrifico ,clusius ore vocor40#be 8,i am ,alpha and ,o1 the beginning and the ending1 saith the ,lord40#bf ,the meaning of the ,egyptian is quite plain1 but the readings most probably through the absence of determinatives in the oldest style are somewhat different4 ,horhotep and other texts have 1 apparently as one word 7compounded of tmu and unen71 which may signify the #8closer and opener1' but ,sebek-a and later texts have 4 ,the papyrus of ,nebseni has 1 in the third person1 which does not alter the meaning1 but this is quite an isolated reading4 ,the later recension1 as represented by the ,turin ,todtenbuch and the ,cadet papyrus1 has 1 which only prominently brings forward1 what is implied in all the other texts1 that the ,opener is a god4#bg ,the absence of the determinative after is no objection to the sense #8opener1' especially after 4 ,it is absolutely necessary when dealing with mythology to look to physical rather than to metaphysical meanings4 ,i have sufficiently discussed the meanings of the word in my essay on the ,myth of ,osiris ,unnefer4 ---------------------------------------- -------------------------------- ,,plate ,,iii4 ,,book ,,of ,,the ,,dead4 ,,chapter ,,xv4 ,illustration3 ,horus at the ,look-out of the ,ship4 ---------------------------------------- -------------------------------- ,the later recensions add an interpolation 7not without very different readings7 to the effect that the ,sun made his first appearance when ,shu raised the ,sky from the height of ,chemennu1 where he destroyed the #8,children of ,failure' 4 ,the raising of the ,sky by ,shu is very frequently represented in pictures4 ,seb 7the ,earth7 and ,nut 7the ,sky7 have been sleeping in each other's arms during the night2 ,shu 7,daylight at sunrise7 parts them1 and the sky is seen to be raised high above the earth4 1 ,shu1 who is of course the son of ,r1 is in consequence of this act called n-eru1 #8,the ,lifter up of the ,heaven4' ,chemennu is the geographical name of the town called by the ,greeks ,hermopolis4 ,the mystical ,chemennu1 however1 is alone referred to in this place4 ,the word itself means ,eight1 and ,lepsius sees here a reference to eight elementary deities4 7,we must remember that the passage itself is an interpolation1 of which there is no trace in the older texts47 ,the #8children of ,failure' 71 deficere1 dissolvi1 deliquium#bh7 are the elements of darkness which melt away and vanish at the appearance of ,day4 ,this mythological expression here found in an interpolated passage is met later on in a genuine portion of the older text4 #b4 ,it would be impossible to find a more emphatic assertion of the doctrine of ,nomina ,numina2 and that more than #cjjj years before ,christ4 ,the ,names of ,r1 the ,sun-god1 are said1 when taken together1 to compose #8the cycle of the gods4' 4 ,or the names which he has created1 to which he has given rise1 that is the names of all the solar phenomena1 recurring as they do1 day after day1 to the eyes of all beholders1 compose 8the cycle of the gods10 who are also called the limbs or members of ,r4 ,the scholia contained in the papyri of the ,x,v,i,i,ith and later dynasties explain the text as follows3-- 8,it is ,r as he creates the names of his limbs 77 which become the gods who accompany him40 ,and the present chapter later on says of ,chepera1 the rising ,sun1 that the 8cycle of the gods is his body40 ,the god who has hitherto been spoken of is ,r4 ,in glaring contradiction to the whole text1 a later note states that the resistless god is 8the ,water1 which is ,nu02 that is ,heaven4#bi ,nu is not alluded to at all in the primitive text1 but the papyrus of ,nebseni already exhibits the corruption of the fine passage1 8,i am he who closeth and he who openeth1 and ,i am but ,one40 ,this is itself an addition1 the true meaning of which was afterwards destroyed by the interpolation of the words 4 ,these are ambiguous4 ,they might mean that the god was alone #8in heaven1' or that he was alone #8as ,heaven4' ,the papyrus of ,ani has 1 8,i was born from ,nu40 ,these attempted improvements do not give a favourable impression of the exegetical acumen of ,egyptian theologians4 ,but the mention of #8,water' in the scholion has nothing whatever to do with the doctrine of ,thales1 and to suppose that it has implies a confusion between two very different realms of human thought4 #c4 #8,the kinsman of the ,morrow1' literally #8,i know the ,morrow4' ,the word signifies can1 ken1 and kin4 ,the papyrus of ,nebseni and all the subsequent texts give the explanation that ,yesterday means ,osiris1 and the ,morrow means ,r4 ,and the vignette in the papyrus of ,ani gives the name of ,yesterday to one of the ,lions and of ,morrow to the other4 #d4 ,the earliest texts have either #8speak1' or #8command4' ,the meaning is the same in both readings4 ,strife arose among the gods at the bidding of ,r3 that is every force in nature began its appropriate career of activity1 necessarily coming into contact and conflict with the other forces4 ,and of all this collision the first cause1 the origin of all activity and motion1 is the ,sun4 ,this mythological cosmology reminds one of the saying of ,heraclitos that 8,strife is the father and the king of all things10 and the doctrine that all becoming must be conceived as the product of warring opposites-- ' 4 #e4 ,the ,heron is the bird called bennu1 the numerous pictures of which enable us to identify it with the ,common ,heron or ,heronshaw4 ,the reason for connecting this bird with the ,sun-god has to be sought in the etymology of its name4 ben is a verb of motion1 and particularly of #8going round4' benenu is a ring1 also a #8round pill4' ,the ,sun therefore is very naturally called bennu1 an appellative like in the ,orphic hymns4 1 #8of that which is1 and of that which cometh into being4' ,here1 as in many other places1 1 which is a verb of motion1 and really signifies #8rise up1 spring forth1' is pointedly distinguished from 1 that which 7is74 ,so far from signifying #8being1 that which is1' it very much more nearly corresponds to in the frequent expression 1 #8that which is and that which is not yet4' ,the sense of #8good being' so commonly given to the divine name ,unnefer is utterly erroneous4 #f4 ,the reading of the name is proved by the numerous variants of this passage to be msu4 ,in ,m4 ,naville's edition1 ,,ii1 pl4 #da1 the name1 as written in ,ce1 would seem to be m4 ,but ,i already in ,zeitschr41 #ahgg 7p4 #ih7 pointed out1 that in this manuscript the last sign is at the top of a column1 and that at the foot of the preceding column there is a space where the signs 1 following 7as they still do in the next passage71 have been obliterated4 ,no one from merely looking at ,m4 ,naville's copy would guess that there was any interval between and 4 ,the god's name is written on a tablet1 ,denkm4 ,,iii1 #aad i4 ,and the name is also written or 1 which are ligatures of and 4 #g4 ,note that in this scholion ,horus1 #8the avenger of his father1' calls his father not ,osiris but ,tmu4 ,in the more recent texts there are many interpretations of the two ,feathers4 ,one is 8his two ,eyes,f are the ,feathers40 ,but the favourite one is 8,isis and ,nephthys1 who have risen up as two kites0 4 #h4 ,the reit1 by whom the oblation is made1 the present generation as contrasted with the pit1 the past1 and hammemit1 the coming generations4 #i4 ,mait is supposed to be nitre or salt1 or some other substance used in the process of embalming4 ,the more recent recensions thus answer the question about the lakes4 8,eternity is the name of one1 and the ,great green one that of the other1 the lake of ,natron and the lake of ,mt40 #aj4 ,see the picture of this gate on the ,vignette1 which shows the ,sun-god passing through4 ,one of the later explanations is that from this gate ,shu raised up ,heaven4 ,another is that it was the gate of the ,tuat4 ,haukar1 1 means 8behind the ,shrine40 #aa4 ,hu and ,sau1 sons of ,tmu1 and his companions in the ,solar bark1 are1 like so many other gods1 ,solar appellatives4 ,hu is the ,nourisher1 ,sau1 #8the ,knowing ,one4' ,the god is also called #8the ,seer' 1 #8,he who heareth' 4 ,these names are not personifications of the senses but1 as in all cases1 appellatives expressing attributes4 #ab4 ,see ,note #b on ,chapter #d4 #ac4 ,the ,eye 77 being the ,sun or ,moon1 the period of distress 77 is that of obscuration or eclipse1 and the hairy net 77 which is removed is the shadow which passes for a time over the heavenly body4 ,the explanation which ,m4 ,maspero has recently given 7,p4,s4,b4,a4 ,,xiv1 #cad7 of the word 1 as connected with #8health1' receives confirmation from the scholia in the papyri1 according to which ,thoth not only delivered the ,eye from the veil of darkness which oppressed it1 but carried it off #8in life1 health and strength1 without any damage4' #ad4 ,mehurit is explained in the ancient scholion as #8the ,eye1' but it is really the ,sky1 from which the ,sun is born daily4 ,the sign of plurality after ,mehurit 7if it means anything7 only indicates the daily succession of the skies whence ,r is born4 #ae4 ,the #8coffined ,one' is of course ,osiris1 as it is plainly stated in the later scholia1 which further add that the #8,seven glorious ones' who follow the coffin1 or1 as they read it1 8their ,lord10 are to be sought in the constellation of #8the ,thigh in the northern sky1' that is in the seven stars of the ,great ,bear4 ,these stars never set1 but are perpetually revolving round the ,pole4 ,it is therefore evidently with the ,polar ,star that we must identify the coffin of ,osiris4 ,the names of the ,seven ,glorious ones vary according to the different authorities4 ,and these ,stars themselves receive other mythical forms2 that of the ,seven ,cows and their ,bull is recorded in the #adhth chapter4 ,names like #8the ,red-eyed' or the #8,red-haired' cow seem to imply double stars4 ,the #8,red-eyed' is said to abide in #8house of gauze' 7perhaps a cobweb74 ,the papyri add the important note that the 8day of ,come thou hither06 represents the moment 8when ,osiris says to ,r1 ,come thou hither06 or1 as some read1 8,come thou to me40 ,the speaker adds that he sees the meeting of the two gods in ,amenta4 #af4 possessor of completeness1 integrity1 hence #8inviolate4' ,this name is given to ,osiris when restored to his first condition after having been dismembered and cut into pieces4 ,the god is called ,r-,tmu-,nebert'er in the great ,harris papyrus1 #ae1 #c4 #ag4 ,it is most probable that the ,cat became the representative of the ,sun because of the homonymy between the ,egyptian name mu of the animal and the attributive mau1 #8shining' said of the ,sun4 ,but the ,egyptian scribe gives a different etymological explanation4 ,sau said of ,r 8he is mau of what he hath made40 may1 like the ,latin exemplar1 be either the type or the prototype1 the copy or the original4 ,the creatures of ,r were made after his likeness4 ,sanskrit literature1 from the atapatha ,brahmana down to the ,vishnu ,purna1 is full of similar etymologies4 ,the ,egyptians from the very first delighted in this play upon words4 #ah4 ,neebu-kau1 or is the son of ,seb and ,renenut4 ,the etymology of the name is indicated in the ,pyramid texts4 nebu is to #8carry1 sustain1 support' 7whence nebet a neck1 and neb a yoke71 and the rest of the word is the plural of ka1 which is susceptible of more than one meaning4 ,it might signify the divine or human ka1 but the word is sometimes 7e4g41 ,todt41 #abe1 #cb7 written #8victuals4' ,the god is one of the forty-two judges of the dead1 and in some copies of the ,book of the ,dead he is described as coming forth from his 1 a word most frequently used for the source of the ,nile4 ,the serpent which is a most frequent determinative of the name1 is an additional reason for identifying this god with the ,nile3 a conclusion which seems fully justified by the ,pyramid texts1 which speak of him as ,water 1 and describe him as 1 8of many windings40 7,see ,pepi ,i1 #cda and #dhg47 #ai4 ,this ,devourer has the same functions as the strange animal called memit in the pictures of the ,psychostasia4 ,the later scholia add that the ,devourer comes from the #8basin of ,punit1' the ,red sea4 ,they add other names1 ,mtes #8,flint1' 8stationed at the gate of ,amenta10 and or ,baba1 who1 in ch4 #fc1 #b1 is described as the first born of ,osiris4 ,he is a terrible god from whom the deceased prays in ch4 #abe1 #cf1 to be delivered4 ,his name implies #8one who searches or probes thoroughly1' as a digger or miner4 ,and such are his functions at the judgment of the dead4 ,instead of tesem1 a #8hound1' ,la reads su1 a sheep4 #bj4 ,the ,mesqt is a #8a place of scourging4' ,the word is known as signifying violent treatment by beating1 and has been illustrated by ,chabas and ,goodwin4 ,see ,zeitschr41 #ahgd1 p4 #fb4 ,in the #gbnd chapter the deceased prays that he may not perish at the ,mesqt4 ,a kindred word ,mesqa signifies #8a hide4' ,we can understand the connection between #8flay1 cudgel1 thrash' and #8a hide4' ,and we ourselves have the familiar phrase of #8giving a hiding4' ,but purification as well as punishment was found at the heavenly mesqt4 ,it is mentioned in the ,harris ,magical papyrus#f1 #c simply as a heavenly thing4 ,in the more recent scholia the purifier is said to be ,anubis1 who is behind the chest containing the remains of ,osiris4 ,after the scholion which has just been translated the early texts pass on to the #ahth chapter4 ,for the rest of the chapter we are compelled to follow the texts of the papyri4 ,the character of this portion differs considerably from the former part1 and is clearly an addition4 ,the speakers rapidly succeed each other4 8,i am ,tmu10 8,i am ,isis10 8,i was conceived by ,isis10 8,isis destroyeth what in me is wrong10 and finally 8,i am ,uat'it40 #ba4 ,cher-bat and ,heliopolis like all the localities here mentioned are in heaven not upon earth4 #bb4 ,uat'it is literally #8the pale one1' a name of the ,dawn4 ,but here the fiery dawn is spoken of1 1 4 #bc4 ,hemen is a divinity seldom1 if ever1 mentioned after the 8,middle ,empire40 ,in the ,pyramid texts he has a ,snake 7the ,river7 in his hand4 #bd4 ,the last line of the chapter has suffered in all the best papyri4 ,see ,m4 ,naville's collation4 ,in the papyrus of ,ani the chapter is unfinished4 ,the later papyri end the chapter by saying that 8it has been granted to the speaker by those who are in ,tattu to destroy by fire the souls of his adversaries40 ,this consummation is already found in ,la4 ,illustration ----- ,footnote #bj3 1 1 praeconium1 praeco4 ,footnote #ba3 ,the god who lifteth up his arm is ,amsu4 ,footnote #bb3 nem #8skin1' according to ,horhotep and the first coffin of ,mentuhotep at ,berlin4 ,but the second coffin of ,mentuhotep has already nu #8eyebrows1' which afterwards becomes the received reading4 ,it is that of ,queen ,mentuhotep4 ,footnote #bc3 ,an interpolation in the text of ,horhotep4 ,footnote #bd3 ,mission archologique ,franaise au ,caire1 ,,ii4 ,footnote #be3 ,ovid1 ,fast1 ,i1 #abi1 #acj4 ,footnote #bf3 ,apocalypse i1 #h4 ,footnote #bg3 ,the last form of the chapter 7as found in the hieratic papyrus ,t4 #af of ,leyden1 and others in the ,british ,museum7 changes the opening as follows--8,i am ,atmu1 who made the ,sky and created all that hath come into being40 ,footnote #bh3 in the historical inscriptions is just like the ,greek 1 4 ,footnote #bi3 ,it is certain that from the earliest times ,heaven as #8the ,great ,weeper1' was considered as the source of life to gods and men4 ,but myths must not be mixed4 ,one must not be considered as the explanation of another4 ,,plate ,,viii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,papyrus of ,ani4 ,,introduction ,,to ,,chapter ,,xviii4 ,illustration3 ,leyden ,papyrus4 ,illustration3 ,,chapter ,,xviii4 ,papyrus ,busca4 ,,naville1 8,book of the ,dead40 ---------------------------------------- -------------------------------- ,,plate ,,ix ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,xviii4 ,,brugsch1 8,thesaurus10 ,vol4 ,v1 p4 #aaij4 ,illustration3 ,,chapter ,,xix4 ,papyrus du ,louvre1 #ddj4 ,e4 ,,de ,,roug1 8tudes sur le ,rituel ,funraire10 p4 #ad4 ,illustration3 ,,chapter ,,xix4 ,papyrus du ,louvre1 #cjgi4 ,e4 ,,de ,,roug1 8tudes sur le ,rituel ,funraire10 p4 #ac ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,xviii4 ,introductory4 ,the ,an-mut7#a47 saith3-- ,i come to you1 ye ,great ,circles of gods7#b47 in ,heaven1 upon ,earth and in the ,world below6 ,i bring to you ,n void of offence towards any of the gods1 grant that he may be with you daily4 ,glory to ,osiris1 ,lord of ,restau1 and to the great gods who are in the ,world below4 ,here is ,n who saith3--,hail to thee1 ,prince of ,amenta1 ,unneferu who presidest in ,abydos1 ,i come to thee with ,righteousness2 without sin upon me4 ,i am not knowingly a speaker of wrong2 ,i am not given to duplicity2 grant me ,bread1 the right of appearance at the tables of the ,lords of ,mat1 entering in and going out of the ,netherworld1 and that my soul may not suffer repulse in its devotion to the orb of the ,sun and the vision of the ,moon-god for ever4 ,the ,se-meri-f saith3-- ,i come to you1 ,o ,circle of gods in ,restau1 and ,i bring to you ,n4 ,grant to him ,bread1 ,water1 ,air and an allotment in the ,sechit-hotepu like ,horus4 ,glory to ,osiris1 the ,lord of ,eternity and to the ,circle of gods in ,restau4 ,here is ,n and he saith3--,i come to thee1 ,i know thy will1 and ,i am furnished with thine attributes of the ,tuat4 ,grant me an abiding place in the ,netherworld by the ,lords of ,mat1 my permanent allotment in the ,sechit-hotepu1 and the receiving of cakes before thee4 ,,litany4 #a4 ,oh ,thoth1 who makest ,osiris triumphant over his adversaries1 let ,n be made triumphant over his adversaries1 even as thou makest ,osiris triumphant over his adversaries1 before the ,circle of gods about ,r and about ,osiris and the ,great ,circle of gods in ,heliopolis1 on that ,night of the ,eve's ,provender7#c47 and the ,night of ,battle when there befel the ,defeat of the ,sebau1 and the ,day of the extinction of the adversaries of the ,inviolate god4 ,the ,great ,circle of gods in ,heliopolis is of ,tmu1 ,shu and ,tefnut1 and the ,sebau who were defeated and extinguished were the associates of ,sut on the renewal of his assault4 #b4 ,oh ,thoth who makest ,osiris triumphant over his adversaries1 let ,n be made triumphant over his adversaries1 even as thou makest ,osiris triumphant over his adversaries before the ,great ,circle of gods in ,tattu1 on the ,night wherein the ,tat is set up in ,tattu47#d47 ,the ,great ,circle of gods in ,tattu is of ,osiris1 ,isis1 ,nephthys and ,horus the ,avenger of his ,father2 and they who set up the ,tat are the two arms of ,horus1 ,prince of ,sechem4 ,they are behind ,osiris as bindings of his raiment4 #c4 ,oh ,thoth who makest ,osiris triumphant over his adversaries1 let ,n be made triumphant over his adversaries1 even as thou makest ,osiris triumphant over his adversaries1 before the ,great ,circle of gods in ,sechem on that ,night of the ,eve's ,provender in ,sechem4 ,the ,great ,circle of gods in ,sechem is of ,horus in the ,dark17#e47 and ,thoth1 who is of the ,great ,circle of ,an-arer-ef4 ,the ,eve's ,provender is the dawn upon the ,coffin of ,osiris4 #d4 ,oh ,thoth1 who makest ,osiris triumphant over his adversaries1 let ,n be made triumphant over his adversaries1 even as thou makest ,osiris triumphant over his adversaries1 before the ,great ,circle of gods in ,pu and ,tepu17#f47 on that ,night of erecting the flag-staffs of ,horus1 and of establishing him as heir of his ,father's property4 ,the ,great ,circle of gods in ,pu and ,tepu is of ,horus1 ,isis1 ,emsta1 ,hapi2 and the pillars of ,horus are erected when ,horus saith to those who follow him 8let the flag-staffs be erected there40 #e4 ,oh ,thoth1 who makest ,osiris triumphant over his adversaries1 let ,n be made triumphant over his adversaries1 even as thou makest ,osiris triumphant over his adversaries1 before the ,great ,circle of gods of the ,two ,regions#cj of ,rechit1 on that ,night when ,isis lay watching in tears over her brother ,osiris4 ,the ,great ,circle of gods on the ,two ,regions of ,rechit is of ,isis1 ,nephthys1 ,emsta and ,hapi4 #f4 ,oh ,thoth1 who makest ,osiris triumphant over his adversaries1 let ,n be made triumphant over his adversaries1 even as thou makest ,osiris triumphant over his adversaries1 before the ,great ,circle of gods in ,abydos on the night of ,hakra17#g47 when the evil dead are parted off1 when the glorious ones are rightly judged1 and joy goeth its round in ,thinis4 ,the ,great ,circle of gods in ,abydos is of ,osiris1 ,isis and ,apuat4 #g4 ,oh ,thoth1 who makest ,osiris triumphant over his adversaries1 let ,n be made triumphant over his adversaries1 even as thou makest ,osiris triumphant over his adversaries1 before the ,great ,circle of gods on the ,highway of the ,damned17#h47 upon the ,night when judgment is passed upon those who are no more4 ,the ,great ,circle of gods on the ,highway of the ,damned are ,thoth1 ,osiris1 ,anubis and ,astes4 ,and judgment is passed on the ,highway of the ,damned when the suit is closed#ca against the souls of the ,children of ,failure4 #h4 ,oh ,thoth1 who makest ,osiris triumphant over his adversaries1 let ,n be made triumphant over his adversaries1 even as thou makest ,osiris triumphant over his adversaries1 before the ,great ,circle of gods at the ,great ,hoeing in ,tattu1 on the ,night of ,hoeing in their blood and effecting the triumph of ,osiris over his adversaries4 ,the ,great ,circle of gods at the ,great ,hoeing in ,tattu7#i47 when the associates of ,sut arrive1 and take the forms of goats1 slay them before the gods there1 while their blood runneth down2 and this is done according to the judgment of those gods who are in ,tattu4 #i4 ,oh ,thoth1 who makest ,osiris triumphant over his adversaries1 let ,n be made triumphant over his adversaries1 even as thou makest ,osiris triumphant over his adversaries1 before the ,great ,circle of gods in ,an-arer-ef on the ,night of ,hiding him who is ,supreme in ,attributes4#cb ,the ,great ,circle of gods in ,an-arer-ef is of ,shu1 ,babai1 ,r and ,osiris1 and the ,night of ,hiding him who is ,supreme of ,attributes is when there are at the ,coffin1 the ,thigh1 the ,head1 the ,heel and the ,leg of ,unneferu4 #aj4 ,oh ,thoth1 who makest ,osiris triumphant over his adversaries1 let ,n be made triumphant over his adversaries1 even as thou makest ,osiris triumphant over his adversaries before the ,great ,circle of gods in ,restau on the ,night when ,anubis lieth7#aj47 with his hands upon the objects behind ,osiris1 when ,osiris is made to triumph over his adversaries4 ,the ,great ,circle of gods in ,restau is of ,osiris1 ,horus1 and ,isis4 ,the heart of ,horus rejoiceth1 the heart of ,osiris is glad and the two ,parts#cc of ,heaven are satisfied when ,thoth effecteth the triumph of ,n before these ten ,great ,circles about ,r and about ,osiris and the ,circles of gods attached to every god and every goddess before the ,inviolate god4 ,all his adversaries are destroyed and all that was wrong in him is also destroyed4 ,let the person say this chapter1 he will be purified and come forth by day1 after his death1 and take all forms for the satisfaction of his will1 and if this chapter be recited over him1 he will be prosperous upon earth1 he will come forth safe from every fire1 and no evil thing will approach him3 with undeviating regularity for times infinite47#aa47 ,,notes4 ,the eighteenth chapter is one of those found in the earliest copies of the ,book of the ,dead1 on the wooden coffins of the #8,old' and #8,middle' ,empires2 the most complete ancient copy being on the coffin of ,queen ,mentuhotep of the eleventh dynasty4 ,it consists of a ,litany addressed to ,thoth1 who is invoked for securing the triumph of the departed against his adversaries in presence of the gods of certain localities4 ,each petition has reference to some mythological event1 and is supplemented by the enumeration of the gods constituting the divine company presiding at the locality named1 and sometimes by a short comment on the myth referred to4 ,the order of petitions is somewhat different in the later recensions1 and the text has suffered other alterations4 ,copies of this chapter are extremely numerous1 particularly in the later periods4 ,the chapter really begins with the petitions to ,thoth4 ,the preceding portion is1 as far as ,i know1 found only in the ,papyrus of ,ani4 ,but as the vignette which belongs to this portion has a place in the great ,leyden ,papyrus of ,kenna1 the text cannot have been confined to a single manuscript4 ,it is particularly valuable as illustrative of the ritual use of portions of the ,book of the ,dead4 #a4 ,the deceased person is supposed to be presented to the gods by two priests in succession1 one called ,an-maut-ef 1 and the other ,se-meri-f4 ,both names are titles of ,horus1 and it is the usual thing for ,egyptian priests to bear divine titles2 their ritual observances being dramatic and symbolical representations of the actions of the gods4 ,an-maut-ef literally signifies #8column 7support7 of his mother4' ,horus is called #8the ,an-maut-ef of the ,great ,company of the gods' 7,mariette1 ,abydos1 ,i1 p4 #cd71 and in ,denkmler1 ,,iii1 #bjf e1 he is called the ,an-maut-ef of ,osiris 7cf4 ,abyd4 ,,ii1 #ed74 ,se-meri-f signifies #8the ,beloved ,son1' and the priest of this name in the funereal rites personified ,horus in his dutiful offices to his father ,osiris4 ,i do not know why is always translated #8the son who loves him1' instead of #8the son he loves1' which is the right meaning4 is #8the place which he loves' not #8the place which loves him4' ,and similarly is #8the wife whom he loves1' not #8who loves him4' #b4 ,there is a short note 7#f7 on chapter #a1 upon the word 1 but the present seems to be the suitable place for a more extended notice of this feminine word1 which is a collective noun1 and never found in any other sense4 ,the ancient form renders it more than probable that is not phonetic in the later form1 but that as in kai1 originally 7whence the ,coptic 1 1 a circle1 a round vessel1 to go round71 it is ideographic of roundness4 ,this concept is certainly to be found in the word 1 the ,coptic 1 a head 7or rather top of the head71 as in the ,latin vertex1 akin to vortex1 from the same root as vertere4 ,the sign 1 which in later texts often appears as the determinative1 has its origin in the cursive form of carelessly written4 ,instead of we also find 1 which is certainly not phonetic but ideographic of enclosure1 as in the word a wall1 paries1 4 ,this word occurs already in the ,pyramid ,texts under the form 4 ,see ,pepi ,i1 #ega1 which ,m4 ,maspero renders #8la ,grande ,enceinte d',on4' ,the evident etymological relationship to the ,coptic has led some scholars to translate the ,egyptian word as signifying chiefs1 princes4 ,but though the lexicons give dux and princeps as meanings of the ,coptic word1 these are but secondary applications of head4 ,we have to enquire why means head1 or top of the head4 ,and the reason is its roundness1 as indicated by the ideographic signs or 4 ,the old ,egyptian word invariably implies an association of persons1 and this is why in consequence of its etymology ,i translate it as #8,circle of gods4' ,it is synonymous 7cf4 chapter #da1 note #h7 with 4 #c4 ,the ,eve's ,provender4 ,later authorities read 1 the #8,provender of the altars1' but this is a corruption of the ancient 1 which had probably ceased to be intelligible4 ,according to this pantheistic system the deceased through his identification with the ,sun absorbed and consumed all that came in his way4 ,and this is expressed in somewhat brutal style4 ,men and gods disappear before ,unas1 he makes his breakfast at dawn 1 upon great gods1 his dinner upon gods of middling quality 1 and #8his supper at even' upon the minor deities1 4 is the ancient dialectic variant of 1 which however is really the older form4 ,this word which means #8things' has1 like the ,latin res1 a wide application4 ,it frequently means property1 estate1 and sometimes suit4 #d4 ,on the last day of the month of ,choiak the great solemnity of setting up the ,tat as the symbol of ,osiris was observed down to the latest periods4 ,the tablets of ,pasherenptah1 high priest of ,ptah at ,memphis1 speak of this great dignitary as the king's second or deputy in #8,raising the ,tat4' ,but ,brugsch has published a picture 7,thesaurus1 ,v1 #aaij71 copied by ,dr4 ,erman from a tomb of the ,x,v,i,i,ith dynasty1 in which ,amenophis ,,iii himself helps to raise the ,tat1 and the queen ,ti and the royal princesses take part in the ceremony4 ,the procession is described as marching four times round the sanctuary of ,ptah-,seker-,osiris4 ,see ,plate ,,ix4 #e4 ,on ,horus in the ,dark1 or ,blindness1 or ,invisibility 1 see note1 ,proc4 ,soc4 ,bibl4 ,arch41 ,june1 #ahhf4 #f4 ,pu and ,tepu are named together in the earliest texts as one locality1 which is recognised by ,brugsch as the metropolis of the northern nome called by the ,greeks 4 #g4 ,the feast of derives its name1 as ,goodwin supposes with great probability1 from the words ha-k-er-1 #8,come thou to me1' said of a legendary incident like that mentioned at the end of note #ae on chapter #ag4 ,the early papyri read but this is no objection1 the sign being here the determinative of the entire group which gives its name to the feast4 #h4 literally the dead1 that is those who have died #8the second death4' #i4 ,the vignette is given by ,m4 ,naville from the tracing taken by ,lepsius of the now lost ,papyrus ,busca4 ,it represents #8the ,great ,hoeing in ,tattu4' ,the long text at ,dendera 7,mariette1 tom4 ,,iv1 pl4 #ci7 contains directions to be observed the festival commemorative of the ancient myth4 ,two black cows are put under a yoke of m wood1 the plough is of tamarisk wood and the share of black bronze4 ,the plougher goes behind1 with a cow led by a halter4 ,a little child with the lock attached to its head is to scatter the seed in the field of ,osiris1 a piece of land of which the dimensions were given in the text 7now imperfect74 ,barley is sown at one end1 spelt at the other1 and flax between the two4 ,and the ,cher-heb in chief recites the ,office for the ,sowing of the ,field4 #aj4 ,the older texts have lie1 the later ones lay4 #aa4 ,in the formula 1 es is 8the measuring line used by builders10 and em es signifies #8ad amussim1' #8nach der ,schnur1' #8au cordeau1' #8according to the line1' hence #8with the strictest accuracy4' ,hibbert ,lectures1 #ahgi1 p4 #aba4 #8,according to the line of ,mat' means #8with undeviating regularity4' ----- ,footnote #cj3 4 ,the later recensions read 4 ,the first ,coffin of ,mentuhotep 7,aelteste ,texte1 #d1 #fa7 has the phonetic 4 ,footnote #ca3 ,literally1 8when the things are shut up40 ,footnote #cb3 4 ,footnote #cc3 1 ,north and ,south4 ------------------------------------ ,,chapter ,,xix4 ,chapter of the ,crown of ,triumph4 ,thy ,father ,tmu hath prepared for thee this beautiful ,crown of ,triumph1 the living diadem which the gods love1 that thou mayest live for ever4 ,osiris1 ,prince of ,amenta1 maketh thee to triumph over thine adversaries4 ,thy ,father ,seb hath decreed that thou should be his heir1 and be heralded as ,triumphant1 ,horus son of ,isis and son of ,osiris1 upon the throne of thy ,father ,r1 through the defeat of thine adversaries4 ,he hath decreed for thee the ,two ,earths1 absolutely and without condition7#a474 ,and so hath ,atmu decreed1 and the ,cycle of the gods hath repeated the glorious act of the triumph of ,horus the son of ,isis and the son of ,osiris for ever and ever4 ,osiris1 the ,prince of ,amenta1 the ,two ,parts of ,heaven united1 all gods and all goddesses who are in heaven and upon earth join in effecting the ,triumph of ,horus the son of ,isis and son of ,osiris over his adversaries before the ,great ,circle of gods in ,heliopolis1 on the ,night1 etc4 ,horus repeateth the proclamation four times4 ,all the adversaries fall and are overthrown and slaughtered4 ,n repeateth the proclamation four times1 and all his adversaries fall and are overthrown and slaughtered4 ,horus son of ,isis and son of ,horus repeateth an infinite number of festivals1 and all his adversaries fall down1 are overthrown and slaughtered4 ,their abode is transferred to the slaughtering block of the ,east1 their heads are cut away1 their necks are crushed1 their thighs are lopped off1 they are given to the great ,annihilator who resideth in the ,valley7#b47 that they may not ever escape from under the custody of ,seb47#c47 ,this chapter is said over a consecrated crown placed upon the face of the person1 and thou shalt put incense upon the flame1 for ,n 7the deceased71 effecting his triumph over all his adversaries1 whether ,dead or ,living1 that he may become one of the followers of ,osiris4 ,and there shall be given to him drink and food in presence of this god4 ,thou shall say it at dawn twice2 ,a great protection is it3 with undeviating regularity for times infinite4 ,,notes4 ,the nineteenth chapter is a very recent recension of the eighteenth4 ,the ,,mss4 containing it1 as far as we know1 are not older than the ,greek period4 ,it derives its origin from the practice of placing garlands or floral crowns upon the mummies4 ,the mummy of ,aahmes ,i1 the first king of the eighteenth dynasty1 when found 8portait au cou10 ,m4 ,maspero writes1 8une guirlande de jolies fleurs roses de ,delphinium orientale40 ,remains of such crowns are to be found in our ,museums4 ,for farther details ,i must refer to an excellent paper entitled ,la ,couronne de la ,justification1 by ,dr4 ,pleyte of ,leyden1 in the second volume of the ,transactions of the ,oriental ,congress held at ,leyden in #ahhd2 and see ,plate ,,viii4 #a4 4 ,this adverbial expression is apparently connected with 1 and ,i therefore understand it in the sense of 1 praecis1 absolutely1 without condition4 #b4 the ,valley of ,darkness 7,todt41 #acj1 #f7 and ,death1 8whose secrets are absolutely unknown0 7#adh1 #b74 #c4 ,that is they shall remain interred for ever4 ------------------------------------ ,,chapter ,,xx4 ,the twentieth chapter is entitled ,another ,chapter of ,crown of ,triumph1 but it is simply a tabulated form of chapter #ah1 with the ,rubric4 ,let the person say this ,chapter1 and purify himself with water of natron1 he will come forth by day after death1 and take all forms according to his wish1 and escape from the fire4 ,with undeviating regularity for times infinite4 ,the earliest example of this tabulated form of the chapter is found on the ,berlin ,sarcophagus of ,mentuhotep4 ,illustration3 ,d,,michen2 ,,tempelinschriften1 ,,lxxv4 ------------------------------------ ,,chapter ,,xxi4 ,chapter whereby the mouth of a person is given to him in the ,netherworld4 ,hail to thee1 ,lord of ,light1 who art ,prince of the ,house which is encircled by ,darkness and ,obscurity4 ,i am come to thee glorified and purified4 ,my hands are behind thee2 thy portion is that of those who have gone before thee47#a47 ,give me my mouth that ,i may speak with it2 and guide7#b47 my heart at its hour of ,darkness and ,night4 ,,notes4 ,the oldest papyrus containing this chapter is that of ,ani1 and the translation is based upon it4 ,but the text differs both from those written on the very ancient coffins of ,heru and ,set-,bastit1 copied by ,m4 ,maspero1#cd and from the later texts4 ,the second paragraph seems to be spoken by the god1 the first and third being from the deceased4 8,my hands are behind thee0 is a formula implying protection4 ,on the coffins the invocation is addressed not to 8,osiris1 ,lord of ,light0 or 8,radiant ,one0 1 but to the 1 8one whose head is clothed with radiant white1 of the ,house of ,darkness and ,obscurity40 ,instead of 8obscurity0 the coffin has without a determinative1 but shows what the word means4 ,this ancient text continues--8,come thou to me1 glorified and purified2 let thy hands here the text is obliterated1 shine thou with thine head 774 ,give me my mouth that ,i may speak with it1 and guide me on the glorious roads which are in heaven40 ,the ,turin text is very corrupt1 and parts of it are incapable of translation4 #a4 4 #b4 8,let me guide10 according to the ,ani ,papyrus4 ,but the later 7hieratic7 texts have the second person 1 which is more correct4 ----- ,footnote #cd3 ,mission ,archologique ,franaise1 ,,ii1 p4 #baf and #bbc4 ,the text is unfortunately incomplete on both coffins4 ,,plate ,x4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,xv4 ,papyrus of ,ani4 ,illustration3 ,,chapter ,,xxviii4 ,papyrus1 ,leyden1 ,t4 #af4 ,illustration3 ,,chapter ,,xxii4 ,tomb of ,bekenrenef4 ,,lepsius1 8,denkmler10 ,abth4 ,,iii1 ,bl4 #bfg4 ,illustration3 ,,chapter ,,xxiii4 ,tomb of ,bekenrenef4 ,,lepsius1 8,denkmler10 ,abth4 ,,iii1 ,bl4 #bfj4 ,illustration3 ,,chapter ,,xxviii4 ,,nicholson1 8,egyptiaca40 ,illustration3 ,,chapter ,,xxii4 ,papyrus of ,ani4 ,,chapter ,,xxiii4 ,illustration3 ,papyrus1 ,british ,museum1 #iijj4 ,,chapter ,,xxiv4 ,illustration3 ,papyrus of ,ani4 ---------------------------------------- -------------------------------- ,,plate ,,xi4 ,,book ,,of ,,the ,,dead4 ,,chapter ,,xxii4 ,illustration3 ,sarcophagus of ,seti ,i4 ,,chapter ,,xxiii4 ,illustration3 ,,lepsius1 8,todtenbuch10 #ag1 ,vignette4 ,,chapter ,,xxvii4 ,illustration3 ,papyrus1 ,muse du ,louvre1 ,,iii1 #hi4 ,,chapter ,,xxvii4 ,illustration3 ,papyrus1 ,muse du ,louvre1 ,,iii1 #cf4 ,,chapter ,,xxvii4 ,illustration3 ,papyrus of ,ani4 ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,xxii4 ,another ,chapter whereby the ,mouth of a person is given to him in the ,netherworld4 ,i shine forth out of the ,egg which is in the unseen world47#a47 ,let there be given my mouth that ,i may speak with it in presence of the great god1 ,lord of the ,tuat4 ,let not my hand be repulsed by the ,divine ,circle of the great god4 ,i am ,osiris1 the ,lord of ,restau1 the same who is at the head of the ,staircase47#b47 ,i am come to do the will of my heart1 out of the ,tank of ,flame1 which ,i extinguish when ,i come forth47#c47 ,,notes4 ,this is one of the chapters of which the text certainly belongs to the earliest epoch4 ,it is one of those copied by ,wilkinson from the coffin7#b7 of ,queen ,mentuhotep4 ,in the ,papyrus of ,ani it is followed by chapter #ba as its conclusion1 and both chapters are appended to chapter #a1 before the rubric belonging to that chapter4 #a4 ,the ,egg in the unseen world is the globe of the ,sun while yet below the horizon4 ,it is only through a mistranslation of chapter #ed1 #b that the ,indian notion of a #8,mundane ,egg' has been ascribed to the ,egyptians4 ,the #agth chapter addresses 8,r in thine ,egg1 who risest up in thine orb1 and shinest from thine ,horizon40 #b4 ,see the picture of ,osiris at the head of the ,staircase1 which is here given 7see ,plate ,,xi7 from the alabaster sarcophagus of ,seti ,i in the ,soane ,museum4 ,similar pictures are given on other sarcophagi4 ,the gods on the stairs are called 1 #8the ,divine ,circle about ,osiris4' ,the #8,staircase of the great god' at ,abydos1 is frequently mentioned on the funeral stelae4 #c4 ,the ,tank of ,flame4 ,see chapter #a1 note #ae4 ,the red glow of the ,sky disappears after the ,sun has risen1 he is therefore said to 8extinguish the ,flame0 after he has come forth4 ,the same notion is expressed in the myth according to which ,horus strikes off the head of his mother4 ------------------------------------ ,,chapter ,,xxiii4 ,chapter whereby the ,mouth of a person is opened for him in the ,netherworld4 ,he saith3 ,let my mouth be opened by ,ptah1 and let the muzzles which are upon my mouth be loosed by the god of my domain47#a47 ,then let ,thoth come1 full and equipped with ,words of ,power1#ce and let him loose the muzzles of ,sutu which are upon my mouth1 and let ,tmu lend a hand to fling them at the assailants4 ,let my mouth be given to me4 ,let my mouth be opened by ,ptah with that instrument of steel7#b47 wherewith he openeth the mouths of the gods4 ,i am ,sechit7#c47 ,uat'it who sitteth on the right side of ,heaven3 ,i am ,sahit encircled by the ,spirits of ,heliopolis4#cf ,and all the ,words of ,power1 and all the accusations which are uttered against me--the gods stand firm against them3 the cycles of the gods unitedly4 ,,notes4 #a4 ,osiris4 ,on the sense of 1 literally #8the god of the domain1' see the articles of ,m4 ,naville and ,professor ,piehl1 ,zeitschr41 #ahhj1 #adf2 #ahha1 #bd and #fd4 ,i hold with ,dr4 ,piehl that the domain meant in this formula is ,abydos1 and that the god is ,osiris4 #b4 ,the word here translated #8steel' is 1 upon which see ,m4 ,devria's dissertation1 8,le ,fer et l',aimant0 in the ,mlanges d',archologie ,egyptienne et ,assyrienne1 tome ,i1 p4 #b4 ,a description of the ,ceremonies of the ,opening of the ,mouth as performed at the tomb will be found in the ,introduction to this translation4 #c4 ,the name of this goddess is phonetically written ,st in the ,pyramid texts of ,unas 7l4 #cij71 where the ,murray ,papyrus and other texts have the ordinary 4 ,the reading ,sechemet is indefensible4 ,cf4 ,proc4 ,soc4 ,bibl4 ,arch41 ,,xii1 p4 #cfe4 ----- ,footnote #ce3 4 ,footnote #cf3 ,tmu1 ,shu and ,tefnut4 ------------------------------------ ,,chapter ,,xxiv4 ,chapter whereby the ,words of ,power are brought to a ,person in the ,netherworld4 ,i am ,chepera1 the self-produced1 on his ,mother's thigh47#a47 ,the speed of bloodhounds is given to those who are in ,heaven1#cg and the mettle of hyaenas7#b47 to those who belong to the ,divine ,circle4 ,lo1 ,i bring this my ,word of ,power1 and ,i collect this ,word of ,power from every quarter in which it is1 more persistently7#c47 than hounds of chase and more swiftly than the ,light4 ,o thou who guidest the ,bark of ,r1 sound is thy rigging and free from disaster as thou passest on to the ,tank of ,flame4 ,lo1 ,i collect#ch this my ,word of ,power from every quarter in which it is1 in behalf of every person whom it concerneth1 more persistently than hounds of chase and more swiftly than ,light2 the same7#d47 who create the gods out of ,silence1 or reduce them to inactivity2 the same who impart warmth to the gods4 ,lo1 ,i collect this my ,word of ,power from every quarter in which it is1 in behalf of every person whom it concerneth1 more persistently than hounds of chase and more swiftly than the ,light4 ,,notes4 ,this is another of those chapters of which the antiquity is proved by the coffins of ,horhotep and ,queen ,mentuhotep4 ,and even in the early times to which these coffins belong it must have been extremely difficult to understand4 ,in the translation here given ,i have adhered as closely as possible to the oldest texts1 but these1 as the variants show1 are not entirely trustworthy4 #a4 ,thigh4 ,this is the usual translation1 which accords with the frequent pictures of the goddess ,nut1 as the ,sky1 with the divine ,scarab in the position described4#ci ,but signifies that which runs1 from ur1 run1 fugere2 and the noun 7the runner7 is often applied to running water4 ,it is the geographical name of a river or canal4 ,m4 ,naville has already pointed out that in the ,book of the ,dead it has for variants and 1 of which bath is a fair translation4 #b4 ,the names of these two animals 7especially of the second7 vary greatly in the texts4 ,but if we wish rightly to understand the sense of the chapter1 we must bear in mind that it is not the animals themselves that are meant1 but the characteristics implied by the names of the animals4 ,and as the ,sanskrit vkas1 the ,greek 1 the old ,slavonic vluku1 the ,gothic vulfs1 and our own wolf1 signify the robber1 so does the ,egyptian 1 whether signifying wolf1 wolfhound1 or bloodhound1 indicate speed4 ,the names of the second animal in the earlier texts1 whether they stand for hynas 1 or for other animals of the chase 771 imply either speed or ferocity4 ,and what must we understand under the latter term8 ,we must look to the context4 ,it is of a god speaking of himself and of his attributes4 ,he is proud of them1 and certainly does not wish them to be taken in a bad sense4 ,nor is it necessary that we should do so4 ,we have only to remember what we learnt at school4 ,cicero 7de ,sen41 #aj1 #cc7 contrasts the #8ferocitas juvenum1' the high pluck of the young1 with the #8infirmitas puerorum1' and the #8gravitas' and #8maturitas' of later periods of life4 ,livy uses the term ferox1 in the same sense as ,cicero4 ,what we have to understand of the ,egyptian expression is1 #8mettlesome1 of high1 unbridled spirit4' ,in the later texts the ,bennu bird has been substituted for the beasts of the chase4 #c4 ,the later texts read 1 but all the earlier ones give another word or 4 ,this is often used in a bad sense1 when spoken of the enemy2 but it merely implies tenacity1 pertinacity1 obstinacy1 which are1 of course1 very bad things in opposition1 but in themselves virtues of a high order4#dj ,the word is used as a name for the divine ,cynocephali who appear at sunrise over the ,tank of ,flame4 #d4 1 the same who bringeth into being the gods out of ,silence1 or reduceth them to inactivity4 ,in addition to this interesting utterance of ,egyptian theology1 we have to note the idea of ,silence as the origin of the gods1 or powers of nature4 ,the notion was also current in the ,greek world4 ,the writer of the ,philosophumena 7,,vi1 #bb7 speaks of 4 ,it was from this source that the early ,gnostic ,valentinus borrowed this item of his system4 ,st4 ,irenaeus 7,haeres1 ,,ii1 #ad7 charges him with having taken it from the theogony of the comic poet ,antiphanes4 ----- ,footnote #cg3 ,nu4 ,footnote #ch3 4 ,footnote #ci3 ,see also in ,plate ,,xi the ,vignette from chapter #ag in the ,turin and all the later papyri4 ,footnote #dj3 ,columella speaks of the 8contumacia pervicax boum40 ------------------------------------ ,,chapter ,,xxv4 ,chapter whereby a person remembereth his name in the ,netherworld4 ,let my name be given to me in the ,great ,house4 ,let me remember my name in the ,house of ,flame7#a47 on the ,night wherein the ,years are counted and the ,months are reckoned1 one by one4 ,i am ,he who dwelleth in ,heaven1 and who sitteth on the ,eastern side of ,heaven3 and if there be any god who cometh not in my train1 ,i utter his name at once4 ,,notes4 #a4 ,every ,egyptian ,temple being symbolical of ,heaven1 had its ,great ,house and its ,house of ,flame 1 as most sacred adyta at the extremity opposite to the entrance4 ,the former occupied the central position1 like the ,ladye ,chapel in our cathedrals1 and the latter stood by the side of it4 ------------------------------------ ,,chapter ,,xxvi4 ,chapter whereby the ,heart7#a47 is given to a person in the ,netherworld4 ,he saith3 ,heart#da mine to me1 in the place of ,hearts6 ,whole ,heart#db mine to me1 in the place of ,whole ,hearts6 ,let me have my ,heart that it may rest within me2 but7#b47 ,i shall feed upon the food of ,osiris1 on the eastern side of the mead of amaranthine flowers47#c47 ,be mine a bark for descending the stream and another for ascending4 ,i go down into the bark wherein thou art4 ,be there given to me my mouth wherewith to speak1 and my feet for walking2 and let me have my arms wherewith to overthrow my adversaries4 ,let two hands from the ,earth open my mouth3 ,let ,seb1 the ,erp of the gods1 part my two jaws27#d47 let him open my two eyes which are closed1 and give motion to my two hands which are powerless3 and let ,anubis give vigour to my legs1 that ,i may raise myself up upon them4 ,and may ,sechit the divine one lift me up1 so that ,i may arise in ,heaven and issue my behest in ,memphis4 ,i am in possession of my ,heart1 ,i am possession of my ,whole ,heart1 ,i am possession of my arms and ,i have possession of my legs47#e47 ,i do whatsoever my ,genius willeth1 and my ,soul is not bound to my body at the gates of ,amenta4 ,,notes4 #a4 ,the ,egyptian texts have two names for the ,heart1 phonetically written b1 and also written and atu4#dc ,the two words are commonly used synonymously1 but they are sometimes pointedly distinguished one from the other4 ,etymologically b is connected with the sense of lively motion b1 like the ,greek 1 1 7 7 with and 4 ,other ,indo-,european names1 our own heart1 the ,latin cor 7cord-is71 the ,sanskrit hd1 and the corresponding ,slavonic and ,lithuanian names have the same origin4 ,from the orthography of it seems to have been connected in popular opinion with its position in the anterior part of the body4 ,and from various uses of the word it appears to denote not merely the heart1 but the heart with all that is attached to it1 especially the lungs which embrace it4 ,it is for instance to the that air is conducted according to the medical ,papyri4 ,and it is not improbable that and 1 organs of respiration1 are closely connected words4 ,but perhaps the best argument may be found in the ,vignettes of chapter #bh1 where the two lungs are actually drawn as in the hieratic papyrus 7,pl4 #b7 published by ,sir ,charles ,nicholson4 ,in others 7as ,leyden1 ,t4 #af7 even the larynx is visible4 7,see ,plate ,x47 ,the ,italian word corata is immortalised through its occurrence in a memorable passage in ,dante 7,inf41 ,,xxviii71 but for want of a better ,english term than the butcher's technical word pluck#dd ,i use the expression whole heart4 #b4 ,but1 4 ,this is the most frequent reading both in the earliest and in the latest papyri4 ,but some texts have simply 1 which is certainly a mistake1 and others omit the conjunction before the verb4 ,the sense is not much affected by this omission4 signifies if not1 unless1 until1 but1 but surely4 ,cf4 the ,semitic 1 1 #c4 ,the mead of amaranthine flowers4 aiu is the name of a plant which frequently occurs in the medical prescriptions4 ,it is also mentioned among the aromatic plants 77 required in the sacred laboratory of ,dendera4 ,one of the kinds is named aiu of the ,oasis 4 ,it is identified with the ,coptic 1 amaranthus4 ,in several copies of this chapter the name of the plant is followed by the geographical determinative 1 which is really implied in the context4 ,was this mythological #8mead of amaranth' suggested by the ,oasis and its vegetation8 #d4 ,this sentence is a repetition 7in other words7 of the preceding one4 ,on the title ,erp1 see ,trans4 ,soc4 ,bibl4 ,arch41 ,,xii1 #cei4 ,my chief difficulty about understanding it as compounded of and 1 and signifying keeper of the ,pt1 that is of the deceased 7human beings71 is that ,seb is essentially the ,erp of the gods4 ,erp is one of those titles which cannot be translated without perverting the sense of the original4 #e4 ,this passage is a very frequent formula not only in the ,book of the ,dead1 as the papyri give it1 but in other texts of the same nature2 see1 e4g41 ,aelteste ,texte1 #cd1 #ad4 ,the next passage included in is an addition to the original text4 ,it occurs however in some excellent ,,mss4 ----- ,footnote #da3 b1 #8heart4' ,footnote #db3 atu1 #8whole heart4' ,footnote #dc3 ,this variant already occurs on the coffin of ,amamu4 ,footnote #dd3 ,in late ,latin corallum1 whence the ,romanic forms corajhe1 corata1 coratella1 core1 couraille4 ,in ,garin le ,loherens we find 8la coraille del cuers40 ------------------------------------ ,,chapter ,,xxvii4 ,chapter whereby the ,heart of a person is not taken from him in the ,netherworld4 ,o ye gods who seize upon ,hearts1 and who pluck out the ,whole ,heart2 and whose hands fashion anew the ,heart of a person according to what he hath done2 lo now1 let that be forgiven to him by you47#a47 ,hail to you1 ,o ye ,lords of ,everlasting ,time and ,eternity6 ,let not my ,heart be torn from me by your fingers4 ,let not my ,heart be fashioned anew according to all the evil things said against me4 ,for this ,heart of mine is the ,heart of the god of mighty names7#b471 of the great god whose words are in his members1 and who giveth free course to his ,heart which is within him4 ,and most keen of insight7#c47 is his ,heart among the gods4 ,ho to me6 ,heart of mine2 ,i am in possession of thee1 ,i am thy master1 and thou art by me2 fall not away from me2 ,i am the dictator to whom thou shalt obey in the ,netherworld4 ,,notes4 #a4 ,there is a great difference here as in so many other places between the ,,mss4 of different periods4 ,i long ago translated the of the ,todtenbuch by non ignoretur a vobis1 ,m4 de ,roug1 after me1 by non renuatur a vobis4 ,but ,m4 ,naville pointed out the fact that in some of the oldest ,,mss4 the particle did not occur4 ,it now appears that the particle is not found in any of the older ,,mss41 and ,i have also found it omitted in hieratic papyri4 ,the passage therefore must be translated differently1 and this is possible through a slight change in the interpretation of from ignorare to ignoscere2 ignoscatur illi a vobis4 ,the pronoun which in the older texts follows 1 refers to #8what he hath done' of the last clause4 #b4 ,the god of mighty names is ,thoth1 and the later texts read 8,for this is the ,heart of the great god who is in ,hermopolis40 #c4 1 4 ,according to another reading new1 fresh1 young1 vigorous4 ------------------------------------ ,,chapter ,,xxviii4 ,chapter whereby the ,heart of a person is not taken from him in the ,netherworld4 ,o ,lion-god6 ,i am ,unbu7#a471 and what ,i abominate is the block of execution4 ,let not this ,whole ,heart of mine be torn from me by the divine ,champions7#b47 in ,heliopolis6 ,o thou who clothest7#c47 ,osiris and hast seen ,sutu3 ,o thou who turnest back after having smitten him1 and hast accomplished the overthrow3 ,this ,whole ,heart of mine remaineth weeping over itself in presence of ,osiris4 ,its strength proceedeth from him1 it hath obtained it by prayer from him4 ,i have had granted to it and awarded to it the glow of heart at the hour of the god of the ,broad ,face1 and have offered the sacrificial cakes in ,hermopolis4 ,let not this ,whole ,heart of mine be torn from me47#d47 ,it is ,i who entrust to you its place1 and vehemently stir your ,whole ,hearts towards it in ,sechit-hotepit and the years of triumph over all that it abhors and taking all provisions at thine appointed time from thine hand after thee4 ,and this ,whole ,heart of mine is laid upon the tablets7#e47 of ,tmu1 who guideth me to the caverns of ,sutu and who giveth me back my ,whole ,heart which hath accomplished its desire in presence of the divine ,circle which is in the ,netherworld4 ,the sacrificial joint and the funereal raiment1 let those who find them bury them47#f47 ,,notes4 #a4 ,unbu1 is one of the names of the solar god1 the offspring 7,todt41 #db1 #ai7 of ,nu and ,nut4 ,as a common noun the word unbu means the ,hawthorn or some other kind of flowering bush4 ,this god is called #8the golden ,unbu' in the ,pyramid ,texts 7,teta #ci74 ,we have no means of determining the exact sense of this word1 which as an appellative expresses an attribute possessed both by the ,sun and by the fruit1 foliage1 or other parts of the tree4 #b4 ,divine ,champions4 in the earlier papyri1 in the later2 and sometimes both readings occur in the same ,,ms4 ,such determinatives as certainly do not denote very pugnacious qualities in the divine ,champions4 #c4 ,clothest4 is a word of many meanings1 and the context generally determines which is the right one4 ,in the present instance we have no such help4 ,some of the more recent ,,mss4 give 1 the determinative of clothing4 #d4 ,m4 ,pierret here breaks off his translation of the chapter1 with the note3 8,la fin de ce chapitre est absolument inintelligible2 les variantes des manuscrits hiratiques ne l'claircissent pas40 ,like many other portions of the book this chapter is hopelessly corrupt1 and the scribes did not understand it better than we do4 ,they have probably mixed up different recensions without regard to grammatical sense4 ,the deceased addresses gods in the plural 1 but immediately afterwards we have the singular suffix 4 #e4 ,tablets or records4 ,see ,zeitschr41 #ahfg1 #ej4 ,the word already occurs in the ,pyramid ,texts1 ,pepi ,i1 #cfd1 in the sense of memory1 1 #8his memory for man and his love for the gods4' ,but there is another word1 7,denkm41 ,,iii1 #fe a71 which signifies a stand upon which objects are placed4 #f4 ,the last words of the chapter were extremely puzzling to the scribes of the later periods1 who altered them in ever so many ways4 ,the older ,,mss4 read 4 ,and this is borrowed from an ancient text1 which may be found on the sarcophagus of ,horhotep1 line #cch4 ,the variants 1 1 of the papyri1 and of the sarcophagus show that it is the sacrificial joint which is meant1 and not a verb as the scribes of a later period thought4 ,for this verb they had to discover an object and accordingly we find #8,i trod their caverns4' was in like manner converted into a verb4 ,see the introductory note to chapter #bi4 ------------------------------------ ,,chapter ,,xxix4 ,chapter whereby the ,heart of a person may not be taken from him in the ,netherworld4 ,back thou ,messenger7#a47 of thy god6 ,art thou come to carry off by violence7#b47 this ,whole ,heart of mine1 of the ,living ,,xyzzy7#c47 ,but ,i shall not surrender to thee this ,heart of the ,living4 ,the gods have regards to my offerings and fall upon their faces1 all together1 upon their own earth4 ,,notes4 ,the two most ancient copies of this chapter are found upon the coffins of ,amamu1 ,plate ,,xxx1 and of ,horhotep1 ,mission ,arch4 ,franaise au ,caire1 t4 #a1 p4 #aeg1 lines #cce-ccg4 ,the papyrus of ,ani is the only one of the early period in which it occurs4 ,none of these texts is perfect4 ,a part of the text of ,amamu has been destroyed1 but there remains enough to show that ,horhotep has omissions4 ,and in the text of ,ani the word has slipped in from the #bhth chapter1 and is entirely out of place where it now stands4 ,the scribes of a later period had to exercise their ingenuity on the subject4 ,they changed enu into en1 and this being itself a disagreeable word1 they prefixed to it a negative or 4 #a4 ,messenger1 1 a word used here and elsewhere in religious texts in the same sense as an angel1 ambassador of ,god4 ,the later texts have #8every god1' by the change of into 4 #b4 ,by violence1 4 ,cf4 1 ,harris ,papyrus1 #ejj1 verso4 #c4 ,the ,living and saved1 in opposition to the ,dead and damned4 ,this plural form is a mere sign of a common noun4 ------------------------------------ ,,chapter ,,xxixb4 ,another ,chapter of the ,heart2 upon ,carnelian4 ,i am the ,heron1 the ,soul of ,r1 who conduct the ,glorious ones to the ,tuat4 ,it is granted to their ,souls to come forth upon the ,earth to do whatsoever their ,genius willeth4 ,it is granted to the soul of the ,osiris ,n to come forth upon the ,earth to do whatsoever his ,genius willeth4 ,,note4 ,certain chapters having reference to the ,heart were written upon gems#de and served as amulets1 the #bfth upon ,lapis-lazuli1 the #bgth upon green ,felspar1 the #cjth upon ,serpentine1 and the foregoing chapter upon ,carnelian4 ,m4 ,naville has called this chapter #bi;,b1 as marking its natural place in the ,book of the ,dead4 ,it is not often found in the ,papyri4 ,m4 ,naville found one copy in the ,berlin ,papyrus of ,nechtuamen1 and another traced by ,lepsius in ,rome from a papyrus now lost4 ,a third copy will be found in the papyrus of ,ani#df in the ,british ,museum4 ,it differs from the two others in 8conducting the gods to the ,tuat10 and by omitting some words for which there was no room in the space provided4 ----- ,footnote #de3 ,see a charming article by ,professor ,ebers in the ,zeitschrift of #ahhj1 entitled 8,einige inedita40 ,footnote #df3 ,pl4 #cc4 ------------------------------------ ,,chapter ,,xxxa4 ,chapter whereby the ,heart of a person is not kept back from him in the ,netherworld4 ,heart mine which is that of my ,mother1 ,whole ,heart mine which was that of my coming upon ,earth1 ,let there be no estoppel against me through evidence2 let not hindrance be made to me by the ,divine ,circle27#a47 let there not be a fall of the scale7#b47 against me in presence of the great god1 ,lord of ,amenta4 ,hail to thee1 ,heart mine2 ,hail to thee1 ,whole ,heart mine1 ,hail to thee1 ,liver7#c47 mine6 ,hail to you1 ye gods who are on the side lock1 conspicuous by your sceptres17#d47 announce my glory to ,r and convey it to ,nehebkau4 ,and lo1 though he be buried in the deep deep ,grave1 and bowed down to the region of annihilation1 he is glorified there7#e474 ------------------------------------ ,,chapter ,,xxxb4 ,heart mine which is that of my ,mother1 ,whole ,heart mine which is that of my birth1 ,let there be no estoppel against me through evidence1 let no hindrance be made to me by the divine ,circle2 fall thou not against me in presence of him who is at the ,balance4 ,thou art my ,genius1 who art by me1 the ,artist7#f47 who givest soundness to my limbs4 ,come forth7#g47 to the bliss#dg towards which we are bound2 ,let not those ,ministrants7#h47 who deal with a man according to the course of his life7#i47 give a bad odour to my name4 ,pleasant for us1 pleasant for the listener1 is the joy of the ,weighing of the ,words4 ,let not lies be uttered in presence of the great god1 ,lord of the ,amenta4 ,lo6 how great art thou as the ,triumphant one47#aj47 ,,notes4 ,this chapter is found not only on papyri but upon innumerable scarabs4 ,the differences of text are very great1 but the principal ones may be considered as represented by ,m4 ,naville's #cj;,a and #cj;,b4 ,they branch off from each other after the mention of the ,balance4 ,the oldest copy known on a scarab is that of ,king ,sebak-em-saf of the ,x,i,i,ith dynasty4 ,it is in the ,british ,museum 7,no4 #ghgf7 and has been described by ,dr4 ,birch in his study#dh of the 8,formulas relating to the heart40 8,this amulet10 he says1 8is of unusual shape2 the body of the insect is made of a remarkably fine green jasper carved in shape of the body and head of the insect4 ,this is inserted into a base of gold in shape of a tablet4444 ,the legs of the insect are 444 of gold and carved in relief4444 ,the hieroglyphs are incised in outline1 are coarse1 and not very legible40 #a4 ,the ,divine ,circle1 4 ,this word on the scarab of ,sebak-em-saf is written 1 which shows that 7a wall of enclosure7 is ideographic of the whole word4 ,and this sign in hieratic1 when placed upright 1 has given rise to the 1 which takes its place in the later texts4 #b4 ,fall of the scale1 the ,coptic or the ,greek 4 #c4 ,liver2 ,this seems to be the real meaning of 4 #d4 ,these gods are mentioned in the ,pyramid ,texts in a passage closely resembling this one of the ,book of the ,dead4 8,they bring to ,unas 7line #dgi7 the four ,glorious ones who are on the side lock of ,horus2 who stand upon the ,eastern side of ,heaven1 and who are conspicuous through their sceptres 4 ,they announce to ,r the glorious name of ,unas1 and proclaim 71 cf4 1 7 ,unas to ,neheb-kau40 ,the text of ,teta is very imperfect in this place4 ,the word appears to have the sense of insignire1 designare4 ,this sense is a key to every passage in which the word occurs4 #e4 ,the few early copies of this paragraph are too fragmentary and too contradictory to furnish a restoration of the text1 which must have meant something like what is expressed in this translation4 #f4 ,the ,artist1 1 which is here a common noun rather than a proper name4 #g4 ,the deceased addresses his heart1 and thereupon speaks in the first person plural1 we2 that is you and ,i4 #h4 ,the ,ministrants4 ,the were high officials in the ,egyptian court1 but here they minister to ,osiris in the ,netherworld4 ,they are apparently the same gods who are addressed in the #bgth ,chapter as fashioning the heart of a person according to his deeds when living4 #i4 ,the determinative shows that is here to be taken in the sense of the duration of human life1 and the pronominal suffixes or show whose life is spoken of4 ,the latter suffix has reference to 1 which is accordingly to be translated in the singular4 ,the plural sign merely indicates a common or collective noun4 #aj4 ,as the ,triumphant one4 ,so ,aa1 the papyrus of ,nebseni4 ,another authority 7,b4,m4 #ghfe7 quoted by ,dr4 ,birch has like ,r1 the ,triumphant ,one4 ,the formula 8,how great art thou60 occurs in other primitive texts2 cf4 ,aelteste ,texte1 ,pl4 #e1 lines #g and #h4 ,in line #h it occurs twice4 ----- ,footnote #dg3 4 ,footnote #dh3 ,zeitschr41 #ahgj4 p4 #cb4 ------------------------------------ ,,chapter ,,xxxi4 ,chapter whereby the ,crocodiles are repulsed who come to carry off the ,words of ,power from a person in the ,netherworld4 ,back1 in retreat6 ,back1 ,crocodile ,sui6 ,come not against me1 who live by the ,words of ,power47#a47 ,i utter7#b47 that ,name of the great god1 who granteth that two of his ,messengers#di should come2 the name of one is ,batta7#c471 and the name of the other is ,thine ,aspect is ,fixed ,law47#d47 ,heaven determineth7#e47 its hour2 my ,word of ,power determineth all that which concerneth it2 and my mouth determineth my ,word of ,power4 ,i eat1 and my teeth are like flint1 and my grinders are like the ,cliff of ,tuf47#f47 ,o thou who art sitting7#g47 with a watchful eye against this my ,word of ,power2 do not thou carry it off1 ,o ,crocodile who livest by thine own ,word of ,power4 ,,notes4 ,this chapter is but rarely found in the more ancient collections4 ,it was on the coffin of ,queen ,mentuhotep1 but ,m4 ,naville gives the readings of only two early papyri4 ,the later recensions add a text which we shall find later on in chapter #fi1 and which has no connection whatever with the present chapter4 #a4 ,the ,words of ,power are supplied to the deceased by ,thoth in chapter #bc4 #b4 ,the ,turin text and those which agree with it read 8,do not thou utter10 as if the ,crocodile were about to use the ,word of ,power4 ,i read 4 ,the was first corrupted into 1 and was farther improved into 1 which in its turn necessitated the addition of a suffix of the second person4 #c4 ,this name was changed in the later texts to the more familiar one of the divine ,ape ,benit4 #d4 ,fixed ,law1 or 4 ,the central idea of theology in the ,book of the ,dead is that of ,regularity1 whether in permanence or change4 ,those things alone are divine which abide unceasingly or which recur in accordance with undeviating rule4 #e4 ,determineth4 ,the word here1 as in other places1 has the sense of circumscribing1 as in a circuit 1 prescribing the limits1 fixing and determining4 #f4 ,the ,cliff of ,tuf 1 literally #8his cliff1' namely of ,anubis1 in allusion to his frequent title 4 #g4 ,sitting4 ,here ,i follow ,pc and the papyri generally in reading 4 ,the scribe of ,ca seems to have been thinking of of a well-known magic text 7,unas1 #cbj74 ----- ,footnote #di3 ,see chapter #ba1 #a4 ------------------------------------ ,,chapter ,,xxxii4 ,chapter whereby the ,crocodiles are repulsed who come to carry off the ,words of ,power from the glorified in the ,netherworld4 ,osiris standeth up upon his feet27#a47 his company of gods raise him up4 ,o ,son who conversest with thy father1 do thou protect this ,great one from these four7#b47 crocodiles here who devour the dead and live by the ,words of ,power4 ,i know them by their names and their way of living1 and it is ,i who protect his own father from them4 ,back1 thou ,crocodile of the ,west1 who livest on the ,setting ,stars47#c47 ,what thou execratest is upon me4 ,thou hast devoured the head of ,osiris1 but ,i am ,r47#d47 ,back1 thou ,crocodile of the ,east1 who livest upon those who devour their own foulness4 ,what thou execratest is upon me4 ,i have come1 and ,i am ,osiris4 ,back1 thou ,crocodile of the ,south1 who livest upon impurities4 ,what thou execratest is upon me4 ,let not the red flame be upon thee4 ,for ,i am ,septu47#e47 ,back1 thou ,crocodile of the ,north1 who livest upon that which lieth between the hours7#f474 ,what thou execratest is upon me4 ,let not thy fiery water be inflicted upon me4 ,for ,i am ,tmu47#g47 ,all things which exist are in my grasp1 and those depend upon me which are not yet4 ,i am arrayed and equipped with thy ,words of ,power1 ,o ,r2 with that which is above and with that which is below me4 ,i have received increase of length and depth1 and fulness of breathing within the domain of my father1 the ,great one4 ,he hath given to me that beautiful ,amenta in which the living are destroyed4 ,but strong is its possessor though he faint in it daily4 ,my face is unveiled1 and my heart is in its place4 ,the ,urus is upon me daily4 ,i am ,r1 who protecteth himself1 and no evil things can overthrow me4 ,,notes4 ,this chapter is in even worse condition than the one which precedes it4 ,there are a few scraps of it on a coffin at ,st4 ,petersburg which ,m4 ,golenischeff assigns to the earliest period4 ,the only early ,,ms4 which is of any use1 ,ba1 the ,berlin papyrus of ,nechtuamon1 is here in a very mutilated condition1 as may be seen on referring to ,m4 ,naville's edition4 #a4 ,osiris standeth up upon his feet4 ,so ,ba2 but the coffin at ,st4 ,petersburg lends its support to the text of ,bekenrenef 7of the #bfth ,dynasty71 which opens the chapter with the name of a crocodile 4 8,let the ,great one fall upon his belly06 #b4 ,the ancient text had only four crocodiles1 and only four are mentioned in the text of ,bekenrenef4 ,the ,turin text speaks of eight2 two for each of the cardinal points4 ,but the ,saitic text already has two invocations instead of one for each crocodile4 #c4 ,the sense of this myth is obvious4 ,every star which sets is supposed to be swallowed by the ,crocodile of the ,west4 ,it was stated in note #c to chapter #ae that the are stars4#ej ,besides the the stars which set and the the circumpolar stars1 whose navigation is continuous1 there are the whose name is very significant4 and have the sense of turning back1#ea and the only stars whose apparent motion is ever retrograde are the planets4 ,all these stars are supposed as divinities to aid in the navigation of the ,bark of ,r4 ,the ,egyptians could not have had a correct planetary theory 7which only became possible through ,kepler71 but they understood at least that the motions of the planets were regular1 and that they depended upon the ,sun4 ,eudoxus is reported to have derived the data for his theory from his ,egyptian instructors4 #d4 ,instead of ,r the name of ,sut is found in the later texts4 ,bekenrenef has 4 #e4 ,septu1 1 1 the #8armed1' one of the ,solar appellations1 already found in the ,pyramid texts 7,unas1 #bha74 ,he appears in chapter #acj1 #g1 in connection with the block of execution4 #f4 ,the text is here hopelessly corrupt4 ,m4 ,pierret has #8offrande1' which he most probably derives from or 1 a reading found in some papyri4 ,but ,ba1 our oldest authority1 has 1 and ,bekenrenef has 4 ,the ,turin copy has 2 and the context does not help us4 ,of these four readings 7and there are probably others which ,i do not know7 that of ,bekenrenef seems to me the best2 but has so many possible applications that ,i will not venture to suggest one4 #g4 ,i am ,tmu4 ,these words are not in ,ba1 but they occur in all other copies1 and the omission of the divine name which stops the crocodile is an evident fault4 ,the chapter ends here1 and what follows is an addition for which our earliest authority is that of ,bekenrenef4 ,but even this text is already corrupt1 and requires to be corrected by more recent ones4 ----- ,footnote #ej3 as a feminine noun and proper name occurs in the ,pyramid ,texts 7,unas1 #fdd74 ,footnote #ea3 ,brugsch has produced excellent evidence for the supposition that or signifies the two turnings of the ,sun1 that is at the solstices1 being the southern solstice and the northern4 ------------------------------------ ,,chapter ,,xxxiii4 ,chapter whereby all ,serpents are kept back4 ,oh serpent ,rerek1 advance not6 ,here are the gods ,seb and ,shu6 ,stop6 or thou shalt eat the rat which ,r execrateth1 and gnaw the bones of a putrid she-cat4 ,,note4 ,this chapter is often found in coffins4 ,there is a chapter much resembling it in the tomb of ,horhotep 7line #cfd71 at least as regards the opening words4 ,it addresses ,rerek and tells him that ,shu and another deity are coming1 and that the speaker is ,horus4 ,no allusion1 however1 is made to the dead rat and cat4 ,these typify the impurities and abominations to which the damned are liable in the world to come4 ------------------------------------ ,,chapter ,,xxxiv4 ,chapter whereby a person is not devoured by the dweller in the shrine47#a47 ,o ,urus6 ,i am the ,flame which shineth1 and which openeth out eternity17#b47 the column of ,tenpua7#c47 otherwise said--the column on which are blossoming plants4 ,away from me6 ,i am the ,lynx goddess47#d47 ,,notes4 #a4 ,it is not possible to say what is here actually meant by at4 ,every word almost in this tiny chapter was a puzzle to the ,egyptian scribes1 who altered the text in a hundred ways4 ,the ,turin text provides against the persons being bitten by the ,eater of the head1 1 instead of as even ,bekenrenef has it4 #b4 ,open out ,eternity 4 ,this is the oldest and most approved reading even in later times4 ,but in ,pe the flame #8shineth on the brow of the ,glorified ones4' #c4 ,a quite unknown deity and most probably a mere blunder4 ,the ,,ms4 which contains it1 ,ca1 suggests another reading ,tenpua with 1 the determinative of plants4 ,this not proving satisfactory1 renpit was substituted4 ,but all this was mere conjectural emendation4 #d4 ,the ,lynx goddess1 ,maftit4 ,the name of this deity is generally translated ,lynx1 and it is certainly applied to an animal of the feline species closely resembling the cat4 ,but the notion expressed by the name is that of swift speed 4 7,see ,dmichen1 ,rec4 ,,iv1 #ajj1 where this verb is in parallel with others of the same sense47 ,this deity is again mentioned in the #cith chapter as taking part in the conflict with the dragon of darkness1 and it is named in the strange magic formul already found in the ,pyramid texts4 ,she is called 7,teta #caj71 and she apparently defends the deceased 7ib41 l4 #cjc7 against two serpent divinities1 one of whom at least1 ,t'eser-epu 7praeclaro capite71 is known to us as one of the forty-two assessors of ,osiris 7,todtenbuch1 #abe-cc74 ------------------------------------ ,,chapter ,,xxxv4 ,chapter whereby the person is not devoured by a ,serpent in the ,netherworld4 ,oh ,shu1 here is ,tattu1 and conversely1 under the wig7#a47 of ,hathor4 ,they scent7#b47 ,osiris4 ,here is the one who is to devour me4 ,they wait apart47#c47 ,the serpent ,seksek passeth over me4 ,here are wormwood bruised7#d47 and reeds4 ,osiris is he who prayeth that he may be buried4 ,the eyes of the ,great ,one are bent down1 and he doth for thee the work of cleansing27#e47 marking out what is conformable to law and balancing the issues47#f47 ,,notes4 ,the translator of this chapter cannot pretend to do more than give an accurate meaning to each word4 ,the true sense of the chapter must have been lost when the earliest copies known to us were written4 #a4 ,wig1 4 ,the head-dress of the gods is one of the mythical forms of representing the light cloud at sunrise or sunset1 in which the deity is pileatus4 #b4 ,scent1 4 ,the ,egyptian word is also used for nursing1 putting to sleep1 probably through influencing the breathing4 ,the nose as a determinative is used in the different senses of the word4 #c4 ,they wait apart4 ,the early ,,mss4 do not agree here in a single word1 and they defy translation4 ,the later ,,mss4 are scarcely less discordant4 is to alight1 rest1 and this must also be the meaning of 4 is connected with 4 in the sense of dispersing1 separating4 #d4 ,bruised1 or trodden4 ,there being no rational context it is impossible to fix the sense of a word like 1 which may mean either guard or bruise by beating or treading down4 #e4 ,cleansing or 4 ,the result of the process is certainly cleansing1 but the operation itself is generally supposed to be washing4 ,this agrees with the ,coptic a fuller1 of which the old ,egyptian form is 4 ,but has also the sense of beating1 and the operation is in many countries thought to be one of the most important duties of washerwomen4 ,with this sense of the word ,i would connect the names ,rechit given to ,isis and ,nephthys1 as signifying #8mourners4' ,compare the ,greek 1 1 to mourn a person1 and the ,latin plangere4 #f4 ,balancing the issues 4 ,the first of these words is unambiguous4 signifies literally #8standing1' like status1 or 1 and like those words also signifies position1 situation1 condition1 circumstances1 and also the point at issue1 the question to be decided4 ,a well known passage in ,cicero's ,topics 7#ic1 c4 #ce7 may be quoted here3 8,refutatio accusationis1 in quae est depositio criminis1 ,graece dicitur1 ,latine status appelletur3 in quo insistit1 quasi ad repugnandum congressa defensio40 ,perhaps the passage in chapter #cj ,b1 in which 8the divine ministrants are said to deal with a man0 according to his may have reference to the circumstances of his life4 ,chapters like this1 however worthless in themselves1 contain small fragments highly illustrative of the ideas of the ,egyptians at an extremely remote period4 ---------------------------------------- -------------------------------- ,,plate ,,xii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,xxviii4 ,papyrus1 ,brocklehurst1 ,,ii4 ,illustration3 ,,chapter ,,xxviii4 ,papyrus1 ,muse du ,louvre1 ,,iii1 #ic4 ,illustration3 ,,chapters ,,xxvi-,,xxix4 ,papyrus1 ,berlin ,museum1 #bb4 ,illustration3 ,,chapter ,,xxx4 ,papyrus1 ,muse du ,louvre1 ,,iii1 #ic4 ,illustration3 ,,chapter ,,xxxi4 ,papyrus1 ,muse du ,louvre1 ,,iii1 #hi4 ,illustration3 ,,chapter ,,xxxiii4 ,papyrus1 ,leyden ,museum1 ,,iv4 ,illustration3 ,,chapter ,,xxxvi4 ,papyrus1 ,leyden ,museum1 ,,iv4 ---------------------------------------- -------------------------------- ,,plate ,,xiii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,xxxvi4 ,papyrus1 ,berlin ,museum1 #b4 ,illustration3 ,,chapter ,,xxxvii4 ,papyrus1 ,cairo1 ,bulaq1 #ba4 ,illustration3 ,,chapter ,,xxxviii4 ,papyrus1 ,muse du ,louvre1 ,cat4 des ,mdailles4 ,illustration3 ,,chapter ,,xxxviii4 ,papyrus1 ,leyden ,museum1 ,v4 ,illustration3 ,,chapter ,,xxxix4 ,saqra1 ,grab #bd4 ,,lepsius1 8,denkmler10 ,abth4 ,,iii1 ,bl #bff4 ---------------------------------------- -------------------------------- ,,chapter ,,xxxvi4 ,chapter whereby the pshait is kept back4 ,away from me1 thou with parted lips6 ,i am ,chnemu1 the ,lord of ,shennu1 who am bringing the words of the gods to ,r4 ,and ,i announce the news to ,nebes4 ,,note4 ,the insect called pai or psit is difficult of identification4 ,it is certainly not a tortoise as was formerly thought1 but looks rather like the voracious ,blatta orientalis4 ,the form in ,le is peculiar1 but ,i have met it in a later papyrus4 ,the last word of the chapter is doubtful4 ,the most recent papyri have #8their ,lord1' which gives a very good sense1 but even the ,turin copy has #8her ,lord' which agrees with the oldest papyrus4 ,bekenrenef has ,nebes1 a lion-headed goddess4 ------------------------------------ ,,chapter ,,xxxvii4 ,chapter whereby the ,merta goddesses are kept back4 ,hail ye ,pair of goddesses ,merta1 ,sister ,pair1 ,merta67#a47 ,i inform you of my ,words of ,power4 ,it is ,i who rise up from the ,sektit boat4 ,i am ,horus the son of ,isis1 and ,i am come to see my father1 ,osiris4 ,,note4 #a4 ,the ,pair of goddesses consists of ,isis and ,nephthys 1 ,rehet1 as the word is written at ,denderah4 1 ,mert signifies two eyes4 ------------------------------------ ,,chapter ,,xxxviii4 ,chapter whereby one liveth by the breath of air in the ,netherworld1 and keepeth back ,merta4 ,i am the god in ,lion form2 the heir of ,r and ,tmu in ,chemmis17#a47 the ,master in their halls4 ,those who are in their cells7#b47 accompany me as guides4 ,i have made my way and gone round the heavenly ,ocean on the path of the ,bark of ,r1 and standing on the girders#eb of the ,bark of ,r4 ,i utter his words to the men of the present generation#ec and ,i repeat his words to him who is deprived of breath47#c47 ,i spy out for my father ,r at sunset1 compressing my mouth17#d47 and feeding upon life4 ,i live in ,tattu1 and ,i repeat my life after death like the ,sun daily4 ,,notes4 ,there are two recensions of this chapter1 and both are found in the papyrus ,lb4 ,they are called by ,m4 ,naville1 #ch;,a and #ch;,b4 ,the latter is that adopted as canonical by all the manuscripts of a later date1 and is the one here translated4 ,the other recension is longer1 and contains passages which are also found in other chapters1 to which it accordingly furnishes important variants4 ,it may possibly be older than those chapters4 #a4 ,in ,chemmis4 ,the name of the place where ,isis gave birth to ,horus is in the ,pyramid texts written 7,pepi ,i1 #dbh71 and 7,merenra ,i1 #fhc71 a-ebit or ebit-a2 but simply ebit in the texts of the eighteenth dynasty1 as in the annals of ,thothmes ,,iii 7,mariette1 ,karnakc pl4 #af1 line #dg71ed or in the divine and proper names 1 1 1 1 and 1 1 4 ,it is certain therefore that the sign is here only an ideogram of 1 not of the ancient 4 ,from the eighteenth dynasty at least1 and for a time belonging to a period of unknown length between the sixth and the eighteenth dynasties1 and for ever afterwards1 the name of the place was ebit1 where1 as the ,tablet of the ,dream says1 7,mariette1 ,mon4 div41 pl4 #g74 #b4 ,in their cells3 4 ,here #ch;,a has3 in their shrines1 followed in some papyri by 8,i fraternize with ,horus and ,sut40 #c4 ,deprived of breath1 #8the dead4' ,in #ch;,a1 the privation of breath is mentioned but in a different connection4 ,but the text of the passage is uncertain4 ,here as in chapter #da1 #8the ,breathless one' is ,osiris4 #d4 ,compressing my mouth3 is the ancient reading1 not 1 as in the more recent texts4 ,the same observation applies to the name of the god in chapter #abe1 #ae4 ----- ,footnote #eb3 4 ,footnote #ec3 ,the men of the present generation1 the ,reit4 ,footnote #ed3 ,here the king is compared to the god called and in the next line 4 ,and ,thothmes ,,iv 7,denkm41 ,,iii1 #fc7 is compared 4 ------------------------------------ ,,chapter ,,xxxix4 ,chapter whereby the ,serpent ,rekrek is repulsed in the ,netherworld4 ,back6 down with thee1 stabber7#a47 from ,apepi6 ,drown in the lake of ,heaven1 in the spot wherein thy father ordered that thy murder should be carried out4 ,away from this birth-place of ,r1 the god encompassed by#ee his terrors4 ,i am ,r1 encompassed by his terrors4 ,back6 the dark demon and the sword which he maketh to flash6 ,r flingeth down thy words2 thy face is twisted round by the gods2 thy whole heart is torn out by the ,lynx goddess2 chains are flung upon thee by the ,scorpion goddess2 and slaughter is dealt upon thee by ,mat4 ,the gods who are on the roads overthrow thee4 ,apep falleth down1 the enemy of ,r4 ,o thou who removest the bolt from the ,east of ,heaven at the stormy voice of bellowings1 and openest the gates of the ,horizon before ,r3 he cometh forth fainting from the wounds4 ,i am a doer of thy will1 ,i am a doer of thy will1 ,o ,r4 ,i have done well1 ,i have done well2 ,i have done to the satisfaction of ,r4 ,and ,i raise shouts of acclamation at thy success at fettering1 ,o ,r4 ,apep is fallen and is in bonds4 ,the gods of the ,south1 the ,north1 the ,west and the ,east bind him2 their bonds are upon him4 ,aker7#b47 overthroweth him1 and the lord of the ruddy sky doth bind him4 ,r is satisfied2 ,r is satisfied2 ,r maketh his progress peacefully4 ,apep falleth2 ,apep goeth down2 the enemy of ,r4 ,and more grave for thee is the proof7#c47 than that sweet proof through the ,scorpion goddess1 which she practised for thee1 in the pain which she suffered4447#d474 ,be thou emasculate1 ,o ,apep1 enemy of ,r2 be thou repulsed whom ,r hateth2 look behind thee3 a chopper is over thy head to divide it into two parts1 and those who are above thy head assail it4 ,thy bones are broken1 thy limbs are severed under the direction of ,aker1 ,o ,apep1 enemy of ,r4 ,thy boatmen ,o ,r1 succeed in measuring out thy path1 and a journey1 with which thou art satisfied2 a progress1 a progress towards home2 and the progress which thou hast made towards home is a fair progress4 ,let no evil hindrances come forth against me from thy mouth in what thou doest towards me4 ,i am ,sutu1 who causeth the storms and tempests1 and who goeth round in the ,horizon of ,heaven1 like to one whose heart is veiled4 ,tmu saith3 ,let your countenances be raised up1 ye soldiers of ,r1 and drive back ,nebtu in presence of the ,divine ,circle4 ,seb saith3 establish those who are upon their thrones in the middle of the ,bark of ,chepera2 seize your shields and spears1 and hold them in your hands4 ,hathor saith3 ,seize your daggers4 ,nut saith3 ,come and drive back ,nebtu1 who cometh against him who dwelleth in his shrine1 and maketh his voyage in solitary guise3 the ,inviolate god1 the resistless one4 ,o ye gods in your ,divine cycles1 who travel round the lake of ,emerald1 come and defend the ,great one who is in the shrine from which all the ,divine cycle proceedeth4 ,let glory be ascribed to him1 and let honour be given to him4 ,oh then1 proclaim him with me4 ,nut saith1 the mother of the gods3 ,he cometh forth and findeth his path1 and maketh captures of the gods2 he hath the first place in the two houses of ,nut4 ,seb standeth still1 the great cycle of the gods is in terror1 ,hathor is under terror1 and ,r is triumphant over ,apep4 ,,notes4 ,the extreme uncertainty of the text is such that no translation at present can be other than conjectural4 #a4 ,back1 down with thee1 ,stabber4 ,the first word is clear enough2 not so the two next4 ,are we to read 1 or 8 for each of ,m4 ,naville's authorities gives a different word4 ,the last of these readings has some support in a subsequent passage1 but almost all copies have 4 ,there has evidently been a confusion between and 1 and the determinative of the latter word has been transferred to the first4 ,i believe that the true word is which is used in the ancient forms of conjuration 7see the texts of ,unas1 #cjd1 #caa1 #edb1 #ede1 #eed1 etc474 ,it is always used in expressions of lying down or falling down 1 1 and it is also found in parallelism with 4 without a determinative is susceptible of different meanings1 and the very recent texts have it written with the determinative of motion or 1 as significant of retreat4 ,but the oldest determinative in this place is 1 and this inclines me to identify the word with 1 and translate it #8stabber4' ,but this is mere conjecture4 ,see note #e on chapter #dj4 #b4 ,akar4 ,the older ,,mss4 differ hopelessly from each other as to the name of the god4 ,in order to understand the nature of the god ,akar1 we have to imagine a tunnel starting from the spot where the sun sets1 and extending through the earth as far as where the sun rises4 ,each end of the tunnel has a sphinx-like form4 ,a human-headed lion stands at the entrance and also at the terminus4 ,it is through the paws of this double sphinx that the galley of the ,sungod enters on the ,western horizon and comes out on the ,eastern4 ,in the picture ,plate ,,xv1 taken from the tomb of ,rameses ,,iv1 1 ,fair ,entrance1 is written at one end of the tunnel2 1 ,fair ,exit1 at the other4 ,as the solar bark could not be represented inside the dark tunnel1 it is placed above4 #c4 ,the proof4 ,lit4 the taste1 epit1 with the tongue as a determinative1 in the sense of a probe4 ,the hand of an ,egyptian hero is said to taste his enemy4 ,in the ,bremner ,papyrus the god tastes ,apep four times4 ,the same conception is found in the ,homeric poems1 ' 1 ' 4#ef though in ,greek the taste comes generally to the patient rather than to the agent4 #d4 ,this passage1 which would be most interesting if we could only get it accurately1 is wretchedly corrupt4 ,it is impossible from the variants to obtain a text grammatically intelligible4 ,the ,scorpion goddess is ,isis4 ----- ,footnote #ee3 between1 in the midst of1 surrounded by4 ,footnote #ef3 ,iliad1 #bj1 #beh4 ---------------------------------------- -------------------------------- ,,plate ,,xiv4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,xxxix4 ,sqara4 ,grab #bd4 ,,lepsius1 ,denkmler1 ,abth4 ,,iii1 ,bl4 #bfe4 ,illustration3 ,,chapter ,,xxxix4 ,papyrus1 ,muse du ,louvre1 #ic4 ,illustration3 ,,chapter ,,xl4 ,papyrus1 ,leyden ,museum1 ,no4 ,,iv4 ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,xl4 ,chapter whereby the ,eater of the ,ass is kept back4 ,back1 serpent ,haiu17#a47 whom ,osiris execrateth4 ,may ,thoth cut off thy head1 and may there accrue to me whatsoever property proceedeth from thee according to what was decreed against thee by the ,company of the gods for the accomplishment of thy slaughter4 ,back1 thou whom ,osiris execrateth1 from the ,neshemet galley1 which saileth towards the south with favourable breeze4 ,pure are ye1 all ye gods who overthrow the enemy of ,osiris4 ,the gods upon the larboard utter loud acclamation4 ,back1 thou ,eater of the ,ass1 whom the god ,chas17#b47 who is in the ,tuat1 execrateth4 ,know me6 7,repeated four times74 8,who art thou80 ,i am4444#eg ,down upon thy face67#c47 thou who art eating at my sanctuary4 ,i am the ,season1 which cometh at its own will4 8,come not against me2 thou who comest without being called1 and who art unknown40 ,i am the master of thine utterance1 and the check upon thy pride47#d47 ,o ,ha-as1 whose horns7#e47 ,horus doth cut3 by my children1 the cycle of gods in ,pu and ,tepit1 thou art severed from thy fold and thy fold is severed from thee4 ,and he who cutteth thee off cometh forth as the ,eye of ,horus2 thou art kept back and assailed1 and stopped7#f47 by the breath of my speech4 ,o thou god who devourest all wrong1 and carriest off with violence27#g47 there is no wrong in me1 my tablets7#h47 are free from wrong4 ,let me not suffer violence before the ,divine ,circle2 let not disaster be hurled upon me4 ,i am he who giveth or taketh according to thy behest4 ,let not ,n be seized1 let him not be devoured47#i47 ,he is ,possessor of ,life1 and ,sovereign ,lord7#aj47 on the ,horizon4 ,,notes4 ,the translation of this chapter is based upon the important papyrus ,t #e of ,leyden1 known as ,lb4 ,this is the only ,,ms4 which contains the whole chapter4 ,all other copies begin after the sixth line4 ,the usual chapter begins in ,lb with a 1 which is the ordinary way of indicating a various reading4 ,but the difference of reading applies rather to a mere paragraph than to the whole chapter4 ,in this case we should expect or something equivalent4 ,the ,eater of the ,ass is a ,serpent1 but who is the ,ass8 ,here1 as in each case of mythological name1 the animal is not meant1 but something which is connoted by it4 ,the name of the ass is given to it in consequence of one of its characteristics4 ,it is 4 ,but this is one of the seventy-five names of the ,sun-god in the ,solar ,litany4#eh ,and he derives this appellation from his fructifying power4 ,but if the ,ass is the ,sun1 who is the ,eater of the ,ass8 ,this must be ,darkness or ,eclipse of some kind4 #a4 ,haiu1 the serpent who devours the sun1 is undoubtedly the same as ,haiu1 the serpent who in the ,pyramid texts is ordered to lie down 7,unas1 #ede1 c471 and cease from his attacks4 #b4 ,the god ,chas1 4 #c4 ,the usual chapter begins here4 ,the text of ,lb has generally been followed1 but in some places later authorities have been preferred4 #d4 ,pride or boastings1 nta1 8glory10 cf4 glorior4 ,the speaker addresses his adversary as being a miles gloriosus4 #e4 ,horns or barbed hooks1 1 or 4 ,the horns here spoken of1 as possessed by a viper1 are those of the deadly ,cerastes1 which are spines projecting from the arched eye-brows of the creature4 ,see picture in ,long's ,egyptian ,antiquities of ,british ,museum1 ,,ii1 p4 #caf1 copied from the great ,french work4 ,but the ,sun-god is also called in his ,litany#ei 4 ,and a picture of the god#fj under the name exhibits him as characterized by a pair of hooked weapons1 suggested apparently by the mandibles of a beetle4 #f4 ,stopped4 ,there are three important variants here 1 1 and 4 ,and the last of these is possibly a corrupt reading from 4 ,the first two are synonymous4 may in certain contexts mean destroy1 but it only signifies #8bring to a limit1 to an end1 stop1' like the in -1 ter-min-o4 ,it is used in many cases1 such as the staunching of blood1 where no destruction is intended4 is stop in thy place4 #g4 ,there is a picture in ,denkm41 ,,iii1 #bgi1 of the god who carrieth off with violence 4 ,but it is a mummied form holding the ,t'm sceptre4 #h4 ,tablets1 4 ,these are the tablets on which ,thoth has written down the evidence taken at the ,weighing of the ,words1 the examination at the ,psychostasia4 ,they are mentioned again at the end of ,chapter #da4 #i4 ,here ,i follow the general authority of the later texts4 #aj4 ,sovereign ,lord 4 ,this word is closely connected1 and was so from the first1 with #8seize4' ,the best commentary upon it may be derived from the legal terms usucapio1 saisine1 seisin4 ,the ,sovereign ,lord of ,egypt is in our current legal phrase 8seized of the ,two ,earths10 that is of the whole ,universe1 ,north and ,south4 ----- ,footnote #eg3 ,there is a lacuna here in the only ,,ms4 containing the text4 ,the dialogue continues through the next line of the original4 ,footnote #eh3 ,naville1 ,la ,litanie du ,soleil1 p4 #di and #ee1 with the plates corresponding4 ,footnote #ei3 ,in the #fdth invocation4 ,footnote #fj3 ,lefbure ,tombeau de ,seti ,i1 pl4 ,,xvii4 ------------------------------------ ,,chapter ,,xli4 ,chapter whereby one avoideth the ,slaughter which is carried out in the ,netherworld4 ,o ,tmu1 let me be glorified in presence of the god in ,lion form1 the great god2 that he may open to me the gate of ,seb4 ,i prostrate myself to earth to the great god who is in the ,netherworld4 ,let me be introduced into the presence of the company of gods who preside over those who are in ,amenta4 ,o thou who art at the gate of ,tebat2 god with the ,red ,crown17#a47 who art in ,amenta2 let me feed1 let me live by the breath of air and accompany the great ,cleaver17#b47 and the ,bark of ,chepera4 ,let me speak to the divine ,boatman at the gloaming1 let me enter in and let me go out2 that ,i may see who is there2 that ,i may raise him up and speak my words to him4 ,o ,breathless one37#c47 ,let me live and be saved after death4 ,o thou ,bearer of peace offerings1 who openest thy mouth for the presentation of the tablets17#d47 for the acceptation7#e47 of the offerings and for the establishment of ,mat upon her throne2 let the tablets be brought forward1 and let the goddess be firmly established4 ,i am ,osiris1 the great god1 the eternal king1 who numbereth his seasons and who lifted up his right arm1 who judgeth the great ones and giveth mission to the gods of the great ,circle7#f47 which is in the ,netherworld4 ,,notes4 ,the most noteworthy difference between the older recension of this chapter and that of the ,saitic and later periods is that in the latter the god addressed at the opening is ,osiris ,unneferu1 who is identified with ,tmu4 ,in the older recensions the identification may be seen in another way4 ,tmu is the god invoked1 and in answer he says that he is ,osiris1 the great god4 #a4 ,god with the ,red ,crown is 1 one of titles of ,osiris with the crown4 ,see ,plate ,,xv from ,lefbure1 ,tombeau de ,seti ,i1 part ,,iv1 pl4 #cd4 ,this title1 derived from the crown 1 is ,net-t or ,nait-t4 ,it was borne by the high priest at ,coptos 7,brugsch1 ,dict4 ,geogr41 pp4 #acgd1 #acgg71 and the ,king of ,egypt derived his title from the ,crown of the ,north which he wore as representing ,osiris1 or rather the heir of ,osiris1 ,horus4 #b4 ,the great ,cleaver1 1 the name of the god who cleaves his path through the sky4 #c4 ,breathless one1 ,osiris4 #d4 ,thoth is the person here addressed1 and the speaker is ,osiris4 ,the tablets are those containing the evidence at the trial at the ,balance4 #e4 ,acceptation pea1 besides the physical sense of comprehendere1 #8to lay hold of' with the hands1 has that of #8taking in1 embracing with the mind1' and perhaps #8setting forth in words4' #f4 ,on the ,sarcophagus of ,seti 7,bonomi1 pl4 #c4 ,d71 and the other copies of the same text1 there is a picture of these 4 ,such is the title written over them4 ,but the text speaks of them as 4 ---------------------------------------- -------------------------------- ,,plate ,,xv4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,tomb of ,rameses ,,iv4 7,muse ,guimet1 ,vol4 ,,xv1 ,plate #bg47 ,,chapter ,,xv4 ,notes #c and #i4 ,illustration3 ,tomb of ,rameses ,,iv4 7,muse ,guimet1 ,vol4 ,,xv1 ,plate #dj47 ,illustration3 ,tomb of ,rameses ,,ix4 7,muse ,guimet1 ,vol4 ,,xvi1 ,plate #f47 ,illustration3 ,,chapter ,,xli4 ,note #a4 ,tombeau de ,seti ,i4 7,muse ,guimet1 ,vol4 ,,ix1 ,plate #cd47 ,illustration3 ,,chapter ,,xlvii4 ,leyden ,papyrus1 ,no4 #af4 ---------------------------------------- -------------------------------- ,,plate ,,xvi4 ,,book ,,of ,,the ,,dead4 ,,chapter ,,xlii4 ,illustration3 ,papyrus du ,boulaq1 #ba4 7,mariette ,papyrus1 ,bd4 ,,iii47 ,illustration3 ,papyrus of ,ani4 ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,xlii4 ,chapter whereby one hindereth the slaughter which is wrought at ,sutenhenen47#a47 ,land of the ,rod1 of the ,white ,crown of the ,image1 and the ,pedestal of the gods4 ,i am the ,babe47#b47 7,said ,four ,times47 ,o ,serpent ,abur67#c47 ,thou sayest this day1 8,the ,block of ,execution is furnished with what thou knowest10 and thou art come to soil7#d47 the ,mighty ,one4 ,but ,i am he whose honours are abiding4 ,i am the ,link17#e47 the god within the ,tamarisk17#f47 who connecteth7#g47 the ,solar orb with ,yesterday4 7,four ,times47 ,i am ,r1 whose honours are abiding4 ,i am the ,link1 the god within the ,tamarisk4 ,my course is the course of ,r1 and the course of ,r is my course4 ,my hair is that of ,nu17#h47 ,my two eyes are those of ,hathor1 ,my two ears those of ,apuat1 ,my nose that of ,chenti-chas1 ,my two lips those of ,anubis1 ,my teeth those of ,selkit1 ,my neck that of ,isis1 the ,mighty1 ,my two hands those of the ,soul most ,mighty1 ,lord of ,tattu1 ,my shoulders those of ,neith1 ,mistress of ,sais1 ,my back is that of ,sut1 ,my phallus that of ,osiris1 ,my liver is that of the ,lords of ,cher-bat1 ,my knees those of the most ,mighty one1 ,my belly and my back are those of ,sechit1 ,my hinder parts are those of the ,eye of ,horus1 ,my legs and thighs those of ,nut1 ,my feet those of ,ptah1 ,my nails and bones those of the ,living ,uri4 ,there is not a limb in me which is without a god4 ,and ,thoth is a protection to my flesh4 ,i shall not be grasped by my arms or seized by my hands4 ,not men or gods1 or the glorified ones or the damned2 not generations past1 present1 or future1 shall inflict any injury upon me4 ,i am he who cometh forth and proceedeth1 and whose name is unknown to man4 ,i am ,yesterday1 8,witness of ,eternity0 is my ,name3 the persistent traveller upon the heavenly highways which ,i survey4 ,i am the ,everlasting one4 ,i am felt and thought of as ,chepera4 ,i am the ,crowned one4 ,i am the ,dweller in the ,eye and in the ,egg4 ,it is an attribute of mine that ,i live within them4 ,i am the ,dweller in the ,eye1 even in its closing4 ,i am that by which it is supported4 ,i come forth and ,i rise up3 ,i enter and ,i have life4 ,i am the ,dweller in the ,eye2 my seat is upon my throne1 and ,i sit conspicuously upon it4 ,i am ,horus1 who steppeth onwards through ,eternity4 ,i have instituted the throne of which ,i am the master4 ,as regards my mouth3 whether in speech or in silence1 ,i am right and fair4 ,as regards my attributes3 ,i hasten headlong1 ,i the god ,unen1#fa with all that pertaineth to me1 hour proceeding from hour1 the ,one proceeding from the ,one1 in my course4 ,i am the ,dweller in the ,eye2 no evil or calamitous things befall me4 ,it is ,i who open the gates of ,heaven2 it is ,i who am master of the throne1 and who open the series of births upon this day4 ,i am the ,babe1 who treadeth his path of ,yesterday4 ,i am 8,this ,day0 to generation of men after generation4 ,i am he who giveth you stableness for eternity1 whether ye be in heaven or upon earth2 in the ,south or in the ,north1 in the ,west or in the ,east--and the fear of me is upon you4 ,i am he who fashioneth with his eye1 and who dieth not a second time4 ,a moment of mine belongeth to you1 but my attributes belong to my own domain4 ,i am the ,unknown one1 but the gods of ,ruddy ,countenance belong to me4 ,i am the ,gladsome one1 and no time hath been found1 but served to create for me the ,heaven and the increase of ,earth1 and the increase of their offspring4 ,they sever and join not--they sever my name from all evil things1 according to the words which ,i say unto you4 ,it is ,i who rise up and shine forth2 strength proceeding from strength7#i471 the ,one proceeding from the ,one4 ,there is not a day devoid of that which belongeth to it2 for ever and for ever7#aj474 ,i am ,unbu1#fb who proceedeth from ,nu1 and my mother is ,nut4 ,o thou who hast set me in motion7#aa476 for ,i was motionless1 a mighty link within the close of ,yesterday2 my present activity is a link within the close of my hand4 ,i am not known1 but ,i am one who knoweth thee4 ,i am not to be grasped1 but ,i am one who graspeth thee4 ,oh ,dweller in the ,egg6 ,oh ,dweller in the ,egg6 ,i am ,horus1 ,prince of ,eternity1 a fire before your faces1 which inflameth your hearts towards me4 ,i am master of my throne and ,i pass onwards4 ,the present time is the path which ,i have opened1 and ,i have set myself free from all things evil4 ,i am the golden ,cynocephalus1 three palms in height1 without legs or arms in the ,temple of ,ptah7#ab472 and my course is the course of the golden ,cynocephalus1 three palms in height1 without legs or arms in the ,temple of ,ptah4 ,let these words be said--babak er-ek7#ac474 ,,notes4 ,this chapter is in itself most interesting1 and it is one of the most important as illustrative of ,egyptian mythology4 ,it is impossible at present to explain every detail1 but the general drift of the chapter is not to be mistaken4 ,and the same drift is to be recognised in the whole course of ,egyptian religious literature from the beginning4 ,the speaker throughout identifies himself with the divinity whose manifestation is the ,sun2 he is not the ,sun of this or that moment but of ,yesterday1 ,to-day and of all eternity1 the 8,one proceeding from the ,one40 #a4 ,sutenenen4 ,the later texts say the 8,netherworld40 #b4 ,the ,babe 1 an appellative applied to the rising ,sun4 ,see ,brugsch1 ,rev4 ,,ii1 pl4 #ga1 #c1 where this babe is compared to the ,lotus coming forth from the great stream 4 ,the word signifies that which is 8lifted up10 8un lve10 4 #c4 ,serpent ,ab-ur 4 ,the two important ,,mss4 ,ca and ,pb seem to imply a female personage1 but as the verb in connection with the name is masculine the final cannot be meant for a feminine ending1 and it is peculiar to those two ,,mss4 b-ur 8the very thirsty10 as the appellative of a viper1 recalls that of the 1 whose bite caused intense thirst4 ,but it may have 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 who come there to drink4 #d4 ,to soil3 is the type of the word in the earlier texts4 ,the late ones have the well known 4 #e4 ,the ,link 4 ,another appellative of the ,sun god1 applied to ,tmu and ,horus in the oldest texts4 ,the notion of is that of concatenation1 connecting1 combining1 fastening1 binding1 setting in order together1 1 1 as in nectere coronam4 ,hence its occurrence in words signifying #8the vertebral column1' #8a row of teeth1' #8a chain of hills1' #8a body of troops' 7 or 71 or their #8captains1' literary #8composition' 7,pap4 ,prisse ,v1 #f71 and the seven divine 1 the first authors of artistic composition4 ,see note to chapter #ga4 #f4 ,the god within the ,tamarisk4 ,the rising sun under his various names is frequently represented as being in a tree or bush1 which partly conceals him4 ,this is a mythological way of treating the light cloud or mist which so commonly accompanies the sun's first appearance4 ,tamarisk is only a provisional translation of 4 ,the god ,apuat1 who is identical with ,osiris1 is said in the ,pyramid ,texts 7,unas #ajg1 ,teta #ff7 to come forth from the 4 #g4 ,who connecteth4 ,this ,i believe to be the sense of if the next word is 4 ,but the text is quite uncertain4 is a rope or cable 7,bonomi1 ,sarc4 ,,ii1 c1 #cd71 and like the ,latin copula or the ,semitic 1 has the sense of tie1 bond1 connection4#fc ,when the prince of ,tennu 7,berlin ,pap4 #a1 line #ca7 proposed a family alliance to ,senehat1 he said to him lie-toi avec moi6 ,and he gave him his daughter to wife4 ,in the expression 1 nefrit signifies continuously1 connectedly1 and the sense of until is only completed by the addition of the preposition 4 ,instead of #8the ,solar orb1' some ,,mss4 read 1 1 1 or and in each of these cases must be understood as an adjective raised to the comparative degree by the preposition 3 8,more beautiful my splendour 7colour1 hair or veil7 than ,yesterday40 ,none of these readings seem very attractive4 #h4 ,here follows the identification of the limbs of the deceased person with those of various gods4 ,there are many similar texts belonging to all the periods of the ,egyptian religion4 ,for the ,pyramid ,texts1 see e4g4 ,unas1 line #bah c41 ib4 line #egj1 c41 ,pepi ,i1 line #efe1 c4 ,compare the ,coffin of ,amamu1 pl4 ,,xxiv1 line #aa1 c41 ,naville1 ,litanie de ,r1 p4 #if1 and ,golenischeff1 ,metternichstele1 lines #i-ce4 #i4 ,strength 1 literally a wall or tower1 like the of ,ps4 ,,xi1 #d4 #aj4 #8continuously1 continuously4' #aa4 ,the interjection seems to imply that a second person is addressed4 ,the passage would otherwise be translated1 8,i have set myself in motion10 which would be more consistent with the doctrine contained in this chapter4 #ab4 ,all the more recent copies have 1 the ,sanctuary of ,ptah at ,memphis4 #ac4 baba-k er-ek4 ,this is only one of the readings of a formula which had soon become utterly unintelligible to the copyists4 ,hieratic copies like ,louvre #cjgi1 published by ,m4 de ,roug1 ,b4,m4 #aj1beg 7,rollin7 and ,leyden1 ,t4 #af1 record several conjectural emendations1 to which modern scholars might add others1 were they so disposed4 ----- ,footnote #fa3 ,another reading is ,unneferu4 ,footnote #fb3 ,see note #a on chapter #bh4 ,footnote #fc3 8 non modo funem1 sed et in ,alcorano saepe foedus significat40 ,gesenius1 ,thesaur in voc4 4 ------------------------------------ ,,chapter ,,xliii4 ,chapter whereby the head of a person is not severed from him in the ,netherworld4 ,i am a ,prince1 the son of a ,prince2 a ,flame1 the ,son of a ,flame1 whose head is restored to him after it hath been cut off4 ,the head of ,osiris is not taken from him1 and my head shall not be taken from me4 ,i raise myself up1 ,i renew myself1 and ,i grow young again4 ,i am ,osiris4 ,,note4 ,an early recension of this chapter is found in the tomb of ,horhotep 7,miss4 ,arch4 ,,ii1 p4 #aei71 and an apparent reference on the ,coffin of ,amamu4 ------------------------------------ ,,chapter ,,xliv4 ,chapter whereby one dieth not a second time4 ,let the ,cavern of ,putrata7#a47 be opened for me1 where the dead fall into the darkness1 but the ,eye of ,horus supporteth me1 and ,apuat reareth me up4 ,i hide myself among you1 ,o ye ,stars that set not4 ,my front is that of ,r1 my face is revealed1 according to the words of ,thoth2 my heart is in its place1 my speech is intelligent4 ,i am ,r himself1 ,i am not to be ignored1 ,i am not to be molested4 ,thy father liveth for thee1 ,o ,son of ,nut6 ,i am thy son ,horus1 ,i see thy mysteries1 and am crowned as ,king of the gods4 ,i die not a second time in the ,netherworld4 ,,note4 #a4 ,putrata or 4 ,this name has disappeared in nearly all the ,,mss4 ,it is mentioned in the ,pyramid ,texts 7,pepi ,i1 #ccb1 ,merir #fce7 as a lake traversed by the glorified personage4 ------------------------------------ ,,chapter ,,xlv4 ,chapter whereby one escapeth corruption in the ,netherworld4 ,here is the ,osiris ,n41 motionless1 motionless like ,osiris2 motionless his limbs like ,osiris--let them not remain motionless1 let them not corrupt4 ,they move not1 they stir not3 be it done for me as for ,osiris4 ,i am ,osiris4 ------------------------------------ ,,chapter ,,xlvi4 ,chapter whereby he that is living is not destroyed in the ,netherworld4 ,oh ye recent offspring of ,shu1 who dawn after dawn is possessor of his diadem at sunrise2 ye future generations of men1 my springing forth#fd is the springing forth of ,osiris4 ,,note4 ,this chapter is addressed to the hammemit1 who are known from other quarters to be human beings1 as the younglings of the god ,shu4 ,but the reference is not to men who have yet lived upon the earth4 ,they are spoken of as men of a future generation4 ,queen ,hatshepsu on her obelisk when speaking of them connects them with the period of #abj years1 that is as if we said 8men of the next century40 ,before their appearance upon the earth they circle round the ,sun1 and the glorified dead hold converse with them 7chapter #abd1 #f74 ,the ,egyptians1 like many other ancient nations1 held the doctrine of the preexistence of souls4 ,they held it not like philosophers or poets1 but as an article of their popular and traditional creed4 ----- ,footnote #fd3 ,the ,day-,spring4 ---------------------------------------- -------------------------------- ,,plate ,,xvii4 ,,book ,,of ,,the ,,dead4 ,,chapter ,,xlvii4 ,illustration3 ,papyrus of ,ani4 ,,chapter ,l4 ,illustration3 ,nicholson ,papyrus4 7gyptiaca1 ,plate #e47 ,,chapter ,l4 ,illustration3 ,papyrus of ,ani4 ,,chapter ,,lvii4 ,illustration3 ,papyrus1 ,british ,museum1 ,no4 #iidi4 ,,chapter ,,lviii4 ,illustration3 ,papyrus of ,ani4 ,,chapter ,,lxi4 ,illustration3 ,papyrus du ,louvre1 ,,iii1 #ic4 ,,chapter ,,lxiv4 ,illustration3 ,papyrus du ,louvre1 ,,iii1 #ic4 ---------------------------------------- -------------------------------- ,,plate ,,xviii4 ,,book ,,of ,,the ,,dead4 ,,chapter ,,lxviii4 ,illustration3 ,papyrus du ,louvre1 ,,iii1 #ic4 ,illustration3 ,,lanzone 7,diz4 ,egiz474 ,illustration3 ,saquara4 ,,lepsius 7,denkm41 ,abth4 ,,iii1 ,bl4 #bfd74 ,illustration ,,lanzone 7,diz4 ,egiz474 ,illustration3 ,leyden ,sarcophagus4 ,illustration3 ,,wilkinson 7,mat4 ,hierog41 ,plate #bc47 ,illustration3 ,,lepsius 7,todt41 ,plate #ba74 ,illustration3 ,,lepsius 7,todt41 ,plate #bc74 ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,xlvii4 ,chapter whereby the ,seat of a person is not taken from him in the ,netherworld4 ,chair and ,throne of mine1 which are coming to me and circling round to me2 divine ones6 ,i am a noble ,shu7#a471 grant that ,i may become one of those who follow the great god4 ,i am the ,son of ,mat1 and wrong is what ,i execrate4 ,i am the ,victorious one4 ,,note4 #a4 ,su is not a mummy1 as it is sometimes rendered1 but a living personality in mummied form4 ------------------------------------ ,,chapters ,,xlviii and ,,xlix are identical with ,x and ,,xi respectively4 ------------------------------------ ,,chapter ,l4 ,chapter whereby one cometh not to the divine ,block of ,execution4 ,the four7#a47 fastenings of the hinder part of my head are fastened4 ,he who is in heaven it was who made firm the fastening for him who was fainting upon his two haunches on that day when the fleece was shorn4 ,the fastenings of the hinder part of my head were fastened by ,sutu and the company of gods in his first triumph4 ,let there be no disaster4 ,preserve me safe from him who slew my father4 ,i am seized of the #8,two ,earths4' ,the fastenings of the hinder part of my head were fastened by ,nu1 on the first time of my beholding the ,law in virtue of which the gods and their symbols7#b47 come into existence4 ,i am the ,heedful one1 and become the executioner for you1 ye great gods7#c474 ,,notes4 ,the antiquity of the chapter is proved by its occurrence on the second coffin of ,mentuhotep2 but its condition there is such that no one can read it who is not already familiar with it from other sources4 ,it begins1 ,aelteste ,texte1 p4 #bb1 line #cd1 and goes on till the red letters at line #ej4 ,the text1 in spite of its importance1 is very inaccurate4 #a4 ,the four fastenings4 ,the number four is only found in the oldest copies4 ,the later copies have a different text4 ,it is impossible to say what kind of fastening is meant4 might be a ligament or a vertebra--though more probably the latter4 ,but it might be a combination of several pieces4 is the occiput1 and this suggests the hypothesis of cervical vertebrae4 ,but the number of these is not four but seven4 ,of these three are peculiar2 the ,atlas which supports the head1 the ,axis upon which the head turns1 and the ,vertebra prominens with its long spinal process4 ,but see the ,vignette of chapter #db from ,pd where four vertebrae are figured4 #b4 ,symbols1 or symbolical representations1 or 4 #c4 ,the ,heedful one 1 perhaps 1 ,unas #ehd1 ,pepi ,i1 #aii and #ffg4 ------------------------------------ ,,chapter ,,li4 ,chapter whereby one goeth not headlong in the ,netherworld4 ,i execrate1 ,i execrate1 ,i do not eat it4 ,that which ,i execrate is dirt4 ,i eat it not1 that ,i may appease my ,genius4 ,let me not fall into it2 let me not approach it with my hands1 let me not tread upon it with my sandals4 ,,note4 ,the ,chapters numbered #ea and #eb are not found in the most ancient papyri1 but the substance of them and their formulas are met with on the ancient coffins#fe and in the ,pyramid texts4 ,see1 for instance1 ,unas #ahi1 ,teta #fh1 with ,m4 ,maspero's note on the latter text4 ,i do not1 however1 believe1 as ,m4 ,maspero does1 that these texts convey the idea 8so frequent6 among half-civilised peoples1 of another life in which the deceased will have nothing to eat and drink but excremental matter40 ,that the which ,i translate #8dirt' and #8lye' are of this nature is quite certain1 but they are objects of abhorrence to the ,sun-god1 like the dead rat and the putrid cat in chapter #cc1 because he is a consuming fire1 and 8whatsoever he findeth upon his path he devoureth it10 ,unas #eae4 ,it is only natural then that the deceased who is identified with the ,sun-god in these texts should express his execration of such offensive matter4 ,he is not afraid of being limited to this food1 his fear springs from the opposite extreme4 ----- ,footnote #fe3 ,there is a chapter in ,lepsius1 lteste ,texte1 p4 #cd1 with the same title as chapter #ea1 but the contents are different4 ------------------------------------ ,,chapter ,,lii4 ,chapter whereby one eateth not dirt in the ,netherworld4 ,i execrate1 ,i execrate1 ,i do not eat it4 ,that which ,i execrate is dirt4 ,i eat it not1 that ,i may appease my ,genius7#a474 ,let it not fall upon me2 let me not approach it with my hands1 let me not tread upon it with my sandals4 ,henceforth let me live upon corn7#b47 in your presence1 ye gods1 and let there come one who bringeth to me that ,i may feed from those seven loaves which he hath brought for ,horus and upon the loaves for ,thoth4 8,what willst thou eat80 say the gods to him4 ,let me eat under the ,sycamore of ,hathor the ,sovereign1 and let my turn be given to me among those who rest there4 ,and let me manage the fields in ,tattu and prosper in ,heliopolis4 ,and let me feed upon the bread of the white corn and upon the beer of the red barley4 ,and let the forms7#c47 of my father and of my mother be granted to me2 the gate-keepers of the stream4 ,let room be thrown open for me1 let the path be made1 and let me sit in any place that ,i desire4 ,,notes4 #a4 ,here1 as in the corresponding passage in the preceding chapter and in several other places1 the later texts often read 1 which is a serious error4 #b4 ,the unintelligible of the later texts should be corrected to 7lteste ,texte #db1 lines #ej1 #ed and #fg74 ,the error may be traced to a form of the word with the prothetic 4 ,there are several words varying in their applications which may be traced to the same origin4 eser #8spica' a point1 hence an ear of corn1 and 1 1 #8spiculum1' an arrow1 a javelin1 are very clearly connected1 and the notion in both is1 as in the ,hebrew 1 that of #8shooting forth1' proferre1 protendere4 1 a term applied to horned animals1 has surely nothing to do with the ,coptic of ,leviticus ,,xv1 #ai4 ,it refers to the pointed weapons presented by the beasts4 is #8put forward' in the way of speech1 and may be command or prayer1 or simple statement4 the builder's line is something #8stretched out' prolatum1 protensum4 ,and with reference to walls1 buildings1 and the like1 may always be translated by proferre1 protendere4 #c4 ,the forms1 not 1 as the ,turin ,todtenbuch4 ,there is a most interesting text but unfortunately imperfect on the ,leyden ,coffin ,m4 #c 7,m4 ,pl4 #ac74 ,the deceased is told that on arriving at the mysterious gate he will find his father and his mother1 4 ,this is followed by and then apparently by but the middle sign is almost entirely effaced4 ,this would mean #8at the resurrection of thy body4' ------------------------------------ ,,chapter ,,liiia4 ,chapter whereby one is not made to eat dirt or to drink lye4 ,i am the sharp-horned ,bull1 who regulateth the sky1 the ,lord of the risings in heaven2 the great ,giver of ,light1 who issueth from ,flame2 the ,bond of ,time1 richly supplied with years2 the god in ,lion form1 to whom is given a march of ,glory4 ,i execrate1 ,i execrate1 ,i do not eat that which my ,genius execrateth4 ,let it not enter into my stomach1 let it not approach to my hands1 let me not tread upon it with my sandals4 ,let me not drink lye1 let me not advance headlong in the ,netherworld4 ,i am the possessor of bread in ,heliopolis1 who hath bread in ,heaven with ,r1 and bread upon earth with ,seb4 ,it is the ,sektit boat which hath brought it from the house of the great god in ,heliopolis4 ,i am gladdened in my very entrails1 and am associated with the divine mariners1 who circle round to the ,east of ,heaven4 ,i eat as they eat1 and ,i feed upon what they feed4 ,i eat bread from the house of the ,lord of offerings4 ------------------------------------ ,,chapter ,,liiib4 ,whereby one eateth not dirt4 ,i execrate1 ,i execrate6 ,i do not eat it4 ,dirt is what ,i execrate2 ,i do not eat it4 ,i execrate lye1 ,i do not drink it4 ,let me not approach it with my fingers1 let me not tread upon it with my sandals4 ,seb1 the father of ,osiris1 hath ordained that ,i should not eat dirt or drink lye1 but my father hath four times said that ,i should eat of the red corn4 ,there are seven loaves in ,heaven at ,heliopolis with ,r1 and there are seven loaves upon earth with ,seb1 and there are seven loaves with ,osiris4 ,it is the god of the ,sektit galley1 and of the ,mtit galley1 who hath brought them to me at ,heliopolis4 ,i shout with joy1 and my ,genius shouteth with joy1 because ,i am in ,heliopolis1 and ,i live in excellent condition before ,r1 on the day when bread is presented in ,heliopolis4 ,,note4 ,chapter #ec;,a is taken from the papyri of the older period1 #ec;,b is a still older text from the ,coffin of ,horhotep4 ------------------------------------ ,,chapter ,,liv4 ,chapter whereby air is given in the ,netherworld4 ,i am the god in ,lion-form7#a471 the ,egg in the ,great ,cackler1 and ,i watch over that great ,egg which ,seb hath parted from the earth7#b472 my ,life is the ,life thereof1 and the same is true of my advance in life and of my breathing of the air4 ,i am the god who keepeth opposition in equipoise7#c47 as his ,egg circleth round4 ,for me dawneth7#d47 the moment of the most mighty one1 ,sut4 ,o ye gods who are pleasant through the alternate successions of the ,earth1 who preside over sustenance and who live in the ,blue7#e471 do ye keep watch over him who abideth in his ,nest2 the ,infant god who cometh forth towards you4 ,,notes4 ,the text here followed is that of ,pa which is much preferable to that of ,ani4 ,there is a far older text1 that of ,horhotep1 line #cdd and sqq41 but it is too inaccurate to serve as the basis of a translation4 ,it is however very valuable for other purposes4 #a4 ,the god in ,lion form4 ,these words are not in ,horhotep1 the chapter beginning as in later texts 8,oh ,tmu let there come to me the air which is in thy nostrils40 ,the word for air is written 7lines #cdd and #cdf7 as in other places4 #b4 ,it is a mistake to speak of a mundane egg1 of which there is no trace in ,egyptian mythology4 ,seb1 the great cackling goose1 lays the golden egg1 which is the ,sun2 but does not mean #8lay upon the earth1' but #8divide1 separate from the earth4' ,the egg springs from the back of ,seb4 #c4 ,who keepeth opposition in equipoise4 ,this sense may be inferred from ,pa1 but is made very clear by the of ,horhotep4 ,the equilibrium of forces is maintained by the revolution of the ,sun4 #d4 ,dawneth1 1 ,horhotep2 whose text breaks off without a word on ,sutu4 #e4 ,the ,blue1 #8lapis lazuli4' ,the ,french l'azur exactly corresponds to the ,egyptian1 for the word azure is derived from lazulum4 ,ancients and modern differ greatly1 as is well known1 from each other as to the impressions derived from colour4 ,it seems strange to read in the tale of the ,destruction of ,mankind that the #8hair of ,r was of real chesbet1' that is #8dark blue4' ,but we have an exact parallel to this in ,greek4 is lapis lazuli in ,theophrastus1 who even mentions the artificial lapis made in ,egypt4 ,but in the ,homeric poems the hair of ,hector 7,il41 #bb1 #dja71 and the hair and beard of ,odysseus 7,od41 #af1 #agf71 as well as the eyebrows of ,zeus 7,il41#a1 #ebh2 #ag1 #bji7 are described as 4 ------------------------------------ ,,chapter ,,lv4 ,another chapter whereby air is given4 ,i am the ,jackal of jackals1 ,i am ,shu1 who convey breezes1 in presence of the ,glorious one7#a471 to the ends of the sky1 to the ends of the earth1 to the ends of the filaments of ,cloud7#b474 ,i give air to those ,younglings as ,i open my mouth and gaze with my two eyes4 ,,notes4 #a4 ,the ,glorious one4 ,this is the most usual reading4 ,pa has ,r4 #b4 ,filaments of ,cloud4 ,cloud is the sense1 not the translation of 1 or1 as it is also written1 1 which is the name of some tree or shrub which has not been identified4 ,the filaments or 1 which are among its characteristics1 point in this context to the long fibrous forms presented by the cirrus cloud4 ------------------------------------ ,,chapter ,,lvi4 ,another chapter of breathing4 ,oh ,tmu6 give me that delicious air which is in thine own nostrils4 ,it is ,i who hold that great station which is in the heart of ,heracleopolis4 ,i watch over that egg of the ,great ,cackler1 my strength is the strength thereof1 my life is the life thereof1 and my breath is the breath thereof4 ------------------------------------ ,,chapter ,,lvii4 ,chapter for breathing air and command of water in the ,nether world4 ,let the ,great ,one7#a47 be opened to ,osiris2 let the two folding doors of ,kabhu7#b47 be thrown wide to ,r4 ,o thou great ,coverer7#c47 of ,heaven1 in thy name of ,stretcher7#d47 of ,heaven1 grant that ,i may have the command of water1 even as ,sut hath command of force7#e47 on the night of the ,great ,disaster3 grant that ,i may prevail over those who preside at the ,inundation1 even as that venerable god prevaileth over them1 whose name they know not4 ,may ,i prevail over them4 --------------------- ,my nostril is opened in ,tattu1 and ,i go to rest in ,heliopolis1 my dwelling1 which the goddess ,seshait7#f47 built1 and which ,chnum raised on its foundation4 ,if the ,sky is at the ,north ,i sit at the ,south2 if the ,sky is at the ,south ,i sit at the ,north2 if the ,sky is at the ,west ,i sit at the ,east2 and if the ,sky is at the ,east ,i sit at the ,west4 ,and drawing up my eyebrows7#g47 ,i pierce through into every place that ,i desire4 ,,notes4 ,this chapter and the following are recensions and combinations of extremely ancient texts4 ,the first portion of the present chapter follows the ancient text of ,horhotep4 ,even at that early period two recensions were in existence1 and are copied one after the other4 ,the translation here given is the nearest possible approach to the original text4 ,the second portion 7beginning with ,my nostril7 dates from the papyri of the ,theban period1 though we must depend upon later authorities for the entire ,section4 #a4 ,the ,great ,one urit--,heaven4 #b4 ,kabhu 1 literally the ,cool 7water7 is another name for the ,sky1#ff and is here in parallelism with the ,great ,one4 #c4 ,coverer 1 a name applied both to the ,nile1 as covering the land during the inundation1 and to the ,sky as the covering above us4 ,cf4 my paper on ,nile ,mythology1 ,p4,s4,b4,a41 ,november1 #ahij4 #d4 ,stretcher 1 which ,i consider as a nasalised 7perhaps the original7 form of stretch4 ,the papyri read t pet #8,cleaver of the ,sky1' but the word t1 without the determinative 1 may also mean stretch1 as in the expression 4 #e4 ,force 1 1 like the ,latin vis1 may1 but need not1 be of a criminal nature4 ,the name of the goddess in this place is a manifest blunder of the more recent scribes4 #f4 ,the goddess ,seshait commonly but erroneously called ,safch1 through an error against which ,lepsius 7,aelt4 ,texte1 p4 #c7 and ,brugsch 7,zeitschr41 #ahgb1 p4 #i7 have both spoken4 ,the real name of the goddess1 as ,i have elsewhere#fg shown by actual variants1 is ,seshait 7,teta1 l4 #bfh7 or 7,louvre1 ,a4 #ig74 ,she is so called from the root 1 1 writing1 that being one of her occupations4 #g4 ,drawing up my eyebrows 1 in scornful pride1 superciliously1 like the ,greek 4 ----- ,footnote #ff3 ,the name occurs repeatedly in the ,pyramid ,texts1 and even the very expression e4g4 ,unas1 #cge1 and the ,litany at ,pepi ,i1 #fca4 ,footnote #fg3 ,on some ,religious ,texts of the ,early ,egyptian ,period in ,trans4 ,soc4 ,bibl4 ,arch41 ,vol4 ,,ix1 p4 #cjc4 ------------------------------------ ,,chapter ,,lviii4 ,chapter for breathing air and command of water4 ,let the door be opened to me6 ,who art thou8 ,what is thy name8 ,i am ,one of ,you6 ,who is with thee8 ,it is the ,merta4 ,turn away then7#a47 front to front1 on entering the ,meskat47#b47 ,he grants that ,i may sail to the ,abode of those who have found their faces4 ,collector of ,souls is the name of my ,bark1 ,bristler of ,hair is the name of the ,oars1 ,point#fh is the name of its ,hatch1 ,right and ,straight the name of the ,rudder4 ,the picture of it is the representation of my glorious journey upon the ,canal4 ,give me jars of milk and cakes and flesh meat at the ,house of ,anubis4 ,if this chapter is known he entereth after having gone out4 ,,notes4 ,the #ehth and #abbnd chapters are reproductions of the same text1 the earliest copy known being that of ,ani4 #a4 ,turn away then4 ,merta as we have seen is the name given to the goddess pair ,isis and ,nephthys4 ,it is therefore not possible to account for the masculine pronoun as having reference to ,merta4 must be taken in the sense of ideo1 idcirco1 then1 therefore4 #b4 ,meskat1 or according to another reading ,meschenit4 ----- ,footnote #fh3 ,all this part is corrupt4 ------------------------------------ ,,chapter ,,lix4 ,chapter for breathing air and command of water4 ,oh thou ,sycomore of ,nut1 give me of the water and of the wind which are within thee4 ,it is ,i who hold that abode which is in ,heracleopolis1 ,i watch over that ,egg of the ,great ,cackler4 ,my strength is the strength thereof1 my life the life thereof1 and my breath the breath thereof4 ,,notes4 ,on the mythological tree in heaven which produces both wind and water1 that is the rain-cloud1 see my ,egyptian ,mythology1 particularly with reference to ,mist and ,cloud1 in ,trans4 ,soc4 ,bibl4 ,arch41 ,vol4 ,,viii4 ,the same kind of imagery is still current in ,europe4 ,german authorities tell us about the #8,wetterbaum1' which in some places is called #8,abraham's ,tree1' in others1 #8,adam's ,tree4' ,the ,yggdrasill myth is supposed to have the same origin4 ,the ,rainbow is the heavenly ,mountain ,ash of a well known ,swedish and ,esthonian riddle4 ,the water from heaven was supposed in ,egypt to be especially refreshing for the dead4 ------------------------------------ ,,chapter ,,lx4 ,another ,chapter4 ,let the doors of ,heaven be open to me1 let the doors of ,kabhu be thrown wide to me2 by ,thoth and by ,hapi1 the great ,coverer of ,heaven1 at daybreak4 ,grant ye that ,i may have the command of water even as the mighty ,sut had the command of his enemies on the ,day of ,disaster to the ,earth4 ,may ,i prevail over the ,long-armed ones in their corners1#fi even as that glorious and ready god prevaileth over them1 whose name they know not4 ,may ,i prevail over the ,long-armed ones4 ----- ,footnote #fi3 ,the four cardinal points2 the ,eastern and the ,western 1 and the ,southern and the ,northern 4 ------------------------------------ ,,chapter ,,lxi4 ,another ,chapter4 ,i1 even ,i1 am he who proceedeth from the ,weeper7#a471 and whose attribute is ,overflowing47#b47 ,i7#c47 have the command of it as ,hpu4 ,,notes4 #a4 ,the great ,weeper is primarily ,heaven1 and it is so in this place4 ,the ,nile god who proceeds from it also bears the same name4 #b4 ,overflowing3 4 #c4 ,i4 ,the original is in the third person2 in reference to 8he who proceedeth10 c4 ------------------------------------ ,,chapter ,,lxii4 ,chapter whereby water is drank in the ,netherworld4 ,let the ,great ,one be opened to ,osiris2 let the ,kabhu be thrown wide to ,thoth1 the ,coverer1 ,lord of the ,horizon in his name of the ,divider of the ,earth4 ,may ,i have command of the water even as the might of ,sutu had over his enemies4 ,it is ,i who traverse the ,heaven3 ,i am ,r3 ,i am the god in ,lion form3 ,i am the ,steer27#a47 ,i eat the haunch1 and pierce through the joint4#gj ,i go round the ,sechit-,aarru4 ,there hath been assigned to me ,eternity1 without end4 ,and lo6 ,i am the ,heir of ,endless ,time1 and my attribute is ,eternity4 ,,note4 #a4 ,the ,steer1 smau1 a solar title frequent in the ,pyramid texts4 ,his mother1 ,heaven1 is called or 7as the name is written ,teta #cei7 4 ,she is called the ,spouse on the ,mountain 1 and by a play upon words ,unas1 #dic4 ,the usual meaning of 1 like that of the ,greek or the ,hebrew 1 is the light green shoot of plants in spring1 and this is the key to the sense of the proper name4 ,the goddess ,demeter had a temple at ,athens under the name of ,chloe1 and it is in allusion to this that ,sophocles calls her 7,oed4 ,col4 #afjj74 ,this ,egyptian goddess was 1 a principal deity at ,enchebit1 she had the ,white ,crown and the wig with two plumes4 ,she is described as having drooping dugs1 and as suckling her son4 ,cf4 with this information from ,unas the whole chapter beginning with line #bhc of ,pepi ,i4 ----- ,footnote #gj3 ,the sacrificial offerings and 4 ------------------------------------ ,,chapter ,,lxiiia4 ,chapter whereby one is not burnt with fire1 but drinketh water in the ,netherworld4 ,o ,bull of ,amenta6 let me be borne to thee6 ,i am that ,rudder of ,r1 wherewith he conveyeth the ,ancient7#a47 ones4 ,i am not burnt1 ,i am not consumed4 ,i am ,babai1 the eldest son of ,osiris1 who striketh the eye of every god7#b47 in ,heliopolis4 ,i am the ,heir1 the primary power of motion and of rest7#c474 ,i have made firm my name1 and have preserved it that ,i may have life through it4 ------------------------------------ ,,chapter ,,lxiiib4 ,chapter whereby one is not boiled in water4 ,i am that ready ,rudder wherewith ,r conveyeth the ,ancient ones1 and ,i raise the effluxes7#d47 of ,osiris to the ,tank from flames impassable2 a wrecked one17#e47 but not to be consumed4 ,i lie helpless as a dead person17#f47 and ,i arrive at the lair of the ,lion who defieth slaughter1 4447#g47 following the road by which ,i set out4 ,,notes4 ,the ,chapters #fc;,a and #fc;,b are united into one in the later ,,mss4 without any other division than 1 indicative of a different reading4 ,none of the early papyri contains both chapters4 ,the text of #fc;,b is extremely corrupt1 and without rational interpretation4 #a4 ,i am that ,rudder of ,r1 wherewith he conveyeth the ,ancient ones4 ,this passage is twice found in ,horhotep 7#caa and #cbi71 the word for ,rudder being written 4 #b4 ,who striketh the eye1 4 ,the peaceful determinative may perhaps be intended to diminish the force of the very expressive in the verb of striking4 ,but ,i believe that this passage may fairly be illustrated by the words of ,lucretius ,,iv1 #cbd and following3-- ,splendida porro oculi fugitant vitantque tueri1 ,sol etiam caecat1 contra si tendere pergas4 ,praeterea splendor quicumque est acer adurit ,saepe oculos ideo quod semina possidet ignis ,multa1 dolorem oculis quae gignunt insinuando4 #c4 ,the primary power of motion and of rest4 ,these words have a modern sound1 but they express the sense of the original1 4 #d4 ,effluxes1 1 the 1 the vital sap1 as it were1 of the body of ,osiris1 which is the source of life both to men and to gods1#ga and in default of which his own heart 7,unas #ab7 would cease to beat4 ,it is celebrated in all the mythological texts extant from the time of the ,pyramids down to the latest inscriptions of ,denderah and ,edfu1 and even in ,demotic documents4#gb ,all moisture was supposed to proceed from it1 and the ,nile was naturally identified with it4 ,in the ,pyramid texts 7,pepi #ff7 is put in parallelism with 4 #e4 ,a wrecked one4 ,so ,i understand from ,chapter #abe1 #ch1 but the whole context here is so doubtful that no translator who respects himself would warrant the sense4 #f4 ,i lie helpless like a dead person4 1 ef is the condition of an infant on the knees of its nurse4 ,and ,i understand in its well known euphemistic application to the dead4 #g4 is the most probable reading here1 but it is a hapax legomenon with nothing in the context to explain it4 ----- ,footnote #ga3 ,in one of the ancient chapters preserved in the tomb of ,horhotep1 the deceased1 speaking in the person of ,horus1 talks 7#cai7 of quenching his thirst with the of his father ,osiris4 ,footnote #gb3 ,see a very interesting passage in ,pap4 ,rhind #d1 #d1 with ,brugsch's translation4 ------------------------------------ ,,chapter ,,lxiv4 ,chapter whereby one cometh forth by day from the ,netherworld4 ,i am ,yesterday1 ,to-day1 and ,to-morrow1 for ,i am born again and again2 mine is the unseen ,force17#a47 which createth the gods and giveth food to those in the ,tuat7#b47 at the ,west of ,heaven2 ,i am the ,eastern ,rudder17#c47 the ,lord of ,two ,faces1 who seeth by his own light2 the ,lord of ,resurrections1 who cometh forth from the dusk and whose birth is from the ,house of ,death4 ,ye two divine ,hawks7#d47 upon your gables1 who are giving attentive heed to the matter2 ye who accompany the bier to the tomb1 and who conduct the ship of ,r1 advancing onwards from the highest place of the ,ark in heaven--the ,lord of the ,shrine7#e47 which standeth in the centre of the ,earth2 ,he is ,i1 and ,i am ,he47#f47 ,mine is the radiance in which ,ptah floateth over his firmament47#g47 ,oh ,r1 who smileth cheerfully1 and whose heart is delighted with the perfect order of this day as thou enterest into ,heaven and comest forth in the ,east3 the ,ancients and those who are gone before acclaim thee4 ,let thy paths be made pleasant for me2 let thy ways be made wide for me to traverse the earth and the expanse of ,heaven4 ,shine thou upon me1 oh gracious ,power27#h47 as ,i draw nigh to the divine words which my ears shall hear in the ,tuat2 let no pollution of my mother be upon me2 deliver me1 protect me from him who closeth his eyes at twilight and bringeth to an end in darkness4 ,i am the ,overflower1 and ,kam-ura7#i47 is my name3 ,i bring to its fulness7#aj47 the ,force which is hidden within me4 ,oh thou ,great ,one1 who art ,shoreless17#aa47 and callest upon the ,powers of the ,south1 at the moment when the god is carried forth1 saying3-- 8,behold the ,lord of his ,flood2 see1 the ,shoulder is fastened7#ab47 upon his neck and the ,haunch upon the head of the ,west0 offerings which the two goddesses of the ,west7#ac47 present to me when the weeping bursteth forth from me at what ,i witness1 as ,i am borne round on the ,tenait in ,abydos17#ad47 and the bolts made fast on the gateways7#ae47 above your images are in the reach of thine hand and from within thee4 ,thy face is as that of a hound whose nostril sniffeth at the covert to which my feet convey me4 ,anubis is my bearer1 for he who lulleth me to rest7#af47 is the god in ,lion form4 ,do thou save me6 ,i am ,he who cometh forth as one who breaketh through the door2 and everlasting is the ,daylight which his will hath created4 8,i know the deep waters0 is my name4 ,i satisfy the desires of the ,glorified1 who are by millions and hundreds of thousands4444#gc ,i am the guardian of their interests1 actively working at the hours of the day and adjusting the arms of ,sahu2 twelve in circling round1 uniting hands1 each of them with another4 ,but the sixth of them in the ,tuat is the #8,hour of the overthrow of the ,sebau1' which cometh here in triumph2 the same which maketh way into the ,tuat2 the same which is yoked with ,shu4 ,i shine forth as the ,lord of ,life and the glorious order of this day3 the blood which purifieth and the vigorous sword-strokes by which the ,earth is made one4 ,i sever the horns7#ag47 from those who unite in resistance to me2 the hidden ones who rise up in opposition against me2 those who go upon their bellies4 ,i come as the ambassador of the ,lord of lords to avenge the cause of ,osiris in this place4 ,let not#gd the ,eye consume its tears4 ,i am the ,guide of the house of ,him who dwelleth in his treasures4 ,i am come from ,sechem to ,heliopolis to inform the ,bennu of the matters of the ,tuat4 ,oh goddess ,aucherit1 who concealest that is within thee1 but raisest up forms1 like ,chepera1 grant that ,i may come forth and see the orb of the sun1 and walk forth in the presence of the great god1 who is ,shu and abideth for eternity4 ,i travel on high1 ,i tread upon the firmament1 ,i raise a flame with the daylight which mine eye hath made1 and ,i fly forward towards the splendours of the ,glorified in presence of ,r daily1 giving life to every man who treadeth on the lands7#ah47 which are upon the earth4 ,oh thou who leapest forth1 conductor of the ,shades and ,glorified ones from the ,earth1 let the fair path to the ,tuat be granted to me1 which is made in behalf of those who are in faint condition and for the restoration of those who are in pain4 ,who art thou1 who devourest in ,amenta8 ,i am ,he who presideth in ,restau4 8,he who entereth in his own name1 and cometh forth in quest2 the ,lord of the ,eternity of the ,earth0 is my name4 ,she who hath conceived hath set down her burden2 which turneth round before descending2 the door is shut at the wall which is reversed4444#ge ,his ,eye hath been given to ,horus and his face brighteneth at the dawning of the day4 ,i am not exhausted3 ,i become the ,lion god and the palm flowers of ,shu are upon me4 ,i am not one who drowneth4 ,blessed are they who see7#ai47 the ,bourne37#bj47 beautiful is the god of the motionless heart who causeth the stay of the ,overflowing4 ,behold6 there cometh forth the ,lord of ,life1 ,osiris thy support1 who abideth day after day4 ,i embrace the ,sycomore17#ba47 ,i am united to the ,sycomore4 ,i part the two deities of morning that ,i may come to hold the ,eye17#bb47 and cause it to rest in its place4 ,i am come to see ,r at his setting1 and ,i unite with the breeze at his coming forth3 my two hands are pure for adoring him4 ,may ,i be restored6 ,may ,i be restored6 ,i fly up to heaven and ,i alight upon the earth2 and mine eye turneth back there towards the traces of my footsteps4 ,i am the offspring of ,yesterday2 the tunnels7#bc47 of the earth have given me birth1 and ,i am revealed at my appointed time4 ,may ,i be under shelter from the warlike handed god who cometh behind me1 may my flesh be sound and may my glories be a protection to the limbs of one who waiteth for the purpose of taking counsel4 ,may the ,cycle of the gods listen to what ,i say4 ,to be said on coming forth by day2 that one may not be kept back on the path of the ,tuat1 whether on entering or on coming forth2 for taking all the forms which one desireth2 and that the soul of the person die not a second time4 ,if then this chapter be known the person is made triumphant upon earth and in the ,netherworld and he performeth all things which are done by the living4 ,this chapter was discovered on a plinth of the god of the ,hennu ,bark 7#bd47 by a master builder of the wall in the time of ,king ,septa1 the ,victorious47#be47 ,this composition is a secret2 not to be seen or looked at4 ,recite the chapter when sanctified and pure2 not approaching women1 not eating goat's flesh or fish4 ,,notes4 ,this is one of the most important as it is one of the most ancient chapters4 ,the text of it was already doubtful at the time of the ,x,ith dynasty4 ,it had been handed down in two recensions1 both of which were inscribed on the coffin of ,queen ,mentuhotep1 the discovery of one of these being attributed to the time of ,king ,septa of the #ast dynasty1 and that of the second to the time of ,menkaur1 the king of the third pyramid4 ,these two recensions are also found in the papyrus of ,nebseni4 ,the ,,mss4 present innumerable various readings1 few of which are of the slightest value4 ,these have been collected1 as far as they could be discovered1 in the ,french and some other ,museums in #ahgf1 in a very admirable work upon the chapter1 by ,m4 ,paul ,guieysse1#gf who has translated and commented upon it and and all the variations of it known to him at the time4 ,since then the papyrus of ,nebseni has been published1 and ,m4 ,naville has given all the variants found in the few existing papyri of the best period4 ,i have notes of the readings of the papyri in the ,british ,museum1 and also those of a cast 7now in the ,british ,museum7 taken from a block in serpentine1 belonging to the ,museum of the ,hermitage in ,st4 ,petersburg4 ,with such light as could be derived from these extremely divergent authorities ,i have done my best 7taking as the basis of my translation the texts in the papyrus of ,nebseni and the rubric in which the discovery is ascribed to the time of king ,septa7 towards exhibiting the chapter in as intelligible a form as seems to me possible4 ,some passages as yet defy translation in consequence of the corruption of the text4 ,some years before his untimely death ,m4 de ,roug read his translation of this chapter before the ,acadmie des ,sciences4 ,it is much to be lamented that this has never been published4 ,i have1 in addition to the versions of other scholars1 a copy of one by ,mr4 ,goodwin1 with whom ,i read this and other chapters nearly thirty years ago4 ,but this kind of literature is not one of those in which his marvellous sagacity showed to advantage4 ,in reading this and almost every other chapter of the ,book of the ,dead1 it is absolutely necessary to bear in mind that different divine names do not necessarily imply different personalities4 ,a name expresses but one attribute of a person or thing1 and one person having several attributes may have several names4 ,it is not implied in this chapter that the ,sun is the ,nile or the ,inundation1 but that the same invisible force which is manifested in the solar phenomena is that which produces the inundation2 ,he is the ,inundator4 ,but he has many other names and titles4 ,in this chapter1 as in others before it1 the speaker at one time talks in terms identifying him with some divinity1 and at another as a simple mortal petitioning some favour4 #a4 1 or1 at a later period 1 signifies one whose force is concealed or unseen4 ,it is a theological term1 frequent at all periods of the ,egyptian religion1 and implies that the deity is not to be confounded with its external manifestation4 ,the ,sun that we see hides as truly as it reveals the ,sun-god2 who1 as this chapter shows1 has other manifestations4 #b4 ,those in the ,tuat called in the ,pyramid ,texts 1 ,pepi ,i1 #ahe4 ,the more recent texts read 8the gods of the ,west40 #c4 ,cf4 ,pepi ,i1 #agd4 #d4 ,two divine ,hawks upon your gables4 ,they are mentioned in the ,pyramid ,texts#gg as 1 ,teta1 #ahc4 ,they represent the two divisions1 ,north and ,south1 of the kingdom of ,horus4 ,cf4 ,rochemonteix1 ,edfu1 p4 #ee and many other such passages as that found there4 #e4 ,the ,shrine which standeth in the centre of the ,earth4 ,this ,shrine is also mentioned in the #8,book of ,hades4' ,cf4 ,bonomi1 ,sarc4 #d;c4 #f4 ,he is ,i1 and ,i am ,he4 ,cf4 the ,pyramid ,text--8,oh ,r4444 ,teta is thou1 and thou art ,teta44441 thou risest as ,teta1 and ,teta riseth in thee1 etc410 ,teta1 #ccg4 #g4 ,ptah floateth over his firmament4 ,the meaning of the verb is shown in early texts by the determinative1 as in the parallel passage of the #agth chapter4 #h4 ,oh gracious ,power1 4 ,the adjective is also written 4 ,the usual determinative has its origin in the hieratic form of 1 see ,prisse ,papyrus4 #i4 ,kam-ur 1 8,the great ,extender10 a name applied to ,osiris1 as the ,nile4 8,thy two sisters1 ,isis and ,nephthys1 come to thee1 and they convey to thee ,kamit urit the great ,extent in thy name of ,kam-ur the great ,extender40 ,teta1 #bgd4 #aj4 ,i bring to its fulness1 etc4 ,the yearly inundation is the mature result of the innate force belonging to the god2 the of his 4 ,this translation remains the same whether the reading be or 4 #aa4 ,shoreless1 1 or 1 implies an enclosed space1 a basin or channel with fixed limits4 ,the inundation has no determinate banks4 ,its course is from south to north1 hence the reference to the deities of the ,south4 #ab4 ,shoulder and ,haunch4 ,the usual sacrificial joints4 ,this passage was at an early date added to the paragraph which opens the chapter4 #ac4 ,the two goddesses of the ,west1 4 ,it is said of ,r at ,edfu 4 8,he setteth in the ,west40 ,the deities in question are ,isis and ,nephthys1 who are also the deities of the ,east or ,sunrise under the name of 2 ,unas1 #dfa4 ,in the passage of the ,pyramid ,texts just referred to it is stated that these 8divinities in ,ununait open their arms to the god as he stands up erect on the eastern side of the firmament40 ,ununait is the place of rising1 springing up4 #ad4 ,the ,tenait in ,abydos4 ,this feast has already been mentioned in ,chapter ,i4 ,it was one of those commemorative and representative of the death of ,osiris1 of his mutilation1 mummification and burial4 ,prescriptions for carrying it out are found in the great text at ,denderah1 published by ,dmichen and ,mariette1 and translated by ,brugsch1 and ,loret1 and 7in part7 by ,dmichen4 ,tenait is also the name of certain days of the month1 and 7,teta1 #bbi7 of the fifth hour of the day4 #ae4 ,the bolts made fast on the gateways4 ,the ,pyramid ,texts on behalf of the deceased invoke the 1 #8the bolt which closes the gateway of ,heaven1' with a prayer that it may open to him 7,teta1 #bce1 compare line #bjj74 #af4 ,he who lulleth me1 4 ,the word is here in the dual1 as corresponding to the double lion4 ,cf4 1 ,teta #bfa4 ,the important variant is found at ,edfu 7,rochemonteix1 p4 #gh74 #ag4 ,i sever the horns4 ,cf4 ,psalm lxxv1 #aa4 #ah4 ,the lands4 ,the ,egyptian word varies in the texts4 ,the most authorized reading is used in different senses3 one of which 7and perhaps the original one7 is put1 put on2 ponere1 locare1 induere1 figere1 addere4 ,here it would seem from the context to mean locality1 post1 spot of earth4 ,and ,i am inclined to identify in this place with the well-known 1 or 1 as an equivalent if not as a phonetic variant4 #ai4 ,blessed are they who see written in the ,pyramid ,texts 7,unas1 #ehd1 ,teta1 #db1 ,pepi ,i1 #aha and #aii71 where it is in parallelism with 4 #bj4 ,the ,bourne1 4 ,on the goddess 1 ,menait1 cf4 ,teta #bhh1 ,pepi ,i1 #gj1 #aed1 #afc4 #ba4 ,the ,sycomore of ,dawn repeatedly mentioned in the ,book of the ,dead4 ,the ,pyramid ,texts also 7,pepi ,i1 #agd7 speak of the tall ,sycomore of ,sut in the ,eastern ,sky on which the gods congregate and sit1 in expectation of the arrival of the ,glorified one4 #bb4 ,to hold the ,eye1 4 ,later texts1 like the ,turin copy1 have 4 ,the two verbs here 7like which is also found as a variant7 are synonymous in the sense of embracing1 holding1#gh enclosing1 fastening1 staying1 propping4 ,according to the ancient myth ,sut deprived ,horus of his ,eye1 which was recovered by ,thoth1 and by him restored to its owner4 ,the following passage from an inscription at ,edfu 7,rochemonteix1 p4 #be7 is in strict accordance with the oldest mythological texts4 8,asten1 who restored the ,eye of ,horus to its ,lord1 who preserved the ,eye 7ut' at7 from suffering harm1 who made fast the ,eye 7nutrit7 in its place1 and who pacified ,horus with his ,eye40 ,the different synonyms designating the ,eye are important as showing that the word is here used in the sense of the daily light of the sun4 ,the other part of the same text as ,edfu gives additional variants4 and 4 ,here the ,eye is called 1 1 and 4 ,but in other places the ,ut' at stands for a less frequent moment of the solar progress4 ,in the ,pyramid ,texts for instance 8holder of the ,southern ,eye of ,horus0 might perhaps designate the ,summer ,solstice4 ,and a later text connects the ,eye with the opening of the year4 ,the priestly title 1 #8holder of the ,eye1' is like all such titles1 that of the divinity whom the priest personates4 ,the god himself is hieroglyphically represented by the sign of an ape holding the ,eye4 #bc4 ,the tunnels1 1 1 ,teta1 #bia2 1 ,horhotep1 #bac4 ,see my note ,proc4 ,soc4 ,bibl4 ,arch41 #ahgc1 p4 #che4 ,the ,coptic 1 which is generally supposed to be a serpent1 is more probably an earth-worm1 like 4 ,the ,pyramid ,texts have another word which ,i understand of the tunnels through which the ,sun1 ,moon1 and ,stars pass from ,west to ,east1 1 as opposed to 1 the paths of the upper world4 ,anubis is called 7,pepi ,i1 #hj71 and these passages are 7ib41 #gc71 8between the two divine forms0 7a lion at each end74 ,cf4 ,teta1 #cai1 where it is said of the ,stars 1 that at their triumphant course through the tunnels the bones of the ,akeru gods quake4 #bd4 ,the god of the ,hennu ,bark1 1 he who resides in the ship referred to in chapter ,i4 ,the god of this ship is commonly named ,sekaru in the texts1 but ,hennu is also one of the names of ,horus4 ,on the connection between the two names see ,teta1 line #bgj4 #be4 ,king ,septa of the #ast dynasty1 who has been identified with the ,usaphais of ,manetho4 ,the other account of the discovery of the chapter is thus described in the rubric of the second recension4 ,this chapter was discovered at ,hermopolis upon a slab of alabaster1 inscribed in blue1 under the feet of this god ,osiris1 at the time of ,king ,menkar1 the victorious1 by the royal prince ,horttf1 when he was journeying for the purpose of inspecting the temples 444#gi and he carried off the slab in the royal chariot1 when he saw what was on it4 ,the rubric farther prescribes that a scarab of hard stone encircled and purified with gold#hj should be placed upon the place of the heart of the deceased1 and that the #8words of power' contained in the #cjth chapter1 8,heart mine of my mother10 etc41 should be repeated4 ,the gold leaf or plate has been found on some scarabs1 but has disappeared from nearly all4 ,the #8,ritual of ,parma1' which speaks of two metals1 smu1 and silver 7the latter for the rim71 directs that the scarab should be put at the throat of the deceased4 ,according to this authority it was the #cjth chapter1 not the #fdth1 which was discovered by ,prince ,horttf in his inspectorial tour4 ----- ,footnote #gc3 ,the text is too corrupt here for any plausible translation4 ,footnote #gd3 ,not is omitted in many copies4 ,footnote #ge3 ,the copies of this paragraph are as discordant as they are unintelligible4 ,it is idle to guess at the meaning until a better text can be discovered4 ,footnote #gf3 ,etudes ,egyptologiques2 sixime livraison4 ,footnote #gg3 ,here as in the name of ,tmu1 the long sign is written first though read last4 ,footnote #gh3 ,cf4 the expressions as1 ,teta1 #beh1 #bfb1 and 4 is not a mere gate1 but a hold1 or keep4 ,footnote #gi3 ,there is no certainty about the text of the next few words4 ,footnote #hj3 ,i understand by this that the gold is intended to krep the scarab free from defilement4 ------------------------------------ ,,chapter ,,lxv4 ,chapter whereby one cometh forth by day and prevaileth over the adversaries4 ,oh thou who shinest forth from the ,moon1 thou who givest light from the ,moon1 let me come forth at large amid thy train1 let me be revealed as one of those in glory4 ,let the ,tuat be opened for me4 ,here am ,i3 let me come forth upon this day1 and be glorified4 ,let the glorified ones grant to me that ,i live and that mine adversaries be brought to me in bonds before the divine ,circle2 may the ,genius of my mother be propitiated thereby1 as ,i rise up upon my feet with a sceptre of gold in my hand1 and lop off the limbs4 ,may ,i rise up1 a ,babe from between the knees of ,sothis1 when they close together47#a47 ,,notes4 ,the first part of this chapter is nearly identical with ,chapter #b4 ,no copy of it is found in the papyri of the older period4 ,in place of it ,m4 ,naville has published a chapter bearing the same title1 and which is found in five ancient papyri4 ,these texts however are extremely discordant and corrupt1 and in the more difficult1 and to us more interesting1 passages must have been quite unintelligible to the copyists4 ,the second word1 for instance1 of line #h is ri in ,ca1 the corresponding word is 44 tu in ,ta1 i in ,pb1 ru in ,ia and ti in ,aa4 ,a discrepancy not less violent is encountered after the next three words4 ,the oldest extant form of the chapter is that of ,aa1 the papyrus of ,nebseni2 it is also the shortest1 and the other forms appear to me to exhibit signs of interpolation4 ,but ,m4 ,naville was quite right in taking the text of ,ca as his basis for the collation of the texts4 #a4 ,this whole passage1 as it stands1 in the ,,mss4 is extremely obscure1 and ,i can only make sense of it by conjecturing that a preposition has been omitted by the copyists4 ,the knees of a goddess are frequently mentioned in connection with the birth of a divinity4 ,here the ,babe is mentioned 7cf4 opening of ,chapter #db71 and the closing of the knees4 ,the word n1 #8live1' has for its primitive meaning #8rise up1' and it is in this sense that ,i translate it here4 ------------------------------------ ,,chapter ,,lxvi4 ,chapter whereby one cometh forth by day4 ,i know that ,i have been conceived by ,sechit and that ,i am born of ,neith4 ,i am ,horus1 who proceedeth from the ,eye of ,horus2 ,i am ,uat'it1 and ,i come forth like the ,hawk which soareth aloft and resteth upon the brow of ,r at the prow of his ,bark in ,heaven4 ------------------------------------ ,,chapter ,,lxvii4 ,chapter whereby the doors of the ,tuat are opened and one cometh forth by day4 ,let the doors be opened of the caverns of ,nu1 and let the feet be loosened of those who are in glory4 ,let the caverns of ,shu be opened1 that he may come forth at large1 and that ,i may issue from my funereal pit to my seat which is at the prow of the ,bark of ,r2 let me issue without disaster to my seat which is at the prow of the ,bark of ,r1 the all-radiant one1 as he riseth up from his lair4 ------------------------------------ ,,chapter ,,lxviii4 ,chapter whereby one cometh forth by day4 ,let the two doors of ,heaven be opened to me3 let the two doors of ,earth be opened to me3 let the bolts of ,seb open to me1 and let the ,first ,mansion be opened to me1 that he may behold me who hath kept guard over me3 and let him unloose me who hath wound his arms around me and hath fastened his arms upon me into the earth4 ,let the ,re-hunit7#a47 be opened to me1 let me pass into the ,re-hunit2 let the ,re-hunit be given to me1 that ,i may come forth by day whithersoever my heart desireth4 ,let me have possession of my heart1 let me have possession of my ,whole heart2 let me have possession of my mouth1 let me have possession of my legs1 let me have possession of my arms1 let me have possession of my limbs absolutely2 let me have possession of my funereal meals1 let me have possession of air1 let me have possession of water1 let me have possession of the stream1 let me have possession of the river1 let me have possession of the banks4 ,let me have possession of all things soever which were ritually offered for me in the ,netherworld4 ,let me have possession of the table which was made for me upon earth--the solicitations7#b47 which were uttered for me 8that he may feed upon the bread of ,seb40 ,that which ,i execrate1 ,i eat it not4 ,let me feed upon the bread of the red corn of the ,nile in a pure place1 let me sip beer of the red corn of the ,nile in a pure place2 let me sit under the branches of the palm trees in ,heliopolis in the train of ,hathor1 when the solar orb broadeneth7#c471 as she proceedeth to ,heliopolis with the writings of the divine words of the ,book of ,thoth4 ,let me have possession of my heart1 let me have possession of my ,whole heart2 let me have possession of my arms1 let me have possession of my legs1 let me have possession of my funereal meals1 let me have possession of air1 let me have possession of water1 let me have possession of the stream1 let me have possession of the river1 let me have possession of the barks4 ,let me have possession of all things soever which were ritually offered for me in the ,netherworld4 ,let me have possession of the table which was made for me upon earth4 ,let me be raised up on the left and on the right2 let me be raised up on the right and on the left4 ,let me sit down and let me stand up1 and strain for the breeze with my tongue and mouth like a skilled pilot47#d47 ,if this scripture is known1 he will come forth by day and he will travel over the earth in the midst of the living1 uninjured for ever4 ,,notes4 ,copies of this chapter are found on the coffins of ,mentuhotep and ,sebak-a at ,berlin1 and have been published by ,lepsius in his ,aelteste ,texte1 pl4 #h1 #ba1 #bb1 and #cd4 ,they are unfortunately in very mutilated condition1 and my translation follows the text of the ,theban papyri4 #a4 ,the ,re-unit in this place is clearly not an ,egyptian locality1 but a passage between the ,netherworld and heaven or earth4 #b4 ,solicitations1 ambire1 ambitio1 and in a bad sense ambages4 #c4 ,this passage explains what is meant in ,chapter #bh by the god of the ,broad ,face4 ,one of the papyri 7,ia7 adds the well known epithet of the setting sun #8old4' ,it is ,hathor who proceeds to ,heliopolis1 as the feminine suffix which is used in the oldest texts1 proves4 #d4 ,m4 ,lefbure 7,papyrus de ,soutims1 p4 #c1 note #h7 understands the passage as meaning 8,i seek the direction of the wind in order to avoid it40 ,but ,i am inclined to recognize a superstition still current among sailors1 the 8whistling for a breeze40 ,the oldest copies and the more recent ones have different readings1 and though the words ua emu occur repeatedly in the ,pyramid ,texts1 the second word is not written 1 as in the ,theban papyri1 but 4 ------------------------------------ ,,chapter ,,lxix4 ,otherwise said3 ,i am a ,flaming ,one1 and brother to a ,flaming ,one4 ,i am ,osiris1 brother to ,isis4 ,he who avengeth me is my son ,horus1 in company with his mother1 upon mine adversaries2 adversaries who have done to me all wicked and evil things4 ,chains have been put upon their arms and hands and feet in consequence of the evil things which they have done to me4 ,i am ,osiris1 the eldest of the great cycle of the gods7#a47 and heir of his father ,seb4 ,i am ,osiris1 the ,lord of the heads of life2 powerful before and behind2 his phallus extendeth to the limits of the human race4#ha ,i am ,sahu1 who assigneth the bounds as he saileth round the starry throng of ,heaven1 the body of my mother ,nut1 who conceived me at her will and brought me forth at her desire4 ,i am ,anubis on the day of the ,rending asunder4 ,i am the ,bull in the ,field2 ,i1 even ,i1 ,osiris1 who shut up his father and his mother on the day when the great slaughter took place4 ,my father is ,seb and my mother is ,nut4 ,i am ,horus1 the eldest of ,r as he riseth4 ,i am ,anubis on the day of ,rending asunder3 ,i am ,osiris4 ,o great ,one1 who enterest and speakest to him who presenteth the tablets and guardeth the door of ,osiris17#b47 grant that ,i may come in and be glorified1 let me be appraised1 and let me be made vigorous1 that ,i may come and avenge myself4 ,let me sit at the cradle7#c47 of ,osiris1 and put an end to my suffering and pain2 let me be made strong and vigorous at the cradle of ,osiris1 so that ,i may be born with him and renewed4 ,said twice4 ,let me seize that ,thigh7#d47 which is under the place of ,osiris1 with which ,i may open the mouth of the gods and sit by him1 like ,thoth the ,scribe1 sound of heart17#e47 with thousands of loaves1 beer1 beef1 and fowl upon the table of my father1 and the flesh of oxen and birds of various kinds17#f47 which ,i offer to ,horus1 which ,i present to ,thoth1 and which ,i sacrifice to the ,lord of ,heaven4 ----- ,footnote #ha3 ,cf4 note on the ,ass of ,chapter #dj4 ------------------------------------ ,,chapter ,,lxx4 ,another ,chapter4 ,i have come to an end7#g47 for the ,lord of ,heaven4 ,i am written down as sound of heart1 and ,i rest at the table of my father ,osiris1 ,king of ,tattu1 and my heart is stirred by his country4 ,i breathe the eastern breeze by its hair7#h472 ,i grasp the north wind by its side lock2 ,i grasp the south wind by the skin as ,i make the circuit of heaven on its four sides2 ,i seize the east wind by the skin1 and ,i give the breezes to the faithful dead amid those who eat bread4 ,if this scripture is known upon earth he will come forth by day1 he will walk upon earth amid the living3 his name will be uninjured for ever4 ce ,,notes ,,to ,,chapters ,,lxix ,,and ,,lxx4 ,these last two chapters are always found together1 and always appended to the ancient ,chapter #fh4 ,this is the case not only in the papyri1 but in tombs like that of ,bakenrenef4 #a4 ,the later texts say 8the eldest of the five gods40 #b4 ,who presenteth the tablets and guardeth the door of ,osiris4 ,see picture of ,thoth in the ,psychostasia4 #c4 ,where ,osiris renews his birth4 #d4 ,the ,thigh4 ,the iron instrument so called used in the ceremony of #8,opening the mouth' of the deceased4 #e4 ,sound of heart implies that the conscience of the deceased has been recognized as blameless4 #f4 ,oxen and birds of various kinds4 ,these kinds are named in the text1 but we have no corresponding ,european names4 #g4 ,i have come to an end4 ,the first two words of this chapter are evidently copied from the end of the last1 but instead of menu1 #8sacrificial slaughter1' the notion of men or meni #8coming to an end1' has been substituted4 ,later texts read 8,i do not come to an end40 #h4 ,its hair4 ,all this paragraph sounds very strangely1 and translators are tempted to understand that the hair1 side-lock1 and skin of the deceased are acted upon by the winds4#hb ,but the feminine suffix shows that the converse is the case4 ,the speaker catches the air and distributes it1 as we are afterwards told1 to the faithful departed4 ----- ,footnote #hb3 ,but we 8catch ,time by the forelock10 and so did the ,greeks4 ------------------------------------ ,,chapter ,,lxxi4 ,chapter whereby one cometh forth by day47#a47 ,o ,divine ,hawk1 who comest forth in ,heaven1 ,lord of ,mehurit47#b47 ,make thou me sound17#c47 even as thou hast made thyself sound1 who revealest thyself17#d47 who disrobest thyself1 and presentest thyself to the ,earth4 ,may his will towards me be done by the ,lord of the ,lord of the ,one ,face7#e474 ,i am the ,hawk in the ,tabernacle and ,i pierce through that which is upon the ,vail47#f47 ,here is ,horus1 the ,son of ,isis3 ,horus the ,son of ,isis4 ,make thou me sound1 even as thou hast made thyself sound1 who revealest thyself1 who disrobest thyself1 and presentest thyself to the ,earth4 ,may his will towards me be done by the ,lord of the ,one ,face4 ,i am the ,hawk in the ,southern ,heaven1 and ,thoth in the ,northern ,heaven1 who appease the ,flame when raging and who convey ,law to the god who loveth it4 ,here is ,thoth3 ,thoth4 ,make thou me sound1 even as thou hast made thyself sound1 who revealest thyself1 who disrobest thyself1 and presentest thyself to the ,earth4 ,may his will towards me be done by the ,lord of the ,one ,face4 ,i am ,unbu of ,en-areref1 the ,flower of the ,abode of ,occultation4 ,here is ,osiris3 ,osiris4 ,make thou me sound1 even as thou hast made thyself sound1 who revealest thyself1 who disrobest thyself1 and presentest thyself to the ,earth4 ,may his will towards me be done by the ,lord of the ,one ,face4 ,o thou who art upon thy two legs or who art terrible upon thy two legs1 at thine own hour1 owner of the ,two ,twin ,souls1 and who livest in ,two ,twin ,souls4 ,make thou me sound1 even as thou hast made thyself sound1 who revealest thyself1 who disrobest thyself1 and presentest thyself to the ,earth4 ,may his will towards me be done by the ,lord of the ,one ,face4 ,o thou who circlest round1 within thine ,egg1 ,lord of ,mehurit4 ,make thou me sound1 even as thou hast made thyself sound1 who revealest thyself1 who disrobest thyself1 and presentest thyself to the ,earth4 ,may his will towards me be done by the ,lord of the ,one ,face4 ,sebak standeth erect1 surrounded by his high places1 and ,neith standeth erect in the midst of her alluvial grounds1 in order to reveal themselves1 to disrobe themselves and to present themselves to the ,earth4 ,may his will towards me be done by the ,lord of the ,one ,face4 ,oh ye ,seven ,divine ,masters17#g47 who are the arms of the ,balance on the ,night wherein the ,eye is fixed2 ye who strike off the heads and cleave the necks1 who seize the hearts and drag forth the whole hearts1 and accomplish the slaughter in the ,tank of ,flame3 ye whom ,i know and whose names ,i know1 know you me as ,i know your names4 ,i advance to you1 advance ye to me3 live in me and let me live in you4 ,convey to me the ,symbol of ,life which is in your hands1 and the ,sceptre which ye grasp47#h47 ,award to me the life of yearly speech through countless years of life in addition to my years of life2 countless months in addition to the months of my life2 countless days in addition to the days of my life2 and countless nights in addition to the nights of my life1 that ,i may come forth and beam upon my own images1 with breath for my nostrils1 and eyes which see1 amid those who are at the ,horizon1 on that day when brute ,force7#i47 is brought to a reckoning4 ,if this ,chapter is known there is well-being on earth with ,r and a fair abode with ,osiris1 and the person is glorified in the ,netherworld4 ,there are granted to him the sacred cakes and the coming forth into the presence1#hc in the course of each day1 undeviatingly1 for times infinite4 ,,notes4 #a4 ,the title as here translated is taken from the oldest known ,,ms41 that of ,nebseni4 ,but the ,papyrus ,pc1 which is of the same period1 has 8,chapter for entering after going forth by day1 and for making transformations in all forms10 and this title or a very similar one is found on other papyri4 ,the most recent form is that in the ,turin copy--,chapter for coming forth by day and repelling brute ,force1 so that the person may not be seized in the ,netherworld1 but that his soul may be made sound in the ,ta-t' eserit4 #b4 ,lord of ,mehurit ,lord of ,heaven1 that is the ,sun-god4 ,the invocation is repeated a little farther on1 8,o thou who circlest within thine ,egg1 ,lord of ,mehurit40 ,the god is also said to be the owner of 8the ,two ,twin ,souls10 namely ,r and ,osiris4 #c4 ,the verb is here in the second person1 not in the first4 ,this is shown by those texts which give the name of the person1 instead of the pronominal suffix1 as the object of the verb4 #d4 ,thyself ,here1 in all but the later copies1 the pronoun of the third person is used1 in accordance with a well known ,egyptian idiom4 #e4 ,lord of the ,one ,face in opposition to which is an epithet of the ,sky1 on account of its many changes of aspect4 ,the ,moon too has a variety of phases1 whereas the ,sun is eminently the 8,lord of ,one ,face40 ,from another point of view the god1 at the beginning of chapter #fd1 is called the 8,lord of ,two ,faces10 the bright and the dark4 ,the ,pyramid ,texts have the parallel conception of the ,two ,eyes of ,horus1 one white and one black1 7,unas #cg74 #f4 ,this passage receives illustration from the great inscription of ,pinchi1 who at ,heliopolis paid a visit to the great ,tabernacle 77 of the ,sun-god1 the doors of which he opened and afterwards sealed up with the royal seal4 ,before going up the steps to it he had to lift the ,vail 77 or ,curtains which concealed it1 and perform sprinklings and offer incense and flowers4 ,two important words 7of which the first has the interesting variant and the second is written in the oldest texts7 are thus made clear4 ,the god is said1 according to the different readings1 to pierce 8through1 the ,vail0 or 8through what is upon the ,vail40 ,it will be remembered that the ,hebrew ,holy of ,holies was separated from the ,sanctuary by a curtain upon which the figures of ,cherubim were woven1 that before the curtain of the ,holy of ,holies stood the altar upon which incense was offered each morn and evening1 and that in sin-offerings the priest sprinkled blood seven times before the ,vail of the ,sanctuary4 #g4 ,the ,seven ,divine ,masters1 or 1#hd were the offspring of ,mehurit1 and assumed the form of ,hawks4#he ,they were the inventors and patrons of all the arts and sciences1 and they assisted ,thoth in composition and in the measurement of the earth4 ,see references in ,brugsch's article1 ,zeits41 #ahgb1 p4 #f4 ,they are1 ,i believe1 to be identified1 like the ,seven ,rishis of the later ,sanskrit literature1 with the seven stars of the ,great ,bear4 ,in this conception the ,polar star is represented by ,thoth4 #h4 ,the ,symbol of ,life and the ,sceptre1 the and 4 #i4 ,brute ,force 1 see chapter #eg1 note #e4 ----- ,footnote #hc3 ,namely1 8of the great god40 ,this ellipse is very frequent4 ,footnote #hd3 ,in the ,prisse ,papyrus this word is to be understood of a scholar or sage1 whose word is of authority4 ,footnote #he3 ,they have human heads on the ,louvre ,sarcophagus ,d4 #g4 ------------------------------------ ---------------------------------------- -------------------------------- ,,plate ,,xix4 ,,book ,,of ,,the ,,dead ,illustration3 ,,chapter ,,lxv4 ,papyrus du ,louve1 ,,iii1 #ic4 ,illustration3 ,,chapter ,,lxviii4 ,papyrus du ,louvre1 ,,iii1 #hi4 ,illustration3 ,,chapter ,,lxviii4 ,,lepsius1 8,todt410 ,plate ,,xxv4 ,illustration3 ,,chapter ,,lxxi4 ,,lepsius1 8,todt410 ,plate ,,xxvi4 ,illustration3 ,,chapter ,,lxxi4 ,papyrus of ,nebseni1 ,british ,museum1 #iijj4 ,illustration3 ,,chapter ,,lxxii4 ,papyrus du ,louvre1 ,,iii1 #ic4 ,illustration3 ,,chapter ,,lxxii4 ,papyrus1 ,berlin ,museum1 ,,ii4 ,illustration3 ,,chapter ,,lxxiii4 ,papyrus of ,ani1 ,british ,museum4 ,illustration3 ,,chapter ,,lxxiv4 ,papyrus of ,ani1 ,british ,museum4 ---------------------------------------- -------------------------------- ,,plate ,,xx4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,lxxii4 ,,lepsius1 8,todt410 ,plate ,,xxvii4 ,illustration3 ,,chap4 ,,lxxiv4 ,,chap4 ,,lxxiii4 ,,lepsius1 8,todt410 ,plate ,,xxvii4 ,illustration ,illustration3 ,,chapters ,,of ,,the ,,transformations ,,or ,,changes4 ,cedar ,coffin1 in the ,gizeh ,museum4 ,published by ,,brugsch-,,pasha1 8,zeitschr4 fr ,aeg4 ,spr410 #ahfg4 ---------------------------------------- -------------------------------- ,,chapter ,,lxxii4 ,chapter whereby one cometh forth by day and passeth through the ,ammchit47#a47 ,hail to you1 ye ,lords of ,rule17#b47 devoid of ,wrong1 who are living for ever1 and whose secular period is ,eternity47#c47 ,i make my way towards you4 ,let me be glorified through my attributes2 let me prevail through my ,words of ,power1 and let me be rated according to my merit4 ,deliver me from the ,crocodile7#d47 of this ,land of ,rule4 ,let me have a mouth wherewith ,i may speak1 and let my oblations be placed before you2 because ,i know you1 and ,i know your names3 and ,i know the name of that great god to whose nostrils ye present delicacies3 ,tekmu is his name4 ,and whether he maketh his way from the ,eastern ,horizon of ,heaven1 or alighteth at the ,western ,horizon of ,heaven1 let his departure be my departure1 and his progress be my progress4 ,let me not be stopped at the ,meskat2 let not the ,sebau have mastery over me2 let me not be repulsed at your gates1 let not your doors be closed against me2 for ,i have bread7#e47 in ,pu and beer in ,tepu4 ,and let me join my two hands together7#f7 in the divine dwelling which my father ,tmu hath given me1 who hath established for me an abode above the earth wherein is wheat and barley of untold quantity1 which the son of my own body offereth to me there as oblations upon my festivals4 ,grant me the funereal gifts1 beef1 fowl1 bindings1 incense1 oil1 and all things good and pure upon which a deity subsists1 regularly and eternally1 in all the forms ,i please4 ,let me come down or go up to ,sechit-aarru and arrive in ,sechit-hotep4 ,i am the god in ,lion form4 ,if this book is learnt upon earth1 or executed in writing upon the coffin1 he will come forth by day in all the forms he pleaseth1 with entrance into his house without repulse4 ,and there shall be given to him bread and beer and flesh-meat upon the table of ,osiris4 ,he will come forth to ,sechit-aarru1 and there shall be given to him wheat and barley there1 for he will flourish as though he were upon earth1 and he will do all that pleaseth him1 like those gods who are there3 undeviatingly1 for times infinite4 ,,notes4 ,this chapter is often found not only in papyri but upon coffins1 in accordance with the rubric at the end4 ,the earliest copy is on the coffin of ,queen ,mentuhotep4 ,a very fine copy is on the alabaster sarcophagus of ,seti ,i1 and our museums are rich in funereal monuments inscribed with this ancient text4 ,a very similar text is found at the end of chapter #ii4 #a4 ,ammehit is the name given in chapter #adi to the sixth abode in ,amenta1 but here and in other places it is simply one of the names of the ,netherworld4 ,in the inscriptions1 for instance1 of the tomb of ,queen ,tita1#hf 8passing through the two folding doors of the ,ammehit0 is in parallelism with 8going in and out of the divine ,netherworld40 #b4 ,lords of ,rule4 ,this is the reading in most documents1 but there are others which have an equal claim to authority4 ,the invocation is sometimes made to the 8those who are possessed of a ka10 that is the 8spirits made perfect10 those who have already passed through the requisite trials1 besides the gods who have never passed through the stage of mortality1 all of whom are possessed of a ka4 ,the invocation1 according to another reading1 which is that of chapter #ii1 is addressed to the 8those who are beautiful or perfect of ka40 ,here the papyri add lords of rule1 and the invocation1 whatever the reading may be1 is always addressed to those who have in their power the laws which regulate the universe4 #c4 ,whose secular period is ,eternity4 ent is the period of #abj years 7see ,proc4 ,soc4 ,bibl4 ,arch41 ,,xiv1 #bfd7 which was their 1 aevum1 corresponding in idea1 not in actual time1 to our century4 ,the secular period of the gods is eternity4 #d4 ,the ,crocodile4 ,are we to understand this of the crocodile-headed monster pictured in the representations of the ,psychostasia8 ,these pictures are not known to us from as early a date as the chapter itself1 but they may have existed4 ,perhaps1 however1 this passage may have suggested them4 #e4 ,bread4 ,the ,egyptian word ta1 like its homonym 1 implies something pierced or perforated4 ,the sacrificial cake in ,leviticus viii1 #bf has the same meaning and1 like a pipe1 is connected with 1 perforavit1 confodit1 aperuit1 profanavit4 ,see ,proc4 ,soc4 ,bibl4 ,arch41 #ahic1 p4 #chf4 ta1 a door or gate1 and some other homonyms evidently come under the same conception2 cf4 porta and 4 ---------------------------------------- -------------------------------- ,,plate ,,xxi4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,lxxvii4 ,papyrus of ,ani1 ,british ,museum4 ,illustration3 ,,chapter ,,lxxviii4 ,papyrus of ,ani1 ,british ,museum4 ,illustration3 ,,chapter ,,lxxviii4 ,,lepsius1 8,todt40 ,illustration3 ,,chapter ,,lxxviii4 ,leiden ,papyrus1 ,t4 #af4 ,illustration3 ,,chapter ,,lxxviii4 ,,lepsius1 8,todt40 ,illustration3 ,,chapter ,,lxxix4 ,papyrus du ,louvre1 ,,iii1 #hi4 ,illustration3 ,,chapter ,,lxxix4 ,papyrus of ,sutimes1 ,bibl4 ,nat4 ,illustration3 ,,chapter ,,lxxxi4 ,papyrus of ,ani1 ,british ,museum4 ---------------------------------------- -------------------------------- ,,plate ,,xxii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,lxxxiii4 ,papyrus of ,ani1 ,british ,museum4 ,illustration3 ,,chapter ,,lxxxiv4 ,papyrus of ,ani1 ,british ,museum4 ,illustration3 ,,chapter ,,lxxxia4 ,papyrus of ,nebseni1 ,british ,museum1 ,no4 #iijj4 ,illustration3 ,,chapter ,,lxxxv4 ,papyrus du ,louvre1 ,,iii1 #hi4 ,illustration3 ,,chapter ,,lxxxii4 ,papyrus of ,ani1 ,british ,museum4 ,illustration3 ,,chapter ,,lxxxiii4 ,papyrus1 ,berlin ,museum1 ,no4 #b4 ,illustration3 ,,chapter ,,lxxxvi4 ,papyrus1 ,leyden ,museum1 ,,ii4 ,illustration3 ,,chapter ,,lxxxvi4 ,papyrus of ,ani1 ,british ,museum4 ,illustration3 ,,chapter ,,lxxxvii4 ,papyrus1 ,berlin ,museum1 ,no4 #a4 ---------------------------------------- -------------------------------- ,,chapter ,,lxxiii4 is identical with ,chapter ,,ix4 ------------------------------------ ,,chapter ,,lxxiv4 ,chapter whereby the legs are set in motion upon earth4 ,do what thou hast to do1 ,o ,sekaru 7twice72 as ,the god who is in his own house1 and as ,the god who standeth on his legs in the ,netherworld4 ,i shine above the ,leg7#a47 as ,i come forth in ,heaven1 but ,i lie helpless with corpselike face4 ,oh ,i faint1 ,i faint1 as ,i advance2 ,i faint1 ,i faint before the teeth of those whose mouth raveneth in the ,netherworld4 ,,note4 #a4 ,the ,leg4 ,in this place1 as in chapter #ih and other texts1 a constellation in the northern sky is meant1 which many years ago ,i identified with ,cassiopeia4 ,this constellation1 according to chapter #ih1 is in the ,northern sky and in the ,great ,stream 1 by which ,i understand the 8,milky ,way40 ,this position is also in accordance with the ancient text on the ,coffin of ,amamu1 pl4 ,,xxvi1 line #bb4 ,the ,leg is as close to the ,pole as the ,great ,bear 7called the ,thigh in ,egyptian ,astronomy7 but in the opposite direction1 and in consequence of this position it never sets below the horizon4 ,hence in the ,pyramid ,texts 7,pepi ,i1 #daa and ,merenr #ehi7 it is called 4 ,and here1 according to these texts1 as in the ,book of the ,dead 7see chapter #hf71 purification was obtained4 ,the god 7also named among the #db judges7 whose face looks backwards1 and who is said to be gate keeper of ,osiris1 must be a star 7e4g4 ,cepheus7 in the immediate neighbourhood of the ,polar ,star which represented ,osiris4 ,on the ancient coffins of ,amamu and ,sit-,bastit there is a chapter#hg for assuming the form of a ,vulture 1 in which the speaker says 8,i am the ,vulture god who is on the 40 ,i suspect that in the formula said of ,osiris on the stel of the twelfth dynasty1 the constellation in heaven and not a place at ,abydos was meant4 ----- ,footnote #hf3 ,brugsch1 ,rec41 ,,ii1 pl4 #fc4 ,the whole tomb has now been published by ,m4 ,bndite in the ,mmoires de la ,mission ,archologique au ,caire1 tome #e4 ,footnote #hg3 ,it was afterwards incorporated with chapter #adi4 ------------------------------------ ,,chapter ,,lxxv4 ,chapter whereby one cometh to ,heliopolis and receiveth a seat there4 ,i have come out of the ,tuat3 ,i am come from the ends of the ,earth1 lighting up the ,tank1 whither the desires of them who bring salutation guide me4 ,i pass through the noble dwellings of those who are coffined4 ,i open the dwelling of ,remrem1 ,i reach the house of ,achsesef47#a47 ,i am led on to the noble mysteries1 and ,i enter into the house of ,kemkem4 ,the ,tet amulet7#b47 layeth its two hands upon me and assigneth me to its sister1 and the custody of its mother1 ,kehkehit1 who setteth me upon the ,eastern path of ,heaven upon which ,r ariseth and mounteth on high each day4 ,may ,i too arise1 and be led on1 and assume the mummied form as a god1 and let them set me upon that noble path whereon ,thoth travelleth when he appeaseth the two ,combatants7#c47 as he goeth to ,pu and advanceth to ,tepu4 ,,notes4 #a4 ,these gods are not often mentioned4 ,but we are told in the inscriptions of ,rech-ma-r 7,mission ,arch4 du ,caire1 ,v1 #abg7 that ,achsesef is master of the 77 great hall of the ,prince of those in ,amenta4 ,cf4 ,todt41 #adb1 #ac and #ba4 #b4 ,the ,tet amulet1 1 has a chapter of its own1 chapter #aef4 ,divinity was supposed to reside in this and the other religious symbols1 which are often represented in pictures with hands and feet4 ,the annexed ,vignette is from the ,louvre papyrus ,,iii1 #ic1 at ch4 #ic4 ,illustration ,the part of this chapter which is within brackets is ancient1 but is omitted in late copies4 #c4 ,the two ,combatants4 ,sut and ,horus4 ------------------------------------ ,,chapter ,,lxxvi4 ,chapter whereby all forms are assumed which one pleaseth4 ,i have made my way into the ,royal ,palace1 and it was the ,bird-,fly7#a47 who brought me hither4 ,hail to thee1 who fliest up to ,heaven1 to give light to the stars and protect the ,white ,crown which falleth to me4 ,stable art thou1 ,o mighty god1 for ever4 ,make thou for me a path upon which ,i may pursue my course4 ,,note41 #a4 ,the ,bird-,fly1 4 ,on this god1 see ,proc4 ,soc4 ,bibl4 ,arch41 #ahib1 p4 #cif and following1 and also #ahic1 p4 #ace and following4 ,in the papyrus of ,nebseni the name has for determinative an insect1 which ,m4 ,lefbure has identified with the mantis4 ,this deity1 according to ancient texts1 was the ,tiller of the ,rudder of the ,neshemit ship of ,osiris4 ------------------------------------ ,,chapter ,,lxxvii4 ,chapter whereby one assumeth the form of the ,golden ,hawk47#a47 ,i set myself to view3 ,i set myself to view as the ,golden ,hawk1 which cometh out from its ,egg2 and ,i fly and ,i hover as a ,hawk of four cubits across the back4 ,my two wings are of the green gem of the ,south47#b47 ,i come forth from the cabin of the ,sektit ,bark and ,i raise myself up from the ,eastern ,hill4 ,i stoop upon the tit ,bark1 that ,i may come and raise to me those who are in their circles1 and who bow down before me4 ,i display myself and gather myself together as the beautiful ,golden ,hawk with the head of a ,heron1 to listen to whose utterances ,r cometh every day1 and ,i sit down in the midst of all the great gods of ,heaven4 ,the fields lie before me2 the produce is before me2 ,i eat of it1 ,i wax radiant upon it1 ,i am saturated with it to the satisfaction of my heart4 ,nepra hath given to me my throat1 and ,i am in possession of all that pertaineth to my person47#c47 ,,notes4 #a4 ,this is the first of a series of chapters relative to the 8,transformations10 the subject of which is treated in the ,introduction4 ,it is sufficient here to repeat that the ,egyptian #8,transformations' have nothing in common with ,metempsychosis1 as understood in the ,greek or ,indian religions4 ,the change of form in the ,egyptian idea depended upon the will of the person2 it was not a penance for sin1 but a means of glorification4 ,and all the forms assumed in the ,book of the ,dead by the deceased are well known forms of the ,sun-god4 #b4 ,green gem of the ,south 4 ,this has generally been understood as representing the green feldspar of which many objects in our museums are made4 ,but ,dmichen 7,zeitschr41 #ahgb7 has shown that the #8of the ,east' is a synonym of ,mfkait1 emerald1 and ,m4 ,naville has referred to ,pliny1 who 7,hist4 ,nat41 ,,xxxvii1 #ag7 speaks of the ,egyptian emeralds #8qui eruuntur circa ,copton oppidum ,thebaidis in collibus1 ex cautibus4' ,the same author quotes ,juba in reference to ,ethiopic gems as being #8alacriter virides1 sed non facile puri aut concolores4' #c4 ,nepra is one of the names of ,osiris1 considered as giver of corn1 4 ,by ,throat is here meant the organ or power of swallowing1 deglutition4 ------------------------------------ ,,chapter ,,lxxviii4 ,chapter whereby one assumeth the form of the ,sacred ,hawk47#a47 ,oh ,horus6 come thou to ,tattu1 make clear to me the paths1 and help me to make the round of my dwelling places4 ,look thou upon me and exalt me1 impart to me ,terror1 and rouse in me ,might1 so that the gods of the ,tuat may fear me1 that their battlements war in my behalf there2 and that he may not assail and slay me in the house of darkness1 who enwrappeth the dead2 the god who hideth his name2 or that the like be done by them4 ,oh ye gods who give ear to the words2 ye foremost ones1 ye who are in the train of ,osiris2 hush ye up1 gods1 that which a god speaketh with a god who is giving ear to a case of ,divine ,law6 ,and that which ,i have said to him say thou1 ,osiris4 ,grant to me that change of existence which hath issued from thy mouth on my behalf1 that ,i may see thine own attributes and survey thy ,powers47#b47 ,grant that ,i may come forth and have the mastery of my two feet1 and that ,i may be there like the ,inviolate ,one on high2 that the gods of the ,tuat may fear me and their battlements war on my behalf4 ,grant that ,i may run together with thy ,runners1 but remain firm upon my pedestal like the ,lord of ,life2 let me be united with ,isis the ,mighty2 may they protect me against slaughter1 from him who looked upon death4 ,let me advance to the goal7#c47 of ,heaven4 ,i claim words from ,seb1 and ,i pray for sustenance from the ,inviolate one on high1 so that the gods of the ,tuat may fear me1 and that their battlements may war on my behalf1 when they see thy supplies for me4 ,i am one of those ,bright ones in ,glory3 may my attributes be fashioned like the attributes of him who cometh forth to ,tattu2 may ,i be invested7#d47 with the ,soul of him who telleth thee what concerneth me4 ,oh impart to me ,terror and rouse in me ,might that the gods of the ,tuat may fear me and their battlements war on my behalf4 ,i am the ,bright one in ,glory1 whom ,tmu himself hath called into being1 and my origin is from the apple of his eye17#e47 who hath made and glorified and honoured those who are to be with him4 ,for he is the ,unique in ,heaven1 whom they extol as he cometh forth from the ,horizon1 and the gods and glorified ones who are with him fear him4 ,i am one of the worms which the eye of the ,lord of ,oneness hath brought into being4 ,verily1 before ,isis was1 who gave birth to ,horus1 ,i grew up and waxed old1 and was honoured beyond those in ,glory1 who were with me4 ,and ,i arose as the ,sacred ,hawk1 whom ,horus had invested with his own ,soul for the seisin of his inheritance from ,osiris at the ,tuat4 ,and the god in ,lion form1 who presideth over those who are at the ,house of the ,nemmes7#f47 which is in its caverns1 said to me3-- 8,go back to the confines of ,heaven1 for thou art invested with the attributes of ,horus3 for thee the ,nemmes is not1 but free utterance is thine1 even to the confines of ,heaven40 ,and ,i took possession of the inheritance of ,horus from ,osiris at the ,tuat1 and ,horus repeated to me that which his father ,osiris had said to him in the early time1 on the ,burial ,day of ,osiris4 8,the ,nemmes hath been given to me by the god in ,lion form1 that thou mayest advance and go upon the path of ,heaven1 so that those who are on the confines of the ,horizon may see thee and that the gods of the ,tuat may fear thee1 and that their battlements may war on thy behalf40 ,aahat47#g47 ,at the divine words all they who are at the funereal shrine of the ,lord of ,oneness bend low4 ,oh thou who art raised above thy coffin and bereft of the ,nemmes1 the god in ,lion form hath reached the ,nemmes to me1 and wings are given to me4 ,he hath given me strength through his back1 through his back1 and through his most powerful might1 that ,i fall not upon ,shu47#h47 ,i propitiate my fair brother1 the ,master of the two ,uri4 ,i1 even ,i1 am he who knoweth the paths of ,heaven2 its breezes are upon me1 the raging ,bull stoppeth me not as ,i advance whithersoever there lieth a wreck in the ,field of ,eternity1 and ,i pilot myself towards the darkness and the suffering of the deceased ones of ,osiris4 ,i come daily through the house of the god in ,lion form1 and ,i pass forth from it to the house of ,isis the ,mighty1 that ,i may see glorious1 mysterious and hidden matters1 even as she hath caused me to see the divine offspring of the ,great ,one4 ,i am invested with the soul of ,horus1 so that ,i see what is in it1 and when ,i speak hard by the ,doors of ,shu they respond to the moment47#i47 ,it is ,i who have charge of the seisin of the inheritance of ,horus from ,osiris at the ,tuat4 ,it is ,i1 even ,i1 who am ,horus in ,glory4 ,i am master of his diadem1 ,i am master of his ,light1 and ,i advance to the ,goal of ,heaven4 ,horus is on his seat1 ,horus is upon his throne4 ,my face is that of the ,sacred ,hawk1 my back that of the ,sacred ,hawk3 ,i am equipped as his master4 ,i come forth to ,tattu1 that ,i may see ,osiris4 ,i incline myself before him1 ,i incline myself to ,nut3 they behold me1 and the gods behold me2 the ,eye of ,horus and the ,flame which is in the ,two ,eyes4 ,they stretch out their arms to me4 ,and ,i stand erect and prevail in opposition to evil4 ,they open to me the bright paths2 they open to me the bright paths2 they see my attributes1 they listen to my words4 ,hail to you1 ye gods of the ,tuat1 ye of repellent face and aggressive front1 who tow along the ,stars which set1 and make the bright paths of the ,hematit7#aj47 for the ,lord of the ,soul ,most ,mighty3 ,horus hath ordained that ye should lift up your faces and look upon me4 ,and ,i display myself as the ,sacred ,hawk whom ,horus hath invested with his soul for taking the possession of his inheritance from ,osiris at the ,tuat4 ,i set aside the long-haired gods and passed on through those who had charge of their dens in my sight3 ,i made my way and passed on and reached those who presided over their caverns1 and those who had charge of the ,house of ,osiris2 and ,i speak to them1 and make them recognize the god of ,mighty ,terrors1 who is armed with horns against ,sutu4 ,i make them recognize who it is that hath seized for himself the divine provisions and hath equipped himself with the powers of ,tmu4 ,a gracious pass grant they to me1 the gods of the ,tuat1 as many as there are who preside over their caverns and have charge of the ,house of ,osiris4 ,behold me1 ,i am come to you and have carried off and put together my forms44447#aa47 ,i make bright the paths which are in the ,horizon and the ,hematit in ,heaven4 ,i make firm the battlements on behalf of ,osiris1 and ,i make the paths bright in his behalf4 ,i have done according to the command that ,i should come forth to ,tattu to see ,osiris1 and tell him of the fortunes of that great ,son of his whom he loveth1 and who hath pierced the heart of ,sutu4 ,i have seen the death4 ,yea1 ,i tell them the divine plans which ,horus carried out in the absence of his father ,osiris4 ,o ,lord of the ,soul ,most ,mighty1 behold me2 ,i come1 raise thou me up that ,i may see the ,tuat4 ,may all the paths which are in ,heaven and upon earth be open to me1 and let there be no repulse for me4 ,thou art exalted upon thy throne1 ,osiris2 thine hearing is good1 ,osiris2 thy back is strong1 ,osiris2 thy head1 ,osiris1 is firmly fastened1 thy throat is made fast1 thine heart is glad1 thou art confident in the strength and courage of those around thee4 ,thou art established in strength as the ,bull of ,amenta4 ,thy son ,horus is seated upon thy throne1 and all that liveth is subject to him4 ,endless generations are at his service1 endless generations are in fear of him2 the cycle of the gods is in fear of him1 the cycle of the gods is at his service4 ,so saith ,tmu1 the ,sole ,force of the gods2 not to be altered is that which he hath spoken4 ,horus is the offering and the altar of offering2 twofold of aspect2 it is ,horus who hath reconstituted his father and restored him4 ,horus is the father1 ,horus is the mother1 ,horus is the brother1 ,horus is the kinsman4 ,horus proceedeth from the essence of his father and the corruption which befell him4 ,he ruleth over ,egypt1 and the gods are in his service4 ,he hath carried off endless generations1 and given life to endless generations with his ,eye2 the sole one of its ,lord1 the ,inviolate one4 ,,notes4 ,this chapter is seldom found in the complete shape which it has in the ,turin ,todtenbuch4 ,the shortest copy of it is that in the tomb of ,horhotep 7,miss4 ,arch4 ,fr41 p4 #aeh72 it has but a few lines2 but they are very important1 as giving the earliest form of the formula 1 which is an invocation to the battlements4 ,the common reading1 which adds the pronominal suffix both to the verb and to its subject1 is ungrammatical4 ,the papyri ,au1 ,pg1 and ,ij1 rightly omit the suffix after the verb1 in the early part of the chapter4 ,the coffin of ,amamu has a chapter of the same title1 but with quite a different text4 #a4 ,sacred ,hawk4 ,between this and the ,golden ,hawk of the last chapter the vignettes make no distinction but that of colour1 which is indicative of age rather than of kind4 ,the typical ,egyptian ,hawk may be identified with the ,falco ,lanarius1 or with the ,peregrinus1 but naturalists tell us that 8the ,lanier of ,buffon is the perfect state of the male ,peregrinus10 and that 8the ,lanner of ,pennant is a young female ,peregrine40 #b4 ,thy powers1 baiu4 #c4 ,the goal or 1 a word we have already met in chapter #gb 7see ,note #c71 and which occurs later on in the present chapter4 ,it is apparently connected with the verb of motion1 1 and seems here to correspond to the ,greek 1 or the ,latin carceres1 the two posts which were at once the starting point and the goal4 8signum unde reverti4 ,scirent1 et longos ubi circumflectere cursus40#hh #d4 ,invested 1 which is connected with 4 ,the determinative is the symbol of investiture1 which is also expressed by the sign 4 ,a mummied person is called ,shu1 in virtue of his investiture4 #e4 ,apple of the eye1 literally point1 thorn2 4 #f4 ,the ,nemmes is the royal head-dress in the form of a wig4 ,this chapter is the only one in the ,book of the ,dead in which it is referred to1 but other religious texts mention it4 ,it is one of the objects provided for the deceased in the pictures of ancient coffins4 7,see ,aelteste ,texte1 p4 #ce47 #g4 ,aahat4 ,in this place different ,,mss4 introduce one or more words followed by the sign 1 determinative of divinity4 ,but the whole text which follows is extremely unsatisfactory4 ,the prudent scribe who copied ,pg has the words 8,i am the great god10 and with them ends the chapter4 #h4 ,fall upon ,shu1 or before ,shu1 who represents ,daylight4 #i4 ,the passage is obscure through the absence of the right determinative after 4 ,the portals of ,shu1 the gates of ,morning1 answer the summons of the god who comes as ,horus4 has the sense of obviam ire1 occurrere4 #aj4 ,hematit 1 a place near the ,horizon1 not mentioned in the ,book of the ,dead except in this chapter4 ,it has disappeared in the later recensions4 #aa4 ,here follow one or two divine names unknown to the copyists1 and by them written at random4 ----- ,footnote #hh3 ,aeneid1 ,v1 #acj4 ------------------------------------ ,,chapter ,,lxxix4 ,chapter whereby one assumeth the form of the ,chief god of the ,divine ,cycle4 ,hail to thee1 ,tmu1 ,lord of ,heaven1 who givest motion to all things which come into being2 thou who comest forth from the ,earth and createst whatsoever is begotten3 ,lord of the things which are2 who givest birth to the gods2 great god1 self-produced2 ,lord of ,life1 who givest vigour to the men now living3 ,hail to you1 ye ,lords of pure things1 ye whose abodes are hidden3 ,hail to you1 ye ,lords of ,eternity1 ye whose attributes are concealed1 and the place where ye reside is unknown4 ,hail to you1 ye gods who are in the divine circuit and the ,kabhu2 ye gods who are in ,amenta and ye1 ,o ,divine ,cycle which is in ,heaven3 ,let me come to you1 let me be purified and strengthened1 let me be enriched and gifted with power1 let me have possession and glory4 ,i bring in offering to you perfume1 incense and natron4 ,stop ye the outpourings of your hearts against me4 ,i am come to put a stop to all the wrong things which are in your hearts1 and to do away with the false charges which have been made to you4 ,but ,i bring in offering to you well-being4#hi ,i lift up in offering to you ,mat4 ,i know you and ,i know your names1 and ,i know your attributes1 though it be not known what by you may be brought to pass4 ,i come before you and make my appearance as that god in the form of a man who liveth like a god1 and ,i stand out before you in the form of that god who is raised high upon his pedestal1 to whom the gods come with acclamation1 and the female deities with jubilation1 when they see him4 ,i come before you and make my appearance on the seat of ,r1 and ,i sit upon my seat which is on the ,horizon1 and receive the offerings upon their altars4 ,i drink the sacred liquor each evening1 in the form of the ,lord of all creatures1 and ,i am exalted like that venerable god the ,lord of the ,great ,house1 whom the gods rejoice at seeing at his beautiful comings forth from the womb of ,nut1 to whom ,nut each day giveth birth4 ----- ,footnote #hi3 ,perhaps rather glory1 splendour11 which implies something to be seen4 ------------------------------------ ,,chapter ,,lxxx4 ,chapter whereby one assumeth the form of the god who giveth ,light to the ,darkness4 ,it is ,i who complete the vesture of ,nu1 the ,light which shineth before him1 lighting up the darkness4 ,i unite with the two brother-gods who are upon me through the mighty ,words of ,power of my mouth4 ,i raise up the fallen one who cometh after me4 ,i fall along with him in the vale of ,abydos when ,i go to rest4 ,i have seized upon ,hu from the place in which ,i found him4 ,and ,i have lifted off the darkness through my power4 ,i have rescued the ,eye from its eclipse against the coming of the ,fifteenth day1 and balanced ,sutu in the mansions above1 against the ,great one who is with him4 ,i have equipped ,thoth with light in the house of the ,moon4 ,i seize upon the ,crown4 ,mat is upon me1 and the ,emerald and the ,crystal of her months4 ,this field of mine is of ,azure in the festival thereof4 ,i lighten up the darkness and overthrow the devouring monsters47#a47 ,those who are in their own darkness worship me1 and they rise up to me1 covering their faces1 who mourn and are prostrate3 look ye therefore upon me4 ,i am the ,craftsman7#b47 of ,nu1 but ,i come not up in order that you should hear of this4 ,i am the ,craftsman of ,nu1 who lighteneth the darkness1 and ,i have come to dissipate the darkness1 and that light should be4 ,,notes4 #a4 ,devouring monsters1 4 #b4 ,the later recensions have or wife4 ,the older papyri omit the feminine ending1 which is inconsistent with the rest of the chapter4 ,i understand or 1 in the sense of artist1 craftsman4 ------------------------------------ ,,chapter ,,lxxxi4 ,chapter whereby one assumeth the form of the ,lotus4 ,i am the pure ,lotus which cometh forth from the glory which is at the nostril of ,r1 and ,i make my journey and pursue it for ,horus1 the great god beloved4 ,i am the pure ,lotus which cometh forth in the field4 ,,note4 ,this little chapter is not without its special difficulty4 ,are we to read as a word implying motion1 with as its determinative1 or as implying invocation1 with as its determinative8 ,the copyists differed and some of them changed the word into so that there should be no ambiguity4 ,but this does not clear up the words which immediately follow2 hence ,ba has suppressed them1 whilst other copyists have given themselves no trouble as to the sense of what they wrote4 ------------------------------------ ,,chapter ,,lxxxii4 ,chapter whereby one assumeth the form of ,ptah1 eateth bread1 drinketh beer1 and sitteth in the midst of the great gods4 ,i fly like the ,hawk1 ,i cackle like the ,smen-goose1 ,i alight on the right side of the ,aat1 on the feast of the ,great ,one4 ,i execrate1 ,i execrate3 ,i eat it not4 ,dirt is what ,i execrate3 ,i eat it not4 ,that which my ,genius execrateth let it not enter into me4 ,let me therefore live upon that which is put before them2 the gods and the glorified ones4 ,let me live and enjoy the bread and4444#ij ,let me then eat them in the presence of the gods and glorified ones4 ,let me enjoy and eat them under the foliage of the date trees of ,hathor1 my sovereign4 ,let the oblations be made1 of bread and beer in ,tattu1 and bendings of the head in ,annu4 ,let my vesture be girt upon me by ,tait4 ,let me sit wherever it pleaseth me4 ,my head is that of ,r and ,i am summed up as ,tmu3 ,four times the arm's length of ,r3 four times the width of the world47#a47 ,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 mouth1 which draweth to itself the ,spouse of ,seb1 and the proclamation of whose lips inspireth fear4 ,i repeat the acclamations at my success on being declared the heir of the ,lord of ,earth1 ,seb1 from whom ,i issue4 ,seb purifieth me1 and giveth me his ,theophanies47#b47 ,the dwellers in ,annu bow their heads to me4 ,i am their ,master4 ,i am their ,bull4 ,more powerful am ,i than the ,lord of ,time2 ,i am the author and the master of endless years4 ,,notes4 #a4 ,not in length but in periphery4 ,the implies a quadrangular figure1 and so do 4 ,of this quadrangle1 ,north1 ,south1 ,east1 and ,west1 are not cardinal points or angles1 but sides4 #b4 ,theophanies1 4 ,this is the true meaning of the word1 whether in reference to the ,sun rising in the sky or to the king upon his throne4 ----- ,footnote #ij3 ,the word seems to have been unintelligible to the copyists1 who differ widely from each other as to its orthography4 ------------------------------------ ,,chapter ,,lxxxiii4 ,chapter whereby one assumeth the form of the ,bennu bird4 ,let me wheel round in whirls1 let me turn like the ,turning ,one1 let me flourish like a flower and keep myself hidden like the ,hider47#a47 ,i am the ,barley corn of every god4 ,i am the four ,yesterdays of those seven ,urus deities who are born in ,amenta2 ,horus who giveth light by means of his own body2 the god who is against ,sutu when ,thoth is between them1 as in that dispute of the ,prince of ,sechem with the ,spirits of ,annu where the river is between them47#b47 ,i come forth by day and disclose myself at the head of the gods4 ,i am the god who chaseth all boastfulness47#c47 ,,notes4 #a4 ,there is here a play on the words pa1 eper1 ru and et4 ,the ,turning ,one is the god ,chepera4 ,the ,tortoise derives its name 7the hider71 from the habit of drawing its body within its shell4 ,on the flight of the ,bennu see the first note of next chapter4 #b4 ,the ,nile lies between the opposite shores of the ,nomes of ,letopolis 7,sechem7 and ,heliopolis 7,annu74 #c4 ,the later recensions have 8,i am ,chonsu who putteth a stop to all boastfulness40 ,but in the early copies ,chonsu is taken in its primitive sense the chaser and does not require the verb to govern #8boastfulness4' ------------------------------------ ,,chapter ,,lxxxiv4 ,chapter whereby one assumeth the form of the ,hernshaw47#a47 ,thou who holdest the bound victims2 ye knives over their heads and locks and fleeces27#b47 ye aged and bright ones who are armed with the fated moment4 ,i come to heaven but ,i strike upon the earth2 and conversely4 ,it is my power which produceth victory and raiseth the height of heaven1 and ,i make the lustrations which yield the extent of earth to my feet against the sinful cities as ,i advance and cut in pieces7#c47 those who are involved in rebellion47#d47 ,i leave the gods upon their paths but ,i strike the ,wakers who are in their coffins4 ,i know not ,nu1 ,i know not ,tatunen1 ,i know not the ,red ones when they bring opposition to me4 ,i know not a ,word of ,power to whose utterance ,i listen4 ,i am the ,red ,calf upon the tablets4 ,this is what the gods say when they raise their voice4 ,let your countenances be without restraint towards him who cometh to me4 ,the morning dawns are independent of you1 ye have not the charge of them2 but my alternations are in my own hands4 ,i say not the wrong instead of the right4 ,day after day unswervingly turneth back upon my eye-brow4 ,and ,evening is the beginning of my voyage to celebrate the solemnity of the ,reclining and the ,embrace of the ,aged one who hath charge of the ,earth4 ,,notes4 #a4 ,both the ,bennu and the ,shenshen 7which ,i here translate #8,hernshaw'7 are ,herons4 ,they fly to a great height in spiral whirls4 #b4 ,the true reading here seems to be from #8shear4' #c4 ,cut in pieces4 ,the papyrus of ,ani gives the valuable reading 4 #d4 ,rebellion4 ,so ,i understand 1 a wrongful and violent rising1 4 ------------------------------------ ,,chapter ,,lxxxv4 ,chapter whereby one assumeth the form of a ,soul17#a47 that one may not come to the dungeon4 ,imperishable is he who knoweth it4 ,i am a ,soul4 ,i am ,r who proceedeth from ,nu1 and my soul is divine4 ,i am he who produceth food1 but ,i execrate what is wrong and look not upon it4 ,i am possessor of ,mat and subsist by means of it4 ,i am the ,food which perisheth not2 in my name of the ,self-originating ,force1 together with ,nu1 in the name of ,chepera1 from whom ,i am born daily4 ,i am the ,lord of ,daylight and ,i execrate ,death1 let me not enter into the dungeons of the gods of the ,tuat4 ,it is ,i who give glory to ,osiris and propitiate the hearts of those who are with him1 my own friends4 ,they inspire the fear of me1 and put forward my might to those within their domains4 ,and behold me1 how ,i am raised upon my pedestal and upon my throne4 ,i am ,nu4 ,they shall not overthrow me who do wrong4 ,i am he whose orbits are of old2 my soul is divine1 it is the ,eternal ,force4 ,it is ,i who create the ,darkness which maketh its seat at the confines of ,heaven4 ,my ,soul hath come1 far advanced in age1 and ,i create the ,darkness at the confines of ,heaven at my pleasure4 ,i reach the limits1 and ,i advance upon my feet4 ,i take the lead and ,i traverse the steel firmament which maketh a curtain47#b47 ,i put a stop to the ,darkness and the worms2 ,i whose name is hidden4 ,i drive away aggression from before the ,lord of the two hands1 who is my own ,soul4 ,the ,urus divinities are my body4 ,my image is ,eternal1 the ,lord of years1 the ,king of ,everlasting4 ,i am exalted as ,lord of the land of ,rebu3 #8the ,youth in ,town1 the ,lad in the ,country' is my name2 and my name is imperishable4 ,i am the ,force which createth ,heaven and maketh its abode in the ,netherworld4 ,not to be seen is my nest2 not to be broken is my ,egg4 ,i am the ,lord on ,high4 ,i have made my nest on the confines of ,heaven1 and ,i descend to the earth of ,seb and put a stop to evil4 ,i see my father1 the ,lord of the ,gloaming1 and ,i breathe47#c47 ,,notes4 #a4 ,soul4 ,the ,egyptian word which in our modern languages we translate as ,soul has already been explained as meaning ,force4 ,it is so translated in this chapter in several passages where this sense is emphatically required4 #b4 ,a curtain1 et1 literally a skin4 ,cf4 ,ps4 civ1 #b1 8,who stretchest out the heavens like a curtain10 where the ,,lxx render #8curtain' by and the ,vulgate by pellem4 #c4 ,here the chapter ends in ,pc4 ,the few words which follow in other ,,mss4 were unintelligible to the copyists and are written very variously4 ------------------------------------ ,,chapter ,,lxxxvi4 ,chapter whereby one assumeth the form of the ,swallow47#a47 ,i am the ,swallow2 ,i am the ,swallow4 ,i am the ,scorpion-bird1 daughter of ,r4 ,o ye gods1 whose perfume is delicious3 ,flame which proceedest from the ,horizon3 ,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 ,flame1 that ,i may advance as an envoy and come with the report of it4 ,be it opened to me1 in order that ,i may tell what ,i have seen4 ,horus is in command of his bark4 ,there hath been given to him the throne of his father1 and ,sutu that son of ,nut is under the grappling hooks which he made for him4 ,i have ascertained what is in ,sechem4 ,i have touched with my two hands the ,heart of ,osiris47#b47 ,and that which ,i went in order to ascertain ,i am come to tell4 ,come let me enter and report my mission4 ,and ,i1 entering and ascertaining who cometh forth through that gate of the ,inviolate one1 ,i purify myself at that great stream where my ills are made to cease1 and that which is wrong in me is pardoned and the spots which were on my body upon earth are effaced4 ,o ,keeper of the ,portal1 let the path be made for me1 for ,i am as one of you4 ,let me come forth by day1 and walk upon my own legs4 ,let me have the feet of the ,glorified4 ,i know the mysterious paths and the gates of ,aarru from whence ,i come4 ,here am ,i1 and ,i come that ,i may overthrow mine adversaries upon earth1 though my dead body be buried4 ,if this chapter be known he will re-enter after coming forth by day4 ,,notes4 #a4 ,the ,swallow 4 ,the objection to this meaning is that the bird in question was eaten2 and that doves or pigeons would be less meagre food than the ,swallow1 and therefore more probably intended in the ,egyptian texts4 ,but ,swallows are still eaten at ,rome1 where like ,clive ,newcome we may be regaled not only with 8wild swans and ducks0 but with 8robins1 owls1 and for dinner40 ,and ,willughby1 the naturalist1 found a large quantity of swallows being sold for food at ,valencia in ,spain4 ,the flat head1 the short legs1 and the tail of the bird are characteristic not of the pigeon but of the swallow1 and on many pictures 7e4g41 pl4 xxi1 vignette from ,leyden papyrus7 we are reminded of the song-- ' 444 4 ,it is not quite plain why the name of ,scorpion should be given to the bird1 but the name of the insect in itself implies nothing more than the characteristic whiteness of colour4 #b4 ,touched with my two hands the ,heart of ,osiris4 is the origin of the ,coptic #8touch4' ,the word ,heart has dropped out of the later texts 7e4g41 the ,turin copy71 but in the older papyri it is found in the form of or 4 ,,additional ,,note4 ,in ,chapter #hf has unquestionably the sense of ascertaining by inspection4 ,the ,abbot ,papyrus in its account of the enquiry respecting the spoliation of the royal coffins gives ample evidence of this meaning4 ,and the word there used for reporting the result of the inspection is1 as is ,ch4 #hf1 semu1 in ,coptic 4 ,but it is well to remember that has another use2 which perhaps implies the existence of two homonymous roots4 ,in a passage quoted in ,note #ba to ,ch4 #fd1 it certainly signifies restore4 ,and this may possibly be its meaning in the rubric of ,ch4 #fd4 ,the journey of ,prince ,horttf may have had reference to the restoration1 not simply inspection1 of the temples4 ,in this sense it is often written or spu4 ,the ,coptic word for in ,hosea xi1 #aa and ,acts i1 #f is 4 ------------------------------------ ,,chapter ,,lxxxvii4 ,chapter whereby one assumeth the form of ,se-ta4 ,i am ,seta--full of years4 ,i lay myself down in death1 and ,i am born daily4 ,i am ,seta at the confines of the earth4 ,i lay myself down in death1 ,i restore myself and ,i renew myself daily4 ,,note4 ,se-ta 1 literally ,filius terrae1 is a common noun signifying an earth-worm4 ,it is applied to the ,sun as rising out of the earth4 ,there are several pictures at ,denderah representing the ,sun-god ,hor-sam-ta in the form of the worm rising out of the ,lotus of ,dawn4 ,see pl4 xxiii1 from ,mariette1 ,dend4 ,i1 #dg and #dh4 ------------------------------------ ,,chapter ,,lxxxviii4 ,chapter whereby one assumeth the form of the ,crocodile god ,sebak7#a474 ,for ,i am the ,crocodile god in all his terrors4 ,i am the ,crocodile god in the form of man47#b47 ,i am he who carrieth off with violence4 ,i am the almighty ,fish in ,kamurit4 ,i am the ,lord to whom one bendeth down7#c47 in ,sechem4 ,,notes4 #a4 ,sebak is not always named in the papyri4 ,the ideogram of the crocodile was in some copies read emsu and in others sebak4 #b4 ,in the form of man 4 ,of the very different readings this is the most intelligible4 #c4 ,to whom one bendeth down1 literally #8master of bendings4' ------------------------------------ ,,chapter ,,lxxxix4 ,chapter whereby the ,soul is united to the dead ,body4 ,oh thou who ,bringest2 ,oh thou ,runner1 who dwellest in thy ,keep17#a47 thou great god2 grant that my ,soul may come to me from whatsoever place wherein it abideth4 ,but if there be a delay in the bringing of my soul to me1 thou shalt find the ,eye of ,horus standing firm against thee1 like those undrowsy ,watchers who lie in ,annu1 the land wherein are thousands of reunions4 ,let my ,soul be caught1 and the ,chu which is with it1 wheresoever it abideth4 ,track out7#b47 among the things in heaven and upon earth that soul of mine1 wherever it abideth4 ,but if there be a delay in thy causing me to see my ,soul and my ,shade1 thou shalt find the ,eye of ,horus standing firm against thee4 --------------------- ,oh ye gods who draw along the ,bark of the ,eternal one3 ye who lift up above the ,tuat1 and who raise up the ,sky3 ye who enable the ,souls to enter into the mummied forms2 ye whose hands grasp the cordage1 hold firm with your ropes and stop the adversaries that the ,bark may rejoice and the god proceed in peace4 ,and now grant that my ,soul may come forth in your train from the ,eastern horizon of ,heaven for ever and ever4 ,,notes4 ,the oldest papyri present a much shorter form than the later ones4 ,that portion which is here separated by a line from what goes before it first appears on the sarcophagus of ,seti ,i and in the papyrus of ,ani4 ,the vignette is a very favourite decoration of mummies4 #a4 ,keep of which the regular variant in this chapter is not sa but seen4 #b4 ,track out1 is investigare1 1 to follow the traces like a dog4 ,see ,denk4 ,,ii1 #c1 where the word occurs in the title of 8master of the trackers10 determined by a man holding a hound in leash4 ,it is from this notion that the sense of sight or looking appears in 1 4 ------------------------------------ ,,chapter ,,xc4 ,chapter whereby ,memory is restored7#a47 to a person4 ,oh thou who choppest off heads and cuttest throats1 but restorest memory in the mouth of the dead through the ,words of ,power which they possess3 thou seest me not with thine eyes1 thou perceivest not with thy feet27#b47 thou turnest back thy face1 thou seest not the executioners of ,shu1 who are coming behind thee to chop off thine own head and to cut thy throat4 ,let not my mouth be closed1 through the ,words of ,power which ,i possess2 even as thou hast done to the dead1 through the ,words of ,power which they possess4 ,away with the two sentences uttered by ,isis when thou camest to fling remembrance at the mouth of ,osiris7#c47 and the heart of ,sutu1 his enemy1 saying3-- ,,notes4 ,of this chapter we have unfortunately but one copy in ,fa1 of the ,muse ,borly4 ,this is defective both at the beginning and at the end1 and the text is inaccurate4 ,the later copies are so inaccurate that it is impossible to reconstitute the text4 ,it is precisely on those points where grammatical accuracy is required for fixing a definite sense that the manuscripts are hopelessly defective4 ,the preceding translation is verbally correct1 ,i trust1 but ,i do not pretend that it is intelligible4 ,it stops where the papyrus ,fa stops4 #a4 ,restored4 ,the reduplication in here gives the verb this sense4 #b4 ,it is not only in ,egyptian that verbs of sight are applied to other perceptions4 ,aeschylus says in ,sept4 c4 ,th4 #ajd1 and the ,hebrew writers furnish similar examples4 #c4 ,at the mouth of ,osiris and the heart of ,sutu4 ,to justify this translation the same preposition ought to govern mouth and heart4 ,but ,i do not know any copy in which this occurs4 ,the ,turin reading is simply absurd4 ,,chapter ,,xci4 ,chapter whereby the ,soul is secured from imprisonment in the ,netherworld4 ,oh thou who art exalted and worshipped1 all powerful1 almighty one1 who grantest thy terrors to the gods1 who displayest thyself upon thy throne of grandeur17#a47 let the way be made for my ,soul1 my ,chu and my ,shade4 ,let me be thoroughly equipped4 ,i am a powerful ,soul2 let the way be made for me to the place where ,r is and ,hathor4 ,if this ,chapter is known1 he taketh the form of a fully equipped ,chu in the ,netherworld1 and does not suffer imprisonment at any door in the ,amenta1 either in coming in or going out4 ,,note4 #a4 ,there is no safe text here1 #8grandeur' is only meant to indicate the existence of in the original4 ,but there certainly ought to be something different from what any of the ,,mss4 supply4 ------------------------------------ ---------------------------------------- -------------------------------- ,,plate ,,xxiii4 ,,book ,,of ,,the ,,dead4 ,illustration ,illustration3 ,,chapter ,,lxxxviii4 ,papyrus1 ,leyden1 ,no4 ,,ii4 ,illustration3 ,,chapter ,,lxxxviii4 ,papyrus of ,nebseni1 ,british ,museum1 ,no4 #iijj4 ,illustration3 ,,chapter ,,lxxxvii4 ,,mariette1 8,,denderah40 ,illustration3 ,,chapter ,,lxxxvii4 ,,chapter ,,lxxxviii4 ,papyrus of ,ani1 ,british ,museum4 ,illustration3 ,,chapter ,,lxxxix4 ,papyrus of ,ani1 ,british ,museum4 ,illustration3 ,,chapter ,,xc4 ,papyrus1 ,muse ,borly1 ,marseilles4 ,illustration3 ,,chapter ,,xc4 ,,lepsius1 ,,todtenbuch4 ,illustration3 ,,chapter ,,xcii4 ,papyrus du ,louvre1 ,,iii1 #hi4 ---------------------------------------- -------------------------------- ,,plate ,,xxiv4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,xcii4 ,papyrus1 ,british ,museum1 #iidi4 ,illustration3 ,,chapter ,,xcii4 ,papyrus1 ,boulaq1 #ba4 ,illustration3 ,,chapter ,,xcii4 ,papyrus of ,ani1 ,british ,museum4 ,illustration3 ,,chapter ,,xciii4 ,papyrus1 ,louvre ,,iii1 #ic4 ,illustration3 ,,chapter ,,xciv4 ,papyrus1 ,louvre ,,iii1 #i4 ,illustration3 ,,chapter ,,xcv4 ,papyrus1 ,british ,museum1 #aj1jji4 ---------------------------------------- -------------------------------- ,,chapter ,,xcii4 ,chapter whereby the ,tomb is opened to the ,soul and to the ,shade of the person1 that he may come forth by day and may have mastery of his feet4 ,that standeth open which thou openest1 and that is closed which thou closest1 oh thou who art at rest27#a47 thou openest and thou closest to my ,soul1 at the bidding of the ,eye of ,horus3 who delivereth me1 who establisheth the glory upon the brow of ,r3 the god of stretched out steps and rapid paces1 who maketh for me a wide path and vigorous limbs4 ,i am ,horus1 the avenger of his father1 who lifteth up his father and who lifteth up his mother with his staff4 ,let the path be opened to him who hath mastery of his feet1 that he may look upon the great god within the ,bark of ,r on the day of the ,soul's ,reckoning2 and my ,soul is then at the front during the ,reckoning of the ,years4 ,may the ,eye of ,horus deliver for me my ,soul1 and establish my splendour upon the brow of ,r1 and may my radiance be upon your faces who are attached to the person of ,osiris3 imprison not my ,soul1 put not in custody my ,shade4 ,let the path be open to my ,soul and to my ,shade that it may see the great god within his sanctuary1 on the day of the ,soul's ,reckoning1 and may repeat the words of ,osiris whose place is unseen1 and of those who are attached to the person of ,osiris and have the custody of ,souls and ,spirits1 and who shut up the ,shades of the ,dead who would do an injury to me47#b47 ,let the path be thrown open7#c47 to thy ,genius#ia and to thy ,soul1 ,glorified one1 who art provided with those who conduct thee2 sit thou at the head of the ,great ones in thy place2 thou shalt not be imprisoned by those who are attached to the person of ,osiris and who have the custody of ,souls and ,spirits and who shut up the ,shades of the ,dead4 ,it is ,heaven that shall hold thee4 ,,notes4 #a4 ,i cannot agree with those who have hitherto translated this chapter4 ,the only grammatical interpretation which seems possible for the first sentence depends upon the sense given to the suffix t4 ,i take this as representing the second person singular4 1 the person at rest 7,osiris7 is the one invoked1 and is here translated by the vocative4 #b4 ,the words which follow are evidently the words of ,osiris and those attached to him1 which are addressed to the deceased and are repeated by him4 ,the text here1 as indeed everywhere1 is very corrupt4 #c4 ,thrown open1 4 ,i have explained the sense of the verb mes 7,proc4 ,soc4 ,bibl4 ,arch41 #ahhb1 p4 #gj7 as stretching out1 of which notion is the determinative4 is 4 ,mesi uat is #8pandatur via4' ----- ,footnote #ia3 ,the ,egyptian ka4 ------------------------------------ ,,chapter ,,xciii4 ,chapter whereby one avoideth being conveyed to the ,east in the ,netherworld4 ,oh thou ,phallus of ,r1 who fliest from the storm1 disablement ariseth from ,baba who useth against me might beyond the mighty and power beyond the powerful4 ,if ,i am conveyed away1 if ,i am carried off to the ,east2 if all evil and injurious things of a feast day of fiends are perpetrated upon me through the waving of the ,two ,horns1 then shall be devoured the ,phallus of ,r and the ,head of ,osiris4 ,and should ,i be led to the fields wherein the gods destroy him who answereth them1 then shall the horns of ,chepera be twisted back1 then shall blindness7#a47 arise in the eyes of ,tmu and destruction17#b47 through the seizure of me1 and through my being carried off to the ,east1 through there being made over me a feast day of the fiends1 through all the murderous work perpetrated upon me47#c47 ,,notes4 ,this chapter contains one of those threats 7of which there are other instances7 made to the gods4 ,the speaker is in fact so identified with divinity that any evil which happens to him must be conceived as involving the same calamity to the gods and to the universe4 ,there is a very considerable difference between the earlier and the later texts4 ,there is very great confusion in the text of the ,turin ,todtenbuch as compared with that of the ,cadet papyrus4 #a4 ,blindness1 in the earlier and in the later texts4 ,the latter form1 which has for determinative pearls or globules of some kind1 reminds one of the disease formerly called gutta serena4 #b4 ,destruction1 4 ,but this word is written in different ways in the papyri4 ,with as a suffix it would mean #8my destroyer4' ,ca gives as a determinative1 and thus creates a god ,hetmu1 or at least a name punning upon that of ,tmu1 to which it is united4 #c4 ,the more recent texts1 like those of the ,turin ,todtenbuch1 insert a negative particle before the mention of each disaster4 ,they pray that the ,phallus of ,r may not be devoured1 that the blindness may not come upon ,tmu1 and so on4 ------------------------------------ ,,chapter ,,xciv4 ,chapter whereby one prayeth for a ,palette and an ,inkstand4 ,oh mighty one1 who seest thy father1 and who hast charge of the ,book of ,thoth4 ,here am ,i1 ,i come and am glorified and filled with ,soul and ,power and provided with the writings of ,thoth1 which ,i bring in order to purify the tunnel which is in ,sutu47#a47 ,i bring the ,palette and ,i bring the ,inkstand as the instruments of ,thoth1 the secrets of which are divine4 ,here am ,i1 as the ,scribe2 ,i bring the remains of ,osiris27#b47 and the writing which ,i have made upon them is decreed by the great god to be good1 daily1 among the good4 ,thou hast decreed1 ,horus of the ,two ,horizons1 that ,i shall be the author of ,mat and tend7#c47 it daily to ,r4 ,,notes4 #a4 ,in ,sutu2 that is1 in ,darkness4 ,see chapter #if4 #b4 ,the remains1 4 ,this word1 though commonly applied to corruption and impurity of dead matter1 is taken in an inoffensive sense when applied to the gods4 ,compare1 e4g41 ,pepi ,i1 line #dgg and following4 #c4 ,tend1 mesi 7not sebi7 stretch out1 pandere1 protendere4 ------------------------------------ ,,chapter ,,xcv4 ,chapter whereby is opened the place wherein ,thoth resteth4 ,i am the ,dread one7#a47 in ,storm1 who guard the ,great one7#b47 against assault4 ,i smite like the ,flint-god3 ,i sprinkle like the ,sprinkling-god47#c47 ,i am the protection7#d47 of the ,great one against assault and ,i give vigour to the sword which is in the hand of ,thoth7#e47 in the storm4 ,,notes4 ,the papyrus ,ad gives this chapter the title of 8assuming the form of the ,smen-goose10 and ,dr4 ,birch published the text of this papyrus in the ,zeitschrift of #ahfi 7p4 #be7 as one of those additional chapters which 8do not occur in the ,ritual of ,turin40 ,this is of course an error of oversight4 ,this chapter is in the ,turin ,todtenbuch1 and the papyrus ,ad merely gives it under an erroneous title1 which was evidently meant for another text4 #a4 ,the ,dread one1 4 ,instead of this ,ad has 1 which ,i cannot regard otherwise than as a simple blunder of the scribe4 is a well known anaglyph in certain scenes1 but there is no evidence of its being a variant of the name of ,chnemu4 #b4 ,two of the ancient papyri ,ca and ,ad read ,horus1 the others have the ,great goddess1 and so has ,ad in the next line4 ,the more recent texts have 7not urit1 #8the great one1' but7 urerit1 #8the crown4' #c4 ,the ,sprinkling god ,aashu4 ,this god is mentioned but once in the ,book of the ,dead1 and his name is here interpreted conjecturally in consequence of the function assigned to him and of the not unlike word #8spit4' #d4 ,protection4 ,i read instead of in the early papyri4 #e4 ,thoth4 ,the recent texts have ,chepera1 an evident error4 ,the allusion is to the storm or distress from which ,thoth rescues the ,eye of ,horus4 ------------------------------------ ,,chapter ,,xcvi4 ,chapter whereby is opened the place where ,thoth resteth4 ,i am he who dwelleth in the middle of his own ,eye4 ,i have come that ,i may deliver ,mat to ,r1 and may propitiate ,sutu with the libations for ,akar and the red victims of the ,faithful of ,seb4 ------------------------------------ ,,chapter ,,xcvii4 ,said at the ,bark3 ,staff of ,anubis1 may ,i propitiate those four ,glorified ones who follow after the ,master of all things4 ,i am the ,master of the champaign at their behest1 and ,i am the ,father of the inundation1 when he who hath charge of the canals is athirst4 ,look therefore upon me1 oh ye great and mighty gods1 who are foremost among the ,spirits of ,annu2 let me be exalted in your presence4 ,i am a well-doer towards you4 ,lo ,i come1 that ,i may purify this ,soul of mine in the most high degree2 let not that impediment proceeding from your mouth be issued against me which giveth one over to ruin3 let me be purified in the lake of propitiation and of equipoise3 let me plunge into the divine pool beneath the two divine sycomores of ,heaven and ,earth4 ,now let my ,fold be fitted for me as one victorious against all adversaries who would not that right should be done to me4 ,i am the ,only one2 just and true upon the ,earth4 ,it is ,i who say it4 99 99 99 99 99 ,,notes4 ,chapters #if and #ig are really but one chapter1 which ,m4 ,naville has found in only two ,,mss4 of the early period4 ,the end of what ,lepsius calls chapter #ig is hopelessly corrupt4 ,on comparing the three copies given by ,m4 ,naville 7two of them being from the papyrus of ,nebseni7 it will be seen how impossible it is to restore a grammatical text out of such discordant materials4 ,the difficulty is not removed by having recourse to the papyri of a later period4 ---------------------------------------- -------------------------------- ,,plate ,,xxv4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,xcvii4 ,papyrus1 ,british ,museum1 ,no4 #i1ijj4 ,illustration3 ,,chapter ,,ciii4 ,papyrus1 ,british ,museum1 ,no4 #i1ijj4 ,illustration3 ,,chapter ,,xcviii4 ,,lepsius1 ,todtenbuch4 ,illustration3 ,,chapter ,,civ4 ,papyrus1 ,british ,museum1 ,no4 #i1ijj4 ,illustration3 ,,chapter ,,xcix4 ,papyrus1 ,british ,museum1 ,no4 #i1ijj4 ,illustration3 ,,chapter ,,cv4 ,papyrus of ,sutimes1 ,bibl4 ,nat4 ,illustration3 ,,chapter ,,cv4 ,papyrus1 ,british ,museum1 ,no4 #i1ijj4 ,illustration3 ,,chapter ,,cviii4 ,papyrus1 ,british ,museum1 ,no4 #i1ijj4 ---------------------------------------- -------------------------------- ,,plate ,,xxvi ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,xcix4 ,papyrus ,busca4 ,illustration3 ,,chapter ,,xcix4 ,papyrus1 ,berlin ,museum1 ,no4 #b4 ,illustration3 ,,chapter ,,xcix4 ,papyrus1 ,brit4 ,mus41 ,no4 #iije4 ,illustration3 ,,chapter ,,xcix4 ,papyrus1 ,muse du ,louvre1 ,no4 ,,iii1 #hi4 ,illustration3 ,,chapter ,,xcix4 ,papyrus ,brocklehurst1 ,,ii4 ,illustration3 ,,chapter ,,xcix4 ,papyrus1 ,british ,museum1 ,no4 #iijj4 ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,xcviii4 ,chapter whereby one saileth a ship in the ,netherworld4 ,oh thou ,leg in the ,northern ,sky17#a47 and in that most conspicuous but inaccessible ,stream2 ,i rise up and come to light as a god1 ,i am conspicuous but inaccessible4 ,i rise up and live1 and bring myself to light as a god4 ,i cackle even as the ,smen-goose1 but ,i stoop7#b47 like the ,hawk at the nets of the ,great ,fowler4 ,i sail across the ,sky1 and ,shu standeth erect and the ,achmiu ,stars7#c47 are instantly active in raising the ladder which lifts the ,setting ,stars away from destruction47#d47 ,and ,i bear that which repelleth mischief as ,i make my voyage over the ,leg of ,ptah4 ,i come from the ,lake of ,flame1 from the ,lake of ,fire1 and from the ,field of ,flame1 and ,i live4444 ,i stand erect in the ,bark which the god is piloting 444 at the head of ,aarru17#e47 and the ,achmiu ,stars open to me 444 and my fellow citizens7#f47 present to me the sacred cakes with flesh4 ,,notes4 ,there is but one papyrus of the older period which contains any portion of this chapter1 and it does so very imperfectly4 ,on referring to ,m4 ,naville's edition it will be seen that not only the title but the greater part of the chapter is destroyed4 ,the later copies have texts so different from the original form1 that it is unsafe to attempt a restoration except within very strict limits4 ,it is absurd to attempt a translation from a mixture of divergent and1 at the same time1 incorrect texts4 #a4 ,see note to chapter #gd4 ,the ,stream which is so conspicuous but cannot be reached is the ,milky ,way1 and the ,leg is the constellation ,cassiopeia in the ,northern ,sky4 #b4 ,stoop1 4 ,this comparison occurs repeatedly in the ,pyramid ,texts1 and others of the early periods4 #c4 ,achmiu ,stars so ,ab1 giving another proof that the word is to be taken as a noun1 and not as a negative4 #d4 ,see chapter #cj;,a1 on 8,the ,crocodile of the ,west who lives on the ,setting ,stars40 #e4 ,so ,ab1 but perhaps wrongly4 ,i dare not fill up the lacun of this text4 #f4 ,fellow-citizens4 ,the translation here is necessarily conjectural4 ,but ,i understand by fellow-citizens 77 the dwellers of that city of which the deceased says1 in chapter #ag1 8,i arrive at my own city1 40#ib ,and this city is explained by the ancient scholion as being 8the ,horizon or1 as ,lepsius more accurately translates it1 #8der ,sonnenberg' of my father ,tmu40 ,it is no earthly city that is thought of1 but an eternal one4 ----- ,footnote #ib3 ,i take this opportunity of correcting my former translation1 where the preposition 1 which twice occurs in the passage1 is both times rendered by the same word1 from4 ,but the sense of a preposition really depends upon the verb which it follows4 ,the same ,english word will not suit the ,french de in #8s'approcher de' and #8s'loigner de4' ------------------------------------ ,,chapter ,,xcix4 ,chapter whereby one ,saileth a ,ship in the ,netherworld4 ,oh thou who sailest the ship of ,nu over that chine which is void17#a47 let me sail the ship2 let me fasten my tackle7#b47 in peace2 in peace6 ,come1 come2 ,fleet one1 ,fleet one6 ,let me come to see my father ,osiris4 ,oh thou who art veiled1 let me enjoy happiness4 ,oh thou who art clouded1 but manful1 and who sailest round over that chine of pepi2 thou of firm head and steadfast breast when coming forth from the fiery blows3 ,oh thou who art at the ship1 let me sail the ship1 let me fasten my tackle and come forth4 ,this place is empty1 into which the starry ones fall down headlong upon their faces17#c47 and find not aught whereby they can raise themselves up4 ,narrow is the path as the tongue of ,r47#d47 ,the ,patrol who goeth round1 and who piloteth the ,double ,earth2 ,seb abideth stably by means of their rudders3 the divine ,form which revealeth the ,solar ,orb3 and ,he who presideth over the ,red ones47#e47 ,let me be brought in as a distressed mariner1 and let my ,soul come to me1 which is my brother1 and go to that place which thou knowest4 8,let me be told my name10 say1 #a4 ,the ,mooring post4 8,lord of the ,double-,earth in the ,shrine0 is thy name4 #b4 ,the ,blade of the ,rudder4 8,leg of ,apis 0 is thy name4 #c4 ,the ,hawser4 8,the ,side-,lock which ,anubis fastens on to the swathing work0 is thy name4 #d4 ,the ,stern or ,stem ,posts4 8,the two columns of the ,netherworld0 is thy name4 #e4 ,the ,hold4 8,akar0 is thy name4 #f4 ,the ,mast4 8,bearer of the ,great one whilst she passeth0 is thy name4 #g4 ,the ,keel4 8,backbone of ,apuat0 is thy name4 #h4 ,the ,mast-head4 8,throat of ,emsta0 is thy name4 #i4 ,the ,sail4 8,nut0 is thy name4 #aj4 ,the ,leathers47#f47 8,made of the hide of ,mnevis1 which ,sutu hath scorched10 is thy name4 #aa4 ,the ,oars4 8,fingers of the elder0 is your name4 #ab4 ,the ,bracement4 8,hand of ,isis1 stanching the blood of the ,eye of ,horus10 is thy name4 #ac4 ,the ,ribs4 8,emsta1 ,hapi1 ,tuamautef1 ,kebehsenuf1 ,he who taketh captive1 ,he who taketh by force1 ,he who seeth his ,father1 and ,he who maketh himself10 are your names4 #ad4 ,the ,look-out37#g47 8,master of the ,grounds07#h47 is thy name4 #ae4 ,the ,tiller37#i47 8,merit07#aj47 is thy name4 #af4 ,the ,rudder3 8,the ,umpire1 beaming forth from the water10 is thy name4 #ag4 ,the ,hull3 8,the ,leg of ,hathor1 which ,r wounded1 on his lifting her into the ,sektit ,boat10 is thy name4 #ah4 ,the ,boatman3 8,off0 is thy name4 #ai4 ,the ,breeze1 since thou art conveyed by me3 8,the ,northern ,breeze proceeding from ,tmu to the ,nose of ,chent-,amenta0 is thy name4 #bj4 ,the ,stream1 since thou sailest upon me3 8,their ,mirror0 is thy name4 #ba4 ,the ,shallow37#aa47 8,destroyer of the large-handed at the place of purification0 is thy name4 #bb4 ,the ,land1 since thou walkest upon me3 8,the ,tip of ,heaven1 the ,coming forth from the swathings in the ,garden of ,aarru1 and the ,coming forth in ,exultation10 is thy name4 ,to be said before them4 ,hail to you1 ,fair in ,form1 ,lord of issues1 who are springing up for ever1 and whose double goal is eternity3 turn to me your hands1 give to me food and offerings for my mouth2 let me eat the ,bat-bread1 the ,shensu-cake and the ,kefen-cake3 let my place be in the great hall in presence of the mighty god4 ,i know that mighty god to whose nostrils ye present delicacies4 ,tekmu is his name3 and whether he1 whose name is ,tekmu1 turneth from the ,east or advanceth to the ,west1 let his course be my course4 ,let me not be stopped at the ,meskat2 let not the ,sebau have mastery over my limbs4 ,i have bread in ,pu and beer in ,tepu4 ,let your largesses of this day be granted to me2 offerings of wheat and barley1 offerings of nta and of vestments1 offerings of oxen1 and ducks1 which are offerings for life1 health and strength1 and also offerings for coming forth by day1 in all the forms in which it pleaseth me to come forth in the ,garden of ,aarru4 ,if this chapter be known he will come forth at the ,garden of ,aarru2 there will be given to him the ,shensu-cake1 the measure of drink and the persen-cake1 and fields of wheat and barley of seven cubits 7,it is the followers of ,horus who reap them71 for he eateth of that wheat and barley1 and he is made whole in his limbs through that wheat and barley1 and his limbs spring up even as with those gods4 ,and he cometh forth in the ,garden of ,aarru in all the forms in which it pleaseth him to come forth4 ,,notes4 ,one of the ,paris papyri 7,pb7 contains a composition bearing the same title as chapter #ii1 and ,m4 ,naville has published it as an introduction to the usual chapter4 ,it is no doubt of very great interest1 but it is the imperfect copy of a quite independent composition1 which really has no claim to be considered a part of our ,book of the ,dead4 #a4 ,see chapter #g1 title and notes4 ,cf4 the of ,pindar and the ,latin expressions #8vacuum per inane1' #8per inania4' #b4 ,fasten my tackle1 4 ,cf4 ,unas1 #ejh and #fci4 ,in the latter place the ropes are said to be made of 1 palm leaf 7874 #c4 ,comp4 chapter #dd on the cavern where the dead fall into the darkness1 #8but the ,eye of ,horus supporteth me1 and ,apuat reareth me up4' ,there may be an allusion here1 as there is elsewhere1 to shooting stars4 ,it is worth noticing that--a group which ought1 ,i think1 to be read 7,ca and ,ac7 has in most papyri the wrong determinative instead of 1 which was misunderstood1 and that ,ab has even 4 #d4 ,a corrupt passage1 like the next4 #e4 ,the corruption of the whole passage between will be best understood on comparing it with the names of 8the ,rudders of ,heaven0 as given in chapter #adh2 the earliest text of these names being 7,i think7 the fine tablet in ,denkm4 ,,iii1 #be bis a4 ,three out of four of these names are represented by the phrases here printed in italics4 ,the rest is incoherent and was certainly not understood by the copyists4 ,i have followed ,aa in my translation4 #f4 #8,the ,leathers1' or 1 leathern thongs1 or straps1 like the ,greek for fastening the oars1 ' 3 ,odyss4 #d1 #ghb4 ,see note of ,scholiast and cf4 ,aesch4 ,pers41 #cgf4 #g4 ,look out 1 see chapter #ae1 note #i4 #h4 ,grounds4 is1 technically1 the superficial land measure corresponding to the quarter of the ,egyptian arura4 ,the more general sense of the word 77 is land enclosed and parted out for cultivation4 ,the very ancient magical text 7,unas #cjb7 speaks characterically of 1 the ,hippopotamus who maketh his appearance at the garden 7vineyard1 field1 c4 ,cf4 ,psalm lxxx1 #ac74 ,in the great inscription published in ,mariette's ,denderah1 ,,iv1 #ce1 is used1 in a sense like that of the 1 for a stone vessel in which seeds were sown for ritual purposes4 #i4 ,tiller4 bait1 or 7as it is also written7 bait2 see chapter #gf1 note #a4 #aj4 ,merit4 7sometimes written with and other determinatives2 ,bekenranef adds 7 is the name of each of the two divine sisters1 ,isis and ,nephthys1 see chapter #cg1 note2 who are called and 4 ,but1 at ,edfu1 ,denderah and ,philae1 ,merit is a synonym of the ,ut'at1 and one of the names of ,hathor4 #aa4 ,shallow2 a conjectural meaning for 1 which has not only the determinative of land1 but those of water1 and 4 ,and in some texts it would seem to mean marsh1 fen1 swamp4 ------------------------------------ ,,chapter ,c4 ,the ,book whereby the glorified one is made strong1 and is made to embark in the boat of ,r1 together with those who are with the god4 ,let me convey the divine ,heron to the ,east1 ,osiris to ,tattu4 ,let me open the caverns of ,hpu17#a47 clear the path of the ,solar ,orb and tow along ,sekaru upon his sledge4 ,let the ,great one give me strength at her fixed hour4 ,i hail and give worship to the ,orb1 and associate myself with those in adoration1 ,i am one of them4 ,let me be a second to ,isis2 and let her glorified ones give me strength4 ,let me fasten my tackle1 let me stop the adversary1 and force him to turn back his steps4 ,let ,r lend me his two hands1 let not his divine ,boatmen prevent me4 ,let my strength be that of the divine ,eye1 and conversely4 ,as to the sundering of me in the ,bark of ,r1 let the sundering be as that of the ,egg and the ,tortoise47#b47 ,said over the ,figure in the ,text1 which is written upon clean paper1 with artist's ink1 fresh and mixed with essence of nta2 let the dead person have it put upon his body without inserting it into his limbs2 he will enter into the ,bark of ,r at the round of each day1 ,thoth will appreciate him1 on his coming forth or entering1 undeviatingly for times infinite4 ,,notes4 ,this chapter appears a second time in the ,turin ,todtenbuch as chapter #abi4 ,but in the papyrus of ,nebseni it is found no less than three times4 #a4 ,caverns of ,hpu4 ,two of the copies of this chapter in the papyrus of ,nebseni give the interesting variant 4 is the well known equivalent of 1 and the fountains of the ,nile are also indicated by the group 4 #b4 ,this passage does not occur in chapter #abi1 and is apparently an interpolation1 which however is already found in ancient copies4 ------------------------------------ ,,chapter ,,ci4 ,chapter of the ,safeguards of the ,bark of ,r4 ,o thou who art devoid of moisture in coming forth from the stream2 and who restest upon the deck of thy ,bark3 as thou proceedest in the direction of ,yesterday1 and restest upon the deck of thy ,bark1 let me join thy boatmen4 ,i am a powerful ,chu4 ,o ,r1 in that thy name of ,r1 since thou passest through an ,eye of seven cubits1 whose pupil is of three3 do thou then make me sound1 ,i am a powerful ,chu1 let thy soundness be my soundness4 ,o ,r1 in that thy name of ,r1 since thou passest through those who are perishing headlong3 do thou then keep me standing on my feet4 ,i am a powerful ,chu1 let thy soundness be my soundness4 ,o ,r1 in that thy name of ,r1 since thou openest the secrets of the ,ammehit1 which gladdeneth the hearts of the ,divine ,circle3 do thou then give me my heart4 ,i am a powerful ,chu1 let thy soundness be my soundness1 and the soundness of thy limbs be the soundness of my limbs4 ,secured by reason of the writing with gum mixed with colours upon a strip of royal papyrus1 put at the throat of the deceased on the day of burial4 ,if these phylacteries are put at his throat1 he will rise up as one of the ,divine ,circle1 and be united to the followers of ,horus1 whilst his ,lamp is made firm by ,isis in heaven beside ,sothis4 ,he followeth ,horus who resideth in ,sothis47#a47 ,his ,shade becometh divine as well as human4 ,vegetation is made to grow out of his body through the goddess ,menkit47#b47 ,he becometh a god for ever1 and his limbs are made vigorous in the ,netherworld through ,thoth1 who hath done the like to ,osiris1 in causing the light to rise out of his dead body2 undeviatingly and for times infinite4 ,,notes4 ,this chapter does not occur in the earlier collections known to us4 #a4 ,horus who resideth in ,sothis 2 cf4 ,teta1 #bgg4 #b4 ,menkit is one of the names of ,hathor1 but the place is corrupt and the true reading uncertain4 ------------------------------------ ,,chapter ,,cii4 ,chapter whereby one entereth into the ,bark of ,r4 ,o ,great ,one in thy ,bark1 let me be lifted into thy ,bark4 ,let me make head for thy staircase4 ,let me have charge of those who convey thee1 who are attached to thee1 who are of the ,stars which never set4 ,that which ,i abominate1 ,i eat not3 and that which ,i abominate is ,dirt1 let me not eat of it1 but of peace offerings and of ,ka-offerings1 by which ,i shall not be upset4 ,let me not approach it with my hands1 let me not tread upon it with my sandals1 because my bread is of the white corn and my beer of the red corn of the ,nile4 ,it is the ,sektit boat and the tit which have brought me to the food and raiment which are upon the altar of the ,spirits of ,annu4 ,salutation to thee1 ,ur-ar-set1 in that voyage of heaven and the disaster in ,tennu1 when those dogs were gathered together1 not without giving voice4 ,i have come myself and delivered the god from that pain and suffering1 that was in trunk1 in shoulder and in leg4 ,i have come and healed7#a47 the trunk1 and fastened the shoulder and made firm the leg4 ,and ,i embark for the voyage of ,r4 ,,note4 #a4 ,healed4 ,such is the meaning of 1 as in chapter #adg1 #ag1 and ,unas #bad1 no less than in a passage which does not occur in the most ancient texts of chapter #ag1 but which is found in the papyri and is derived from the early traditions4 ,thoth healed the face of ,horus4 ------------------------------------ ,,chapter ,,ciii4 ,chapter whereby one openeth the place where ,hathor abideth4 ,i am a pure follower4 ,o ,ahi2 ,o ,ahi27#a47 let me become one of the followers of ,hathor4 ,,note4 #a4 ,ahi 1 the ,striker is one of the names of ,horus1 who in the inscriptions of ,benihassan is called 1 8,horus who striketh down men40 ,the notion of striking was in later days confined to the beating of the sistrum4 ,priestly persons bore the title of ,ahi as representatives of the youthful ,horus1 son of ,hathor4 ,see ,proc4 ,soc4 ,bibl4 ,arch41 ,,xii1 p4 #dfj1 on 8,the ,sun-stroke in ,egyptian40 ------------------------------------ ,,chapter ,,civ4 ,chapter whereby one sitteth in the midst of the great gods4 ,let me sit in the midst of the great gods4 ,let me pass through the place of the ,sektit boat4 ,it is the ,bird-fly deity7#a47 that shall convey me to see the great gods who are in the ,netherworld1 and ,i shall be triumphant in their presence4 ,,note4 #a4 ,the ,bird-fly deity1 ,abait2 see chapter #gf1 note4 ------------------------------------ ,,chapter ,,cv4 ,chapter whereby one propitiateth7#a47 the ,ka4 ,hail to thee1 my ,ka1 my coeval47#b47 ,may ,i come to thee and be glorified and made manifest and ensouled1 let me have strength and soundness4 ,let me bring to thee grains of incense wherewith ,i may purify myself and may also purify thine own overflow4 ,the wrong assertions that ,i have uttered1 and the wrong resistance which ,i have offered3 let them not be imputed to me4 ,for ,i am the green gem1 fresh at the throat of ,r1 given by those who are at the ,horizon3 their freshness is my freshness said twice1 the freshness of my ,ka is like theirs1 and the dainties of my ,ka are like theirs4 ,thou who liftest the hand at the ,balance1 and raisest ,law to the nose of ,r in this day of my ,ka3 do not thou put my head away from me4 ,for ,i am the ,eye which seeth and the ,ear which heareth2 and am ,i not the ,bull of the sacrificial herd1 are not the mortuary gifts7#c47 upon me and the supernal powers otherwise said3 the powers above ,nut4 ,grant that ,i may pass by thee1 and may purify myself and cause the triumph of ,osiris over his adversaries47#d47 ,,notes4 #a4 ,propitiate1 4 ,the simple root etep signifies1 what is implied by the ideographic sign 1 the taking hold1 embracing1 and kindred notions 7,proc4 ,soc4 ,bibl4 ,arch41 ,vol4 ,x1 p4 #egh74 ,the notion of appeasing an angry personage is no more necessarily involved in the ,egyptian word than in the ,latin propitiare4 ,m4 ,lfebure's translation1 runir1 in the title of this chapter is perfectly correct as far as it goes4 ,see in ,denkm41 ,,iii1 pl4 #cd1 b1 the picture of ,thothmes ,,iii being greeted by his ka4 ,rameses ,,ii and other kings are often represented in the act of supplicating their own ka4 #b4 ,my coeval or1 as some might prefer1 my duration of life4 ,the pictures in the temple of ,luxor 7,denkm41 ,,iii1 #gd and #ge7 are well known which represent the birth of ,amenophis ,,iii4 ,the infant prince in each of these pictures is accompanied by his ka1 his exact image4 ,the ka is nursed and suckled by the same goddesses4 ,but perhaps the best commentary on our text is to be found in the picture recently published by the ,french ,mission ,archologique 7,temple de ,luxor1 fig4 #bjc71 in which both the royal infant and his ka are being fashioned by the hand of ,chnum1 upon his potter's wheel4 #c4 ,mortuary gifts 1 meals offered to the departed4 ,the meaning of the compound group is plain enough from the determinatives1 and such frequent forms as 8consisting of bread and beer10 but the origin of it is not so clear4 ,the usual meaning of like that of the ,coptic is voice1 but in the present group it stands for corresponding to 1 plur4 1 1 1 11 and is to be understood as in the very common formula 4 ,the reading which is sometimes found in late texts is faulty and leads to an erroneous interpretation4 is a mistake either for or for 1 the phonetic of 4 ,in such passages of the ,pyramid texts as 7,unas #cf7 is a demonstrative not a negative particle1 8,here is the mortuary meal presented for thee1 and here are the two ,eyes1 the ,white and the ,black1 of ,horus40 #d4 ,all the early ,,mss4 except ,pd omit this last passage4 ------------------------------------ ,,chapter ,,cvi4 ,chapter whereby a largess is presented at ,hat-ka-,ptah47#a47 ,oh thou god of nutriment1 oh great one who presidest over the mansions on high2 to whom bread cometh from ,annu ye who give bread to ,ptah from ,annu1 give me bread and beer3 let me be made pure by the sacrificial joint1 together with the white bread47#b47 ,oh thou ship of the ,garden of ,aarru1 let me be conveyed to that bread of thy canal2 as my father1 the ,great one1 who advanceth in the ,divine ship because ,i know thee4 ,,notes4 ,this is one of the chapters found on the sarcophagus of ,horhotep4 ,it is also inscribed on a statue1 now in the ,berlin ,museum1 belonging to the early part of the ,x,v,i,i,ith dynasty 7,denkm41 ,,iii1 #be h and k74 ,these authorities do not give the title found in the papyri4 ,the allusions to ,annu are confined to the earliest text1 which somewhat differs from the later authorities1 and finishes sooner than they do4 ,cf4 also ,teta1 l4 #cca4 #a4 ,hat-ka-,ptah is the name of ,memphis1 but as in so many other places it is not the earthly city which is meant4 ,m4 ,naville has pointed out that the words 8in the ,netherworld0 are added in the papyrus of ,nebseni4 #b4 ,bread and beer are not mentioned in the earliest text1 which has other important variants4 ,the latest texts have the verb 1 wash1 make clean1 purify1 of which on the ,berlin statue and the ,theban papyri may fairly be considered an older form4 ,but ,horhotep has 1 a different word and occurring in a grammatical construction differing from that of the other texts4 ,the words occur as a familiar formula in the ,pyramid texts 7,unas1 #ahe1 #bje2 ,teta1 #ia72 but ,horhotep interpolates after 4 ,the determinatives of the group 7sometimes or 71 show that the copyist understood the word as meant for the sacrificial joint4 ,it is not uninteresting to note1 with reference to the correctness of the title of this chapter1 that the ,pyramid ritual 7,unas1 #bje7 expressly says of the deceased that 8the sacrificial joint with the white bread0 are the 8largess0 77 which he receives4 ---------------------------------------- -------------------------------- ,,plate ,,xxvii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,c4 ,papyrus1 ,muse du ,louvre1 ,no4 ,,iii1 #ic4 ,illustration3 ,,chapter ,c4 ,papyrus1 ,boulaq ,museum1 ,no4 #ba4 ,illustration3 ,,chapter ,c4 ,papyrus1 ,muse du ,louvre1 ,no4 ,,iii1 #hi4 ,illustration3 ,,chapter ,,cii4 ,papyrus1 ,muse du ,louvre1 ,no4 ,,iii1 #cf4 ,illustration3 ,,chapter ,,cix4 ,,rosellini1 8,mon4 del ,culto410 pl4 ,,xxiii4 ,illustration3 ,,chapter ,,cii4 ,papyrus ,brocklehurst1 ,,ii4 ,illustration3 ,,chapter ,,cviii4 ,papyrus1 ,berlin ,museum1 ,no4 ,,ii4 ,illustration3 ,,chapter ,,cix4 ,papyrus1 ,british ,museum1 ,no4 #iijj4 ---------------------------------------- -------------------------------- ,,plate ,,xxviii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cx4 ,papyrus1 ,leyden ,museum4 ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,cvii4 ,the chapter so called consists1 in fact1 of the first two lines of chapter #aji4 ,the vignette over it really belongs to chapter #ajh4 ,it has no separate existence in any of the papyri of the best periods4 ------------------------------------ ,,chapter ,,cviii4 ,chapter whereby one knoweth the ,powers of the ,west4 ,in respect of the ,hill of ,bachau7#a47 upon which heaven resteth1 it presenteth itself7#b47 three hundred cubits in length7#c47 and two hundred cubits in breadth4 ,sebak1 the ,lord of ,bachau1 is at the east of the ,hill1 and his temple is upon it4 ,there is a serpent on the brow of that hill1 five hundred cubits in length1 three cubits of his forepart are pierced with swords4 ,i know the name of this serpent on his hill3 8,he who dwelleth in his own flame0 is his name47#d47 ,now1 at the close of day7#e47 he turneth down his eyes to ,r2 for there cometh a standing still in the ,bark and a deep slumber within the ship4 ,and now he swalloweth three cubits of the ,great ,water4 ,then ,sutu is made to flee with a chain upon him of steel7#f47 and he is forced to vomit all that he hath swallowed4 ,then ,sutu is put into his prison4 ,and then he saith with ,words of ,power3-- ,away with thee6 ,steel1 which art made fast upon my hand4 ,i remain in thy prison1 the ,bark sails on and thou seest the path2 but thine eyes close1 thine eye is delivered to me1 thy head is veiled17#g47 and ,i go on and stay thy steps4 ,i am the ,manful one1 who veileth thy head and who cooleth the hollow of thy hand3 thy strength is my strength4 ,i am the ,master of the ,words of ,power4 ,who is this who hath been delivered to me8 ,this ,bright ,one1 who cometh on his belly1 on his hind parts and on the joints of his back4 ,lo6 then1 ,i come1 and thy might is in my hand4 ,it is ,i who carry away thy might1 that ,i may come and seize upon the ,tunnels of ,r who is united to me at sunset as he goeth round heaven47#h47 ,but thou art pierced with hooks1 as was decreed against thee of old4 ,i know the powers of the ,west1 they are ,tmu1 ,sebak the ,lord of ,bachau1 and ,hathor1 ,mistress of ,sunset4 ,,notes4 ,the chapters #ajh1 #aji1 #aab1 #aac1 and #aad being so analogous to each other1 in form1 matter1 style1 and composition1 and each being concerned with the divine ,powers of some locality1 it is interesting to know that one at least of these chapters is found on a monument of the ,middle ,empire4 ,the others are probably not less ancient1 and the text published by ,dr4 ,golenischef 7,zeitschr4 f4 ,aegypt4 ,spr41 #ahgd1 p4 #hd7 from the ,sarcophagus at ,st4 ,petersburg already bears manifest signs of antiquity4 ,another sign of antiquity as regards the present chapter may be seen in the numerous forms in which it has come down to us4 ,these are so different1 and sometimes so irreconcileable1 that it seems evident that tradition has handed down very corrupt texts1 and that the original meaning of this chapter had been entirely lost at a very early date and cannot be discovered now4 ,the oldest text is the shortest of all1 but it is both imperfect and incorrect4 ,the earliest papyri differ greatly from the later ones4 ,but both the earlier and the later papyri have the #adith chapter which contains another recension of the #ajhth1 and chapter #aaa in the ,turin and later papyri is another form of it4 #a4 ,the ,hill of ,bachau4 has for determinative the sign which connects the word with the ,coptic #8eyelids4' ,in the later texts the word has for determinative either a woman or a cow in the act of parturition1 as if it were connected with and its variants1 with which another name of the ,dawn is identified4 #b4 ,presenteth itself1 4 ,this ,egyptian verb is always expressive of activity1 and perhaps ought never to be translated being4 are #8things which are1' but are #8things which spring forth' #8come to light4' #c4 ,the oldest text 7which is here the best authority7 does not give the dimensions of the hill1 but only of the serpent4 ,the earliest papyri give the dimensions of both1 but make the hill so absurdly small that the serpent could not rest upon it4 ,later papyri beginning with ,pf have corrected the texts so as to give the hill a length of #cjj cubits1 or 7each of which is #ajj cubits long74 ,they omit the statement that the cubit in question is of #g palms 7the ,royal cubit being of #g palms71 and also the interesting mention of the 8balance 7or measurement7 of the earth40 ,the relation of this #8balance' to the rest of the sentence is not clear1 because the ,,mss4 differ as to the preposition which precedes4 ,the ,papyrus of ,nebseni gives the hill #cjj cubits in breadth4 ,the ,todtenbuch of ,turin reads #cgj in length1 and #adj cubits in breadth4 #d4 ,the serpent's name is not mentioned in chapter #aaa1 nor is it in the earliest text4 ,but in chapter #adi the usual name is 1 more fully written in the ,papyrus of ,nebseni4 ,the determinative commonly attached to the name of pepi1 expresses the meaning #8sword smitten1' #8shot with swords1' 4 ,we might otherwise have understood the term in the sense of 1 #8slayer with swords4' ,the ,papyrus of ,sutimes ,pd calls the serpent #8knife-wounded4' ,the proper name 1 also written 1 ,mes1 an epithet of pepi1 or of ,sutu1 also means 8pierced with swords40 ,but the expression itself seems sometimes to be found in the active sense1 8piercing like a sword40 #e4 ,close of ,day1 when daylight has come to #8a stand' 4 ,this is the reading of the papyri4 ,the oldest reading is #8at the time of sunset4' #f4 ,the earliest text says nothing of this1 though it mentions the 8prison of ,sutech10 in a passage corresponding to what the papyri include in the #8,words of ,power' which follow4 ,the ,turin ,todtenbuch says that1 8,sutu is put into his prison1 and that a chain of steel is put upon his neck40 ,pictures of the serpent with the chain upon him will be found in ,bonomi1 ,sarcoph41 plates #aj and #aa4ic ,there is an evident fusion in this chapter1 in its later form at least1 as in chapter #ci1 of the personages of ,sutu and pepi4 #g4 ,thy head is veiled4 ,the #8veiling of the head1' and #8closing of the eyes' of the sun are of course mythological terms for night time4 ,but the mythological event was celebrated on the festival called 4 #h4 ,chapter #aaa stops at the word 8,sunset40 ,and after this1 the text in chapter #adi changes the third to the first person1 and reads3 8,but ,i go round the heaven whilst thou art pierced with hooks10 as if ,r were replying to the words of ,sutu4 ,this1 ,i confess1 appears to me to offer a better sense than that of chapter #ajh4 ,and ,i should now alter the word 8stabber0 in the first line of chapter #ci to 8pierced with hooks40 ----- ,footnote #ic3 ,on this picture 7plate #aa7 may also be seen an interesting illustration of chapter #ci2 the scorpion goddess putting the chain upon pepi1 in front of whom are the divinities to execute1 with swords and hooks1 the decree passed against him4 ,the children of ,horus are also seen occupied in the execution4 ------------------------------------ ,,chapter ,,cix4 ,chapter whereby one knoweth the ,powers of the ,east4 ,i know that ,eastern ,gate of ,heaven 7the ,south of it is by the lake of ,cha-ru1 and the north of it by the stream of ,reu71 from whence ,r saileth with favouring gales47#a47 ,i am the ,teller7#b47 in the divine ship3 ,i am the unresting navigator in the ,bark of ,r4 ,i know those two ,sycomores of ,emerald between which ,r cometh forth1 as he advanceth over what ,shu hath lifted up1#id to every gate7#c47 through which he proceedeth4 ,i know the ,garden of ,aarru3 the wall of it is of steel4 ,the wheat of it is of #g cubits1 the ears of it of #b cubits1 the stalk of it of #d cubits4 ,the barley of it is of #g cubits1 and the ears are of #d cubits1 and the stalk of #c cubits4 ,it is the glorified ones1 each of whom is #i cubits in height1 who reap them1 in presence of the ,powers of the ,east4 ,i know the ,powers of the ,east3 ,horus of the ,solar ,mount1 the ,calf in presence of the ,god17#d47 and the ,star of ,dawn4 ,a divine ,domain7#e47 hath been constructed for me2 ,i know the name of it2 the name of it is the garden of ,aarru4 ,,notes4 ,another recension of this chapter has been incorporated into chapter #adi4 ,the differences lie chiefly in the order assigned to each of the component sentences4 #a4 ,favouring gales 8sailing breezes10 correspond to phrases like 1 venti secundi1 trade winds1 tail wind1 stern wind4 ,there is not the faintest authority from the older papyri 7which are very numerous1 and remarkably unanimous on this point7 in favour of the determinative 1 of the ,turin ,todtenbuch1 which gives the sense of violent or tempestuous winds4 #b4 ,teller1 4 #c4 ,every gate4 8,r at his rising is adored by the ,powers of the ,east4 ,they it is who effect the rising of ,r1 by opening the door at each of the four portals of the ,eastern horizon of heaven40 7,inscr4 in tomb of ,rameses ,,vi1 ,champollion1 ,notices1 ,tom4 ,,ii1 p4 #fdj47 #d4 ,the ,calf in presence of the god4 ,the ,calf is seen in the vignettes of this chapter and also of chapter #a4 ,brugsch 7,rev4 ,egypt1 ,i1 p4 #ch7 quotes texts showing that the ,milch-cow ,hor-sechauit1 is the mother of the ,sun-god1 and that the infant god is the calf to whom she gives birth4 ,the words 8in presence of the god0 are probably corrupt1 but the variants are apparently worse4 ,the ,morning ,star was equally identified with ,horus4 #e4 ,the divine ,domain4 ,see ,m4 ,maspero's important article 8,sur le sens des mots ,nouit et ,hait10 in ,p4,s4,b4,a41 ,,xii1 p4 #bce-beg4 8 ,,nouit sert dsigner un domaine rural d'tendue plus ou moins considrable1 portant ou ne portant pas de village ou de maison d'habitation4444 ,il tait une personne relle1 formant un corps complet en soi1 et c'est pour cela qu'on le reprsente sous la forme d'un homme ou d'une femme apportant des produits agricoles et des offrandes40 ,,additional ,,note4 ,the later copies of the ,book of the ,dead add a few lines to the chapter1 of which they certainly formed no part when first written4 ,the most interesting portion of them is as follows3-- 8,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'eb4 ,the height of the corn is seven cubits1 the ears of two cubits2 and thou shall reap it with the ,glorified ones1 in presence of the ,powers of the ,east4 ,thou shalt enter boldly at the mysterious portals and be purified by those who are there40 ,the name of the god hieroglyphically written was shown by me 7,proc4 ,soc4 ,bibl4 ,arch41 ,vol4 ,,vi1 p4 #ahg7 to be ,uteb or ,ut'eb4 ,brugsch1 apparently without having seen my note1 came to the same result1 though he identified the god with ,seb4 ,the god is really ,osiris1 and the text just quoted is illustrated by a picture of which various copies are found4 ,that here given is taken from the temple of ,philae4 ,these pictures were known from the ,ramesside period1 but the conception of ,osiris which they convey 7,todt41 #adb1 #g7 is of primitive antiquity4 ,there is a chapter among the texts preserved by the ,coffin of ,amamu 7pl4 xxvii1 #f7 about 8assuming the form of corn10 1 and which speaks of 8the vegetation of life proceeding from ,osiris1 growing out of the ribs of ,osiris1 and giving life to this generation of men10 4 ,the same idea gave rise to the name which is given to ,osiris in the ,book of the ,dead1 in the sacred texts of the ,royal ,tombs1 and in the ,hymn to the ,nile4 ,but the god is also twice called in ,amamu1 pl4 xxvii1 #h4 ,this latter form proves that in we have a compound term4 ,the deity 7in very late times7 appears in the feminine gender 7,denkm41 iv1 #eg74 ----- ,footnote #id3 ,i4e41 the ,sky4 ------------------------------------ ,,cx4 ,the ,chapter which in the printed copy of the ,turin ,todtenbuch is numbered #aaj interrupts the series of chapters on the ,powers of certain localities4 ,the translation of it is reserved till that of these chapters is completed4 ,it will be found at page #aic4 ------------------------------------ ,,chapter ,,cxi4 is only a repetition of ,chapter ,,cviii4 ------------------------------------ ---------------------------------------- -------------------------------- ,,plate ,,xxix4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cx4 ,bas ,relief1 ,leyden ,museum4 ,illustration3 ,,chapter ,,cxii4 ,,mariette1 8,abydos10 ,i1 p4 #hc4 ,illustration3 ,,chapter ,,cxii4 ,,mariette1 8,abydos10 ,i1 pl4 #ci4 ,illustration3 ,,chapter ,,cxii4 ,,mariette1 8,abydos10 ,i1 p4 #hb4 ---------------------------------------- -------------------------------- ,,plate ,,xxx4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxii4 ,,mariette1 8,abydos10 ,i1 pl4 #aj4 ,illustration3 ,,chapter ,,cxiii4 ,,mariette1 8,abydos10 ,i1 pl4 #bi4 ,illustration3 ,,chapter ,,cxii4 ,papyrus1 ,british ,museum1 ,no4 #iijj4 ,illustration3 ,,chapter ,,cxiii4 ,papyrus1 ,british ,museum1 ,no4 #iifd4 ,illustration3 ,,chapters ,,cxii ,,and ,,cxiii4 ,,mariette1 8,abydos10 ,i1 pl4 #ca4 ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,cxii4 ,chapter whereby one knoweth the ,powers of ,pu47#a47 ,oh thou of corpselike form who art in ,chait and npit27#b47 thou goddess of the ,net17#c47 who art in ,pu2 ye who preside over the untilled lands1 ye stars and constellations7#d474444 ,know ye wherefore ,pu hath been given to ,horus8 ,i know it if ye know it not4 ,it was ,r who gave it to him in amends of the blindness in his eye1 in consequence of what ,r said to ,horus3 8,let me look at what is happening in thine eye to-day10 and he looked at it4 ,r said to ,horus1 8,look1 pray1 at that black swine40 ,he looked1 and a grievous mishap afflicted his eye4 ,horus said to ,r1 8,lo1 my eye is as though the eye of ,sutu had made a wound in my own eye40 ,and wrath devoured his heart4 ,and ,r said to the gods1 8,let him be laid upon his bed1 that he may recover40 ,it was ,sutu who had taken the form of a black swine1 and he wrought the wound which was in the eye of ,horus4 ,and ,r said to the gods1 8,the swine is an abomination to ,horus2 may he get well40 ,and the swine became an abomination to ,horus47#e47 ,and the circle of gods said1 who were with him when ,horus came to light in his own children37#f47 8,let the sacrificial victims7#g47 for him be of his oxen1 of his goats1 and of his swine40 ,as for ,emsta1 ,hapi1 ,tuamautef1 ,kebhsenuf1 ,horus is their father and ,isis their mother4 ,and ,horus said to ,r1 8,give me then two7#h47 brothers in ,pu and two brothers in ,nechen1 of this my own body2 and that they may be with me as an everlasting renewal1 through which the earth flourisheth and storms are quenched40 ,and his name became that of ,horus upon his ,column4 ,i know the ,powers of ,pu3 they are ,horus1 ,emsta and ,hapi4 ,,notes4 #a4 ,on the situation of ,pu1 see chapter #ah1 note #f4 ,the ,pyramid ,texts 7,pepi ,i1 #fhd7 speak of the 8those of the ,red ,crown who are in ,pu40 #b4 ,thou of corpselike form in ,chait and npit4 ,the sign of the plural1 here as elsewhere1 is quite consistent with its application to a single person4 ,chait is the name#ie of the #afth1 or ,mendesian1 ,nome of ,northern ,egypt1 and npit was its metropolis4 ,the nome is mentioned in the inscription of ,amten in the third dynasty4 ,the god is ,osiris4 ,he is invoked in the 8,lamentations of ,isis and ,nephthys10 and asked to come to ,tattu1 npit and ,chait1 which are but different names of one ,sanctuary1 ,cf4 ,brugsch1 ,zeitschr41 #ahga1 p4 #ha1 and his translation of the ,mendesian ,tablet1 ,zeitschr41 #ahge4 #c4 ,thou goddess of the ,net 4 ,this name corresponds to the ,greek ,diktynna4 ,the reason why a goddess representing ,heaven should be so called may be understood by the ,homeric epithet applied to a net4 ,if1 however1 the deity was male1 according to the other reading1 the reference is 1 who was drowned in the river4 ,plut41 de ,iside and ,os41 #h4 #d4 ,ye who preside1 etc4 ,brugsch 7,zeitschr41 #ahgf1 p4 #c7 identifies the ,egyptian 1 with the of the ,demotic and ,greek contracts4 ,the remainder of this invocation is so corrupt that the sense cannot be safely guessed at4 #e4 ,see ,herodotus1 ,,ii1 #dg1 without attaching too much importance to details4 ,the pig was certainly not considered impure 77 in the days of the third or fourth dynasty1 when ,amten1 who had risen to the highest dignities1 enumerates swine among the domestic animals it is natural to possess4 ,and impure animals were not offered in sacrifice4 ,but long before the days of ,herodotus a change had taken place in the ,egyptian religion as to the nature of ,sutu4 ,plutarch and ,aelian are to be read with the like caution4 ,some of their information is correct1 but it is mixed up with much error4 #f4 ,the variants and are noteworthy4 #g4 ,sacrificial victims 4 ,the substitution in ,egypt of animal for human sacrifice is 7,i believe7 entirely without foundation4 ,and the supposed evidence of human sacrifices drawn from certain pictures has 7,i believe7 been misinterpreted44 #h4 ,the four children of ,horus were also his brothers4 ,he asks for two of them to be with him in each of his two cities1 ,pu and ,nechen4 ,the true sense of the passage is entirely lost in the later recensions and in translations made from them4 ----- ,footnote #ie3 ,not meit1 which is the name both of the ,uu of the nome and of the goddess worshipped in it1 whose emblem is the fish 4 ------------------------------------ ,,chapter ,,cxiii4 ,chapter whereby one knoweth the ,powers of ,nechen47#a47 ,i know the ,mystery of ,nechen3 ,horus1 and that which his mother did7#b47 for him1 when she herself uttered the cry3 8,let ,sebak1 the ,lord of the ,marshes1 be brought to us40 ,he cast the net for them and he found them1 and his mother made them fast in their places4 ,sebak1 the ,lord of the ,marshes1 said3 8,i sought and ,i found the traces of them under my fingers on the strand4 ,i netted them in a powerful net1 as the net proved to be40 ,and ,r said3 8,verily1 those are fishes in the hands of ,sebak4 and he hath found the two arms of ,horus for him1 which had become fishes407#c47 ,and ,r said3 8,a mystery1 a mystery1 in the ,net40 ,and the hands of ,horus were brought to him1 and displayed before his face1 on the feast of the fifteenth day of the month2 when the fishes were produced4 ,then ,r said3 8,i grant ,nechen to ,horus1 in the place of his two arms2 that his two hands be displayed before his face in ,nechen2 and ,i grant to him whatsoever is therein comprised on the feast of the fifteenth day of the month40 ,and ,horus said3 8,be it granted to me that ,tuamutef and ,kebhsenuf be taken with me1 and that they be guards of my body in dutiful service47#d47 ,let them be this under the god of ,nechen40 ,and ,r said3 ,be that granted to thee1 there and in ,sati1 and let that be done for them which is done for those who are in ,nechen2 yea1 they are asking to be with thee4 ,and ,horus said3 ,be they with thee1 so that they be with me to listen to ,sutu invoking the ,powers of ,nechen3 8,be it granted to me that ,i may make my entry among the ,powers of ,nechen40 ,i know the ,powers of ,nechen3 they are ,horus1 ,tuamutef1 and ,kebhsenuf4 ,,notes4 #a4 ,nechen1 the chief hieroglyphic variants of which are 1 1 and 1 was situated in the third nome 7 ,ten7 of ,upper ,egypt1 and was called by the ,greeks ,hieracnpolis1 #8city of the ,hawks1' from the hawk-headed divinities mentioned in this chapter as ,powers of ,nechen1 and of which numberless pictures are found on the monuments4 #b4 ,between these words and those which the three old papyri#if ,aa1 ,ae1 and ,ib1 which unfortunately do not agree together on all points1 have a few passages here which do not appear in the later papyri4 ,they read1 8,horus and what his mother did1 tossing in distressful agitation 71 1 7 over the water40 ,the mother then addresses persons who are not named1 in words of which the sense is not clear2 and ,r speaks words of which the only certain ones are 8the son of ,isis40 ,then follows the usual text4 #c4 ,this legend of ,nechen is connected with that of the dismemberment of ,horus 7 71 of which we have but very scanty information4#ig ,it must have been like a repetition of what had happened to his father ,osiris4 ,the limbs of ,horus had been thrown into the water1 and when ,sebak threw his net1 at the prayer of ,isis1 he brought up two fishes1 into which the arms of ,horus had been turned4 ,reminiscences of this story are preserved in the names of several localities4 1 8,two ,fish10 is the name of the ,mer of the second ,northern ,nome1 and of the pehu of the seventeenth ,southern ,nome2 just as 1 8,two ,eyes10 is the name of the pehu of the eleventh ,northern ,nome4 ,the latter name may perhaps have reference to ,osiris1 but the same stories were probably told of both divinities4 #d4 ,on dutiful service 1 a word omitted in the ,turin and other texts4 ,brugsch 7,rev4 ,egypt1 ,i1 #bb7 has discussed the sense of this word1 and quoted numerous passages in illustration of it4 ,it is of course ridiculous to identify the word with the ,hebrew the meaning of which is radically different4 ---------------------------------------- -------------------------------- ,,plate ,,xxxi4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxiv4 ,papyrus1 ,british ,museum1 ,no4 #iijj4 ,illustration3 ,,chapter ,,cxix4 ,papyrus1 ,leyden ,museum1 ,no4 ,v4 ,illustration3 ,,chapter ,,cxvi4 ,papyrus1 ,muse du ,louvre1 ,no4 ,,iii1 #cf4 ,illustration3 ,,chapter ,,cvii4 ,papyrus1 ,british ,museum1 ,no4 #iicc4 ,illustration3 ,,chapter ,,cxxiii4 ,papyrus1 ,british ,museum1 ,no4 #iijc4 ,illustration3 ,,chapter ,,cxvii4 ,papyrus1 ,british ,museum1 ,no4 #iijj4 ,illustration3 ,,chapter ,,cxix4 ,papyrus1 ,muse du ,louvre4 ,cab4 des ,mdailles4 ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,cxiv4 ,chapter whereby one knoweth the ,powers of ,hermopolis4 ,mat is borne7#a47 over the ,arm17#b47 and ,neith dawneth at ,ment'ait17#c47 and the ,eye is illumined7#d47 by the one who adjusteth its level4 ,i am led in by her1 and ,i know what she bringeth from ,kasu47#e47 ,i tell it not to men2 ,i repeat it not to gods4 ,i am come as a messenger of ,r1 to make fast ,mat upon the ,arm1 for the dawning of ,neith at ,ment'ait1 and for restoring the ,eye to him who taketh the reckoning thereof4 ,i am come as omnipotent through the knowledge of the ,powers of ,hermopolis1 who love the ,powers which you love4 ,i am one acquainted with ,mat made firm and permanent and reckoned out1 and ,i take delight in reckoning out that which is reckoned4 ,hail ye ,powers of ,hermopolis1 small at the beginning of the month and great upon the ,fifteenth ,day2 ,r teacheth the mysteries of ,night1 and be it known to you that he who teacheth me is ,thoth4 ,hail ye ,powers of ,hermopolis as ,i know you4 ,,notes4 ,there are two chapters 7#aad and #aaf7 of 8the ,powers of ,hermopolis10 and they have been preserved separately both in the older and in the more recent papyri4 ,they are very similar in thought but differently worded1 and each throws a certain light upon the other1 without however dispelling the obscurity of this very ancient religious composition4 ,some farther help1 however insufficient1 is afforded by the pictures of the ,book which records the passage of the ,sun-god through the twelve hours of the night4 #a4 ,mat is borne4 is the same word as 1 the reduplicated form of to gush1 spring forth4 ,but in certain cases it acquires the sense of being borne1 or conveyed1 and is written in ,ptolemaic inscriptions4 ,the corresponding word in chapter #aaf is 1 which has the same meanings4 ,one of the pictures above alluded to 7,lefbure1 ,hypoges1 ,tombeau de ,seti1 part ,,iv1 pl4 #ca7 represents a boat carrying the ,moon-disk1 raised upon a stand4 ,a personage kneeling behind is supporting the feather of ,mat4 ,the words 1 which are written by way of explanation1 might give rise to some misunderstanding were it not for considerations mentioned in the following note4 #b4 ,the ,arm in chapter #aad has for corresponding word in chapter #aaf implying that ,arm is to be taken in a geographical sense1 as when we speak of an #8arm of the sea'4 ,now the pictures which have been spoken of have the words 1 #8arm of the ,urnes1' inscribed ever the stream down which the ,sun-god takes his nightly journey4 ,these pictures have only the value of a commentary on a very ancient text1 but they are at least as old as the earliest papyrus which contains the text4 #c4 ,ment'ait 1 is the ancient reading in chapter #aad1 but the later texts have 1 ,t'ar4 ,chapter #aaf has 1 ,mat'ait4 #d4 ,illumined4 ,the texts are discordant as to the reading4 ,i follow that of the two old papyri which have 2 though this orthography1 however defensible1 is somewhat suspicious4 #e4 ,kasu4 1 the #8,burial ,place1' was the metropolis of the #adth ,nome of ,southern ,egypt4 ,dendera is called and in more ordinary characters 4 ,like very many other geographical names1 it has the feminine form in 1 as well as the masculine in 4 ----- ,footnote #if3 ,there is a copy of the chapter in the tomb of ,ch-em-hait1 which is our oldest authority4 ,but it is unfortunately mutilated1 and all that can be said is1 that if the additional words were once there1 they have been destroyed4 ,footnote #ig3 ,the ,apis tablets 7,zeitschr41 #ahhb1 p4 #bb7 give the name of a place ,pa-er-en or1 which seems to refer to this catastrophe2 the ,coptic 1 corresponding to the ,greek 1 1 4 ------------------------------------ ,,chapter ,,cxv4 ,chapter whereby one cometh forth into ,heaven1 and openeth the ,ammehit3 and whereby the ,powers of ,heliopolis are known4 ,i have grown from yesterday1 a ,great one among the ,great4 ,i have raised myself above all things that come into being4 ,the ,face is revealed to the ,eye of the ,only ,one1 and the round of darkness is broken through4 ,i am one of you4 ,i know the ,powers of ,heliopolis4 ,doth not the ,all-powerful ,one7#a47 issue from it like one who extendeth a hand to us8 ,it is with reference to me that the gods say3 ,lo1 the afflicted one is heir of ,heliopolis6 ,i know on what occasion the ,lock of the ,male child7#b47 was made4 ,r was speaking with ,amhauf17#c47 and a blindness came upon him4 ,r said to ,amhauf3 ,take the spear1 oh offspring of ,men47#d47 ,and ,amhauf said3 ,the spear is taken4 ,two brethren came into being3 they were ,heb-r and ,sotemanes1 whose arm resteth not2 and he assumed the form of a female with a lock1 which became the ,lock in ,heliopolis4 ,active and powerful is the heir of the temple2 the ,active one of ,heliopolis4 ,the flesh of his flesh7#e47 is the ,all-seer1 for he hath the might divine as the ,son whom the ,father hath begotten4 ,and his will is that of the ,mighty one of ,heliopolis4 ,i know the ,powers of ,heliopolis2 they are ,r1 ,shu and ,tefnut4 ,,notes4 ,the ancient text of this chapter has most unfortunately been lost4 ,a few words only remain in the fragments of ,papyrus ,pm4 ,m4 ,naville has also published what is found on an ostracon of the time of the ,x,v,i,i,ith dynasty4 ,there is no doubt that the form of the text which has been handed down in the later papyri has suffered great alterations4 ,and a comparison between the ,turin and ,cadet papyri shows in how untrustworthy a way this later form of the text has been transmitted4 ,special attention has been given to this chapter by ,mr4 ,goodwin 7,zeitschr41 #ahgc1 p4 #ajd71 and by ,m4 ,lefbure 7,mlanges ,d',arch41 #ahgd1 p4 #aee71 whose work is very much more valuable than that of his ,english colleague4 ,but the most important study bearing on the relations between the older and the more recent recension is that of ,m4 ,naville1 #8,un ostrakon gyptien1' in the first volume of the ,annales du ,muse ,guimet4 #a4 ,all powerful ,one1 4 ,m4 ,naville observes that this is substituted for 1 which is found on the ostrakon4 ,both terms are divine names2 the latter corresponding to the ,greek or 1 was the title of the high priest of ,heliopolis1 who1 like his priestly colleagues all over ,egypt1 bore the titles of the god whom they represented4 #b4 ,the ,lock of the ,male child1 1 is not a #8curly wigged woman1' as generally interpreted1 but the side lock borne by ,horus1 and princes and princesses1 as well as by other priests and priestesses1 in honour of ,horus4 #c4 ,amhauf4 ,see emendation proposed infra at chapter #abe1 note #cc4 #d4 ,o offspring4 ,i follow the ,papyrus ,luyne in omitting the preposition 4 #e4 ,the flesh of his flesh1 or the heir of his heir4 ,this may perhaps be an assertion as to the hereditary succession of the high priest of ,heliopolis4 ------------------------------------ ,,chapter ,,cxvi4 ,chapter whereby one knoweth the ,power of ,hermopolis4 ,neith dawneth forth in ,mat'at1 and ,mat is conveyed upon the ,arm of the ,eater of the ,eye by him who reckoneth it out4 ,i know it1 and ,i am therefore led in through the ,sem priest4 ,i tell it not to men1 ,i repeat it not to the gods 7and conversely74 ,i enter as one who knoweth not1 and seeth not4 ,hail1 ye gods who are in ,hermopolis4 ,know ye me as ,i know ,neith1 that the ,eye may be made firm and permanent4 ,i take delight in reckoning out that which is reckoned4 ,i know the ,powers of ,hermopolis who are great at the beginning of the month1 and diminished at the fifteenth day4 ,they are ,thoth the ,unseen1 ,sau and ,tmu4 ,if this chapter be known1 filth is avoided1 and lye is not drunken4 ,,note4 ,this is the last of the chapters concerning the ,powers of certain places4 ,of their positive antiquity there can be no doubt1 whatever alterations they may have undergone4 ,but they are relatively modern with respect to other chapters1 e4g1 the #agth4 ,mr4 ,goodwin used to compare them with ,christian legends of the medival period4 ,these are ancient enough as far as we ourselves are concerned1 but no one would think of judging by them of primitive ,christianity4 ------------------------------------ ,,chapter ,,cx4 ,the ,beginning of the ,chapters of the ,garden of ,hotepit1 and of the ,chapters of coming forth by day2 and of entering and coming forth in the ,netherworld1 and of arriving at the ,garden of ,aarru1 at the ,rise7#a47 in ,hotepit and at the ,grand ,domain1 blest with the breezes3 that ,i may take possession there and be in ,glory there3 that there ,i may plough and mow3 that there ,i may eat and drink and love3 doing whatsoever things are done upon earth4 ,horus is seized by ,sutu3 who looketh as one turning7#b47 towards the ,garden of ,hotepit4 ,but for me ,sutu releaseth ,horus3 and the double path which is nigh to ,heaven is thrown open by ,sutu4 ,and ,sutu taketh his portion of the breeze through the ,power of his own day17#c47 and he delivereth the bowels of ,horus from the gods below4 ,lo1 ,i sail the great ,bark on the ,stream of the god ,hotep4 ,i took it at the mansion of ,shu4 ,the mansion of his stars is again and again renewed47#d47 ,i sail upon its streams that ,i may come to the domains thereof4 ,for ,i am in unison with his successive changes and his rules1 and his papyrus17#e47 and his attendant gods1 and his chieftains4 ,he reconcileth the two ,warrior gods with those who have the charge of food and the beautiful creation which he raiseth up2 and he reconcileth the two ,warrior gods with each other47#f47 ,he severeth the mourners from those who quarrel with them3 he putteth a stop to them whose hand is violent against those weaker than themselves3 he keepeth within bounds the contentions of the ,powers4 ,may ,i have possession there4 ,i know it1 and ,i sail upon its streams that ,i may come to the domains thereof4 ,my mouth is potent and secured against the ,glorified that they may not have the mastery of me4 ,may ,i have the investiture of thy ,garden1 ,o ,hotep4 ,what thou willest1 do thou it4 ,let me be glorified there1 and eat and drink there1 and plough there1 and reap there1 and grind7#g47 there1 and have my fill of love there4 ,may my mouth be potent there1 let me there utter my ,words of ,power and not be slighted4 99 99 99 99 99 99 99 ,i am in possession of that ,word of ,power of mine which is the most potent one within this body of mine here3 and by means of it ,i make myself either known or unknown4 ,i make my progress and ,i plough4 ,i take my rest in the divine ,domain4 ,i know the names of the domains1 the districts and the streams within the ,garden of ,hotep4 ,i am there1 ,i am master there1 ,i am in glory there1 ,i eat there2 ,i plant and ,i reap there2 ,i plough there1 and ,i take my fill of love4 ,i am united there with the god ,hotep4 ,i cast my seed there1 and ,i sail upon its stream that ,i may come to the domains thereof1 ,o ,hotep4 ,lo1 my mouth is armed with sharp points4 ,there is given to me the abundance which belongeth to the ,ka and to the ,glorified4 ,i give the reckoning of ,shu to him who understandeth it4 ,i sail upon its stream1 and ,i range within the ,garden of ,hotep1 for ,r is in the sky1 and ,hotep is putting together the oblations4 ,i hasten to the land1 and ,i fasten my stole upon me1 that ,i may come forth1 and that that may be given to me which hath to be given2 that ,i may have joy and take possession of the wealth which ,hotep assigneth to me4 ,rise in ,hotep1 ,i arrive in thee1 my soul is with me1 and my provision is before the ,mistress of the ,two ,earths1 who maketh fast my ,words of ,power1 which recall to mind that which ,i have forgotten4 ,let me live free from strife2 and be there granted to me enlargement of heart4 ,let my arteries be made fast1 and let me have the enjoyment of the ,breeze47#h47 ,rise in ,hotep1 blest with the ,breeze1 ,i arrive in thee1 my head is uncovered3 ,r sleepeth1 but there waketh for me1 and there shineth upon me ,hesit the ,cow-goddess7#i47 who lieth at the confines of ,heaven by night4 ,he standeth in my way who heapeth against me his own dross4 ,but ,i am in my own domain4 ,great ,domain1 ,i arrive in thee and ,i reckon up the abundance as ,i pass on to ,uach47#aj47 ,i am the ,bull1 raised on high in the ,blue2 the lord of the ,bull's field2 which ,sothis describeth to me at her successive hours4 ,uach1 ,i arrive in thee1 and ,i eat my cakes1 and take possession of my joints of flesh and meat and fowl4 ,the winged things of ,shu are given to me1 and my ,kau follow me47#aa47 ,t'efait17#ab47 ,i arrive in thee1 ,i put on the stole and fasten upon me the girdle of ,r1 whilst he is in heaven17#ac47 and the gods who are in heaven are following ,r4 ,rise in ,hotep1 ,lord of the ,two ,earths1 ,i arrive in thee3 ,i salute the stream of ,t'eserit47#ad47 ,lo1 here am ,i1 and all impurity is far from me4 ,the great one flourisheth 444 ,i net the ducks1 and ,i eat dainties4 ,kankanit17#ae47 ,i arrive in thee2 that ,i may see my father and attentively view my mother4 ,i take care to net the reptiles2 and that which protecteth me is that ,i know the name of that god who is next to ,t'eserit 7goddess with flowing locks and armed with horns71 and who reapeth4 ,i myself plough and reap4 ,hesit1 ,i arrive in thee1 and ,i encounter the ,blue4 ,i follow the ,breezes1 and the company of the gods4 ,it is the ,great goddess who hath given me my head1 and he who fasteneth my head upon me is the ,great god1 the ,blue-eyed1 who doeth according to his own will4 ,userit17#af47 ,i arrive in thee1 in face of the mansion where food is produced for me4 ,smait17#ag47 ,i arrive in thee4 ,my heart is awake3 my head is provided with the ,white crown and ,i am conveyed over the heavens3 and ,i make those things to prosper which are below me3 a joy to the ,bull of the gods above1 the divine company4 ,i am the ,bull1 the ,lord of the gods2 and ,i make my way through the midst of the ,emerald ones47#ah47 ,isle of ,corn and ,barley1 divine district1 ,i arrive in thee4 ,i encounter and ,i bear off that which proceedeth from the head of ,r3 the pair of horns which have the force of purification47#ai47 ,i make myself fast to the ,block of ,moorage on the heavenly stream1 and ,i utter my praise to the gods who are in the ,garden of ,hotepit4 ,,notes4 ,the text of this chapter handed down by the ,turin papyrus and those which agree with it contains nothing very difficult for a translator1 but on being compared with the older copies it is found to consist of a collection of small fragments of the older text put together without any regard to their original order or context4 ,and about three-quarters of the old chapter are suppressed in the new recension4 ,the editors of the fine papyrus of ,sutimes in their notes upon this chapter remark1 that in the ,turin text the sentences are in quite a different order from that of their papyrus1 8,on peut y voir10 they say1 8l'effet de lectures et de transcriptions en rebours du sens1 par des scribes ayant mal compris les ditions en colonnes rtrogrades40 ,this is1 curiously enough1 the very fault of the papyrus of ,sutimes itself1 which is here wrong from beginning to end1#ih though probably derived from an excellent original4 ,it begins with the 8,isle of ,corn and ,barley10 and jumbles together quite incoherent sentences4 ,the oldest copy of the chapter yet discovered is that of the ,tomb of ,ch-em-hait1 at ,thebes1 and by a strange fatality it has been published in such a form that in order to read it correctly1 we must begin with what is printed as line #aa and finish with line #a4 ,we have it also in a very incomplete condition4 ,we miss the first eighteen lines contained in the papyrus of ,nebseni and the last words of every line4 ,the papyrus of ,nebseni is the only complete text we have1 and here as well as elsewhere it is extremely incorrect4 ,some parts are so corrupt that a translation must necessarily be dependent upon conjectural emendations which can have no genuine claim upon the reader's confidence4 ,we must be content with waiting till better authorities are discovered4 ,the ,gardens of ,hotepit and ,aarru are the ,paradise1 ,elysian ,fields and ,islands of the ,blessed of the ,egyptian imagination4#ii ,they were supposed to be situated in the neighbourhood of the rising ,sun1 but certain features were apparently suggested by the islets of the ,delta4 ,the usual meaning of the word otepit1 1#ajj when written according to the orthography of the ,pyramid ,texts1 is oblations1 offerings4 ,this1 however1 is only a derived meaning4 ,the word really only expresses a predicate of the things offered1 as putting together1 uniting1 reconciling2 otep might signify ,rest1 or ,peace2 very appropriate names for such a garden4 is the name of a god who dwells here4#aja ,there is also a goddess here called otepit 1 mentioned in the ,pyramid inscription of ,pepi ,i 7line #dbc71 as mother of the great ,scarab3 and the same name is given to ,hathor in the temple of ,dendera4 ,the name of otep 7with different determinatives#ajb7 belongs to one of the islands of this blissful place4 ,the ,pyramid ,texts furnish some interesting information not contained in the ,book of the ,dead4 ,we are told that the approach to the ,garden is over the ,lake of ,putrata 7see chapter #dj1 note #a71 that there is a great lake 78 that of ,konsit7 in the middle of the ,garden of otepit1 upon which the great gods alight1 and that the ,achmiu ,sekiu1 the starry deities who never set1 there feed the departed from the wood of life 7 lignum vit7 8upon which they themselves live1 in order that he too may live40 ,shu and ,tefnut are mentioned as divinities of this place4 ,but perhaps the most remarkable fact is that ,horus had enemies even here1 who1 however1 were annihilated by the divine weapons at the disposal of the departed worthy1 who was led there in order that 8he might sit among the stars in heaven40 ,and here it was that the beatified personage sat upon his throne of steel1 which was decorated in front with faces of the lion-god ,maaes1 the feet of it being the hoofs of the great ,bull ,sma-ur1 and extended his hand to the coming generation of men 7the 71 whilst the gods approached him in submissive attitude1 and made offerings to him4 ,it was1 perhaps1 from these offerings that the ,garden derived its name4 ,the ,garden of ,aarru1 is often mentioned in connection with that of otepit1 and may perhaps be considered as the most notable part of it4 ,it is through its ,gate that the ,sun-god rises up into ,heaven4 ,it takes its name from a plant arru 7later1 1 ,b4,m4 #eea2 1 ,ag1 ,chapter #ag2 1#ajc ,ba1 ,chapter #aaj1 by phonetic dissimilation of rr into nr74 ,the usual form in later times is 1 but we find even shorter forms in 1 ,b4,m4 #cb1 and 4 ,the determinative of a reptile1 indicates a creeping1 climbing1 twining plant1 such as the convolvulus1 hop1 or vine4#ajd ,the term #8,garden' implies in this connection nothing more than a cultivated enclosure4 ,the names of different localities which are invoked by the deceased and appear on the vignette of the chapter1 have here been made prominent by means of heavy type4 #a4 ,rise in ,hotepit1 or 7later on7 ,hotep1 is the name of one of the localities4 ,the word as ,i have often said1 has the sense of rising up1 coming to light1 making an appearance1 and like the ,greek is especially applicable to the appearance of daybreak1 or the rise of the heavenly bodies4 #b4 ,turning1 4 ,the group has the apparent sense of building1 but the primitive sense is turning1 as in the making of pottery4 ,the preposition which follows it in this place seems to show that building is not meant4 #c4 ,this1 of course1 sounds like nonsense1 but so does the original as it has come down to us4 ,the papyrus of ,ani1 which reads 1 forces the sense of day upon the sign 1 which in the sense of turn would have been far more intelligible4 ,there was the #8,portion of ,sutu1' and the #8,portion of ,horus1' each being half the world1 topographically1 or half the twenty-four hours as regards time4 ,i suspect that #8day' is a faulty interpretation of the ambiguous 1 and that the true sense of the passage is that ,sutu is satisfied with the share which comes to his turn1 and thereupon delivers ,horus from imprisonment in the lower world4 ,the perplexity1 or ignorance of the copyists is seen in the very next words4 ,one has #8he who is in ,merit1' others #8he who is in my mouth1' and two #8he who is in the egg1' if this be the sense of the very questionable group 1 which looks like a mistake for 1 a well known title of ,anubis4 #d4 ,again and again renewed 4 #e4 ,his papyrus4 ,so the word meit1 which occurs in the rubric of ,chapter #acd1 has hitherto been translated4 ,but the vases or 1 as determinatives1 rather imply #8inkstand' or #8palette for holding colour4' ,in this place it is the writing itself and not the material1 paper1 ink or inkstand1 which is meant4 ,and from the entire context ,thoth is the god who is spoken of4 #f4 ,he reconcileth the two ,warrior gods with each other1 4 ,the final words en ru-sen show the origin of the ,coptic form 444 invicem4 #g4 ,grind 1 the ,coptic from of which is 4 ,from the notion of #8reducing to powder1' that of the frequent word #8wearing away1' #8decay1' is derived4 #h4 ,let my arteries be made fast1 and let me have the enjoyment of the ,breeze1 or that ,i may have enjoyment4 ,the oldest meaning of the word artery1 1 in ,hippocrates1 ,aristotle and the earlier ,latin writers is wind-pipe1 and1 in the plural1 air-ducts4 ,but1 even when the word was also applied to what we call arteries1 these were supposed to convey air whilst the veins conveyed blood4 8,sanguis per venas in omne corpus diffunditur et spiritus per arterias0 is the classic doctrine in ,cicero 7de ,natura ,deorum1 #b1 #ee74 ,pliny says 7,nat4 ,hist41 ,,xi1 #hi71 8arteriae carent sensu3 nam et sanguine40 ,this error is corrected by ,galen1 who has a treatise on the question 8,whether ,blood is naturally 7 7 contained in the arteries80 ,the error of the ancients arose from the arteries always being found empty after death4 ,the blood flowing from a wound inflicted upon them was inferred to have been intruded into them by the rupture of the veins4 ,the ,egyptian doctrine of the #8arteries' 7,coptic 7 in the head1 by means of which air is conveyed to all parts of the person1 was first found by ,m4 ,chabas in the ,berlin ,medical papyrus4 ,the passage of the ,book of the ,dead on which this note is written is no doubt the earliest allusion to the doctrine4 #i4 ,hesit the ,cow-goddess 1 1 1 is one of the many names of ,isis or ,hathor4 ,she is represented as suckling her son ,horus 7see picture in ,lanzone1 p4 #hdd71 and it is this which characterizes her and from which she derives her name4 ,she is asked on the ,louvre tablet 7c4 #ad7 for 8the white liquor which the glorified ones love40 ,this is distinctly called #8milk' on the ,florentine tablet #befg1 and vases of her milk are mentioned 7,dmichen1 ,resultate1 #bg1 #f7 in the inscriptions of ,dendera4 ,a picture of her given in ,dmichen's ,historische ,inschriften 7,,ii1 #cb7 identifies her with ,hathor1 and calls her 8divine mother1 mistress of heaven and sovereign of the gods10 while others call her 8the divine mother and fair nurse40 ,there can be no doubt about the right reading of the name which is esit2 the is written in so many texts 7see ,pepi1 ,i1 #cjf1 ,amamu1 #ba1 #a1 ,lepsius1 ,auswahl1 ,,ix1 and the form at ,philae71 that there is no reason for confounding the name with that of etemit4 ,we must therefore attach no importance to this latter name when applied in the vignette of the ,turin ,todtenbuch to one of the divine abodes which bears the name of the goddess1 and is written exactly like it4 #aj4 ,uach blooming1 flowering4 #aa4 ,the winged things of ,shu are given to me1 and my ,kau follow me4 1 1 is a word of very rare occurrence4 ,birch and ,naville understood it of the netting1 and ,brugsch1 of the pluming of birds4 ,both meanings may be disputed1 but whatever ,shu did1 was done to birds1 and these are said to be given to the deceased4 ,the prayer that a person may travel over the blissful parts1 followed by his kau 1 is repeatedly found on the early monuments4 ,several papyri say that the deceased is followed by #8the gods and the kau4' #ab4 ,t'efait 1 an abode abounding in delicacies4 #ac4 ,he is in heaven 4 ,the reading to which ,brugsch at one time attached much importance1 has turned out to be one of the many blunders of the text of ,sutimes4 ,but the true reading is not without its difficulties4 ,if is taken as equivalent to we have a strange anticipation of a change in language of which the 8enigmatical0 texts of the royal tombs#aje give the first intimation1 but which first becomes conspicuous in the demotic period4 ,in a previous passage we have 1 where ,nebseni has 4 ,but the important preposition had already dropped out of the earlier text of ,chemhait4 ,the demonstrative particle which occurs in both places may be rendered #8there he is1' #8le voil4' #ad4 ,i salute the stream of ,t'eserit3 a corrupt passage like so many others in this chapter4 ,the first word #8salute' is rare but correct and well attested4 ,the proper name is but one of the contradictory readings4 ,it has1 however1 the advantage of being a real name and suitable to the passage1 being that of a goddess mentioned in connection with the next abode4 ,t'eserit is a name corresponding to the classical v or ,clara4#ajf ,in the texts of the ,royal ,tombs she is named as goddess in ,cher-ba4 ,and here#ajg she is depicted as the goddess with long or flowing locks 77 and armed with horns4 ,she is one of the forms of ,isis or ,hathor4 #ae4 ,kankanit is etymologically akin to the verb of beating 7see ,chapter #ag1 note #bj71 but there is no reason from the notice here to suppose that this was a place of punishment4 #af4 ,userit is one of the commonest appellatives of ,isis1 especially in the later texts4 ,the names of all these abodes1 situated in that region of the sky where the sun rises1 are derived from the notion of daybreak4 #ag4 ,smait1 another of these appellatives1 see ,chapter #fb1 note #a4 #ah4 ,the ,emerald ones 1 those who are in the emerald light of the dawn4 ,the sun rises 7,chapter #aji7 through two sycomores of emerald4 #ai4 ,which have the force of purification 4 ,the syllable b expresses the word signifying horn as well as that signifying purification4 ,the vignettes of the chapter which are here given from different authorities are explained in their proper place4 ----- ,footnote #ih3 ,see ,m4 ,naville's remarks1 ,einleitung1 p4 #aef4 ,footnote #ii3 ,mission ,arch41 ,i1 p4 #abe4 ,footnote #ajj3 ,also written 7,unas1 #dbb and elsewhere74 ,footnote #aja3 ,the garden is also called 4 ,another form is 7,pepi ,i1 #cji74 ,footnote #ajb3 ,nebseni1 ,sutimes1 in all the later papyri4 ,footnote #ajc3 ,compared with in the papyrus of ,nesichonsu1 published by ,m4 ,maspero1 ,miss4 ,arch41 ,i1 p4 #fab4 ,footnote #ajd3 ,the ,pyramid ,texts have the invocations 7,unas1 #eig71 8,hail to thee1 ,horus1 in the domains of ,horus2 ,hail to thee1 ,sutu1 in the domains of ,sutu2 ,hail to thee1 ,lion 7 ar71 in the ,garden of ,aarru40 ,another derivation is suggested in the 8,destruction of ,mankind10 line #ci1 7as ,i read it7 an augmented form of 1 ar1 which does not mean pluck1 as in ,brugsch's translation1 but bind1 fasten1 twine1 nectere1 constringere1 convolvere4 ,this sense would explain the ancient determinatives 1 1 and lead to still more interesting results4 ,for the ancient word 1 arerit1 #8a vine1' has thus clearly the same etymological sense as our ,european word vine4 8,v-num 444 attaches itself to v-tis1 v-men1 v-tex1 and--exactly like the ,greek ---to the ,indo-,greek root vei1 #8to twine4' ,so that v-no means first #8creeper1' then #8fruit of the creeper1' finally #8drink made from the fruit of the creeper'0 7,o4 ,schrader1 ,prehistoric ,antiquities1 #cbd74 ,philological speculation might make a further advance4 ,as ar1 is to r1 so perhaps is arru to ru4 ,the first two groups are not phonetically identical1 but they are certainly allied and have very much the same meaning2 the last has1 with some probability1 been identified with the ,vine-branch1 and that1 in conjunction with the text 7see ,zeitschr41 #ahgh1 p4 #ajg1 and the plate corresponding74 8,the ,vine-plant is ,osiris40 ,the ,greeks1 or some of them at least1 identified ,osiris with ,dionysos 7,plutarch1 de ,iside et ,osiride1 #cd1 #ce74 ,the god is sometimes 7as in the papyrus of ,nebseni7 sitting in a naos under a vine1 from which bunches of grapes are hanging4 ,footnote #aje3 ,here we already have 1 and 4 ,see my article in the ,zeitschr41 #ahgd1 p4 #ajb4 ,footnote #ajf3 ,it is also the name of a liquid substance 1 1 a produce of the cow1 such as cream or clarified butter4 ,it occurs in all the lists of offerings4 ,footnote #ajg3 ,a reference to ,m4 ,naville's collation of this chapter 7line #dj71 will show the corruption and uncertainty of the text which precedes the name of the goddess4 ,if we look beyond the authorities given by ,m4 ,naville1 the difficulties are multiplied4 ,the papyrus of ,queen ,net'emit in the ,louvre1 for instance1 instead of etc41 reads1 4 ------------------------------------ ,,chapter ,,cxvii4 ,chapter whereby one taketh the blissful path at ,restau47#a47 ,o paths which are high above me at ,restau3 ,i am the ,girdled7#b47 and the ,mighty one1 coming forth triumphantly47#c47 ,i am come3 ,i am come that ,i may firmly secure my suit in ,abydos17#d47 and that the path may be open to me at ,restau4 ,let my suit be made pleasant for me by ,osiris4 ,i am he who produceth the water which balanceth his throne1 and who maketh his way from the ,great ,valley47#e47 ,let the path be made for me2 for behold ,i am ,n the triumphant47#f47 ,osiris is made triumphant over his adversaries1 and the ,osiris ,n is made triumphant over his adversaries1 and is as one of you1 his patron7#g47 is the ,lord of ,eternity3 he walketh even as ye walk1 he standeth as ye stand1 he speaketh as ye speak1 before the great god1 the ,lord of ,amenta4 ,,notes4 #a4 ,this chapter and the following have reference to ,restau1 one of the ,gates between the ,netherworld and ,heaven4 ,it is not mentioned in the most ancient recension of chapter #ag 7from which my translation was taken71 but in all the papyri of the eighteenth and later dynasties it is stated that ,restau was a gate south of ,an-aaref and north of the 8,domain 77 of ,osiris40 ,the papyrus of ,ani has this picture of it1 ,illustration but the most interesting representations of it are in the ,dublin papyrus 7,d4 a71 where the ,sun god is seen passing between the folding doors1 and in the papyrus of ,hunefer 7,a4 g71 where the doors are also open and the god is sitting between them4 7,see ,plates ,,vi1 #aa and ,v,i,ib47 ,the name ,restau 7the feminine form is more frequent in later texts7 signifies ,gate of the passages4 ,these are the passages guarded by the faithful attendants of ,osiris1 but armed with 8hurtful fingers0 against the adversaries of ,r1 against whose onslaught the deceased prays ,r for protection in chapter #ag4 ,a mystical interpretation will be found in chapter #aai and note4 #b4 ,girdled1 or stoled1 4 ,on the importance attached to this ritual investiture1 the following references may 7among many others7 be useful3 ,unas #ff1 ,teta #adi1 ,pepi ,i1 #cie1 ,merenr #aij1 ,todt4 #abe 7rubric71 #ade1 #be4 ,the deceased prays 7,chapter #hb1 #d7 that he may be girt by the goddess ,tait4 ,a passage in ,todt4 #gh1 #bf 7,turin text7 would be of greater interest were it not an emendation of those who no longer understood the ancient text4 #c4 ,coming forth triumphantly4 ,this is the reading of the oldest authority 7,nebseni71 but the reading which has prevailed1 not only here1 but in ,chapter #adg1 is 8coming forth from the ,crown10 4 #d4 ,that ,i may firmly secure my suit at ,abydos4 ,the scholion on ,chapter #ag1 referred to in note #a1 states that the 8place of ,mat is at ,abydos40 ,it is1 of course1 the mystical1 not the geographical1 ,abydos which is meant1 and the suit 7res7 which has to be settled is the final judgment of the deceased4 #e4 ,the throne of ,osiris in pictures of the ,psychostasia 7see ,vignettes to ,chapter #abe7 rests upon water1 out of which there springs a lotus flower2 and upon this flower stand the four children of ,horus4 ,in a passage of chapter #adg1 which is an adaptation of the present chapter1 the deceased says ,la1 8,i am he whose stream is secret40 ,and a ,pyramid ,text 7,merenr1 #ahh1 #aic7 after mention of the ,great ,valley and of the investiture 77 proceeds1 1 8thy water1 thy fresh current1 is a great inundation proceeding from thee40 ,here the deceased is identified with the ,nile and its inundation1 as in ,chapter #fd of the ,book of the ,dead4 #f4 ,the chapter ends here4 ,the passage which follows in the translation is taken from the ,paris papyrus ,pe4 #g4 ,patron1 1 a word supposed by some scholars to signify uncle4 ,it occurs on funereal monuments among the designations of persons connected with the deceased1 such as brother1 sister1 nurse4 ,a man may have several bearing the designation1 and they are not necessarily children of the same parents 7see e4g41 ,mariette1 ,cat4 d',abydos1 p4 #aaj1 where a man has five chenemesu1 who cannot all be brothers either of his father or his mother74 ,the word occurs repeatedly in the ,prisse papyrus4 ,i am inclined to think it means the legal guardian of a minor4 ------------------------------------ ,,chapter ,,cxviii4 ,chapter whereby one arriveth at ,restau4 ,i am he who is born in ,restau4 ,glory is given to me by those who are in their mummied forms in ,pu1 at the sanctuary of ,osiris1 whom the guards7#a47 receive at ,restau when they conduct ,osiris through the demesnes of ,osiris4 ,,note4 #a4 ,guards1 aku1 the same personages as those mentioned in ,chapter #bh1 note #b1 and they seem to me to be identical with the 8wardens of the passages10 ,chapter #ag1 8attendant upon ,osiris40 ,there is an imperfect tablet of the #abth dynasty at ,hamamt 7,denkm41 ,,ii1 #ach1 c7 in which thirty are mentioned along with the soldiers and other persons belonging to the expedition4 ,the ,pyramid ,texts have the word but apparently with a determinative of salutation1 4 7,pepi ,i1 #afj1 cf4 line #hb47 ------------------------------------ ,,chapter ,,cxix4 ,chapter whereby one entereth or goeth forth from ,restau4 ,i am the ,mighty one1 who createth his own light4 ,i come to thee1 ,osiris1 and ,i worship thee4 ,pure are thine effluxes17#a47 which flow from thee17#b47 and which make thy name in ,restau1 when it hath passed there4 ,hail to thee1 ,osiris1 in thy power and thy might1 who hast possession of ,restau4 ,osiris raiseth thee up in thy power and in thy might4 ,osiris raiseth thee up in thy power in ,restau1 and in thy might in ,abydos1 that thou mayest go round heaven with ,r1 and survey the human race4#ajh ,one art thou and triumphant4 ,,notes4 #a4 ,pure are thine effluxes4 ,the true reading is 1 a phrase which recurs in these texts4 ,the suffix of the first person1 which is sometimes added to the first word1 would give the sense 8thine effluxes are my purification40 ,on the meaning of 1 see #fc ,b1 note #d4 ,at the end of ,chapter #adi the deceased prays1 8let me be joined1 let me be united with the sap which proceedeth from ,osiris2 let me not be parted from him40 #b4 ,which flow from thee4 1 sta1 which has here the same meaning as when the ,nile is said 7,denkm41 ,,iii1 #ac7 to flow into the ,great ,sea1 4 ,the name of ,restau is here derived from the effluxes flowing 7stau7 from ,osiris4 ,the various meanings of 1 and of the ,coptic 1 are all traceable to the notion of sending forth1 throwing1 and are easily illustrated from the ,greek4 ,thus is used for the discharge of a river into the sea2 are #8passes1 passages4' ,doors are secured by pushing the bolts1 2 they are opened by shooting back the bolt1 7,mariette1 ,abydos1 p4 #eh74 is exactly the reverse of 4 1 1 1 stercus is an 1 dejectio4 ,and 1 1 1 1 1 1 1 1 seminare1 and ever so many others are all determinations of one and the same concept4 ,in such passages as 1 and the like1 sta has the sense not of towing1 but of 1 #8solemn procession4' ,it occurs even where towing is out of question1 e4g41 in the march of military men 7,tombs of ,amenemheb and ,pehsukher1 ,miss4 ,arch4 ,franaise1 ,v1 pp4 #bbi and #bhi74 ,and string1 rope is connected with the notion of #8throwing' like our own warp with werfen 7,goth4 vairp-an7 and -4 ----- ,footnote #ajh3 ,the 1 ,rechit1 mankind actually1 living1 as distinguished from the dead or yet unborn4 ,chapter ,,cxx is a repetition of ,chapter ,,xii4 ,chapter ,,cxxi is a repetition of ,chapter ,,xiii4 ,chapter ,,cxxii is a repetition of ,chapter ,,lviii4 ------------------------------------ ,,chapter ,,cxxiii4 ,chapter7#a47 whereby one entereth into the ,great ,house4 ,hail to thee1 ,o ,tmu1 ,i am ,thoth4 ,i have equally balanced the ,divine ,pair1 ,i have put a stop to their strife1 ,i have ended their complaints4 ,i have rescued the tu from his backward course4 ,i have done what thou hast prescribed for him4 ,and ,i rest since then within my own ,eye4 ,i am free from obstruction2 and ,i come that thou mayest see me in the house where ,i repeat the ancient ordinances and words1 as a guidance wherewith thou shalt guide posterity47#b47 ,,notes4 #a4 ,this chapter 7which is repeated in ,chapter #aci7 is like the repetition of an important passage in ,chapter #aaj4 ,but the differences are very considerable1 and it is for criticism to decide the question of priority between the two recensions4 ,whichever be the earlier recension1 the present one is of very great interest and importance4 ,it is found on two of the most carefully written papyri of the eighteenth dynasty4 ,but the most interesting feature is the mythological allusion at this date 7at latest7 to an astronomical phenomenon1 with reference to which later researches may furnish fresh evidence4 ,the speaker in this chapter is said 7not merely implied1 as in ,chapter #aaj1 see note #e7 to be ,thoth1 who is the measurer of all things in heaven and earth1 and the author and regulator of all science4 ,he is here said to have established the equilibrium between the ,divine ,pair1 ,horus and ,sutu2 that is ,day and ,night4 ,such an equilibrium1 strictly speaking1 never exists except at the ,equinoxes4 ,but the most important passage is1 8,i have rescued the tu from his backward course40 ,the tu is a mythological fish1 who is represented as following the course of the ,bark of ,r4 ,the meaning of the name is1 the ,cleaver1 ,divider1 ,cutter in two 4 ,it is one of the appellatives of the ,sun-god1 with reference to his path through the sky4 ,but what is that solar phenomenon specially deserving to be characterised by its motion backwards 8 ,i do not think any astronomer would hesitate to answer1 that ,precession is meant4 ,the cause of ,precession could only be known to really scientific philosophers 7which is out of question in this case71 but the phenomena would necessarily be noted by those who had important interests in keeping their calendar correct4#aji ,even the ,chinese1 by dint of records and without any mathematics1 came to infer the precession of the equinoxes2 so did the ,egyptians apparently at a very much earlier period2 and ,hipparchus1 who has the credit of the discovery1 may have learnt it from them4 ,although is commonly represented as a fish1 the same name is given to a ,crustacean 1 whose organs of locomotion are specially adapted for backward motion4 8,rescuing the tu from its backward course0 can mean nothing less than being able to correct or 7in technical language7 to equate the phenomena4 ,it might perhaps be suggested that the backward course here spoken of has reference to the year of #cfj days1 corrected at an early period by the addition of the five supplementary days4 ,this would certainly have been a very probable explanation of the clause1 but for the direct connection which this has with what precedes1 concerning the equilibrium between ,day and ,night2 that is1 the ,equinox4 #b4 ,posterity1 literally1 minores4 ,the word in the present context seems to have a different meaning from what it has in ,chapter #aaj1 where it is put in contrast with violent ones1 against whom ,thoth interposes his protection4 ---------------------------------------- -------------------------------- ,,plate ,,xxxii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxxv4 ,papyrus1 ,muse du ,louvre1 ,,iii1 #cf4 ,illustration3 ,,chapter ,,cxxv4 ,papyrus1 ,muse8 du ,louvre1 ,,iii1 #hi4 ,illustration3 ,,chapter ,,cxxv4 ,papyrus1 ,muse du ,louvre1 ,,iii1 #ic4 ,illustration3 ,,chapter ,,cxxv4 ,papyrus du ,louvre1 ,,iii1 #i4 ,illustration3 ,,chapter ,,cxxv4 ,papyrus1 ,ani4 ,illustration3 ,,chapter ,,cxxv4 ,papyrus du ,louvre1 ,,iii1 #i4 ,illustration3 ,,chapter ,,cxxiv4 ,papyrus1 ,muse du ,louvre1 ,cab4 des ,mdaille ,illustration3 ,,chapter ,,cxxv4 ,papyrus1 ,paris1 ,sketch by ,mr4 ,renouf ---------------------------------------- -------------------------------- ,,plate ,,xxxiii4 ,,book ,,of ,,the ,,dead ,illustration3 ,,chapter ,,cxxv4 ,papyrus ,brit4 ,mus41 ,no4 #i1ija1 and ,papyrus ,leyden1 ,no4 #aa4 ---------------------------------------- -------------------------------- ,,chapter ,,cxxiv4 ,chapter whereby one cometh to the ,divine ,circle of ,osiris4 ,my soul buildeth for me a ,hall7#a47 in ,tattu and ,i flourish in ,pu4 ,my fields are ploughed by those who belong to me3 therefore is my palm tree like ,amsu4 ,abominations1 abominations1 ,i eat them not4 ,i abominate filth1 ,i eat it not4 ,peace offerings are my food1 by which ,i am not upset4 ,i approach it not with my hands2 ,i tread not upon it with my sandals2 for my bread is of the white corn and my beer of the red corn of the ,nile4 ,it is the ,sektit boat1 or it is the ,atit boat1 which bringeth them to me1 and ,i feed upon them under the foliage of the ,tamarisk47#b47 ,i know how beautiful are the arms which announce ,glory for me7#c47 and the white crown which is lifted up by the divine ,uri4 ,o thou ,gate-keeper of him who pacifieth the world1 let that be brought to me of which oblations are made1 and grant that the floors may be a support for me1 and that the glorious god may open to me his arms1 and that the company of gods be silent whilst the ,hammemit7#d47 converse with me4 ,o thou who guidest the hearts of the gods1 protect me and let me have power in heaven among the starry ones4 ,and every divinity who presenteth himself to me1 be he reckoned to the forerunners of ,r3 be he reckoned to the forerunners of ,light and to the ,bright ones who deck the sky amid the ,mighty ones4 ,let me have my will there of the ,bread and ,beer with the gods2 that ,i enter through the ,sun-disk and come forth through the ,divine ,pair1 that the gods who follow may speak to me1 and that ,darkness and ,night may be terrified before me in ,mehit-urit1 by the side of him 8,who is in his ,sanctuary40 ,and lo ,i am here with ,osiris4 ,my measure is his measure7#e47 among the mighty ones4 ,i speak to him the words of men and ,i repeat to him the words of gods4 ,there cometh a glorified one1 equipped1 who bringeth ,mat to those who love her4 ,i am the ,glorified one and the ,equipped4 ,and better equipped am ,i than any of the ,glorified4 ,,notes4 #a4 ,hall 111 or ent1 the 1 1 #8,vorsaal1' first room of a temple or palace4 ,the sense of harm which has been ascribed to it in certain texts is entirely erroneous4 ,the temple inscriptions 7see ,brugsch1 ,zeitschr41 #ahge1 p4 #aah1 and fol41 and ,mariette1 ,denderah1 ,i1 #f7 leave no doubt on the subject4 ,if there were 8ladies of the royal antechamber10 it by no means follows that they were wives or concubines of the king1 and hall or antechamber convey a very different idea from that of the most reserved portion of the house4#aaj ,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 visible4 ,the mention of the word in the ,pyramid ,texts 7,pepi1 ,i1 #fgb7 is in connection with the notion of food1 4 #b4 ,we have here a repetition of passages to the same effect as in ,chapters #ec 7,a and ,b7 and others4 ,the ,pyramid ,texts 7,teta1 #cdd7 have a section nearly identical4 #c4 ,the arms which announce ,glory for me4 ,the clue to the meaning of this passage is to be found in 1 which is a relative form implying an antecedent1 which can only be 8the arms40 ,the arms which announce ,glory for me are to be explained by the usages of the ancient ritual1 which prescribed certain postures or attitudes in the ceremony of 1 as in other forms wherein the arms played a great part4 ,these religious ceremonies it must always be remembered1 were considered as dramatic representations of what was done in the invisible world4 #d4 ,the ,hammemit1 1 or 1 1 the generations of human beings yet unborn4 #e4 ,my measure is his measure4 ,the meaning of or can only be inferred from the form which occurs repeatedly in the great ,harris ,papyrus and some other documents4 ,the scribe of the ,turin ,todtenbuch carelessly omitted the second part of the phrase1 and therefore altered the grammatical construction4 ,this is how ,m4 ,pierret came to conjecture the sense #8proclaim1' which is not suggested by any of the ancient authorities1 or even by the later ones4 ,the reading of the ,leyden ,papyrus ,t1 #af is identical with that of the oldest papyrus4 ----- ,footnote #aji3 8,the amount of this motion by which the equinox travels backward1 or retrogrades 7as it is called71 is per annum an extremely minute quantity1 but which1 by its continual accumulation from year to year1 at last makes itself very palpable1 and that in a way highly inconvenient to practical astronomers1 by destroying1 in the lapse of a moderate number of years1 the arrangement of their catalogues of stars1 and making it necessary to reconstruct them40 ,herschel1 ,astronomy1 chapter #d4 ,footnote #aaj3 ,the mentioned in the tablet of ,pa-shere-en-,ptah are not concubines1 as ,brugsch and others have thought1 but female children1 as ,birch rightly asserted4 ,cf4 my ,hibbert ,lectures1 p4 #gi1 note4 ,it is the feminine form of 4 ,there is also another word1 1 applied on the walls of tombs to persons 7male as well as female7 executing certain gymnastic movements4 ---------------------------------------- -------------------------------- ,,plate ,,xxxiv4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,fig4 #aa4 ,,chapter ,,cxxv4 ,sarcophagus of ,sebek-a1 ,berlin ,museum4 ,illustration3 ,fig4 #ab4 ,,chapter ,,cxxv4 ,,lepsius1 8,denkmler10 ,abth4 ,,iii1 ,bl4 #bcb4 ,illustration3 ,fig4 #ac4 ,,chapter ,,cxxv4 ,,lepsius1 8,denkmler10 ,abth4 ,,iii1 ,bl4 #bcb4 ---------------------------------------- -------------------------------- ,,plate ,,xxxv4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,fig4 #ad4 ,,chapter ,,cxxv4 ,papyrus1 ,leyden ,museum1 ,no4 #a4 ,illustration3 ,fig4 #ae4 ,,chapter ,,cxxv4 ,,lepsius1 8,denkmaler0 ,abth4 ,,iii1 ,pl4 #gh4 ,illustration3 ,fig4 #af4 ,,chapter ,,cxxv4 ,papyrus of ,ani1 ,british ,museum4 ---------------------------------------- -------------------------------- ,,plate ,,xxxvi4 ,,book ,,of ,,the ,,dead4 ,,chapter ,,cxxv 7,notes74 ,illustration3 ,fig4 #ag4 ,,lepsius1 8,denkmler10 ,abth4 ,,iii1 ,bl4 #ci4 ,illustration3 ,fig4 #ai4 ,,mariette1 8,deir el ,bahari10 ,pl4 ,,viii4 ,illustration3 ,fig4 #bj4 ,,rosellini1 8,m4,c410 ,pl4 ,,li4 ---------------------------------------- -------------------------------- ,illustration3 ,fig4 #ah4 ,,lepsius1 8,denkmler10 ,abth4 ,,iii1 ,bl4 #ci4 ,illustration3 ,fig4 #ba4 ,,rosellini1 8,m4,c410 ,pl4 ,,lii4 ,illustration3 ,fig4 #bb4 ,,rosellini1 8,m4,c410 ,pl4 ,,lii4 ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,cxxv4 ,,part ,i4 ,said on arriving at the ,hall of ,righteousness1 that ,n may be loosed from all the sins which he hath committed and that he may look upon the divine countenances4 ,he saith3 ,hail to thee1 mighty god1 lord of ,righteousness6 ,i am come to thee1 oh my ,lord3 ,i have brought myself that ,i may look upon thy glory4 ,i know thee1 and ,i know the name of the ,forty-two gods who make their appearance with thee in the ,hall of ,righteousness2 devouring those who harbour mischief1 and swallowing their blood1 upon the ,day of the searching examination7#a47 in presence of ,unneferu4 ,verily1 #8,thou of the ,pair of ,eyes17#b47 ,lord of ,righteousness' is thy name4 ,here am ,i2 ,i am come to thee2 ,i bring to thee ,right and have put a stop to ,wrong4 ,i am not a doer of wrong to men4 ,i am not one who slayeth his kindred47#c47 ,i am not one who telleth lies instead of truth47#d47 ,i am not conscious of treason4 ,i am not a doer of mischief4 ,i do not exact as the firstfruits of each day more work than should be done for me47#e47 ,my name cometh not to the ,bark of the god who is at the ,helm4 ,i am not a transgressor against the god4 ,i am not a tale-bearer4 ,i am not a detractor4 ,i am not a doer of that which the gods abhor4 ,i hurt no servant with his master4 ,i cause no famine4 ,i cause not weeping4 ,i am not a murderer4 ,i give not orders for murder4 ,i cause not suffering to men4 ,i reduce not the offerings in the temples4 ,i lessen not the cakes of the gods4 ,i rob not the dead of their funereal food4 ,i am not an adulterer4 ,i am undefiled in the ,sanctuary of the god of my domain4 ,i neither increase nor diminish the measures of grain4 ,i am not one who shorteneth the palm's length47#f47 ,i am not one who cutteth short the field's measure47#g47 ,i put not pressure upon the beam7#h47 of the balance4 ,i tamper not with the tongue of the balance4 ,i snatch not the milk from the mouth of infants4 ,i drive not the cattle from their pastures4 ,i net not the birds of the manors of the gods47#i47 ,i catch not the fish of their ponds47#aj47 ,i stop not the water at its appointed time4 ,i divide not an arm of the water in its course4 ,i extinguish not the lamp during its appointed time4 ,i do not defraud the ,divine ,circle of their sacrificial joints4 ,i drive not away the cattle of the sacred estate4 ,i stop not a god when he cometh forth4 ,i am pure1 ,i am pure1 ,i am pure1 ,i am pure4 ,my purity is that of the ,great ,bennu in ,sutenhunen1 for ,i am the ,nose of the ,lord of ,air1 who giveth life to all mortals2 on the day when the ,eye is full in ,annu1 on the last day of ,mechir2 in presence of the ,lord of this land4 ,and ,i am one who see the fulness of the ,eye in ,annu1 let no harm come to me in this land1 in the ,hall of ,righteousness2 because ,i know the names of those gods who make their appearance in it4 ,,part ,,ii4 #a4 ,oh thou of long strides1 who makest thine appearance in ,annu2 ,i am not a doer of wrong4 #b4 ,oh thou who holdest the fire1 and makest thine appearance in ,cher-ba2 ,i am not a man of violence4 #c4 ,oh thou of the ,nose17#aa47 who makest thine appearance at ,chemunnu2 ,i am not evil minded4 #d4 ,oh ,eater of the ,shadow17#ab47 who makest thine appearance at ,elephantine2 ,i am not rapacious4 #e4 ,oh thou ,facing-backward god1 who makest thine appearance at ,re-,stau2 ,i am not a slayer of men4 #f4 ,oh thou of ,lion form17#ac47 who makest thine appearance in ,heaven2 ,i am not fraudulent in measures of grain4 #g4 ,oh thou whose eyes pierce like swords1 who makest thine appearance in ,sechem2 ,i commit no fraud4 #h4 ,oh thou of fiery face1 whose motion is backwards2 ,i am not a robber of sacred property4 #i4 ,oh ,breaker of bones1 who makest thine appearance in ,sutenhunen1 ,i am not a teller of lies4 #aj4 ,oh thou who orderest the flame1 who makest thine appearance in ,memphis2 ,i am not a robber of food4 #aa4 ,oh thou of the ,two ,caverns1 who makest thine appearance in ,amenta2 ,i am not sluggish47#ad47 #ab4 ,oh thou of the ,bright ,teeth17#ae47 who makest thine appearance in the ,unseen ,land2 ,i am not a transgressor4 #ac4 ,oh ,eater of ,blood1 who makest thine appearance at the ,block2 ,i have not slaughtered the sacred animals4 #ad4 ,oh ,eater of ,livers1 who makest thine appearance at ,mbit2 ,i deal not fraudulently4 #ae4 ,oh ,lord of ,righteousness1 who makest thine appearance in the place of ,righteousness2 ,i am not a land-grabber4 #af4 ,oh thou who turnest backwards1 who makest thine appearance in ,bubastis2 ,i am not an eaves-dropper4 #ag4 ,oh ati17#af47 who makest thine appearance at ,annu2 ,i am not one of prating tongue4 #ah4 ,oh ,tutu17#ag47 who makest thine appearance in ,ati2 ,i trouble myself7#ah47 only with my own affairs4 #ai4 ,oh ,uammetu1 who makest thine appearance at the ,block2 ,i commit not adultery with another's wife4 #bj4 ,oh ,maa-antu-f1 who makest thine appearance in ,pa-,amsu1 ,i am not unchaste with any one4 #ba4 ,oh thou who art above ,princes1 and who makest thine appearance in ,amu27#ai47 ,i do not cause terrors4 #bb4 ,oh ,chemiu17#bj47 who makest thine appearance in ,kauu2 ,i am not a transgressor4 #bc4 ,oh thou who raisest thy voice17#ba47 and makest thine appearance in ,urit2 ,i am not hot of speech4 #bd4 ,oh divine ,babe1 who makest thy appearance in ,annu2 ,i lend not a deaf ear to the words of ,righteousness4 #be4 ,oh high-voiced one1 who makest thy appearance in ,unsit2 ,i am not boisterous in behaviour4 #bf4 ,oh ,basit1 who makest thine appearance at the ,shetait2 ,i am not the cause of weeping to any4 #bg4 ,oh thou whose face is behind thee1 and who makest thine appearance at thy cavern2 ,i am not given to unnatural lust4 #bh4 ,oh thou1 hot of foot17#bb47 who makest thy appearance at even2 ,i indulge not in anger4 #bi4 ,oh ,kenemtu1 who makest thine appearance in ,kenemit2 ,i am not given to cursing4 #cj4 ,oh thou who carriest thine own offering1 and makest thine appearance in ,syut2 ,i am not of aggressive hand4 #ca4 ,oh thou who hast different faces1 and makest thine appearance in ,net'efit2 ,i am not one of inconstant mind47#bc47 #cb4 ,oh ,busy one1 who makest thine appearance at ,utenit2 ,i do not steal the skins of the sacred animals47#bd47 #cc4 ,oh thou ,horned one1 who makest thine appearance at ,sais ,i am not noisy7#be47 in my speech4 #cd4 ,oh ,nefertmu1 who makest thine appearance in ,memphis2 ,i am neither a liar nor a doer of mischief4 #ce4 ,oh ,tem-sepu1 who makest thine appearance in ,tattu2 ,i am not one who curseth the king4 #cf4 ,oh thou who doest according to thine own will1 and makest thine appearance in ,tebuu2 ,i put no check upon the water in its flow4 #cg4 ,oh ,striker17#bf47 who makest thine appearance in ,heaven2 ,i am not one of loud voice4 #ch4 ,oh thou who makest mortals to flourish1 and who makest thine appearance at ,sais2 ,i curse not a god4 #ci4 ,oh thou of beautiful shoulder1 who makest thine appearance at 4447#bg472 ,i am not swollen with pride4 #dj4 ,oh ,neheb-kau1 who makest thy appearance at thy cavern2 ,i have no unjust preferences47#bh47 #da4 ,oh thou of raised head17#bi47 who makest thine appearance at thy cavern2 ,i have no strong desire except for my own property4 #db4 ,oh thou who liftest an arm17#cj47 and who makest thine appearance in the ,netherworld1 ,i do not that which offendeth the god of my domain4 ---------------------------------------- -------------------------------- ,,plate ,,xxxvii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxxv4 ,tombeau de ,seti ,ier 7,ann4 du ,muse ,guimet1 ,vol4 ,,ix74 ---------------------------------------- -------------------------------- ,,part ,,iii4 ,said upon approaching to the gods who are in the ,tuat47#ca47 ,hail ye gods1 ,i know you and ,i know your names2 let me not be stricken down by your blows3 report not the evil which is in me to the god whom ye follow4 ,let not reverse7#cb47 of mine come to pass through you4 ,let not evil things be said against me in presence of the ,inviolate ,one2 because ,i have done the right in ,tamerit4 ,i revile not the god3 let not reverse of mine come to pass through the ,king who resideth within ,his own ,day47#cc47 ,hail ye gods who are in the ,hall of ,righteousness1 who have nothing wrong about you2 who subsist upon ,righteousness in ,annu1 and who sate themselves with cares17#cd47 in presence of the god who resideth within his own ,orb3 deliver me from ,babai who feedeth upon the livers of princes on the ,day of the ,great ,reckoning4 ,behold me3 ,i am come to you1 void of wrong1 without fraud1 a harmless one3 let me not be declared guilty2 let not the issue be against me4 ,i subsist upon ,righteousness3 ,i sate myself with uprightness of heart3 ,i have done that which man prescribeth and that which pleaseth the gods4 ,i have propitiated the god with that which he loveth4 ,i have given bread to the hungry1 water to the thirsty1 clothes to the naked1 a boat to the shipwrecked4 ,i have made oblations to the gods and funeral offerings to the departed3 deliver me therefore3 protect me therefore3 and report not against me in presence of the great god4 ,i am one whose mouth is pure1 and whose hands are pure1 to whom there is said 8,come1 come in peace10 by those who look upon him4 ,for ,i have listened to the words which were spoken by the ,ass and the ,cat in the house of ,hept-ro47#ce47 ,and ,i have undergone the inspection of the god ,whose face is behind him1 who awardeth my verdict7#cf471 so that ,i may behold what the ,persea tree covereth7#cg47 in ,restau4 ,i am one who glorifieth the gods and who knoweth the things which concern them4 ,i am come and am awaiting that inquisition be made of ,rightfulness and that the ,balance be set upon its stand within the bower of amaranth47#ch47 ,o thou who art exalted upon thy pedestal and who callest thy name1 ,lord of ,air3 deliver me from those messengers of thine who inflict disasters7#ci47 and bring about mishaps4 ,no covering have they upon their faces4 ,for ,i have done the ,righteousness of a ,lord of ,righteousness4 ,i have made myself pure3 my front parts are washed1 my back parts are pure1 and my inwards steeped in the ,tank of ,righteousness4 ,there is not a limb in me which is void of ,righteousness4 ,i purify me in the ,southern ,tank1 and ,i rest me at the northern lake1 in the ,garden of ,grasshoppers47#dj47 ,the ,boatmen of ,r purify them there at this hour of the night or day7#da47 and the hearts of the gods are appeased7#db47 when ,i pass through it by night or by day4 ,let him come7#dc473 that is what they say to me4 ,who1 pray1 art thou8 that is what they say to me4 ,what1 pray1 is thy name8 that is what they say to me4 8,he who groweth under the ,grass7#dd47 and who dwelleth in the ,olive tree0 is my name4 ,pass on1 then3 that is what they say to me4 ,i pass on to a place north of the ,olive4 ,what1 prithee1 didst thou see there8 ,a thigh7#de47 and a leg4 ,and what1 prithee1 said they to thee8 ,that ,i shall see7#df47 the greetings in the lands there of the ,fenchu4 ,what1 prithee1 did they give to thee8 ,a flame of fire and a pillar of crystal4 ,and what1 prithee1 didst thou to them8 ,i buried them on the bank of the ,lake of ,mit as ,provision of the ,evening4 ,what1 prithee1 didst thou find there on the bank of the ,lake of ,mit8 ,a sceptre of flint3 #8,giver of ,breath' is its name4 ,and what didst thou to the flame of fire and to the pillar of crystal after thou hadst buried them8 ,i cried out after them and drew them forth3 and ,i extinguished the fire1 and ,i broke the pillar1 and ,i made a ,tank4 ,thou mayest now enter through the door of the hall of ,righteousness1 for thou knowest us4 ,i allow thee not to pass by me1 saith the ,leaf7#dg47 of the ,door1 unless thou tell my name3 8,the ,pointer of ,truth07#dh47 is thy name4 ,i allow thee not to pass by me1 saith the right side of the ,door1 unless thou tell my name4 8,the ,scale-pan7#di47 of one who lifteth up ,right0 is thy name4 ,i allow thee not to pass by me1 saith the left side post of the ,door1 unless thou tell my name3 8,the ,scale-pan of ,wine0 is thy name4 ,i allow thee not to pass over me1 saith the ,threshold of the ,door1 unless thou tell my name3 8,ox of ,seb0 is thy name4 ,i open not to thee1 saith the ,lock of the ,door1 unless thou tell my name3 ,bone of ,an-maut-ef is thy name4 ,i open not to thee1 saith the ,latch1 unless thou tell my name3 8,the ,eye of ,sebak1 ,lord of ,bachau10 is thy name4 ,i open not to thee1 and ,i allow thee not to pass by me1 saith the ,keeper of the ,door1 unless thou tell my name3 8,the ,knee of ,shu1 which he hath lent for the support of ,osiris10 is thy name4 ,we allow thee not to pass by us1 say the ,lintels of the ,door1 unless thou tell our names3 8,the dragon brood7#ej47 of ,renenut0 is your name4 ,thou knowest us3 pass therefore by us4 ,i allow thee not to pass over me1 saith the ,floor of the ,hall1 for the reason that ,i am noiseless and clean1 and because we know not the names of thy two feet1 wherewith thou wouldst walk upon us4 ,tell me1 then1 their names4 8,he who goeth before ,amsu0 is the name of my right foot3 and 8,the ,truncheon of ,hathor07#ea47 is the name of my left foot4 ,thou mayest walk over us3 for thou knowest us4 ,i do not announce thee1 saith the ,doorkeeper1 unless thou tell my name3 8,he who knoweth the heart and exploreth the person07#eb47 is thy name4 ,then ,i will announce thee4 ,but who is that god who abideth in his own hour8 ,name him4 ,he who provideth for7#ec47 the ,two ,worlds4 ,who1 pray1 is it8 ,it is ,thoth4 ,come hither1 saith ,thoth1 wherefore hast thou come8 ,i am come1 and wait to be announced4 ,and what manner of man1 prithee1 art thou8 ,i have cleansed myself from all the sins and faults of those who abide in their own day2 for ,i am no longer among them4 ,then ,i shall announce thee4 ,but who is he whose roof is of fire1 and whose walls are living ,uri1 and the floor of whose house is of running water8 ,who is it8 ,it is ,osiris4 ,proceed then3 for behold1 thou art announced4 ,thy bread is from the ,eye1 thy beer is from the ,eye1 and the funeral meals offered upon earth will come forth to thee from the ,eye7#ed474 ,so is it decreed for me4 ,this chapter is said by the person1 when purified and clad in raiment2 shod with white sandals2 anointed from vases of nta2 and presenting oblations of beeves1 birds1 incense1 bread1 beer and vegetables4 ,and thou shalt make a picture1 drawn upon a clean brick of clay1 extracted from a field in which no swine hath trod4 ,and if this chapter be written upon it--the man will prosper and his children will prosper3 he will rise in the affection of the king and his court3 there will be given to him the shesit cake1 the measure of drink1 the persen cake and the meat offering upon the altar table of the great god2 and he shall not be cut off at any gate of ,amenta1 but he shall be conveyed along with the ,kings of ,north and ,south1 and make his appearance as a follower of ,osiris3 undeviatingly and for times infinite4 ---------------------------------------- -------------------------------- ,,plate ,,xxxviii4 ,,book ,,of ,,the ,,dead4 ,,chapter ,,cxxv4 7,note #b47 ,illustration3 ,papyrus1 ,british ,museum1 ,no4 #iijj4 ,illustration3 ,mummy ,case1 ,leyden ,museum4 ---------------------------------------- -------------------------------- ,,plate ,,xxxix4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,papyrus1 ,leyden ,museum4 ,illustration3 ,,lepsius1 ,todtenbuch4 ,illustration3 ,papyrus1 ,british ,museum1 #iifd4 ,illustration3 ,mummy ,case1 ,leyden ,museum4 ---------------------------------------- -------------------------------- ,,chapter ,,cxxv4 ,,notes4 ,for the significance of this most important chapter with reference to the religion and ethics of ancient ,egypt ,i must refer to the ,introduction4 ,the notes in this place must be confined to the text and its elucidation4 ,no copy of the chapter is known of more ancient date than the eighteenth dynasty1 but the oldest papyri contain the three parts of which the chapter consists4 ,that the chapter is of much earlier date than the eighteenth dynasty is quite certain from the nature of the corruptions which had already made their appearance in the earliest copies which have come down to us4 ,but the three parts are not necessarily of the same antiquity4 ,the second part seems to have grown out of the first and to have been suggested by the mention of the 8,forty-two0 gods and the 8negative confession10 as it is called1 of certain sins4 ,it is a tabulated form in which the gods are named and a sin is mentioned in connection with each god4 ,the number of sins in this form is therefore forty-two2 a higher number than in ,part ,i4 ,the two catalogues agree to a certain extent1 but they also disagree1 and the second is evidently the result of a different process of thought than that which gave birth to the first4 ,the author of ,part ,i is not the author of ,part ,,ii1 unless perhaps at a different and later period4 ,nor is there any indication in ,part ,i of the extraordinary examination to which the deceased person is subjected in ,part ,,iii4 ,this in itself would not be a serious objection1 but the matter becomes more complicated if we remember that the picture of the ,psychostasia has the right to be considered as a part of the chapter4 ,the texts which are written upon it differ1 indeed1 according to the taste of the artist1 and can therefore claim no canonical authority4 ,but the question as to the order of succession in the trials1 or the precise moment at which the deceased person is finally freed from all anxiety as to his fate1 cannot be satisfactorily solved on the supposition that all these documents form parts of a consistent whole4 ,it seems much more natural to consider them as really independent compositions brought together in consequence of their subject matter4 ,the artists of the ,ramseside period 7in the papyri of ,hunefer and ,ani7 add another scene#aaa in which the deceased is judged not by the forty-two assessors of ,osiris but by a smaller company of gods 7twelve or fourteen71 sitting on thrones and bearing the names of well known divinities4 ,the essential notion was that of a trial before ,osiris1 in which the man's conduct or conscience was weighed in the ,balance4 ,this trial is referred to in various chapters of the ,book of the ,dead and in other texts which prove that1 with reference to the details1 free scope was allowed to the imagination of the scribes or artists4 ,the number of the ,forty-two assessors might be thought connected with that of the ,nomes of ,egypt4 ,but this number is only certain for the later periods of ,egyptian history1 and is not true for earlier times4 ,moreover the localities in which the gods are said to make their appearances do not correspond to the nomes1 or places within them4 ,some of the localities occur more than once1 and some of them1 if not all1 are localities not upon earth4 ,heaven occurs twice1 the eleventh god makes his appearance at ,amenta and the forty-second in the ,netherworld4 ,but the names which have a more earthly sound may have a mystical meaning4 ,the first god makes his appearance in ,annu1 so does the seventeenth and so does the twenty-fourth4 ,but does this mean ,heliopolis of ,egypt8 ,on referring to an important text in ,mariette's ,monuments ,divers1 pl4 #df1 it will be seen that ,annu is the ,eastern ,solar ,mountain 1 where the sun rises1 and where he is saluted by the ,powers of the ,east4 ,there cannot be a more striking illustration of 8the ,divine ,babe who maketh his appearance in ,annu0 7the twenty-fourth ,assessor71 than the picture ,i refer to4#aab ,and ,chemunnu1 1 is surely not the ,hermopolis of ,egypt1 but the place of the ,eight gods 1 four to the ,left and four to the ,right of the rising sun1 who hail his coming and help him to rise2 where ,shu1 according to the ,,mss4 of the #agth ,chapter1 raises up the ,sky1 and where 8the children of ,failure10 7that is1 shades of darkness7 are exterminated4 ,it is not simply of ,hermopolis nor yet of ,lake ,moeris that one may say #8it is the place of the ,eight deities where ,r riseth' 7,zeitschr41 #ahgb1 p4 #h74 ,the same considerations apply to such names as those of ,sutenhunen and ,tattu4 ,the presence of the divine 8,babe10 of the god 8of long strides0 7,r71 of the god 8of ,lion form10 of the goddess ,bast1 of ,nefer-tmu1 of the 8,striker0 7,ahi1 a name of ,horus71 and of ,nehebkau1 not to mention others1 among the ,assessors1 would of itself be sufficient to convince us that1 in spite of the strange and terrific names of some of these personages1 they are not to be looked upon as fiends1 like ,malacoda1 ,scarmiglione1 and the rest of the demon crew in the ,inferno of ,dante4 ,they are not evil spirits1 but gods1 all of them1 8subsisting on righteousness20 there is 8nothing wrong about them40#aac ,they are the gods who accompany ,osiris1 and1 according to ,egyptian theology1 are his ,names1 his ,limbs1 his ,body4 ,if the names of some of them appear harsh or cruel1 it is because strict ,justice is inexorable1 and ,mercy is a quality never thought of in ,egyptian theology4 ,the exact notion of ,mat in ,egyptian texts is discussed in another part of the present work4 ,in this chapter ,i have translated it ,righteousness1 because the question here is about moral conduct3 and conformity to the strict ,rule of ,right towards one's fellow men1 one's own self and the heavenly powers is what is meant by ,righteousness4 ,and here it is opposed to moral transgression or sin1 not to physical evil1 which itself is a very frequent result from the operation of the inexorable ,mat4 ,but in the expression1 8,hall of ,righteousness10 the word in ,egyptian is used in the dual number3 hence the erroneous or inadequate translations1 8the ,two ,truths10 or 8,double ,justice10 and the guesses which have been made as to their meaning4 ,a very important determinative of the ,egyptian word is found not only in the papyri but in the very earliest mention yet known of the ,hall4 ,the great inscription of the tomb of ,peher at ,el ,kab1 calls it the 4 ,the repetition of the sign indicates a locality in which the ,sun-god is present1 as in the cases of 1 1 and many others4 ,space is divided into two parts2 one on the ,southern and one on the ,northern side of the god as he proceeds on his course4 ,and when we have for determinatives two ,uri 1 or two ostrich ,feathers 1 we have to understand two goddesses ,mat1 one to the ,left and one to the ,right side of ,osiris4 ,these goddesses are ,isis and ,nephthys1 who play very conspicuous parts in a symbolism discussed in note #b of the present chapter4 ,it would be well if evidence could be brought with equal facility to bear upon all the difficulties with which the chapter abounds4 ,but though a very lively interest was attracted to it ever since ,champollion quoted extracts from it in his ,grammar1 the difficulties with which he did not attempt to cope have only increased with our knowledge of the language and its scientific treatment4 ,the text is extremely doubtful in many important parts1 the forty-two sins are not the same in all the manuscripts1 and they are not assigned to the jurisdiction of the same gods4 ,so important a papyrus as that of ,sutimes omits some sins of which an ,egyptian would certainly be expected to give an account4 ,the same word is made to appear with different meanings in the same passage of the papyri when they are compared together4 ,and there are not a few important words of which the meaning was first only guessed at by the first translators1 but has been retained without sufficient warrant by their successors4 ,the present translation is presented under the full consciousness of all its imperfections1 and of the difficulties which have yet to be overcome before a version can be called satisfactory4 ,a very admirable contribution towards our acquaintance with the first part of the chapter was made as far back as #ahff by ,dr4 ,pleyte in his ,etudes ,egyptologiques4 ,since then other versions have appeared by ,,mm4 ,devria1 ,lefbure and ,pierret4 ,the ,demotic text of the chapter1 first published by ,brugsch1 and now more recently1 with a complete translation1 by ,m4 ,revillout1 is in itself most interesting1 but written1 as it is1 in the days of imperial ,rome1 cannot always be appealed to as to an authoritative exposition of the ancient text4 #a4 ,the ,day of searching examination or reckoning4 ,the word has to be compared with the ,coptic in the sense of search1 enquiry1 1 4 ,this sense is derived from a circle 7 sail round7 and the notion of going completely round a thing and approaching it from all sides4 #b4 ,thou literally he of the ,pair of ,eyes 4#aad ,this title of ,osiris is made clear by the #cgth chapter1 which begins with an invocation to the ,sister ,pair of ,goddesses1 ,merta 1 ,merta signifying ,two ,eyes1 and the divine ,sister pair being ,isis and ,nephthys4 ,in vignettes of the chapter 7see1 e4g41 ,pl4 ,,xxxiii and ,,xxxiv1 figs4 #ad and #af for instances7 the two goddesses appear in human form with their brother ,osiris within the naos where the judgment is delivered4 ,it is not so easy to recognise them under the form which they have in the vignette of ,pb4 7see ,pl4 ,,xxxi71 or in the picture which is found in many papyri 7e4g41 those of ,nebseni1 ,hunefer1 ,ani and the ,turin ,todtenbuch71 wherein the cornice or top row of the decoration surmounting the forty-two judges has for central figure a man 7,osiris7 either supporting the ,two ,eyes or extending his hands above them 7see ,pl4 ,,xxxiv1 fig4 #ad74 ,we have here a symbolism of such extreme importance as to justify a short excursus on the subject4 ,the ,two ,eyes are a most frequent symbol on all funereal monuments2 on the most ancient coffins1 such as those of ,apanchu1 ,antuf1 ,taka 7,denkm41 ,,ii1 #ih1 #adf1 #adg71 ,mentuhotep 7,aelteste ,texte1 pl4 #i and #be71 ,sebak-a 7,gio4 d',athanasi1 pl4 #c7 and ,amamu1 as on mummy cases generally1 and on funereal tablets4 ,between the ,eyes on many tablets we frequently find the sign 1 and this is often followed by the sign of ,water or the ,vase 1 and very frequently by both4 ,very often we have two signs 1 one by each ,eye1 and not less frequently a pair of jackals1 or facing each other4 ,no two tablets are exactly alike1 but the meaning is always the same4 ,nor is the meaning changed when the tablet is headed by the ,winged ,disk or even though the ,eyes are not seen4 ,their place is supplied by two ,uri1 sometimes crowned with the and the 1 insignia of ,southern and ,northern sovereignty4 ,on a fine tablet of the twelfth dynasty 7,denkm41 ,,ii1 #acf;b71 the sign is attached to each ,urus1 and this device is repeated on innumerable monuments4 ,according to another device the ,two ,eyes are represented within the ,winged ,disk 7see e4g41 ,leemans1 ,mon41 ,,iii1 ,m41 ,pl4 ,,xvi74 8,he of the ,pair of ,eyes0 is always ,osiris4 ,but ,osiris is a god 8of many names10 as the ,pyramid ,texts show no less than the ,book of the ,dead1 where in the seventeenth chapter he is identified with ,tmu1 ,r1 the ,bennu1 ,amsu and ,horus1 not to mention others1 and where in the ,scholia the ,two ,feathers1 the ,two ,uri1 the ,two ,eyes and the ,two ,kites#aae are identified with the ,sister pair ,isis and ,nephthys4 ,and wherever these symbols occur in pairs ,isis and ,nephthys are meant1 one for the right or northern side and the other for the left or southern4 ,the same idea is conveyed under such forms as 1 1 or 1 and many others4 ,dr4 ,birch long ago 7,zeitschr41 #ahgg1 p4 #cc7 mentioned as representing ,osiris between his two sisters4 ,osiris is often represented as a living 1 with eyes4 ,the royal crowns and their decorations1 such as 1 1 1 1 and 1 abound in this symbolism4 ,the ancient coffin of ,sebaka at ,berlin 7,aelteste ,texte1 pl4 #bi71 in the phrase 1 recognizes ,isis as one of the ,two ,eyes4 ,down to the latest periods the ,sisters were known as 1 ,eye of the ,southern or ,left side 7,isis71 and 1 ,eye of the ,northern or ,right side 7,nephthys74 ,on countless coffins and sarcophagi these goddesses are represented on opposite sides1 in kneeling attitude1 holding the in their hands1 like the equivalent ,vultures of the ,north and ,south1 with their claws1 and the ,uri on their bodies4 ,the meaning of the sign is well known4 ,it is a ring1 and is applied to the circuit of the heavens made by the sun and other heavenly bodies4 ,it is also applied to the yearly recurring flow of the ,nile4 ,it has numerically the signification of #aj1jjj1jjj or an indefinitely large number4 ,as attached1 1 to the sign of years 1 it means ,eternity4 ,it is therefore an appropriate emblem of ,osiris1 the ,lord of ,years1 1 annosus1 the ,king of ,eternity4 ,the sign of ,water 1 and the ,vase 1 are also emblems of ,osiris1 one of whose names is ,water of ,renewal4 ,a chapter of the ,pyramid ,texts1 ,teta1 #agf1 ,pepi ,i1 #eah1 which begins by saying that ,seb has given to the departed 7identified with ,osiris7 the ,two ,eyes of that ,great ,one1#aaf and has done that through ,horus who recognizes his father1 proceeds after this to say3 8,he renews thee in thy name of 1 ,water of ,renewal40 ,i cannot say if the ,vase is a mere appendage to the ,water1 but if it is not it most probably was meant to contain the 1 the divine and life-giving ,sap flowing from ,osiris1 which is mentioned in another ,pyramid ,text 7,pepi ,i1 #cc71 also speaking of the ,water of ,renewal1 as a name of ,osiris4 ,the goddesses ,isis and ,nephthys as mythological figures represent not merely the ,light at ,dawn and ,sunset1 but the ,light thrown out right and left by the ,sun in his entire course1 whether in the heavens or in the ,netherworld4 1 8he lightens up the earth with his two eyes10 an expression most frequent in the texts1 is not confined to special moments1 though it is said of these emphatically4 ,in all that has been said thus far1 the ,two ,eyes have been considered as acting conjointly and discharging one and the same function4 ,when they are distinguished one from the other as acting in different ways the symbolism is altered4 ,the ancient scholion on the #agth ,chapter speaks of the ,right ,eye of ,r1 and the more recent scholion of the papyri speaks of the ,eye as being in pain and weeping for its sister 4 ,the ,egyptian name for the ,eye is here ut'ait4 ,the frequent expression means full moon1 and is constantly identified with the fifteenth day of the month 4 ,the moon is in these texts called the ,left ,eye 1 and ,osiris is said to unite with her 7or with her sister7 in order to renew her revolution 4 ,and of the ,eye it is said that #8she renews her revolution on the fifteenth day' 1 and the god 7,osiris7 makes her full of her glory or splendour 77 or what she requires1 4 ,this explains the symbol which is seen on certain tablets4 ,but what is the meaning of the passage at the end of ,part ,i of this chapter--8when the ,eye is full in ,annu1 on the last day of ,mechir0 1 an expression which is repeated in the title of ,chapter #adj8 ,the moon1 which is always represented as full on the fifteenth of the month1 cannot be full on the thirtieth4 ,it must be the other ,eye1 the ,sun4 ,now we know what is meant by the ,full ,moon1 the ,plenilunium1 but what is the ,full ,sun8 ,m4 de ,roug1 in his commentary on the #agth ,chapter1 gave the key to this1 by pointing out that the #cjth ,mechir was the last day of the sixth month of the year2 that is the #ahjth day after the first of ,thoth1 which is supposed to coincide with the ,summer ,solstice4 ,it is therefore at the time of the ,winter ,solstice that the ,eye is said to be full4 ,the inaccuracy1 of course1 arises from the length of the ,egyptian year4 ,but there can be no doubt that the time of the ,winter ,solstice is meant4 ,in the year #adgj ,b4,c4 the ,egyptian year began on ,july #bj1 and the #cjth ,mechir coincided with ,january #ae of the ,julian calendar4 ,if the ,eye 7considered as the ,sun7 is said to be full at the ,winter ,solstice1 it was most probably spoken of in the same way not only at the ,summer ,solstice1 but also at the two ,equinoxes4 ,and this is the most probable reason why in the pictures representing the ,four ,rudders of ,heaven 7,north1 ,south1 ,east and ,west7 an ,eye is attached to each rudder4 7,see ,vignettes of ,chapter #adh47 ,the ,two ,eyes1 considered as ,sun and ,moon1 are attributed not only to ,r and ,osiris1 but to gods identified with these4 ,of the two passages which have been most frequently quoted1 8,thy ,right ,eye is the ,sun and thy left is the ,moon 10 8,his ,right ,eye is the ,sun and his left is the ,moon10 the first is addressed to ,ptah 7in the ,pap4 ,berlin1 ,,vii1 l4 #db71 and the second1 which occurs on the ,neapolitan ,stele1 is really addressed to ,osiris as god of ,suten-hunen1 under the form of the ,ram-headed deity ,her-efit4 ,reference is made towards the end of the inscription to the 8divine ,eyes which are in ,suten-hunen40 ,horus according to the ,pyramid ,texts has two eyes1 a ,light one and a ,dark one4 ,but the 8,eye of ,horus0 is most frequently spoken of in the singular number4 ,it is certainly meant for the ,sun1 and the name of it is given to cakes and ale1 wine1 corn1 oil1 honey1 and all the good things which come to maturity through the beneficent god3 who has in himself all the attributes of #8,ceres and ,bacchus4' ,i must bring this long note to an end with one or two observations4 ,many goddesses will be found bearing the title of ,eye of ,r4 ,there is not one of these who is not identified with ,isis or ,nephthys1 who are in fact one1 and personify the ,light of the ,sun4 ,shu and ,tefnut1 who are brother and sister1 play the same parts as the two goddesses4 ,there is a picture1 which appears in the vignette of ,chapter #ag in most of the papyri of the second and later periods1 of two male deities bearing the ,eyes over their heads 7see ,pl4 ,,xxxv74 ,if the beards upon their chins are not a mistake1#aag copied from one papyrus upon another1 they must represent not ,isis and ,nephthys but the two ,rehu ,r and ,thoth1 ,sun and ,moon1 instead of the 4 ,it is important to note that if ,sun and ,moon are ,eyes of ,osiris or ,r or ,ptah1 the deity is not to be confounded with them3 they are but manifestations of himself4 #c4 ,kindred1 4 ,the sign of plurality does not here1 any more than in ,chapter #a1 necessarily imply more than one person4 ,the crime in question is one to which men are easily tempted in certain stages of society4 ,abimelech1 in the book of ,judges 7ix1 #e71 8slew his brethren1 the sons of ,jerubbaal40 ,jephthah had to 8flee from the face of his brethren40 ,absalom had his brother ,amnon assassinated1 and all the king's sons fled in fear of sharing the same fate4 ,solomon put to death his elder brother ,adonijah4 ,athaliah1 the queen mother1 8destroyed all the seed royal0 of ,judah4 ,the annals of eastern#aah and even western#aai nations are full of such occurrences4 ,but1 in positions less exalted than that of claimants to royalty1 ambition or covetousness are motives to crimes like that of the wicked uncle of #8the ,babes in the ,wood4'#abj ,the reading 1 which has for determinative the sign of smallness1 seems to indicate that the victims of the crime are minors1 perhaps wards4 ,some of the papyri 7even that of ,nebseni7 have a calf1 1 as determinative of the word1 and as the #8slaying of calves' is not necessarily a crime1 other scribes have added 1 #8sacred1' and thus made the sin one of sacrilege4 ,the same word1 like the ,greek and the ,latin pullus1 might be applied to the young of all kinds of animals2 but the ,egyptian scribes have in such cases a propensity to use a determinative which forces a wrong sense upon the word4 #d4 ,instead of truth1 4 ,there are two ways according to which this expression may be translated1 but only one of them can be the right one4 is a compound preposition1 instead of1 in loco1 anstatt1 au lieu de1 4 ,and this is evidently the right construction4 ,if be taken as the simple preposition governing 1 the meaning will be that the deceased did not 8tell lies in the cemetery40 ,the ,pyramid ,texts 7,unas1 #cid7 have the expression 7sic71 8,right instead of ,wrong40 #e4 ,this is only an approximate version of a passage1 the true text of which was lost at an early period4 ,m4 ,maspero 7,origines1 p4 #ahi7 understands it as follows3 8,je n'ai jamais impos du travail l'homme libre quelconque1 en plus de celui qu'il faisait pour luimme60 ,the last words are the translation of 1 according to ,td4 7tomb of ,ramses ,,iv7 all the other ancient texts having 1 #8for me4' ,but the chief difficulties occur at the beginning of the sentence4 #f4 ,shorten the palm's length1 4 ,many papyri read 1 which is a superficial measure1 more in place under the next precept4 #g4 ,the fields' measure1 4 #h4 ,the beam of the balance1 4 ,the tongue rather plummet of the balance1 4 ,the balance is so frequently represented in false perspective by ,egyptian artists1 that ,sir ,j4 ,g4 ,wilkinson has given an account of it1 which is quite unintelligible to those who have ever so moderate a knowledge of statics4 ,mr4 ,petrie's description is the true one4 8,the beam was suspended by a loop or ring from a bracket projecting from the stand4444 ,then below the beam1 a long tongue was attached1 not above the beam as with us4 ,to test the level of the beam1 a plummet hung down the tongue1 and it was this plummet which was observed to see if the tongue was vertical and the beam horizontal40--,a ,season in ,egypt1 p4 #db4 ,in ,pl4 ,,xxxvi1 a few pictures will be found which give a more correct notion of the ,egyptian balance than some of the absurd representations which defy a scientific explanation4 ,it is evident that if the tongue is fastened at a wrong angle1 the beam will not really be horizontal when the tongue is shown by the plummet line to be vertical4 ,this seems to be the fraud alluded to in the text4 ,the word 1 1 the name given to the plummet1 apparently signifies a cup full of liquid4 ,it is etymologically identical with 1 a toper 71 1 ebrius1 ebrietas71 1 1 a crane1 and the crane-god1 ,thoth4 ,the apparatus of which the plummet forms so important a part1 whether for the balance or for building purposes1 is called 7,denkm41 ,,iii1 #bf71 4 #i4 ,the manors of the gods1 4 ,i understand as property acquired by royal grant4 ,ahmes at ,el ,kab says that he has acquired 77 much land through the royal bounty4 ,the deceased in the later copies of the ,book of the ,dead 7,ch4 #a1 #bd71 acquires the allotment of land1 1 in the ,garden of ,aarru1 and ,ani 7,pl4 ,,iii7 acquires 8a permanent allotment 77 in the ,garden of ,hotepit like the followers of ,horus40 #aj4 ,ponds4 ,the right reading is 1 as ,birch already noted in his ,dictionary1 from the excellent papyrus ,ao of the ,x,v,i,i,ith dynasty4 ,hieratic papyri also give the determinative 4 ,the determinative which some of the papyri give to the word1 and which is a self-evident blunder1 is probably copied either from 1 or from 4 ,the sign 1 and a man striking with an instrument1 which also occur1 are mere symbols of the operation by which either quarries1 or ponds1 are cut4 #aa4 ,thou of the ,nose1 or rather ,beak1 1 in allusion to one of the chief characteristic features of the ,ibis god 7 2 ,herodotus1 ,,ii1 #gf1 in his description of the bird74 ,thoth1 the god of ,chemunnu1 is meant by this appellative4 ,he is so called1 1 on the statue of the ,king ,horus in the ,museum of ,turin 7l4 #h71 and on the very much more ancient altar1 of the ,v,ith dynasty1 belonging to the same museum4 ,the same appellative#aba is found in the list of gods upon each of the ,memphite cubits described by ,lepsius4#abb #ab4 ,eater of the ,shadow4 ,the ,demotic version interprets this of 8his own shadow40 ,i am rather inclined to interpret it by 8the gnomons which were without shadows at noon10 and the 8well of ,syene0 7,strabo1 #hag7 at the ,summer ,solstice2 when the ,sun was vertical4 #ac4 ,thou of ,lion form1 4 ,the ,demotic has 8,shu and ,tefnut40 ,but as there are only forty-two gods in all1 we must here think of a single god with a lion's head1 as in such pictures as ,wilkinson1 ,,iii1 ,pl4 ,,xlix2 ,denkm41 ,,iii1 #bgf1 and many sarcophagi 7e4g41 ,leemans1 ,mon41 ,,iii1 ,l1 ,pl4 ,,iii74 ,even some of the ,theban papyri have two divinities by way of determinatives to the group4 #ad4 ,sluggish1 2 1 1 sluggishness4 ,coptic 4 ,see my note 7,proc4 ,soc4 ,bib4 ,arch41 ,,xi1 p4 #gf7 on the ,inscription of ,kum el ,ahmar4 ,there are however other readings2 none of them apparently of any value4 #ae4 ,thou of the ,bright ,teeth1 4 ,the ,demotic equivalent is1 8who openeth his teeth10 and so exhibits their brightness4 #af4 ati1 1 a name about which the copyists have bungled4 ,it is one of the names of ,r in the ,solar ,litany1 where it appears 7l4 #bc7 as 1 or 4 ,whether applied to the ,sun1 to the ,fish of the name1 or to a ,ship1 the name means ,cutter1 #8that which cleaves' its way4 #ag4 uu1 1 with many variants1 showing that the scribes did not understand the sense of the syllable 1 some of them adding the bird of evil 1 others the determinative of mountain4 ,the name on the ,sarcophagus of ,seti 7,bon4 ,,ii1 ,a4 #cj7 has a snake for determinative1 and some papyri call him uu4 ,the god may be recognised in later texts4 ,in the ,calendar of ,esneh there is a feast on the #adth day of ,thoth1 in honour of 1 ,tutu1 #8the son of ,neith1' and the text gives the important determinative 1 of a serpent1 worm1 or slug4 ,i feel sure1 therefore1 that we should in the text read the name ,tutu1 and consider as a determinative4#abc ,the symbolism would then be identical with that in ,pl4 ,,xxiii1 illustrative of ,chapter #hg4 ,the ,sun-god there rises up like a worm out of the ,lotus of ,dawn1 whereas in another picture a slug 77 is seen moving upon the flower4 1 ,ati1 where the god makes his appearance1 is the name of the ninth ,nome of ,lower ,egypt4 #ah4 ,i trouble myself only with my own affairs4 ,i understand this of the virtue spoken of by ,cicero 7de ,officiis1 ,i1 #cd71 8nihil praeter suum negotium agere1 nihil de alieno anquirere1 minimeque esse in aliena republica curiosum40 ,it is the same to which ,plato refers in the ,timaeus1 #gb ,a2 1 not in the sense of a selfish indifference to a neighbour's welfare or the public good1 but in opposition to the ways of the busybodies1 who tattle and 8speak things which they ought not0 7#a ,tim41 v1 #ac74 ,the ,egyptian is a rare word4 ,brugsch's etymology of it is an impossible one1 and his identification of it with is not less unfortunate4 #ai4 ,amu1 or ,amit1 1 1 4 ,this seems to be the favourite reading4 ,it means the town of ,palm4 ,but1 as the name was written ideographically1 it appears in some copies as the town of other trees1 such as ,nehait1 or ,nrit4 ,amu was a place in the north of ,egypt1 which ,brugsch thinks he has identified with a town called ,apis 7the site of which is itself doubtful74 ,the most interesting thing known about ,amu 7,dmichen1 ,rec4 de ,m41 ,,iv1 ,pl4 ,,xv1 #ij a71 is that in the rites performed on the #af ,choiak1 ,horus is represented as raising up the body of ,osiris out of the water in the form of a crocodile2 and that ,osiris was known under the name of 1 ,the ,crocodile1 ,lord of ,amu4 ,the #adbnd chapter of the ,book of the ,dead1 which gives a list of the names of ,osiris1 has 7l4 #ag7 that of 1 #8,osiris of ,crocodile form1' or #8with ,crocodile head4'#abd ,the variants of this group1 however1 show the reading 1 #8king1' or 1 #8of kingly form4' ,there is but little doubt that 7as ,m4 ,naville says1 ,zeitschr41 #ahhb1 p4 #aij7 on the ,turin tablet published by ,professor ,piehl1 means #8,king of the gods1' and that ,ptahhotep in the ,prisse papyrus 7,,iv1 #a7 addresses not ,osiris1 but ,king ,assa as #8my ,lord the ,king1' ,goodwin had already asserted this meaning in his 8,story of ,saneha10 and in the ,zeitschr41 #ahgd1 p4 #ch4 ,the orthography of the crocodile name here played upon is remarkably vague1 1 1 and 7rapax1 ,louvre1 ,c1 #bf74 ,it is this last form which enables us to see the paranomasia in 1 rapax sicut ,raptor 7crocodilus7 of the ,prisse papyrus 7,,vii1 #f71 and brings the word into connection with ta1 or ti1 #8he who is seized' of the ,sovereignty 7see supra1 ,ch4 #dj1 note #aj74 #bj4 ,chemiu1 1 #8one who overthrows4' ,his appearance is made at ,kauu1 1 the ,canobic entrance to the ,nile1 which the ,libyan invaders had taken possession of in the time of ,rameses ,,iii 7,great ,harris ,pap41 #gg1 #b74 ,the transgression here disavowed is understood by some of the scribes as a violation of ritual precepts1 such as those regarding sacred seasons4 #ba4 ,who raisest thy voice 444 words of ,righteousness1 is an attribute assigned to ,isis in the ,hymn to ,osiris 7line #ad7 on the ,stele of ,amenemhait in the ,bibliothque ,nationale2 and it is there further defined through the addition of the words 1 #8with clearness of utterance' 7cf4 ,ch4 #a1 note #b74 ,one of the chief names of ,isis is #8,mighty in ,words of ,power4' ,she is also described in the ,hymn as #8,most potent of tongue 77 and unfailing of speech4'#abe ,her name ,urit ekait may have suggested the name ,urit as the place of her manifestation4 ,but we do not know if ,urit is to be taken as the name of a town or if some papyri are correct in reading 1 which may mean tribunal4 ,there were in ancient ,egypt six great courts of justice1 4 ,a ,high ,priest of ,ptah of ,memphis1 named ,ptahmes1 in the early part of the eighteenth dynasty1 who was ,president of these six ,courts1#abf has left a very remarkable attestation relative to the #bdth ,precept1 on a beautiful scribe's palette in basalt 7,louvre1 ,inv41 #cjbf74 ,the inscription1 after saying that the whole country was subject to the jurisdiction of ,ptahmes1 proceeds 4 8,he turned not a deaf ear to the truth1 through the terrors of his ,eye20 that is1 8the terrors of his ,eye0 were not used for the perversion of ,justice4 ,but what is meant by his 8,eye08 ,m4 ,pierret 7in his ,inscr4 indites du ,louvre1 pt4 #a1 p4 #if7 suggested the #8,eye of ,horus4' ,i think it has reference to the position of ,ptahmes as 4 ,he was #8the ,king's ,eye1' 1#abg and had in consequence1 an unlimited power of defeating justice had he been so inclined4 ,it is only by a blunder#abh that the papyrus of ,ani makes 7the nineteenth ,nome of ,upper ,egypt7 the scene of the divine ,babe's manifestation1 which is unquestionably ,heliopolis4 ,the name of the ,nome has numerous variants1 but they always consist of two signs1 a crooked staff 71 1 1 7 either double or with a twisted cord 71 1 1 71 and the final sound of the name 7when expressed7 is in 1 4 ,the key to the phonetic reading of the name of the ,heliopolitan ,nome is to be found in the inscription at ,edfu 7,j4 de ,roug1 ,edfou1 pl4 #df72 4 ,here the crook of the name is identified with the crook and flail ams1 ms1 or emsit of ,osiris1 who is called in the ,book of the ,dead 7,todt41 #adb1 #i7 1 the ,august ,dismembered#abi one of the ,powers of ,annu4 ,and this is how1 in the important papyrus ,pc1 we find in ,ch4 #ag as the equivalent of 1 a few words after1 in the same papyrus4 ,both groups are to be read msu2 which means furnished with the crook 7or sceptre7 and flail1 or 4#acj #bb4 ,hot of foot 4 ,the ,coptic 1 poenitentiam agere1 would be the natural representative of 1 but the meanings of the terms cannot be the same4 ,the latter is expressive of a passion1 the indulgence in which may be laudable in the gods and yet blameworthy in men4 ,for the divine wrath is necessarily just2 whereas human anger1 even when it seems to listen to reason1 listens1 as the philosopher says1 but imperfectly4#aca ,the #bith god1 ,kenemta1 1 has also for determinative the sign of a cynocephalus4 ,this is explained by his identity with the constellation which occupies the whole month of ,thoth in the list of the ,decans4 ,but though the name means #8in ,ape form1' the word in the ,pyramid ,texts 7,pepi i1 #djh1 and ,merira #egi7 is used in the sense of #8vested1' #8clad1' perhaps simply #8covered4' ,brugsch has identified the locality ,kenemit with the ,great ,oasis at ,khargeh4 ,it may be asked if the ,oasis bore this name at the time when this chapter was composed4 ,the determinative proves nothing beyond the actual sense of the word1 but it suggests that the ,dark may be a sufficient translation4 ,from the etymology ,i should like to assimilate it to the of the ,prometheus ,vinctus1 or to the #8furvo circumdata peplo' of the ,latin poet4 #bc4 ,of inconstant mind1 4 #bd4 ,another intelligible reading of the precept is1 8,i rob not the dead of their wrappings02 but the text is so corrupt that none of the readings are of any value4 ,the god is called or 1 both of which words ,i understand in the sense of busy-minded1 planning1 devising1 crafty1 wise4 ,the appellative ,horned one1 1 of the next precept1 is the exact equivalent of the ,hebrew 1 and is the attribute of ,osiris 7,todt41 #add1 #d71 especially in the character of 2 under which name he was worshipped at ,sutenhunen4 #be4 ,noisy in speech 4 #bf4 ,striker 4 ,a name of ,horus1 on which see ch4 #ajc1 note4 #bg4 ,there is no locality about which there is any agreement between the older papyri1 and many of them omit the mention of a locality2 later authorities1 like the ,turin text1 read ,annu4 #bh4 ,no unjust preferences1 4 ,there is no virtue more frequently extolled on the funereal monuments than the absence of favouritism4 ,great personages in their epitaphs are strong in their declarations that they made no distinction between great and small1 rich or poor1 wise or simple4 ,the declaration of ,ameni 7,denkm41 ii1 #abb71 1 is a type of many others4 #bi4 ,of raised head1 1 1 or 7,b4,m4 #iiga7 4 ,this1 like the last two1 is a name of the ,nile god1 who is one of the manifestations of ,osiris4 #cj4 ,who liftest an arm1 1 not #8amener son bras4' 1 like the ,greek 1 means bear in the sense of holding up1 supporting4 ,when it signifies bring the collateral notion of motion is imported from the context4 ,the god ,shu1 who is called 1 holds up1 supports1 the sky1 but does not bring it4 ,the god who holds up his arm1 is of course the ithyphallic ,amon#acb 1 who in ,ch4 #ag is identified not only with ,horus but with ,osiris4 #ca4 ,this introduction to ,part ,,iii of this chapter occurs only in the ,papyrus of ,nebkat 7,pe74 ,another ancient manuscript 7,pb7 has the words 8,said upon approaching triumphantly to the ,hall of ,righteousness40 ,but the texts generally begin with the invocation1 8,hail ye gods1 ,i know you and ,i know your names40 #cb4 ,reverse of mine1 1 a turn of the wheel1 which the context implies to be unfortunate4 ,a very absurd reading is 1 as if the defendant were master of the fates of his divine judges4 #cc4 ,the ,king who resideth within ,his own ,day4 ,a very doubtful passage at present4 ,the words do not occur in the oldest text of the chapter 7that of ,nebseni71 and they are omitted here in the later recensions4 ,ad is1 as far as ,i know1 the only authority for 2 other papyri having merely 1 which might possibly correspond to the immediately preceding4 ,the ,royal tombs have 1 and one of the papyri has instead of 4 ,all this reminds one of an obscure passage in ,chapter #aae1 where ,r is speaking with according to the ,text of the ,turin ,todtenbuch4 ,goodwin conjectured that ,king ,amhauf belonged #8to the race of mythical kings who preceded ,menes1' and that his history is #8a legend somewhat analogous to that of ,deucalion and ,pyrrha4' ,there is a much more probable solution of the matter4 is meant for ,sut1 and it was with this god or #acc #8in his course' that ,r was speaking when the disaster happened to the latter divinity1 who for his talk had chosen a wrong moment1 which really belonged to his adversary4 ,cf4 supra note #c on ,chapter #aaj4 ,and here too ,i would instead of read 1 and the sense of the passage would be 8let not reverse of mine come to pass through ,sutu1 when his time cometh40 #cd4 ,cares1 in the later texts4 ,the older texts differ greatly from each other3 is the most frequent reading4 #ce4 ,the ,ass and the ,cat in the house of ,hept-ro4 ,the two personages who take part in this dialogue are known from other portions of the ,book of the ,dead4 ,the ,cat is ,r in the #agth chapter4 ,and the ,ass appears in the #djth chapter1 as the victim of the devouring ,serpent4 ,the ,sun-god overcome by darkness is ,osiris2 and he is so called by name in the ,demotic version of this chapter4 ,hep-ro1 1 #8god of the gaping mouth4' ,the word is not found elsewhere1 but the meaning of it seems to be indicated by the determinative4 ,it is very probably akin to the more common 1 1 which does not mean #8squat' or #8sit1' but #8stretch out1' distendi4 ,cf4 ,note #f1 ,chapter #fc;,b4 ,the #8house of the god of the gaping mouth1' seems to be the ,earth1 considered as the universal tomb 7' 1 ,il4 #ad1 #dag74 ,and here ,osiris and ,r 7the ,ass and the ,cat7 meet daily1 #8,yesterday' speaketh to #8,to-day4' #cf4 ,verdict1 1 1 1 4 ,a note of ,m4 ,guyesse in the ,recueil1 ,x1 p4 #fd1 contains references to the chief passages in which this word occurs4 ,i will add a very important one1 the picture of a god 7,lefbure1 ,tombeau de ,seti1 p4 ,,iii1 pl4 #cc7 with sword in hand1 whose name is this word4 ,the ideographic signs which express it imply 7#a7 #8a cutting in two1 parting1 division1' 7#b7 that the act is one of speech or intellect1 such as #8judgment1 decision1 verdict4' ,the phonetic equivalence of the signs and or show that the value is that of ,seb4 #cg4 ,covereth4 ,the right ,egyptian word here1 as in a similar passage in ,chapter #ag1 is uncertain1 but the meaning is plain enough4 ,there are many pictures showing a divinity 7the sun or moon-god7 hidden within or behind a tree4 #ch4 ,that the ,balance may be set upon its stand within the bower of amaranth4 ,cf4 the passage 7,rochemonteix1 ,edfou1 p4 #aia7 where mention 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 4 ,amaranth 7see ,note #c of ,chapter #bf7 is only one of the readings of this doubtful text4 #ci4 ,disasters1 bad luck1 misfortune4 ,see my note on this word1 ,t4,s4,b4,a41 ,,ii1 p4 #cac4 #dj4 ,grasshoppers1 4 ,the similar word 1 which only occurs in ,lev4 xi1 #bb1 does not appear to be ,semitic4 ,it is a sufficiently familiar word in ,egyptian to serve as a term in comparison1 #8as plentiful as grasshoppers4' #da4 ,the text here is quite uncertain4 ,the ,turin ,todtenbuch has 8the fourth hour of the ,night and the eighth hour of the ,day10 which does not agree with any early reading4 ,cd4 has 8the fourth hour of the ,night and of the ,day40 ,several papyri have the 8second hour of the ,night and the third of the ,day40 ,it was in this passage1 as written in ,b4,m4 #iijd1 that1 in the year #ahfj1 ,i found the phonetic value of the ,egyptian number #c3 a discovery first ascribed by ,brugsch#acd to ,goodwin1 and afterwards by others to ,brugsch himself4 #db4 ,the hearts of the gods are appeased1 4 ,cf4 1 1 and 1 1 4 ,this explains ,pap4 ,prisse ,,xvii1 #f 4 #dc4 ,let him come4 is a tolerably certain reading1 but it is not possible to say what should be the word preceding this4 ,the scribes have written #8there he cometh1' #8we grant that he come1' #8,i grant1' #8let him be brought in1' and the like4 #dd4 ,he who groweth under the ,grass1 4 #de4 ,a thigh1 1 also written 4 #df4 ,see the greetings3 1 1 ,oedip4 ,col4 #ach4 #dg4 ,the ,leaf1 4 #dh4 ,pointer or ,plummet of ,truth1 4 #di4 ,the ,scale ,pan1 1 4 #ej4 ,the ,dragon ,brood1 4 #ea4 ,the ,truncheon of ,hathor1 does not appear to be a very familiar word to the scribes1 who write it in the most diverse ways possible2 one of them even understanding it as the #8opening of heaven' 4 ,all that we can say is that the word is shown by its determinative to be of wood1 and by its etymology 7cf4 1 7 to serve for striking1 blinding1 or slaying4 ,some of the texts name ,hathor1 and others ,nephthys4 ,the sign occurs in both names1 and the scribes have read the rest of the name as best they could4 #eb4 ,he who knoweth the heart and exploreth the person1 4 ,this is so exactly the equivalent of 8,searching the heart and trying the reins0 of ,jeremiah 7xvii1 #aj71 that we might have expected to find something like it in the ,coptic version of the ,bible4 ,but there we have nothing but a close adherence to the sense of the ,septuagint1 and even to such a word as 4 #ec4 ,who provideth for4 is the equivalent of the ,greek in the inscription of ,tanis1 and of in the ,demotic text of the verses of ,moschion4 ,the ,coptic form is 1 1 which stands for in ,phil4 iv1 #aj1 8,your care of me1 wherein ye also were careful40 ,thoth is thus represented as the divine ,providence1 which takes care of the universe4 ,the same view is found in a text at ,edfu4 #ed4 ,the ,eye of ,horus2 see latter part of ,note #b1 of this chapter4 ----- ,footnote #aaa3 ,apparently suggested by the scene in the tomb of ,hor-em-heb 7see ,denkm41 ,,iii1 #gh71 in the time of ,amenophis ,,iii4 7,plate ,,xxxii1 fig4 #ae47 ,footnote #aab3 ,the picture of the ,babe lifted up into the upper world by two divinities speaks for itself4 ,of the birth of the ,sun as the ,winged ,scarab at the beginning of the first hour of the day1 ,m4 ,maspero1 in his description of the text1 says3 8,il est salu ton apparition par les huit 444 #8les esprits d',orient1 dieux du ciel1 des terres1 des pays trangers1 de la montagne d'horizon orientale qui est ,on4'0 ,footnote #aac3 ,this is the principle by which to judge the cases of the ,facing-backward god serpentine1 or crocodile 1 and of ,uammeta 1 against both of whom a passage of the #8,book of ,hades' 7,bonomi1 ,sarc41 pl4 ,,ii ,a7 has been quoted4 ,the book1 of course1 is of inferior authority to the #8,book of the ,dead1' but in any case it must be remembered that these names1 as appellatives1 are common nouns 7,uammeta is in the plural number in the passage in question71 and may simply mean ,serpents4 ,sutu is called by the first of these names at ,edfu 7,zeitschr41 #ahga1 p4 #ajh74 ,but even at ,dendera 7,lanzone1 ,diz41 pl4 #agc1 #a7 this #8god of serpent face' is #8disastrous to the ,sebau1' the enemies of ,osiris and ,r1 and is therefore not one of them4 ,his soul is invoked like those of all the great gods in the royal tombs4 ,footnote #aad3 ,the is not to be read fi or fy4 ,the sign is merely the ideogram of the number #b1 like the letter in ,coptic4 ,the belief in an ,egyptian dual with as a final syllable is an illusion1 though a very pardonable one1 of our grammarians4 ,footnote #aae3 ,or ,vultures4 ,see ,m4 ,gayet's ,temple de ,luxor1 ,pl4 xliii1 fig4 #abg1 where the ,bird at each end of the picture holds in its claw4 ,and note the tabernacles 7a very frequent picture7 where a winged goddess bearing the kneels on either side of the solar scarab4 ,footnote #aaf3 ,or as it is said in other words 7,teta1 #agb2 ,pepi ,i1 #acj2 ,pepi ,,ii1 #ajg1 and ,merenra1 #aeb71 8,seb hath brought to thy side thy two sisters1 ,isis and ,nephthys40 ,footnote #aag3 ,a very conceivable1 because a very frequent1 one4 ,footnote #aah3 8,his sons were kept in prison1 till they grew ,of years to fill a bowstring or a throne40 ,footnote #aai3 ,to quote only well known cases1 we have #8the massacre of the princes1' involving the two uncles and seven cousins of the ,emperor ,constantius1 and those of our own ,king ,john and ,richard ,,iii4 ,footnote #abj3 ,the legislation of ,solon is said by ,diogenes ,laertius 7who is however contradicted by notorious evidence7 to have excluded from the position of guardian anyone who had the right of succession to the ward's estate4 ,and this was also the law of ,england with reference to guardians in socage4 ,in ,france the next in succession had the charge of the estate1 but was excluded from the custody of the person of the ward4 ,footnote #aba3 ,the true sense of the name has been missed by ,birch1 who reads it ,teti1 and by ,brugsch1 who reads it 8,chonti1 der ,anfngliche40 ,at ,beb-el-moluk it is written 4 ,footnote #abb3 ,d4 ,aegyptische ,elle1 ,taf4 #a and #b4 ,footnote #abc3 ,cf4 the forms 1 and 7,naville1 ,litanies1 pp4 #ee1 #hc1 and the corresponding texts7 of one of the ,solar names4 ,footnote #abd3 ,on the other hand in the standard of ,dendera1 the ,crocodile is ,sut1 and the ,feather upon his head is ,osiris4 ,footnote #abe3 ,her son ,horus inherited these gifts4 ,he is invoked 7,metternich ,stele1 line #ajf71 4 ,footnote #abf3 ,rechmar filled this office shortly before this1 in the time of ,thothmes ,,iii1 and the inscriptions of his tomb give interesting information of the duties discharged4 ,his clerks are praised for the virtue of discretion 7#ahth ,precept74 ,each heard the reports read by others1 but without troubling himself with what did not concern him4 ,see next note4 ,footnote #abg3 ,this office is often referred to by ,greek writers as existing in the ,persian hierarchy4 ,pseudartabas1 the #8,king's ,eye1' is one of the ,dramatis ,person in the ,acharnians of ,aristophanes4 ,herodotus 7#a1 #aad7 tells how ,cyrus being chosen king by his playfellows1 selected his principal officers1 and one among the boys to be the #8,king's ,eye4' ,aeschylus does not forget in his ,persae 7line #igf7 to make the ,chorus bewail the loss of the ,king's faithful ,eye4 ,the most ancient personage who is known to me as the #8,king's ,eye' in ,egypt is ,antuf1 whose tablet 7of the #abth dynasty7 is in the ,louvre 7,c4 #bf74 ,his duties are detailed on this magnificent tablet1 and they are very similar to those of ,rechmar4 ,he is described not only as the ,king's ,eyes which see1 but the 8,tongue which speaks1 of the lord of the ,palace40 ,footnote #abh3 in cursive writing might be mistaken for or for 1 and the scribe1 to show his learning1 might interpolate the 1 but even this might be an error for 4 ,footnote #abi3 ,the determinatives in 1 1 express the sense of division1 1 and the insect 7a scolopendron7 in exhibits the very notion which has given rise to the ,latin insecta and the ,greek ,footnote #acj3 ,for more particular details1 see ,p4,s4,b4,a41 viii1 p4 #bde1 and following4 ,footnote #aca3 1 3 ,ethic4 ,nich41 viii4 #g4 ,footnote #acb3 ,there is no such god as ,min or ,minu1 except as an abbreviated 7or perhaps primitive7 orthographic form of ,amon4 and bear to exactly the same relationship that 1 1 1 have to 1 and 4 ,neither ,amen nor the shorter form can be the phonetic equivalent of 4 ,the image of ,horus with the ,flail at ,edfu is described 7,j4 de ,roug1 pl4 ,c4 ,,iii7 as 1 ,horus as ,amsu-,amen1 and ,i have elsewhere quoted from ,tempel insch41 ,i1 #cb1 the ,amsu- ,men or ,amen as well as ,amsu ,horus4 ,footnote #acc3 ,the ,luynes papyrus reads 1 which affords good reason for thinking that in ,chapter #aae1 as elsewhere1 was originally written without its phonetic value4 ,footnote #acd3 ,zeitschr41 ,no4 #c4 ---------------------------------------- -------------------------------- ,,plate ,,xl4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxxvi4 ,papyrus of ,ani4 ,illustration3 ,,chapter ,,cxxvi4 ,papyrus1 ,british ,museum4 ,no4 #iiac4 ,illustration3 ,,chapter ,,cxxix4 ,muse du ,louvre1 ,papyrus ,,iii1 #cf4 ,illustration3 ,,chapter ,,cxxx4 ,papyrus1 ,leyden1 ,,vi4 ---------------------------------------- -------------------------------- ,,plate ,,xli4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxxxi4 ,papyrus1 ,muse du ,louvre1 ,no4 #cjgi4 ,illustration3 ,,chapter ,,cxxxii4 ,brit4 ,mus4 ,papyrus1 ,no4 #iifd4 ,illustration3 ,,chapter ,,cxxxii4 ,papyrus1 ,brocklehurst1 ,,ii4 ,illustration3 ,,chapter ,,cxxxiii4 ,papyrus1 ,british ,museum1 ,no4 #iijj4 ,illustration3 ,,chapter ,,cxxxiv4 ,papyrus of ,ani1 ,british ,museum4 ,illustration3 ,,chapter ,,cxxxiv4 ,papyrus1 ,british ,museum1 ,no4 #iijj4 ,illustration3 ,,chapter ,,cxxxvi4 ,papyrus1 ,brit4 ,mus41 ,no4 #iiac4 ,illustration3 ,,chapter ,,cxxxvi4 ,papyrus1 ,brit4 ,mus41 ,no4 #iijj4 ---------------------------------------- -------------------------------- ,,chapter ,,cxxvi4 ,oh ye four ,harbingers7#a47 who sit at the prow of the ,bark of ,r1 and convey the fixed ordinances7#b47 of the ,inviolate ,one1 ye who are judges of my distress7#c47 and of my good fortune1 and propitiate the gods with the flames from your mouths3 ye who present to the gods their oblations and the sacrificial meals to the ,glorified3 ye who live through ,mat and are sated with ,mat3 who have nothing wrong in you and execrate that which is disordered17#d47 do ye put an end to my ills and remove that which is disorderly in me through my being smitten to the earth47#e47 ,grant that ,i may penetrate into the ,ammehit and enter into ,restau2 and that ,i may pass through the mysterious portals of ,amenta4 ,be there given to me the ,shensu cakes and the ,persen cakes and all things even as to the ,glorified1 who make their appearance on entering into ,restau or on coming forth47#f47 ,enter thou1 ,osiris ,n3 ,we put an end to thine ills1 and we remove that which is disorderly in thee through thy being smitten to the earth4 ,we put away from thee all the ills which thou hast4 ,enter thou into ,restau and pass through the mysterious portals of ,amenta4 ,enter thou in and come forth at thy pleasure1 like the ,glorified ones2 and be thou invoked each day in the ,mount of ,glory47#g47 ,,notes4 ,in the older papyri the vignette of this chapter is unaccompanied by any text4 ,the only exception as yet known is that of the papyrus ,ab1 of the ,x,v,i,i,ith dynasty4 ,the text is also found in the tomb of ,rameses ,,vi1 with the important addition of the answer made by the four ,harbingers to the prayer of the deceased4 ,this addition is retained in all the later recensions4 ,other discrepancies between the two texts lead to the conclusion that even the older one has suffered from interpolation4 #a4 ,harbingers or ,saluters1 4 ,see ,chapter #e1 ,note #e1 for an explanation of the name of those ,apes who salute#ace the ,daybreak4 ,here four only are spoken of1 and this was probably the original number1 corresponding to the four portals of the ,mount of ,glory4 ,the number eight 7the ,chemunnu7 is more easy to explain than six1 which is the number stated in the text quoted from the tomb of ,rameses ,,vi4 #b4 ,fixed ordinances1 2 in the different acceptations of that word4 #c4 ,distress1 4 8,te semper anteit saeva necessitas10 ,horace says to ,fortuna4 ,the determinative and the ,coptic evidently point to the notion of constraint1 but the few texts in which the word is found imply want1 need 7angusti1 71#acf rather than captivity4 ,amenemhat at ,benihassan 7tomb #b7 boasts that in his days and under his government no one was seen 8in distress 771 or starving40 ,and ,horus at ,edfu 7,naville1 ,mythe d',horus1 pl4 ,,xxii7 is said to protect the needy or distressed 77 against the powerful4 ,this is an honour already claimed by ,antuf on his tablet 7,louvre1 ,c4 #bf line #ag71 who mentions the maru as being an object of interest to him1 like the orphan and the widow4 #d4 ,disordered1 1 is the absence of 1 strict order1 and always spoken of as in opposition to it4 ,one is and the other is 1 and may be predicated of whatever is contrary to rule1 faulty1 defective1 out of line1 deformed1 or disfigured1 not only in a moral but in a purely physical sense4 1 ill1 does not mean wickedness or sin1 but simply physical evil1 mischief1 pain or sorrow4 ,there are many texts to prove this1 but perhaps the most interesting is the great text at ,dendera 7,mariette1 ,denderah1 ,,iv1 pl4 #gc1 or ,dmichen1 ,rec41 ,,iii1 pl4 #if71 where ,osiris is invoked at ,apu 7,panopolis7 as the fiery ,bull1 hiding 7or scarcely seen7 on the day of the ,new ,moon 4441 but at length rising into full strength1#acg and seeing the ,golden ,horus fixed upon the throne of the universe4 7continues the text71 8,joy cometh round after#ach pain10 or sorrow2 most certainly1 not after sin4 ,the meaning of 1 which governs the noun1 has been explained 7,chapter #dj1 ,note #f7 as stopping1 bringing to an end2 not destroying1 and still less forgiving4 #e4 ,through my being or because ,i am smitten to the earth1 4 in this position1 without a suffix or nominal subject1 is not an auxiliary verb1 but a particle of correlation1 used when a cause1 motive1 or circumstance is asserted or implied in connection with a preceding statement4 ,like all such particles1 of which the function was originally only deictic1 it is susceptible of very many shades of meaning1 and it would be impossible in this place to do justice to a word so frequently occurring1 especially in the hieratic papyri of a secular character4 ,the following examples are only intended to illustrate its grammatical use in our text4 ,the particle occurs three times before as many propositions at the beginning of ,chapter #abc2 #8,i have balanced the divine ,pair1' #8,i have put a stop1 etc41' #8,i have ended their complaints2' connects each of these statements with the preceding one1 #8,i am ,thoth4' ,it is as if the speaker said1 #8,it is in consequence of my being ,thoth1 that ,i have balanced1' etc4 ,in ,chapter #cf1 #8,i am the bearer of the divine words' is followed by 1 #8and so it comes that ,i make the report4' ,in ,chapter #ae1 line #g1 #8,i am one of those who honoured thee upon earth' is followed by 444 8let me therefore attain to the ,land of eternity40 ,aahmes1 the son of ,abana1 says in his inscription 7line #e7 that he was young and unwedded1 8and so ,i continued to wear0 a certain dress4 ,amenemheb was1 he tells us 7,zeitschr41 #ahgc1 p4 #c71 high in the favour of the ,king1 8and so it comes that ,i followed my ,lord 40 ,una was sent by his sovereign on a certain mission1 and the negro chieftains of certain districts furnished the wood for his purpose1 8and so it came to pass that he spent a year in this wise48 ,after verba dicendi corresponds to our as how1 comme quoi1 or the quod or quia of late ,latinity4 ,it often needs no more translation than the ,greek in such a relation4 ,in the inscription of ,pianchi 7line #b7 one came to tell his ,majesty 8that 7comme quoi7 a prince or magnate had started up 0 and seized upon a part of the kingdom4 most certainly does not mean #8est1 est1' any more than it means #8,dominus meus mortuus est4' ,nebuaiu 7,zeitschr41 #ahgf1 p4 #e7 in the time of ,thothmes ,,iii 8says1 as how #8,i have presided over many constructions4'0 ,the ,naophoros of the ,vatican in like manner 8says that #8,i made a petition'0 to ,cambyses4 ,long before this ,chnumhotep of ,benihassan begins his biography 7line #ad7 8his mouth1 it says as how #8his ,majesty appointed me' to the dignity of ,erp 40 ,the absence of ,verbal character becomes especially apparent in such combinations 1 1 4 #f4 ,the older texts finish here4 ,what follows in the translation is taken from the later recensions4 ,it is the reply made by the four ,harbingers to the prayer addressed to them4 #g4 ,mount of ,glory 4 ,this is the real meaning of the word1 and there is no reason why we should continue to use the misleading term horizon4 ----- ,footnote #ace3 ,the ,gothic ,hana 7the ,cock71 ,german ,hahn and our ,hen signify the ,singer1 and are words cognate to the ,latin can-ere4 ,the ,latin ,gallus is probably related to our call4 ,footnote #acf3 ,the ,greek language would furnish an interesting parallel to the ,egyptian if it could be shown that 1 bind1 and 1 want1 need1 had the same root4 ,but the latter was originally 4 ,footnote #acg3 ,such is the real meaning of 1 not only in this place1 but in the extremely ancient text found on many sarcophagi and already in the ,pyramid ,texts 7see ,pepi ,i1 #cc71 1 8,thy mother ,nut bringeth it to pass that thou risest into full strength1 without an adversary1 in thy name of the ,strong one40 ,in this translation it is assumed that the second is the negative 1 as it was always understood in later times 7see for an instance ,zeitschr41 #ahfi1 p4 #ea1 and the beautiful text of ,bakenrenf1 ,denkm41 ,,iii1 #bfc74 ,the true meaning of is not simply #8this god' but #8the ,strong one1' 4 is the #8,strong and ,beautiful2' is 1 4 ,footnote #ach3 ,that is1 #8succeedeth4' ------------------------------------ ,,chapter ,,cxxvii4 ,the ,book7#a47 for invoking the gods of the ,bounds17#b47 which the person reciteth when he approacheth them1 that he may enter and see the ,strong one7#c47 in the ,great ,abode of the ,tuat4 ,hail1 ye gods of the ,bounds1 who are in ,amenta4 ,hail1 ye ,doorkeepers of the ,tuat1 who guard this ,strong one1 and who bring the reports before ,osiris2 ye who protect them who worship you1 and who annihilate the adversaries of ,r3 who give light and put away your darkness3 ye who see and extol your ,great one1 who live even as he liveth1 and invoke him who is in his ,solar disk4 ,guide me1 and let the gates of ,heaven1 ,earth1 and the ,tuat be opened to me4 ,i am the ,soul of ,osiris and rest in him4 ,let me pass through the ,gateways1 and let them raise acclamation when they see me4 ,let me enter as ,i will1 and come forth at my pleasure1 and make my way without there being found any defect or any evil attaching to me4 ,,notes4 ,the text which has been followed in the translation of this chapter is that of the ,royal ,tombs of ,rameses ,,iv and ,rameses ,,vi1 called by ,m4 ,naville ,chapter #abg ,a4 ,the lost ,busca papyrus1 of which ,lepsius had a tracing1 furnishes a different text1 7#abg ,b71 and the text of the ,turin ,todtenbuch has been enlarged by means of numerous interpolations4 ,m4 ,naville has called attention to the close relationship between this chapter and the second part of the 8,solar ,litany40 #a4 ,book 1 properly a ,roll2 a title given to several of the chapters 7#abe1 #abg1 #abi1 #acj1 #adj1 #ada1 #adb and #adh in the ,turin ,todtenbuch71 instead of the usual 4 ,too much importance should not be attached to the difference of terms4 ,this chapter is called by the ,busca papyrus2 and ,chapter #abe1 which is called in the earliest texts containing it whenever a title is given1 is called ever since the time of ,rameses ,,iv4 #b4 ,bounds1 1 in the dual form1 though is not unfrequent1 here and in other places4 ,the ,english word is not a translation of the ,egyptian one1 which has to be explained before any equivalent for it can be proposed4 ,and the explanation of it has to be sought in the #8,solar ,litany1' first completely published by ,m4 ,naville4 ,there we find the ,sun-god ,r invoked as a ,power pouring itself forth or overflowing #aci in #ge forms and the forms in #ge 4 ,each of these divine forms 77 has its own as a dwelling-place1 to which however it is not confined4 ,the seventy-five ,forms in question 7each of which is a god7 are1 as the text itself shows1 simply so many names of the ,solar god or solar phenomena4 ,each of them is addressed as 1 #8,r1 supreme of power1' after which some attribute of the deity is mentioned1 and the name of the deity is connected with this attribute4 ,in ,greece1 ,apollo was called 1 1 1 1 and by ever so many other names expressive of the attributes with which he was credited4 ,these names correspond to what ,egyptian mythology called the of a god1 and each of the names has but a limited application4 ,the god is not always thought of as #8,far-darting'2 under the conception of #8,neomenios1' he dwells in what ,egyptian mythology called another 1 which is the local habitation1 or1 as mathematicians would say1 the locus of the concept4 ,m4 de ,roug1 without giving any reason1 but probably guided by what ,champollion had written1 translates the word zone4 ,m4 ,naville1 who has carefully studied the word1 prefers sphere4 ,and no better word could be thought of1 if we used it as we do in speaking of #8moving in a certain sphere1' #8each in his own sphere1' or1 #8the sphere of action2' without applying a strict geometrical sense to the word4 ,for the ,egyptian was a hollow cylinder like a round tower1 a chimney1 or a deep well rather than a sphere4 ,with the explanation ,i have just given1 ,i prefer ,bounds as a more expressive translation4 ,the word appears in the dual form on account of the presence of the god4 ,the name was given to the fabulous ,source of the ,nile1 supposed to be in the neighbourhood of ,elephantine4 ,the inscription of ,seti ,i at ,redesieh 7,denkm41 ,,iii1 #adj;,b7 compares the abundance of water at the ,king's cistern to that of the 8the cavern of the double ,well of ,elephantine40 ,in the later orthography the word is written or 4 ,it has been supposed that the ,coptic cataracts might be connected with the old ,egyptian name4 ,but the history of the ,coptic word is not sufficiently known to justify any inferences4 #c4 ,the ,strong one1 1 the name of ,osiris4 ,see footnote to ,chapter #abf1 ,note #d4 ----- ,footnote #aci3 ,m4 ,naville leaves this word untranslated1 though he rightly conjectures it to be the origin of effundere1 effusio1 infundere1 immergere4 at chapter #fd1 #bc1 is undoubtedly the overflowing1 or outpouring4 ,there are the reduplicated ,coptic forms and 2 and 1 a name of the goose1 has its origin in 1 and has the same sense etymologically as the ,latin mergus4 ------------------------------------ ,,chapter ,,cxxviii4 ,invocation of ,osiris4 ,hail to thee1 ,osiris ,unneferu1 son of ,nut and eldest son of ,seb3 the ,great ,one who proceedeth from ,nut2 the king in ,taa-urit27#a47 the ,prince in ,amenta2 the ,lord of ,abydos2 the ,lord of ,forces2 the most ,mighty2 the ,lord of the ,atef crown in ,suten-hunen1 the ,lord of ,power in ,taa-urit17#b47 the ,lord of the ,mansion3 most ,powerful in ,tattu3 ,lord of ,administration17#c47 and of many festivals in ,tattu4 ,horus exalteth his father ,osiris in every place2 associating ,isis the ,great with her sister ,nephthys4 ,thoth speaketh to ,horus with the potent utterances7#d47 which have in himself their origin and proceed from his mouth1 and which strengthen the heart of ,horus beyond all gods4 ,rise up ,horus1 son of ,isis1 and restore thy father ,osiris6 ,ha1 ,osiris6 ,i am come to thee2 ,i am ,horus and ,i restore thee unto life upon this day1 with the funereal offerings and all good things for ,osiris4 ,rise up1 then1 ,osiris3 ,i have stricken down for thee thine enemies1 ,i have delivered thee from them4 ,i am ,horus on this fair day1 at the beautiful coming forth7#e47 of thy ,powers3 who lifteth thee up with himself on this fair day as thine associate god47#f47 ,ha1 ,osiris6 thou hast come and with thee thy ,ka1 which uniteth with thee in thy name of ,ka-hotep47#g47 ,he glorifieth thee in thy name of the ,glorified3 he invoketh thee in thy name of ,hekau3 he openeth for thee the paths in thy name of ,ap-uat47#h47 ,ha1 ,osiris6 ,i am come to thee that ,i may set thine adversaries beneath thee in every place1 and that thou mayest be triumphant in presence of all the gods who are around thee4 ,ha1 ,osiris6 thou hast received thy sceptre1 thy pedestal and the flight of stairs beneath thee47#i47 ,regulate thou the festivals of the gods1 and do thou regulate the oblations to those who reside in their mansions4 ,grant thou thy greatness to the gods whom thou hast made1 great god1 and make thine appearance with them as their ,ensign47#aj47 ,take thou precedence7#aa47 over all the gods and listen to the ,voice of ,mat on this day4 ,said over the oblations made to the ,strong ,one on the ,festival of ,uaka47#ab47 ,,notes4 ,the ancient papyri do not contain this chapter4 ,the translation follows the text of the ,turin ,todtenbuch1 occasionally corrected by other papyri of the later period4 ,there is nothing specially interesting in the chapter3 the first portion of it is an invocation to ,osiris under certain names1 as in many other hymns#adj to the god from the time of the ,x,i,ith dynasty down to the latest times3 the latter portion consists of evocations addressed by ,horus to his father4 ,their prototype is to be found in formulas frequent in the ,pyramid ,texts4 ,these were much admired and imitated in the ,satic and the later periods4 #a4 ,king in ,tau-urit 4 ,osiris is also called at ,phil4 ,and in the second line of this chapter he is called in ,tau-urit which1 if not identical with ,abydos1 must have been a part of that town or in its immediate neighbourhood4 #b4 is equivalent to 1 the title of ,osiris in ,pepi ,i1 line #h4 ,and the ,power is defined as 8thy ,power which is upon the ,glorified40 #c4 ,administration 2 literally things4 ,see note #c on ,chapter #ah4 #d4 ,utterances 4 ,see note #b on ,chapter #a1 and compare ,merenr1 #ajc1 and ,pepi ,,ii1 #ac4 #e4 ,coming forth 4 ,cf4 1 1 1 and the meanings and 1 which1 on the tablet of ,canopus1 correspond to the ,egyptian 4 ,the first hour after sunrise was called 2 so that 8the beautiful ,coming forth of thy ,powers0 may be a mere technical periphrasis for daybreak4 ,besides the of ,r in ,chapter #ag1 it is well to remember such proper names as 1 1 1 1 1 and 1 with several others4 #f4 ,thine associate god1 or one of those about thee1 4 ,see ,note #b on ,chapter #ah4 ,m4 ,chabas in his commentary upon the fine hymn translated by him in the ,rev4 ,arch41 #aheg1 considers it 8une circonstance bizarre0 that ,osiris is several times included among his #8,djadjou4' ,the bizarrerie is easily explained by parallel expressions known to every ,greek scholar1 in ,herodotus means ,pisistratus with his troops1 and in ,thucydides1 means ,thrasybulus with his soldiers4 ,in the ,iliad 7#c1 #adf7 is explained by the ,scholiast as meaning ,priam himself3 1 4 #g4 ,this passage as it stands is the alteration of one of the ,pyramid ,texts 7,teta1 #bhd2 ,pepi ,i1 #ed73 8,horus hath brought to pass that his ,ka 8 image which is in thee should unite with thee in thy name of ,ka-hotep40 #h4 ,this whole passage is also taken from the ,pyramid ,texts4 ,its chief value in this place is in evidence of a truth not yet generally acknowledged by ,egyptologists1 that ,ap-uat 7or as written in the ,pyramid ,texts1 ,up-uat7 is really ,osiris4 ,the proofs are numerous and overwhelming4 ,i produced evidence of this identity in the ,p4,s4,b4,a4 of ,june #a1 #ahhf1 from an obelisk of the ,x,i,ith dynasty now at ,alnwick ,castle1 and in #ahia ,brugsch published in his ,thesaurus 7p4 #adbj7 a tablet1 now in the ,louvre1 of the same period as the obelisk1 which also treats ,ap-uat as one of the names of ,osiris4 ,but the earliest as well as the most instructive evidence is that of the ,pyramid ,texts4 ,the later form of it is thus given on the coffin of ,nes-,shu-,tefnut at ,vienna 7see ,bergman1 ,recueil1 ,,vi1 p4 #afe73 8,horus openeth for thee thy ,two ,eyes that thou mayest see with them in thy name of ,ap-uat40 ,but the ,pyramids of ,teta 7l4 #bha7 and ,pepi 7l4 #aca7 say1 8,horus openeth for thee thine ,eye that thou mayest see with it in its name ,ap-uat40 ,each of the ,eyes of ,osiris is ,ap-uat1 one of them is the ,southern and the other is the ,northern ,jackal4 ,these two facing each other form part of the symbolism explained in ,note #b upon ,chapter #abe4 ,the figure of the ,jackal is wholly insufficient as an argument that ,ap-uat is identical with ,anubis4 ,much better evidence is found in the fact that the name of ,anubis is sometimes written over the figure4#ada ,but the true explanation of this is1 what might have seemed incredible to some of our older scholars1 that ,anubis is itself only one of the names of ,osiris4 ,the ,pyramids of ,pepi ,i 7line #dgd and following7 and ,pepi ,,ii 7l4 #abfb and following7 give imaginary etymologies of certain names of ,osiris which are repeated in the inscriptions of the tomb of ,horhotep1 published by ,m4 ,maspero 7,miss4 ,arch41 ,i1 #bfj74 ,one of these names is 1 which is said to be derived from 1 8pass thou over to me40 ,the next is ,anpu1 which is derived from 6 ,the true meaning of is not jackal1 but whelp2 the fierce young of an animal2 not only of jackals or lions but of men1 kings or gods1 4 ,thus ,orestes speaks 7,eur41 ,orest41 #a7 of 1 and the ,chorus of another play talks of the reception of 7,andr41 #aagj74 ,and ,shakespeare speaks of 8the young whelp of ,talbot's raging brood40 #i4 ,pedestal1 2 the stand upon which the images or emblems of the god were carried in procession4 ,the is very frequently supported by it2 4 ,flight of stairs1 4 ,see ,note #b on ,chapter #bb4 #aj4 ,ensign1 i4e41 insignis1 one who bears the distinguishing mark or sign of investiture 4#adb ,see ,note #d on ,chapter #gh4 ,osiris is here presented as the ,shu of the gods whom he has called into existence4 ,the ,hymn of the ,bibliothque ,nationale 7line #g7 calls him 4 ,chnumhotep at ,benihassan says of the king1 1 8he distinguished me above all his nobles10 that is the order of men bearing the sign of investiture4 #aa4 ,take precedence1 4 ,i take the word in the same sense as where it occurs 7without the determinative of sound7 in ,denkm41 ,,iii1 #bi;a2 in parallelism with 4 #ab4 ,uaa1 2 in the older texts 7as in ,pepi ,i1 #ih72 one of the oldest festivals of the ,egyptian calendar1 kept on the #agth and #ahth of the month ,thoth4 ,the ,pyramid ,text says 8,behold1 he cometh to thee as ,orion 7#adc72 behold ,osiris cometh as ,orion the ,lord of ,wine 71 vinosus1 full of wine71 who cometh on the fair festival of ,uaa40 ,uaa1 or is also one of the names given to the ,nile4 ----- ,footnote #adj3 ,cf4 the ,hymn to ,osiris in the ,bibl4 ,nationale1 the ,hymn of ,tunrei 7,mariette1 ,mon4 div41 pl4 #eg71 and an inscription copied by ,mariette from the temple of ,ptah at ,memphis 7,mon4 div41 pl4 #bh e74 ,there are plenty others of the same kind4 ,footnote #ada3 ,see ,mariette1 ,mon4 div41 pl4 #fa1 where each of the jackals is surmounted with the ,eye and bears the name npu4 ,footnote #adb3 ,the importance of this sign is manifest in the ,pyramid ,text 7,merenr1 #fcd71 8,n maketh his appearance as ,king1 he hath possession of his and of his throne40 ,since the above was in print ,m4 ,naville has published an inscription of ,queen ,hatshepsit1 in which the remarkable expression occurs three times4 ,the word written 1 1 but also or 7and also without any vowel1 though is understood71 has determinatives in ,pepi ,i1 #fce1 and ,merenr1 #eji1 which imply the sense of girdle1 zone4 ,hence the sense of neighbourhood1 8the men or places round about one40 ,footnote #adc3 ,does represent what we call the ,belt of ,orion with its three bright stars8 ------------------------------------ ,,chapter ,,cxxix is a repetition of ,chapter ,c4 ------------------------------------ ,,chapter ,,cxxx4 ,a ,book whereby the ,soul is made to live for ever1 on the day of entering into the ,bark of ,r1 and to pass the ,sheniu of the ,tuat4 ,made on the ,birthday of ,osiris47#a47 ,opened be the gates of ,heaven2 opened be the gates of ,earth2 opened be the gates of the ,east2 opened be the gates of the ,west2 opened be the gates of the ,southern and of the ,northern sanctuaries4 ,opened be the gates and thrown wide the portals as ,r riseth up from the ,mount of ,glory2 opened to him be the doors of the ,sektit boat1 thrown open to him be the portals of the ,mtit1 as he scenteth ,shu and setteth in motion ,tefnut1 and those follow who are in the train of the ,osiris ,n1 who followeth ,r and taketh possession of his arms of steel47#b47 ,i am coffined in an ark like ,horus1 to whom his cradle7#c47 is brought3 and secret is the place1 hard by his own shrine1 which the god openeth to whom he willeth4 ,and so it cometh that ,i lift up ,right to the ,lord of ,right1 and that ,i make fast the cord which windeth about the shrine4 ,the ,osiris ,n avoideth the raging storm3 the ,osiris ,n is not to be kept away from ,r1 not to be repulsed is he4 ,let not the ,osiris ,n advance into the ,valley of ,darkness3 let not the ,osiris ,n enter into the dungeon of the captives3 let him not leap into the grip of ,fate1 let him not fall among those who imprison souls or come forth among those who would drag him behind the slaughtering block of the ,armed god47#d47 ,salutations to you1 ye sejant gods47#e47 ,the divine ,sword7#f47 is concealed in the hands of ,seb1 at daybreak1 for he delighteth in drawing to himself both old and young at his own season4 ,and now behold ,thoth in the secret of his mysteries4 ,he maketh purifications and endless reckonings2 piercing the steel firmament and dissipating the storms around him4 ,and so it cometh that the ,osiris ,n hath reached every station of his4 ,he hath fashioned his staff1 and received the oblations of ,r1 the swift of speed and beautiful in his rising and almighty through what he hath done4 ,he putteth an end to his pain and suffering1 and the ,osiris ,n putteth an end to his own pain2 yea1 he gladdeneth the countenance of ,thoth by the worship of ,r and ,osiris4 ,the ,osiris ,n entereth the ,mount of ,glory of ,r1 who hath made his ,bark and saileth prosperously1 lightening up the face of ,thoth1 that he may listen to ,r and beat down the obstacles in his way1 and put an end to his adversaries4 ,let not the ,osiris ,n be shipwrecked on the great voyage by him whose face is in his own lap37#g47 for the name of ,r is upon the ,osiris1 and his token of honour is on his mouth1 which speaketh to him who listeneth to the words of the ,osiris ,n4 ,glory to thee1 ,o ,r1 ,lord of the ,mount of ,glory4 ,hail to thee1 who purifiest the generations yet unborn and to whom this great quarter of heaven offered homage4 ,the steering keepeth clear from misadventure4 ,lo1 here is ,osiris who proclaimeth ,right1 because of the marvel in the ,west1 for he hath put an end to the rage of ,apepi1 for he is himself the god in ,lion form among the associate gods and protecteth ,r against ,apepi daily1 that he may not approach him1 and he keepeth watch upon him4 ,osiris seizeth the scrolls and receiveth the offerings4 ,and ,thoth supplieth the ,osiris ,n with that which he shall perform for him4 ,it is granted that the ,osiris shall carry ,mat at the head of the great ,bark1 and hold up ,mat among the associate gods1 and that ,osiris gain endless triumphs4 ,the ,sheniu marshal the ,osiris ,n1 and they procure for the ,osiris a voyage amid acclamations4 ,the ,satellites of ,r make their round1 in the train of the exaltation of ,mat1 who followeth her ,lord4 ,and glory is given to the ,inviolate one4 ,the ,osiris receiveth the ,amsu-staff7#h47 wherewith he goeth round ,heaven4 ,the unborn generations of men give him glory1 as to one who standeth without ever resting4 ,r exalteth him by this1 that he alloweth the ,osiris to disperse the cloud and behold his glories4 ,he maketh firm his rudders that the ,bark may go round in ,heaven and that he may make his appearance in ,antu4 ,thoth is in the centre of his eye1 sejant in the great ,bark of ,chepera4 ,the ,osiris becometh one whose words come to pass4 ,he it is who passeth over ,heaven unto the ,west1 and the ,chabasu gods of ,light rise up to him with acclamation4 ,they receive the cable of ,r from his rowers1 and ,r goeth on his round and seeth the ,osiris who issueth his decrees27#i47 the ,osiris ,n1 the ,victorious2 in peace6 in peace6 ,not to be repelled is he2 not to be caught by the fire of thy fate4 ,let not the tempest of thy mouth come forth against him4 ,let not the ,osiris ,n advance upon the paths of misfortune3 let him avoid disasters1 let them not attain him4 ,the ,osiris ,n enters into the ,bark of ,r1 he succeedeth to thy throne2 he receiveth thine insignia4 ,the ,osiris ,n inaugurateth the paths of ,r and prayeth that he may drive off the ,lock which cometh out of the flame against thy ,bark out of the great ,stream4 ,but the ,osiris ,n knoweth it1 and it attaineth not thy ,bark4 ,for the ,osiris ,n is within it2 the ,osiris ,n who maketh the divine offerings4 ,said over a ,bark of ,r1 coloured in pure green47#aj47 ,and thou shalt place a picture of the deceased at the prow thereof4 ,and make a ,sektit boat on the right side of it and an ,atit boat on the left side of it47#aa47 ,,notes4 #a4 ,this title is given to the ,chapter in the later recensions1 and nearly resembles that given in the ,berlin papyrus of ,nechtu-amen 7of the ,x,i,xth dynasty74 ,that given in another papyrus of the older period is quite different1--8,chapter whereby the ,chu is fortified40 ,instead of the ,sheniu of the ,tuat1 ,ba 7the papyrus of ,nechtuamen7 has the ,sheniu of ,fire 1 a reading suggested by the the circuit of fire1 which occurs in the title of another chapter4 ,the ,sheniu of this chapter are living personages who attend upon the ,osiris and greet him with their acclamations4 ,the word is often translated #8princes1' #8officers1' but it signifies those who are in the circle of a king or god1 hence #8ministrants1' #8courtiers1' as in the rubric of ,chapter ,,cxxv4 ,the words made on the ,birth-day of ,osiris are only found in the later texts1 but the old papyrus ,lc1 which has another title1 has the words 4 ,the important word which is here carelessly omitted is supplied by the rubric4 ,for the ,birth-day of ,osiris1 was the first of the five supplementary days1 added to the year of #cfj days4 ,on this day the chapter was to be recited and the usual oblations offered 7see ,note #aa74 ,so we must understand 1 #8which is to be made or done4' #b4 ,arms of steel1 4 #c4 ,cradle or ,nest1 2 the #8,nest of ,reeds' so often represented in pictures of the later periods4 #d4 ,the ,armed god1 ,septu1 called 4 7,unas #bhb7 and septu bu1 #8armed with horns1' that is1 rays of light4 ,in pictures he is represented as a hawk armed with bow and arrows1 and there is one picture in which he is in the form of ,bes1 destroyer of the ,menti4 #e4 ,sejant gods 4 ,i am compelled for want of a better word to use the heraldic term which most nearly expresses the posture of gods sitting on the ground with their knees raised up against their breasts4 ,the posture is a very common one in ,egyptian pictures4 ,the second ,sallier ,papyrus represents an unfortunate artisan as sitting1 8with his two knees at the pit of his stomach40 ,the is the limb between the knee and the pelvis4 #f4 ,this divine ,sword 4 ,unseen fate brings down the old and the young alike to the ,grave ever ready to receive them4 ,seb1 the 1 is here1 as elsewhere1 spoken of in reference to his of the dead in the ,tuat1 as in ,unas #baj4 #g4 ,whose face is in his own lap1 4 ,cf4 ,note #e4 #h4 ,the ,amsu staff4 ,the name of it is phonetically written in the later texts4 ,it is the emblem both of ,osiris and of ,horus1 and is constantly represented along with bows1 arrows1 and other weapons1 in the oldest coffins1 as belonging to the celestial armoury of the deceased person4 #i4 ,who issueth his decrees4 ,see ,maspero1 ,bibl4 ,egyptol4 ,,ii41 p4 #c 7note7 and #ci4 #aj4 ,green4 ,the ,egyptian is probably nearer in meaning to the ,greek 1 #8pale green1 yellowish-green4' #aa4 ,the ,rubric ends here in ,pb4 ,lc4 adds1 8,they shall offer bread1 beer1 and all good things on the ,birth-day of ,osiris4 ,and if these rites are performed for him1 his soul will rise up and live for ever2 he will not ever die a second time in the divine ,nether world40 ,the later texts add the information that the text was discovered in the great hall of the palace in the time of king ,septa1 and that it was found in a pit or chamber in the rock1 4 ,it was made by ,horus for his father ,osiris ,unneferu4 ,septa is the fifth royal name on the great tablet of ,abydos4 ------------------------------------ ,,chapter ,,cxxxi4 ,chapter whereby one proceedeth into ,heaven by the side of ,r47#a47 ,oh ,r7#b47 who art shining this night3 if there be any one among thy followers1 let him present himself living as a follower of ,thoth1 who causeth ,horus to come forth this night4 ,the heart of the ,osiris is glad1 because he is one at the head of them4 ,his adversaries are brought to a stop by the warriors7#c47 of the ,osiris ,n1 who is a follower of ,r1 and hath taken his arms of steel4 ,he cometh to thee1 his father ,r1 he followeth ,shu and calleth for the ,crown4 ,he putteth on ,hu7#d47 and is arrayed with the ,lock which is on the path of ,r and is his glory4 ,and he arriveth at the ,aged one1 at the confines of the ,mount of ,glory1 and the crown awaiteth him4 ,the ,osiris ,n raiseth it up4 ,thy ,soul is with thee1 and strong is thy ,soul through the terror and the might which belong to thee1 ,oh ,osiris ,n1 who utterest the decrees which ,r hath spoken in ,heaven4 ,hail to thee1 great god in the ,east of ,heaven1 who enterest into the ,bark of ,r in the form of the ,divine ,hawk and executest the decrees which have been uttered2 thou who strikest with thy sceptre from thy ,bark4 ,the ,osiris ,n entereth into thy ,bark and saileth peacefully to the ,fair ,west2 and ,tmu saith to him3 ,art thou coming in8 ,mehenit is millions upon millions in length from ,amur to ,ta-ur7#e47 an endless river wherein the gods move4 7#f47 444 whose path is in the fire2 and they travel in the fire who come behind him4 ,,notes4 #a4 ,none of the oldest papyri yet known contain this chapter4 ,this of itself is not an argument against its antiquity1 and there is really no reason for supposing it to be less ancient than the chapter which precedes it4 ,the latter portion of the text is1 however1 very corrupt and we have unfortunately no means as yet of correcting it4 #b4 ,o ,r4 ,the name of the god is sometimes omitted in ,,mss4 ,the context1 however1 requires its presence4 ,it may nevertheless be asked3 how can the ,sun-god be said to be shining in the night8 ,the question might as pertinently be asked3 how can ,horus 7in the very same line7 be said to come forth in the night8 ,the answer to both these questions is that the ,sun1 whether as ,r or as ,horus or ,osiris1 shines in the night through the agency of ,thoth1 the ,moon4 ,for further information see ,notes to next chapter4 #c4 ,warriors 4 ,i take this group as or 4 ,but a papyrus gives the variant 4 #d4 ,he putteth on ,hu4 ,this1 is certainly obscure2 but it is not the less in conformity with the doctrine of the ,pyramid texts4 ,the deceased 7,pepi ,i4 #dcb1 ,merira #fah7 is borne to a region where he is fed from night till daybreak1 and then seizes upon the god ,hu1 4 ,and according to other texts 7,unas1 #ddf1 ,teta1 #bej7 the deceased seizes 77 upon ,hu1 and after ,sau has been fastened to his feet enters the bark and seizes upon 77 the ,mount of ,glory4 #e4 ,mehenit 1 or in the masculine form 1 is the name of the mythological serpent which personifies the subterranean path from ,west to ,east of the ,sun's nightly course4 ,in the ,book of ,hades 7e4g4 on the ,sarcophagus of ,seti1 passim7 it is represented as extending over the back1 top and front of the shrine in which the ,sun-god is borne in his ,bark4 ,the many folds of the serpent are symbolical of the turnings and windings of the river or canal 77 over which the god is conveyed4 ,this river is here described as infinite in length4 ,this is one of the instances from which it is clear 1 like the corresponding ,coptic 1 has the meaning of length4 ,see ,p4,s4,b4,a41 ,,xvii1 #aij4 ,the length #8from ,west to ,east' is described as #8from ,amur to ,taur' 4 ,amur is known from many texts to signify the ,west 7see supra1 ,chapter #fd1 note #ac74 ,the ,east is known as ,ta-ur or ,ta-urit4 ,the royal ,ritual at ,abydos 7,mariette1 ,i4 #cg7 says 4 ,and as one of the values of the sign is ta as in 7,louvre1 ,b4 #ad71 ,i feel sure that we should read ,ta-ur 7or in the feminine ,ta-urit7 rather than ,nif-ur or ,nif-urit1 even in such passages as those quoted supra in ,chapter #abh1 notes #a and #b1 which have no necessary references to earthly geography4 #f4 ,there is a corrupt passage here1 which ,i have at present no means of correcting by manuscript authority4 ,m4 ,pierret thus renders it3 8,le dieu qui partage les paroles y fait son chemin de millions d'annes1 seigneur sans gal1 dont le chemin est dans le feu40 ------------------------------------ ,,chapter ,,cxxxii4 ,chapter whereby a person is enabled to go round1 to visit his dwelling in the ,netherworld4 ,i am the ,lion-god who issueth from the ,bow17#a47 and therefore have ,i shot forth47#b47 ,i am the ,eye of ,horus2 and the ,eye of ,horus is opened at the instant that ,i reach the strand1 coming with happy issue4 ,i advance and1 lo6 there is no defect found in me1 and the ,balance is relieved of my case47#c47 ,,notes4 #a4 ,the ,bow1 1 often written with the determinative 1 of stretching1 which is the conception implied in this name of the instrument4 ,this mythological ,bow1 as ,i explained1 ,proc4 ,soc4 ,bibl4 ,arch41 ,,vi1 #aca1 is the moon's crescent1 which during its course through the sky is always turned towards the sun2 so that a line at right angles to the chord of the arc passes through the sun's centre4 ,from this 8very delicate observation10 as ,arago calls it1 the ,alexandrian astronomer ,geminus infers that the moon derives its light from the sun4 ,the observation evidently had been made in ,egypt some thousands of years before ,geminus1 and explains why in several chapters the sun is spoken of as shining in or from the moon4 ,see also ,proc4 ,soc4 ,bibl4 ,arch41 ,,xvii1 #cg1 on another form of the myth4 #b4 ,i follow the ,turin text in omitting a word about which the earlier texts are not agreed1 but which seems to have originated in an alternate reading for 4 #c4 ,see end of ,chapter #a and note4 ,these words are omitted in ,turin text4 ------------------------------------ ,,chapter ,,cxxxiii4 ,book whereby the ,deceased acquireth ,might7#a47 in the ,netherworld in presence of the great ,cycle of the gods4 ,said on the first day of the ,month47#b47 ,r maketh his appearance at the ,mount of ,glory1 with the ,cycle of gods about him3 the ,strong one issueth from his hidden abode4 ,the ,twinklers7#c47 fall away from the ,mount of ,glory at the ,east of ,heaven1 at the voice of ,nut as she buildeth up the paths of ,r1 before the ,ancient one who goeth round4 ,be thou lift up1 ,o ,r who art in thine shrine2 breathe thou the breezes1 inhale the north wind 444 7#d47on the day when thou discernest the ,land of ,mat4 ,thou dividest them that follow2 the ,bark advanceth and the ,ancient ones step onwards at thy voice4 ,reckon thou thy bones1 and set thy limbs1 and turn thy face towards the beautiful ,amenta4 ,for thou art the golden ,form17#e47 with a couch of the heavenly orbs1 with the ,twinklers amongst whom thou goest round1 and art renewed daily4 ,acclamation cometh from the ,mount of ,glory1 and greeting from the lines of measurement47#f47 ,the gods who are in heaven1 they see the ,osiris ,n1 they present to him their adorations as to ,r4 ,he is the ,great one1 who seeketh the ,crown and reckoneth up that which is needful4 ,he is the ,one1 who cometh forth this day from the primeval womb of them who were before ,r1 and his coming forth taketh place upon earth and in the ,netherworld4 ,his coming forth is like ,r daily4 ,without haste1 but unresting1 is the ,osiris ,n on this ,land of ,eternity4 ,twice blessed is he that seeth with his eyes and heareth with his ears4 ,right1 right is the ,osiris ,n3 and his future1 his future17#g47 is in ,annu4 ,his oars are lifted as in the service of ,nu4 ,the ,osiris ,n hath not told what he hath seen2 he hath not repeated what he hath heard in the house of the god who hideth his face4 ,there are hailing and cries of welcome to the ,osiris ,n1 the divine body of ,r1 on traversing the ,nu1 and whilst the ka of the god is being propitiated1 according to his pleasure4 ,the ,osiris ,n is the ,hawk1 rich in variety of ,forms4 ,the ,deceased acquireth might with ,r1 and is enabled to possess power among the gods1 for the gods are made to regard him as one of themselves1 and when the ,dead ones see him they fall upon their faces4 ,he is seen in the ,netherworld even as the beams of ,r4 ,said over a ,boat of four cubits in length1 painted green4 ,and let a starry sky be made1 clean and purified with natron and incense4 ,and see thou make an image of ,r upon a tablet of light green colour at the prow of the ,boat4 ,and see thou make an image of the ,deceased whom thou lovest1 that he may be made strong in this boat1 and that his voyage be made in the ,bark of ,r1 and that ,r himself may look upon him4 ,do not do this for any one except for thine own self1 thy father and thy son4 ,and let them be exceedingly cautious for themselves4 ,the ,deceased acquireth might with ,r1 and made to possess power among the gods1 who regard him as one of themselves1 and when men or the ,dead see him they fall upon their faces4 ,he is seen in the ,netherworld as the image of ,r47#h47 ,,notes4 ,the earliest known text of this chapter is that of the ,tomb of ,amenemhait at ,thebes 7,ta71 of the time of ,thothmes ,,iii4 ,it is almost as inaccurate as that of ,nebseni 7,aa71 or the ,brockelhurst ,ax4 ,nor is the text of ,ani of any use towards clearing up any of the difficulties4 #a4 ,acquireth ,might4 does not signify wise1 nor has it anything to do with instruction or perfection1 as supposed by other translators4 ,as an adjective it is used to qualify not only animate but inanimate things1 such as an egg1 beer1 and incense4 ,the well-known expressions and exactly correspond to the ,hebrew and 4 ,the notion implied1 as in the ,hebrew 1 is that of strength4 1 in the ,prisse ,papyrus1 is not a wise man1 but a powerful one1 a man of rank or influence1 1 4 ,this is the meaning of the word in such passages as 7,roug1 ,inscr4 hier41 #hj7 7,inscr4 of ,una repeatedly7 7,pap4 ,prisse #ag1 #a74 ,these expressions are the exact equivalents of the ,greek 1 ,herodot4 #g1 #e4 ,the might acquired by the deceased is stated in the final rubric and in all the titles of the chapter in the later recensions to be 1 with reference to ,r4 #b4 ,said on the first day of the ,month4 ,these words first appear on the ,papyrus of ,ani4 #c4 ,the ,twinklers4 ,the oldest texts in this place have 1 though the equivalent and corresponding word a little further on is 1 which is the usual reading here in the later recensions4 ,the same meaning may be made out of both groups4 ,the stars are manifestly alluded to1 as being made to disappear when the ,sun makes his appearance4 1 or in reduplicated form 1 is the pupil of the eye2 is to ogle1 far l'occhiata4 on the other hand signifies the little tremblers1 8tremulo fulgore micantes40 ,the glance of the eye is 4#add ,the stars are here considered as so many eyes1 characterised by their tremulous motion4 #d4 ,the true text is here quite lost4 ,some sense might be restored1 if we might read instead of 4 ,the latter word is absolute nonsense in this place1 whatever determinative it may have1 but the former is the well known name of a tree held sacred at various places in ,egypt4 ,the whole passage then might mean 8,enjoy the north wind1 and may the ,kabasu trees of thine abode refresh thee40 #e4 ,the golden ,form4 ,the whole of this passage will become clear after reading the final rubric and examining the ,vignettes of the chapter4 #f4 ,line of measurement1 4 ,an explanation of this will be found in the pictures and text of the ,book of ,hades4 ,in ,bonomi's ,sarcoph41 ,plates ,,vii in the act of acclamation1 and twelve others carry the line 4 ,the use intended for the line is stated in the text4 8,the bearers of the line are those who settle the fields of the ,chu1 40 ,they are called upon to take their line and to fix the 1 1 1 the arable land of each allotment4 ,r expresses his satisfaction at the measurement1 and tells the gods and the ,chu that their domains are theirs1 and that he provides their food4 #g4 ,his future 1 4 #h4 ,the rubric is taken from ,ax4 ----- ,footnote #add3 ,the ,egyptian word signifying tremble is written either with or with 4 ------------------------------------ ,,chapter ,,cxxxiv4 ,chapter whereby the ,deceased acquireth might4 ,hail to thee who art in the midst of thine ,ark1 ,oh rising ,sun who risest1 and declining7#a47 one who declinest3 at whose will millions spring forth1 as he turneth his face to the unborn generations of men3 ,chepera in the middle of his ,bark1 who overthroweth ,apepi4 ,here are the children of ,seb who overthrow the adversaries of ,osiris and destroy them from the ,bark of ,r4 ,horus cutteth off their heads in heaven when in the forms of winged fowl1 their hinder parts on earth when in the forms of quadrupeds or in the water as fishes4 ,all fiends1 male or female1 the ,osiris ,n destroyeth them1 whether descending from heaven or coming forth upon the earth1 or issuing out of the water or travelling along with the ,stars4 ,thoth slaughtereth them1 the ,son of the ,rock1 proceeding from the place of the ,two ,rocks47#b47 ,the ,osiris ,n is dumb and deaf7#c47 for the ,strong one is ,r1 the puissant of stroke1 the ,almighty one1 who washeth in their blood and walloweth in their gore4 ,the ,osiris ,n destroyeth them from the ,bark of his father ,r4 ,the ,osiris ,n is ,horus3 his mother ,isis bringeth him forth1 and ,nephthys nurseth him1 as they did to ,horus1 who repelleth the dark ones of ,sutu3 who1 when they see the ,crown fixed upon his brow1 fall upon their faces4 ,osiris ,unneferu is triumphant over his adversaries in heaven and on earth1 and in the cycle of each god and goddess4 ,said over a ,hawk in a ,boat1 with the ,white ,crown upon its head1 and the figure of ,tmu1 ,shu1 ,tefnut1 ,seb1 ,nut1 ,osiris1 ,isis1 ,sutu17#d47 ,nephthys1 painted yellowish green on a fresh papyrus placed in this ,boat1 together with the figure of the ,deceased1 anointed with the ,heknu oil4 ,let there be offered to them incense burning and roast fowl4 ,it is the adoration of ,r1 and his voyage1 for it is granted to him to make his appearance each day with ,r1 whithersoever he journeyeth2 and it is the ,slaughter of the adversaries of ,r2 positively and undeviatingly for times infinite4 ,,notes4 #a4 ,declining 4 ,this word frequently occurs in contrast with 4 ,i understand the latter in all such cases to signify the shining of the sun on his rising1 and the former to signify the shining of the sun in his afternoon course4 #b4 ,the son of the ,rock1 proceeding from the place of the ,two ,rocks4 ,the only explanation ,i can think of is derived from the identification 7in chapter #fb7 of ,thoth with the ,nile1 4 ,from this point of view the god is both the son of the ,rock and issues from the place of the ,double ,rock1 1 or of the two ,rocks1 called in the time of ,herodotus ,krophi and ,mophi4 #c4 ,dumb and deaf1 4 ,it is strange that this meaning of the passage has so long been misunderstood4 ,the sense of the first word has long been recognised1 and #8deaf' is the meaning rightly assigned to in ,birch's ,dictionary4 ,one instance like the following 7from ,unas1 #fjh7 is sufficient to settle the question--1 8,he is not so deaf that he should not hear thy voice40 ,that the subject of these attributes is the ,osiris is seen by reference to ,at1 where instead of #8the ,osiris' the deceased speaks in the first person1 1 8,i am dumb1 ,i am deaf40 #d4 ,sutu4 ,this divine name occurs in the text of ,amenhait in the reign of ,thothmes ,,iii4 ,and ,i have noted another instance where the name is written 4 ,dr4 ,birch called the papyrus ,miss ,brockelhurst's4 ,it cannot however be the ,ax of ,m4 ,naville1 which does not contain the chapter4 ,the disappearance of the god's name from all other documents is a fatal argument against their claims to high antiquity4 ------------------------------------ ,,chapter ,,cxxxv4 ,another chapter recited when the ,moon renews itself on the first day of the month4 ,osiris is enveloped in storm and rain3 he is enveloped3 but the fair ,horus lendeth succour daily1 the ,lord of high attributes 4 4 4 7#a47 he driveth off the storm from the face of the ,osiris ,n4 ,behold him coming3 he is ,r on his journey3 he is the four gods who are over the upper region4 ,the ,osiris ,n arriveth at his own time3 and by means of his lines is brought to the light of day4 ,if this chapter be known he becometh a ,chu of ,might in the ,netherworld2 he dieth not a second time1 in the ,netherworld2 but he eateth by the side of ,osiris4 ,if it be known upon earth he will become like ,thoth1 so as to be worshipped by the living3 he will not fall a victim to a king's wrath7#b47 or to the fierce heat of ,basit1 but will be made to advance to a most blissful old age4 ,,notes4 ,this chapter is not found in the papyri of the older period4 #a4 ,the words ,offerings of 7or to7 the ,moment have the appearance of an interpolated rubrical direction4 ,see next note4 #b4 ,a king's wrath 4 in the cases of gods and men is an impulse which cannot be stopped1 but carries everything before it4 ------------------------------------ ,,chapter ,,cxxxvia4 ,chapter whereby one is conveyed in the ,bark of ,r4 ,lo the ,light7#a47 which riseth up in ,cher-ba47#b47 ,he is born1 he of the strong cord17#c47 his cable7#d47 is at an end1 and his rudder7#e47 hath been taken in hand4 ,i poise the divine machinery7#f47 by which ,i raise up the ,bark to the cord above head1 by means of which ,i come forth into ,heaven1 and am conveyed to ,nut4 ,i am conveyed by it along with ,r4 ,i am conveyed by it like the ,kaf47#g47 ,i stop the path at the ,urit of ,nut1 at the staircase where ,seb and ,nut bewail their hearts4 ------------------------------------ ,,chapter ,,cxxxvib4 ,chapter whereby one is conveyed in the ,great ,bark of ,r to pass through the orbit of flame4 ,o bright flame which art behind ,r1 and dividest his ,crown6 ,the ,bark of ,r feareth the storm4 ,ye#ade are bright and ye are exalted4 ,i come daily with ,sek-hra7#h47 from his exalted station1 so that ,i may witness the process of the ,mat7#i47 and the lion-forms7#aj47 which belong to them 444 so that ,i may see them there4 ,we are rejoicing3 their great ones are in jubilation1 and their smaller ones in bliss4 ,i make my way at the prow of the ,bark of ,r1 which lifteth me up like his disk4 ,i shine like the ,glorious ones1 whom he hath enriched with his wealth1 holding fast like a ,lord of ,mat4 ,here is the ,cycle of the gods1 and the ,kite of ,osiris4 ,grant ye that his father1 the ,lord of them1 may judge in his behalf4 ,and so ,i poise for him the ,balance1 which is ,mat1 and ,i raise it to ,tefnut that he may live4 ,come1 come1 for the father is uttering the judgment of ,mat4 ,oh thou who callest out at thine evening hours1 grant that ,i may come and bring to him the two jaws of ,restau1 and that ,i may bring to him the books which are in the ,annu and add up for him his hosts4 ,and so ,i have repulsed ,apepi and healed the wounds he made4 ,let me make my way through the midst of you4 ,i am the ,great one among the gods1 coming in the two ,barks of the ,lord of ,sau1 the ,figure of the great saluter1 who hath made the ,flame4 ,let the fathers and their ,apes make way for me1 that ,i may enter the ,mount of ,glory1 and pass through where the ,great ones are4 ,i see who is there in his ,bark1 and ,i pass through the orbit of ,flame which is behind the ,lord of the ,side-lock1 over the serpents4 ,let me pass3 ,i am the powerful one1 the ,lord of the powerful4 ,i am the ,shu1 the ,lord of ,mat1 the creator of every ,dawn17#aa47 ,place me among the followers of ,r3 place me as one who goeth round in the ,garden of ,peace of ,r4 ,i am a god greater than thou art4 ,let me be numbered in presence of the ,divine ,cycle when the offerings are presented to me4 ,,notes4 ,the two chapters which are numbered by ,m4 ,naville as #acf;,a and #acf;,b are represented in the later recensions by a single chapter1 which has been made out of them4 ,there is very much obscurity in the ancient texts1 though the ,,mss4 containing them are numerous1 and the more recent versions are quite as difficult to understand4 ,we must be satisfied for the present by a strict literal and grammatical translation1 wherever this amount of success is attainable4 ,the royal sarcophagus #cb of the ,british ,museum gives the latest form of #acf;,a4 #a4 ,light 4 ,a common noun signifying lamp1 but the determinative here shows that a heavenly body is meant4 ,the sun is here spoken of exactly in the same poetical way as when ,antigone 7#hgi7 speaks of 1 or ,virgil of the ,phboea lampas4 #b4 ,the later recension speaks of 8the ,lamp in ,annu and the ,hammemit in ,cherba40 ,this reading is already found in a few of the ,theban texts4 ,the royal sarcophagus #cb of the ,british ,museum gives the important variant 1 whence it follows that is phonetically 4 ,the latter sign has only two known values 1 and ba4 ,that the latter is the true equivalent of is certain1 in consequence of the complementary vowels 1 which commonly accompany that sign1 whether in the word signifying battle1 or in the name of a place4 ,it is impossible that a should be the right reading1 and no one has a right to convert into a simple 4 ,the well known word 1 8strike10 takes the prothetic 1 and is found under the form 1 in the name of one of the hours of the night4#adf ,no fresh information is derived from the discovery by ,m4 ,daressy of the same word under the form 1 that is 1 as it should be corrected if cited4 ,to strike and to fight are different words1 though they may often be used synonymously1 and admit of being substituted one for the other4#adg #c4 ,he of the strong cord1 4 ,this is grammatically the subject of the verb is born1 and ,i consider it as a compound expression in which the adjective precedes the substantive1 as in longimanus4 ,i understand as 7see ,zeitsch41 #ahfh1 p4 #gj1 and #ahgj1 p4 #aed1 #aee74 ,in the later recessions 7e4g41 ,todt4 #acf1 and ,b4,m4 #cb7 it is omitted in this place1 but not in the passage which follows4 #d4 ,his cable1 4 ,see ,bonomi1 ,sarc4 #h ,d4 and cf4 a passage in the ,pyramid ,texts 7,pepi ,i1 #dac1 ,merenr #eij7 which refers to this or a similar voyage4 ,m4 ,maspero thus translates it3--8,fais amener ,pepi ta barque sur laquelle naviguent tes purs et quand tu auras reu ta libation d'eau frache sur cette ,,cuisse ,,des ,,indestructibles 7the ,urit of the ,circumpolar ,stars71 fais naviguer ,pepi dans cette barque avec ce cable d'toffe verte et blanche par lequel l'il d',hor est remorqu10 c4 ,the ,urit1 or ,leg 7on which see ,ch4 #gd1 ,note #a7 of ,nut is mentioned at the end of this chapter4 #e4 ,rudder or 4 #f4 ,machinery 4 ,the word has disappeared from the later texts and been replaced by various conjectural emendations of the scribes4 #g4 ,the ,kaf1 1 one of the divinities in form of apes4 ,etymologically the word signifies 8the hot one40 #h4 ,se-ra1 is the more common reading1 but also occurs and so does 4 ,i cannot remember where ,i found 7,p4,s4,b4,a4 ,,vi1 #aia7 which would identify this divinity with ,thoth4 #i4 ,the ,mat1 the series of phenomena occurring in strict conformity with ,law1 that is with the laws of ,nature4 #aj4 ,lion forms1 phonetically 1 in most of the papyri4 ,some of the words which follow are evidently in very corrupt condition4 #aa4 ,every ,dawn1 4 ----- ,footnote #ade3 ,sic4 ,footnote #adf3 ,to press the identity of and in the name of this hour is to forget that its variants would equally prove that 4 ,footnote #adg3 ,see ,p4,s4,b4,a4 ,,ix1 p4 #cac1 and two previous articles of mine there referred to4 ,the corrections ,i have to make are the following3--,i wrongly assumed that the fish which in hieratic papyri crosses the foot of the sign in the variants of was the same fish as we find in the group 4 ,the fishes are different4 ,on referring to ,m4 ,naville's ,festival ,hall of ,osorkon ,,ii1 pl4 #ah1 pictures will be found of the and the 4 ,the first of these is clearly the fish in 1 em-reu1 and the corresponding sign in the variant is to be read 1 em1 in harmony with the other evidence produced by ,w4 ,max ,mller 7,recueil1 vol4 ,,ix74 ,the picture of it does not enable one to determine its species4 ,the pictures at ,bubastis of the seem to indicate the ,synodontis1 but a picture found by ,petrie 7,medum1 pl4 #ab7 shows an immense fish which has been identified with the ,latus or ,perca ,nilotica4 ,this being of the ,acanthopterygian family is of course a very formidable warrior1 like our own small perch1 which1 as ,mr4 ,ward says1 8does not yield its life without endangering the person of its captor1 for the formidable rows of spinous rays belonging to the first dorsal fin have wounded the hands of many an incautious angler40 ---------------------------------------- -------------------------------- ,,plate ,,xlii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxxxviib4 ,papyrus1 ,brit4 ,mus41 ,no4 #iijj4 ,illustration3 ,,chapter ,,cxxxiiiax4 ,papyrus1 ,brocklehurst ,,ii4 ,illustration3 ,,chapter ,,cxxxviib4 ,papyrus1 ,brit4 ,mus41 ,no4 #iijj4 ,illustration3 ,,chapter ,,cxxxvia4 ,papyrus1 ,leyden ,,ii4 ---------------------------------------- -------------------------------- ,,plate ,,xliii4 ,,book ,,of ,,the ,,dead ,illustration3 ,,chapter ,,cxl4 ,mus4 du ,louvre4 ,no4 ,,iii1 #eb4 ,illustration3 ,,chapter ,,cxxxviii4 ,papyrus1 ,busca4 ---------------------------------------- -------------------------------- ,,chapter ,,cxxxviia4 ,chapter whereby a ,light is kindled7#a47 for a person4 ,oh ,light6 let the ,light be kindled for thy ,ka1 ,o ,osiris ,chentamenta4 ,let the ,light be kindled for the ,night which followeth the ,day3 the ,eye of ,horus which riseth at thy temple7#b473 which riseth up7#c47 over thee and which gathereth upon thy brow2 which granteth thee its protection and overthroweth thine enemies4 ,undefiledly 7bis7 and successfully 7bis73 ,the light is kindled for ,osiris ,unnefer3 with fresh vases and raiment like the ,dawn4 ------------------------------------ ,,chapter ,,cxxxviib4 ,chapter whereby a ,light is kindled for a person4 ,the ,eye of ,horus cometh1 the ,light one3 the ,eye of ,horus cometh1 the ,glorious one4 ,come thou1 propitiously1 shining like ,r from the ,mount of ,glory1 and putting an end to the opposition7#d47 of ,sutu4 ,the prescription7#e47 of her7#f47 who hath raised him up1 and seized upon the ,light for him1 and who putteth an end to the troubles against thee1 like the ,mount of ,glory4 ,,notes4 ,the two most ancient authorities for this chapter1 as it is found in the ,turin ,todtenbuch and the late recension1 are one of the four tablets of the ,museum of ,marseilles1 published by ,m4 ,naville 7,les quatre stles orientes du ,muse de ,marseille71 and the ,berlin papyrus of ,nechtuamon4 ,the chapter which ,m4 ,naville has published as #acg;,a1 in the first volume of his own ,todtenbuch1 and which is taken from the papyrus of ,nebseni1 is manifestly1 ,i think1 not the original text1 but another edition very considerably revised and enlarged4 ,and1 in imitation of the rubric of ch4 #fd1 it concludes with a veracious statement1 that it was discovered by ,prince ,hortatef in a secret chest in the temple of ,unnut1 and was brought away by the royal carriages4 ,these texts are found among the texts preserved in the tomb of ,petamenemapt 7see ,zeitschr41 #ahhc1 ,taf4 #a71 but with various additions1 and have been appropriated by the ,ritual of ,ammon1 published by ,dr4 ,o4 von ,lemm4 ,the solemn ceremony of ,kindling the ,light for the dead is repeatedly mentioned in the ,siut inscriptions of ,hapit'efae4 #a4 ,kindle conveys the same notion as in the title of #acg;,b4 ,the ,ammon ,ritual has strike a ,light4 ,dr4 von ,lemm thinks that by a play of words it is implied not only that a light but ,sut is struck4 #b4 ,at thy temple ,ba and ,marseilles3 in ,abydos1 ,aa and ,petamenemapt4 #c4 ,riseth up 1 ,ba1 ,marseilles2 ,aa1 ,petamenemapt4 #d4 ,opposition 1 where is as in the ,sallier ,calendar4 ,the sense is made clear in the parallel passages 4 1 if not an error of recent transcribers1 is a wrong reading for 1 which is very distinctly written in the ,nebseni papyrus4 #e4 ,prescription 4 #f4 ,her4 ,the ,vignette in the ,nebseni papyrus exhibits the goddess ,apit1 in hippopotamus form1 lighting the light4 ,over her are the words 1 8,apit1 mistress of divine protections40 ------------------------------------ ,,chapter ,,cxxxviii4 ,chapter whereby one is enabled to enter into ,abydos4 ,oh all ye gods who are in ,abydos1 each one and his7#a47 divine circle likewise in its entirety1 who are coming with acclamation to meet me3 let me see my father ,osiris3 let me be held as one who cometh forth as of his house7#b474 ,i am ,horus1 the ,lord of ,kamit1 and the heir of ,tesherit17#c47 which ,i have also seized4 ,i1 the invincible one1 whose eye is potent against his adversaries3 who avengeth his father1 and is fierce at the drowning of his mother27#d47 who smiteth his adversaries and putteth an end to violence on their part44447#e474 ,oh thou of the potent ,lock1 king of hosts1 who art seized of the ,two ,worlds2 whose father's house is seized7#f47 by him in virtue of the writs7#g472 my balance is perfectly even1 my voice is law1 and ,i prevail over all mine adversaries47#h47 ,,notes4 #a4 ,each one and his4 ,these words are necessary for the purpose of bringing out the meaning of the text4 ,every god1 it has already been said1 has his circle of associates4 ,the feminine suffix after shows the concordance with 1 which1 like other collective nouns1 is of the feminine gender4 #b4 ,the exact text here is doubtful1 and the sense of depends upon it4 or is the well known title of a priestly official1 whose presence was required in the ritual of the dead4 ,he is sometimes in attendance upon royal personages4 ,here according to its etymological sense the word might simply mean a relative4 #c4 ,kamit 1 the 8,black ,land0 is ,egypt2 ,tesherit 1 the 8,red ,land10 is whatever lies beyond the limits of ,egypt4 #d4 ,the drowning of his mother 4 ,drowning maybe too strong a word1 but immersion at least is meant4 ,we are at present without any other reference to this incident in the career of the goddess ,isis4 #e4 ,here occurs a word1 or of doubtful meaning4 ,as the next word to it begins a sentence1 it must be considered as connected with the words preceding it4 ,i am not satisfied that 8silently0 or 8causing silence0 would be a grammatical solution of the question4 #f4 ,seized 7throughout this chapter7 in the juridical sense of seisin or feudal possession4 #g4 ,writs 1 a reading of three early papyri1 which has disappeared in the later ones4 ,the ,turin ,todtenbuch has 1 8with his two hands40 #h4 ,here the chapter ends in ,pi1 and even sooner in the later texts4 ,the three older papyri differ as to the words which immediately follow1 and are certainly corrupt and unintelligible4 ------------------------------------ ,,chapter ,,cxxxix4 ,identical with ,,chapter ,,cxxiii4 ,this completes ,sir ,p4 ,le ,page ,renouf's translation of the ,book of the ,dead1 so far as he had prepared it for publication at the time of his death4 ,,book ,,of ,,the ,,dead4 ,,by ,,edouard ,,naville1 ,d4,c4,l41 c41 c4 ,,introductory ,,note4 ,during the last days of his life1 the lamented ,sir ,peter ,le ,page ,renouf1 foreseeing that he would not be able to reach the goal he had been striving to attain1 the completion of his translation of the ,book of the ,dead1 expressed the wish that the writer of these lines should continue and complete his work4 ,i did not feel at liberty to go against the desire of the eminent master1 who had done me the honour to choose me as his successor1 and to leave unfinished a work which he had kept in view all his life long1 and which he considered to be the choicest fruit of his ,egyptological researches4 ,but ,i had hardly set myself to the task1 when ,i realised the difficulties which were in my way4 ,it is never easy1 even for a translator1 to put himself into the place of another1 to enter fully into his views1 to reconstitute the conception he had formed of the book he had to interpret4 ,to these difficulties must be added1 that ,i had hardly any help with regard to that part of the book which ,renouf has not published himself4 ,renouf1 like many eminent scholars1 had his learning chiefly in his head2 his notes are very scanty1 mere scraps without any methodical order4 ,there is not a line of written translation left1 beyond what he printed himself4 ,thus1 for the translation of the following chapters1 ,i was entirely dependent on the part already published1 and ,i had constantly to refer to those chapters1 in order to know the sense which ,renouf would have given to words and sentences ,i came across in the course of my work4 ,i endeavoured as much as ,i could1 to translate as ,renouf would have done4 ,whenever it was possible1 ,i used his words or his readings1 though ,i did not always agree with them4 ,i followed his choice of texts4 ,he generally took the oldest one he had1 which he frequently found in my edition4 ,on the whole ,i tried to continue the work on the lines which ,renouf himself adopted4 ,thus it cannot be said absolutely that this translation is my work2 ,egyptological scholars will soon recognize what is mine1 and the interpretations for which ,i am not responsible4 ,i beg the reader to look at my work in this light1 and to remember that at present any translation of the ,book of the ,dead is tentative and provisional1 and liable1 with the progress in our knowledge of ,egyptian1 to undergo considerable changes4 ,nevertheless1 ,i hope that this joint work will not compare too unfavourably with the part done by my illustrious predecessor4 ,,edouard ,,naville4 ------------------------------------ ,,chapter ,,cxl4 ,the book read on the last day of ,mechir1 when the ,eye is full on the last day of ,mechir4 ,there rises a form which shines on the horizon4 ,atmu rises pouring out his dew1 and the bright one who shines in the sky4 ,the abode of the obelisk is in joy because of them1 because they are complete4 ,there are shouts of joy in the sanctuary and loud cheering fills the ,tuat4 ,they fall down before ,atmu ,harmachis4 ,for ,his ,majesty gave orders to the cycle of his followers4 ,his ,majesty ordered to give praise to the ,eye1 and behold1 my flesh he gave it strength1 and all my limbs are renewed1 as soon as the order came out of the mouth of ,r4 ,his glorious ,eye rests on its place on ,his ,majesty in this hour of the night4 ,when the fourth hour is accomplished1 the world is joyous in the last day of ,mechir1 for the ,majesty of the ,eye is in the presence of the cycle of the gods1 and ,his ,majesty rises as from the beginning1 with the ,eye on his head as ,r ,atmu4 ,the7#a47 eyes of ,shu1 ,seb1 ,osiris1 ,suti1 ,horus1 ,menthu1 ,ptah1 ,raneheh1 ,thoth1 ,chati1 ,nai1 ,eternity1 ,necht1 ,mert1 the land1 he who is born by himself4 ,after the computation of the eye has been made in the presence of this god1 and when it is full and completed1 all these gods are joyous on that day1 they who were silent27#b47 and behold there is a festival made to every god2 and they say3 hail to thee1 praise from ,r1 the boatmen tow his boat1 ,apepi is struck down4 ,hail to thee1 praise from ,r who causes the form of ,chepera to exist2 hail to thee1 praise from ,r1 there is joy in him1 his enemies are conquered2 hail to thee1 praise from ,r1 who has repelled the chiefs of the sons of the rebellion4 ,acclamation to thee and praise to ,osiris ,n4 ,said on an eye of pure lapis-lazuli or mak stone1 ornamented with gold2 an offering is made before it of all things good and holy1 when ,r puts it on 7on his head7 on the last day of ,mechir2 another one is made of jasper1 which a man will put on any of his limbs he likes4 ,when this chapter is read by one who is in the boat of ,r1 he is towed like the gods1 he is like one of them1 and he prescribes what is done to him in the ,netherworld4 ,when this chapter has been read to its end1 this is the copy of the order of offerings made when the ,eye is full3 four burning altars for ,r1 four for the ,eye1 and four for these gods2 what there is on each of them is3 five good pointed white loaves2 five pointed fruit cakes1 five baskets of pastry1 one measure of incense1 one of fruit and one of roast meat4 ,,notes4 ,the ancient papyri do not contain this chapter4 ,the translation is made from the ,turin ,todtenbuch1 supplemented and corrected from hieratic papyri in ,paris4 ,its real meaning is difficult to understand4 ,it seems that under symbolical expressions it refers to an astronomical phenomenon1 the renewal of the sun after the winter solstice4 ,according to the principle which ,i have adopted1 to maintain my predecessor's interpretations1 ,i translated 8the ,eye is full0 7cf4 ,notes on ch4 #abe1 p4 #bad74 ,but as it seems evident that here the two eyes of the sun are the two periods of his apparent course1 the decrease and the growth1 ,i should translate 8the period is accomplished10 this period being that of the decrease after which the sun enters its ascending course1 or according to ,egyptian ideas begins again to grow4 ,it is natural that the completing of the period should be hailed with joy by ,r1 since it is the final victory over his enemies1 which sets him free and allows him to rise again as at the beginning4 ,the sign of his triumph is that he puts the on his head1 as we see in the vignette4 #a4 ,why this list of gods comes here1 it is difficult to understand4 ,it seems quite out of place4 ,their number varies according to the papyri4 ,in some of them1 they are put after the text in vertical columns4 ,i presume they are the divinities often alluded to as these gods4 ,they are the witnesses of the scene of ,r rising with the ,eye on his head4 #b4 ,i have adopted the reading of the ,paris papyrus1 ,,iii1 #eh1 4 ,the vignettes consist1 in the ,turin papyrus1 of the deceased worshipping a black ,anubis lying down on a naos1 and having on his back the sign 4 ,this god is the first mentioned4 ,behind him are the 1 a human form with the ,eye on its head1 and ,harmachis4 ,several papyri have only the ,eye and ,harmachis4 ---------------------------------------- -------------------------------- ,,plate ,,xliv4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapters ,,cxli ,,and ,,cxlii4 ,berlin ,mus41 #b4 ,illustration3 ,,chapter ,,cxlvi4 ,leyden1 ,no4 ,,ii4 ,illustration3 ,,chapter ,,cxl4 ,,lepsius1 ,todtenbuch4 ,illustration3 ,,chapter ,,cxlvi4 ,berlin ,mus41 ,no4 #b4 ,illustration3 ,,chapter ,,cxlvi4 ,louvre1 ,,iii1 #a4 ,illustration3 ,,chapter ,,cxlvi4 ,leyden1 ,no4 ,,vi4 ---------------------------------------- -------------------------------- ,,plate ,,xlv4 ,,book ,,of ,,the ,,dead4 ,illustration ,illustration3 ,,chapters ,,cxli ,,and ,,cxlii4 ,leyden ,museum1 ,no4 ,,vii4 ---------------------------------------- -------------------------------- ,,plate ,,xlvi4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxliii4 ,,lepsius1 ,todtenbuch4 ,illustration3 ,,chapter ,,cxlviii4 ,louvre1 ,,iii1 #hi4 ,illustration3 ,,chapter ,,cxlviii4 ,leyden ,mus41 ,no4 #aa4 ,illustration3 ,,chapter ,,cxliv4 ,brit4 ,mus41 #iiac4 ,illustration3 ,,chapter ,,cxliv4 ,brit4 ,mus4 ,pap4 ,brocklehurst ,,ii4 ---------------------------------------- -------------------------------- ,,plate ,,xlvii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxlviii4 ,papyrus of ,ani4 ,illustration3 ,,chapter ,,cxlviii4 ,british ,museum4 ,papyrus #iijj4 ,illustration3 ,,chapter ,,cxlviii4 ,louvre1 ,,iii1 #ic4 ,illustration3 ,,chapter ,,cxliv4 ,louvre1 ,,iii1 #hi4 ---------------------------------------- -------------------------------- ,,chapters ,,cxli ,,to ,,cxliii4 ,the book7#a47 said by a man or his father or his son in the festival of the ,amenta1 and wherewith he acquires might7#b47 with ,r1 and with the gods when he is with them4 ,said on the day of the new moon1 when offerings are made of bread1 beer1 oxen1 geese1 and burnt incense to ,osiris ,chentamenta1 ,nu1 ,mt1 ,the boat of ,r1 ,tmu1 ,the ,cycle of the great gods1 ,the ,cycle of the small gods1 ,horus the lord of the double diadem1 ,shu1 ,tefnut1 ,seb1 ,nut1 ,isis1 ,nephthys1 ,the house of the ka of the inviolate god17#c47 ,the storm of the sky which raises the god1 ,the hidden one in her dwelling1 ,chebt the mummified form of the god1 ,the greatly beloved1 with red hair1 ,the abundant in life1 the veiled one1 ,her whose name is powerful in her works1 ,the bull of the cows1 ,the divine force1 the good one1 the good rudder of the ,northern sky1 ,him who goes round and piloteth the double earth1 the good rudder of the ,western sky1 ,the shining one1 who dwelleth in the house of the devouring monster1 the good rudder of the ,eastern sky1 ,the inner one in the house of the red ones1 the good rudder of the ,southern sky1 ,emsta1 ,hapi1 ,tuamautef1 ,kebehsenuf1 ,the ,southern part of heaven1 ,the ,northern part of heaven1 ,the ,sektit boat1 ,the ,atit boat1 ,thoth1 ,the gods of the ,south1 ,the gods of the ,north1 ,the gods of the ,west1 ,the gods of the ,east1 ,the sejant gods17#d47 ,the resting gods1 ,the great house1 ,the house of flame1 ,the gods of the abodes1 ,the gods of the horizon1 ,the gods of the field1 ,the gods of the houses17#e47 ,the gods of the thrones1 ,the ways of the ,south1 ,the ways of the ,north1 ,the ways of the ,west1 ,the ways of the ,east1 ,the halls of the ,tuat1 ,the holds of the ,tuat1 ,the mysterious doors1 ,the doorkeepers of the halls of the ,tuat1 ,those with hidden faces1 the guards of the roads1 ,the guardians of those who are lamenting1 ,the guardians of those whose faces are joyous17#f47 ,the burning ones who put the flame on the altar1 ,the door openers who extinguish the flames in the ,amenta1 ,osiris ,unneferu17#g47 ,osiris the living1 ,osiris the lord of life1 ,osiris the inviolate god1 ,osiris in ,kau1 ,osiris ,orion1 ,osiris ,sep1 ,osiris in ,tanenit1 ,osiris in the ,south1 ,osiris in the ,north1 ,osiris creator of millions of men1 ,osiris the spirit in the crouching figure 7871 ,osiris ,ptah lord of life1 ,osiris in ,restau1 ,osiris inside the mountain1 ,osiris in the water of ,heliopolis1 ,osiris in ,hesert1 ,osiris in ,siut1 ,osiris in ,net'eft1 ,osiris in the ,south1 ,osiris in ,pu1 ,osiris in ,neteru1 ,osiris in ,lower ,sas1 ,osiris in ,bak1 ,osiris in ,sun 7,syene71 ,osiris in ,rohenen1 ,osiris in ,aper1 ,osiris in ,keftennu1 ,osiris ,sokaris in ,petshe1 ,osiris in his city1 ,osiris in ,pesekro1 ,osiris in his abodes in the land of the ,north1 ,osiris in heaven1 ,osiris in his abodes in ,restau1 ,osiris in ,nest1 ,osiris in ,atefur1 ,osiris ,sokaris1 ,osiris the lord of eternity1 ,osiris the begetter1 ,osiris the lord of ,heliopolis1 ,osiris in the monstrance1 ,osiris the lord of eternity1 ,osiris the prince1 ,osiris of the gate of judgment1 ,osiris in ,restau1 ,osiris on his sand1 ,osiris in the hall of the cows1 ,osiris in ,tanenit1 ,osiris in ,netit1 ,osiris in ,sati1 ,osiris in ,beteshu1 ,osiris in ,upper ,sas1 ,osiris in ,tepu1 ,osiris in ,shennu1 ,osiris in ,henket1 ,osiris in the land of ,sokaris1 ,osiris in ,shau1 ,osiris in ,faur1 ,osiris in ,mati1 ,osiris in ,hena1 ,osiris the great god the everlasting4 ,,notes4 ,the old texts which we follow here1 join in one chapter1 #ada1 what in the ,turin ,todtenbuch is divided into two1 #ada1 #adb2 #adc being merely the vignettes which accompany them4 ,this chapter is the first of a series in which the deceased has to show his knowledge4 ,his being well-informed as to the names of the gods and of their sanctuaries1 and also of the doors through which he passes1 the halls which he enters1 confers upon him certain privileges4 ,here the deceased has to recite the names of the gods while offerings are made to them2 the second part of the chapter refers only to ,osiris in all his forms1 and in his numerous sanctuaries1 which have not all been identified4 ,the old versions differ only slightly in length1 from one or two of the gods being omitted4 ,the translation follows mainly the ,cairo papyrus1 ,cc1 with a few variants taken from other papyri1 one of the best of which is the papyrus ,nu of the ,british ,museum 7ed4 ,budge74 #a4 ,the title of the later texts is much longer3 the book wherewith the ,chuu acquire might1 knowing the names of the gods of the ,southern sky1 and of the ,northern sky1 of the gods of the ,bounds1 of the gods who are the guides in the ,tuat4 ,if it is said by a man1 to his father or to his mother1 in the festival of the ,amenta1 he acquires might with ,r1 and with the gods when he is with them4 ,spoken on the day of the new moon by ,osiris ,n when offerings are made to him of 444 etc41 and offerings are made to ,osiris under all his names by ,osiris ,n4 #b4 ,see note #a to ch4 #acc4 ,i cannot quite agree with ,renouf as to the meaning of the word 4 ,it seems to me that its sense is not so much that of 8making someone mighty10 as of 8distinguishing him1 making him eminent0 in the opinion of his god or his master1 so that he may become his lord's favourite4 ,i consider the meaning of as similar to that of 4 #c4 ,the following names are those of the seven celestial cows which are represented with the bull in chapter #adh1 together with the rudders of the four cardinal points4 #d4 ,see ch4 #acj1 note #e4 #e4 pertiu1 adjective form of the noun 1 8a house10 the gods of the houses1 contrasted with those of the fields4 ,this word shows that in the complete spelling of the word the has not fallen off1 as it probably was the case in the pronunciation1 and in composite names such as3 1 1 4 #f4 ,i read here according to ,ld4 4 ,instead of ,lc4 writes 1 and ,nu 1 which does not give any sense4 might here be translated companions4 #g4 ,in the ,turin ,todtenbuch1 ch4 #adb begins here with this title3 ,chapter whereby the deceased acquireth might1 whereby is given him to go and to widen his steps1 coming forth by day in all the forms he likes1 knowing the names of ,osiris in all the places he likes to be4 ------------------------------------ ,,chapter ,,cxliv4 ,the ,chapter of the ,arrival7#a47 ,the first gate4 ,he whose face is overturned1 who has many attributes1 is the name of the occupant of the first gate4 ,the adjuster1 is the name of the warden thereof1 and he with the loud voice the name of the herald4 ,the second gate4 ,he who raises his face1 is the name of the occupant of the second gate2 he with the revolving face7#b47 is the name of the warden thereof2 the consuming one is the name of the herald4 ,the third gate4 ,he who eats his own filth1 is the name of the occupant4 ,the watchful1 is the name of the warden thereof1 the curser is the name of the herald4 ,the fourth gate4 ,he who opposes garrulity1 is the name of the occupant of the fourth gate2 the attentive one is the name of the warden thereof1 the great one who drives back the crocodile is the name of the herald4 ,the fifth gate4 ,he who lives on worms1 is the name of its occupant1 the consuming flame1 is the name of the warden thereof1 the horn which strikes the furious1 is the name of the herald4 ,the sixth gate4 ,he who makes the loaves1 with a thundering voice1 is the name of its occupant2 he who shows his face1 is the name of the warden thereof1 the stoneknife which belongs to the sky1 is the name of the herald4 ,the seventh gate4 ,he who takes possession7#c47 of their knives1 is the name of the occupant of the seventh gate2 the high voice is the name of the warden thereof1 he who drives back the enemies is the name of the herald4 ,o ye1 these gates1 who are the gates to ,osiris1 ye who guard their gates1 ye who herald the things of the world to ,osiris every day4 ,osiris ,n4 knows you--he knows your names2 for he is born in ,restau1 where all the glory of the horizon was given him4 ,n4 receives the investiture in ,pu1 like the purification of ,osiris4 ,n4 receives the saying7#d47 in ,restau1 when he leads the gods on the horizon with the ministrant1 the protectors of ,osiris4 ,i am one of them in their leading4 ,n4 is the glorious one1 the lord of the glorious1 a glorious one who performs the rites4 ,n4 celebrates the festival of the first day of the month2 he is the herald in the fifteenth day of the month4 ,o thou who revolvest4 ,n4 carries the sacred flame to the hand of ,thoth in the night when he sails through the sky as victor4 ,n4 passes on in peace1 he navigates in the boat of ,r4 ,the attributes7#e47 of ,n4 are the attributes of the boat of ,r4 ,n4 has a name greater than yours1 mightier than you who are on the roads of ,mat4 ,n4 hates what is corrupt4 ,the attributes of ,n4 are the attributes of ,horus1 the firstborn of ,r1 who accomplishes his will4 ,n4 is not fettered1 he is not driven away from the gates of ,osiris4 ,n4 is perfect1 the lion god1 the pure one who follows ,osiris ,khent ,amenta every day4 ,his domains are in ,sechet hotepu among those who know the sacred rites1 among those who perform the sacred rites to ,osiris4 ,n4 is on the side of ,thoth1 among those who bring offerings4 ,anubis ordered to the bearers of offerings1 that there should be offerings to ,n4 of his own1 and that they should not be taken from him by those who are in captivity4 ,n4 has come like ,horus1 when he adorns the horizon of heaven ,n4 directs the march of ,r towards the gates of the horizon2 therefore the gods rejoice in the presence of ,n4 ,the divine scent7#f47 is upon ,osiris1 the god with the lock7#g47 will not reach him2 the keepers of the gates will not be hostile to him4 ,n4 is the one whose face is hidden inside the palace1 in the sanctuary of the god1 the lord of ,tuat4 ,n4 has reached it after ,hathor4 ,n4 gathers his hosts2 he brings ,mat to ,r1 he drives away the ,mighty ,one1 ,apepi4 ,n4 pierces the steel firmament7#h471 and repels the raging storm2 he gives life to the seamen of ,r4 ,n4 carries offerings to the place where it 7the boat7 is4 ,n4 causes that the boat gives him a successful voyage4 ,n4 marches1 and when he reaches it1 the face of ,n4 is like the ,great ,one1 and his back like the lofty one4 ,n4 is the lord of the mighty4 ,n4 is well pleased on the horizon4 ,n4 is valiant2 he strikes you down2 you wakers2 he makes his way to your lord1 ,osiris4 ,this is on the copy which is in the books7#i474 ,it is written in yellow ink1 on the sacred circle of gods in the boat of ,r7#aj471 where offerings are made of victuals1 geese1 incense1 in their presence1 in order to revive the deceased1 to make him powerful among the gods1 and that he may not be repulsed nor driven back from the pylons of the ,tuat4 ,if thou readest it to the statue of this deceased in their presence1 it causes him to have access to every hall of those which are in the books4 ,this is said at the entrance of every gate1 of those which are in the books1 and to each of them an offering is made of the haunch1 the head1 the heart1 and the hoof of a red bull1 and four vases of blood which does not come from the heart1 and scent vases1 and sixteen pointed white loaves1 and eight round loaves1 and eight chenfu loaves1 and eight hebennu loaves1 eight casks of beer1 eight vases of dry corn1 four tanks of earthenware filled with the milk of a white cow1 fresh herbs1 fresh olive oil1 green eye paint1 antimony1 odoriferous oils1 and burning incense4 ,said while putting on a clay seal twice4 ,after this copy has been read1 if the fourth hour is going round in the day1 beware of what is threatening in the sky2 but if thou hast read this book without any human being seeing it1 it will widen the steps of the deceased in heaven or earth1 and in the ,tuat2 because this book exalts the deceased more than any ceremony performed to him1 henceforth1 from this day undeviatingly for times infinite4 ,,notes4 ,this chapter is the first of a series of four 7#add-adg71 in which the old versions differ considerably from the ,turin text4 #add and #adg refer to the 1 #ade and #adf to the 4 ,the word has been translated in various ways4 ,brugsch calls them 8watch-towers1 pylons10 ,pierret 8stations40 ,maspero considers them as the old 8ergastules10 a kind of vaulted hall4 ,jquier speaks of them as 8magazines10 but generally translates the word by 8pylons40 ,renouf1 in his introduction to the ,papyrus of ,ani1 calls the 8gates10 and the 8pylons40 ,in another place he says the is not a mere gate1 but a hold or keep4 ,if we refer to the old texts where this chapter is mixed together with chapter #adf1 we see that the is a door1 a gate1 which has to be passed in order to reach the 4 ,behind each a is represented as a shrine close to which is its god4 ,and also in the book called 1 the book of what is in the ,tuat1 we see that ,r has to go through the and make a long navigation before he reaches the gods of the ,tuat4 #add and #adg are two different versions of the same chapter1 and no old papyrus has them both4 ,it is the same with chapters #ade and #adf4 ,evidently before the ,saitic period1 for these chapters1 as for the #aeth1 there was no received text1 and the writers had the choice between various versions which the compilers of the ,turin text collected together4 ,there are seven 1 and the deceased who approaches them has to know three names2 first1 the whom ,renouf calls the porter1 evidently from his being styled in chapter #adg 4 ,but if we consider that in some of the old papyri the name of the man is that of the gate itself1 has to be translated he who belongs to1 the occupant1 the inhabitant1 a sense which does not disagree with the word since1 according to ,oriental customs1 the master of a house is generally met with at the door1 at the entrance4 ,the doorkeeper1 the watcher 7,budge71 or the warder 7,renouf71 is the second person1 he who guards the gate4 ,the third person 1 as the text says reports to ,osiris every day the things of the world1 and ,i suppose also1 who is coming towards the gate4 ,renouf calls this person the teller4 ,i shall use the word herald1 which ,i adopted previously4 ,in the six old texts which ,i collated1 we find only the reciting of the three names4 ,the ,papyrus of ,nu in the ,british ,museum alone contains the allocution to the gates of the ,turin text4 ,it is therefore from the ,papyrus of ,nu that this chapter has been translated4 7,budge1 ,the ,book of the ,dead47 #a4 ,the title is taken from ,papyrus ,ax4 ,the ,turin text calls this chapter 8the chapter of knowing the occupants of the seven gates40 #b4 ,a flame1 judging from the determinative 4 #c4 as we read in chapter #adg4 #d4 ,n4 lit4 8receives the saying40 ,i suppose it means receives the right or the privilege to say the words which follow3 8,i am one of them40 #e4 a word which has various meanings4 ,renouf translates3 8protection1 safeguard1 powers1 attributes40 ,i believe in many cases it corresponds to what we call 8the nature10 and that it is used as a periphrase instead of an abstract adjective1 which does not exist in ,egyptian4 ,the real sense of such an expression seems to be #8such as he is1 such am ,i1 and such is ,r4' #f4 ,i read with the ,turin text 4 ,the papyrus ,pb1 which reproduces this sentence in an addition to #acf;,a writes 4 #g4 4 #8,the god of the lock1 or the curling god1' another name for ,apepi1 an evil power which must be driven away4 ,chapter #acj1 line #ci1 ,i should translate3 #8,osiris follows the path of ,r in the morning1 and drives away the curling god4' #h4 #8,the steel firmament1' 1 generally mentioned in connection with storms and bad weather1 so that possibly we have to consider here the colour of the metal1 and translate #8the dark sky1 the black sky4' #i4 ,the books of ,thoth1 the divine writer4 #aj4 ,probably the name of the book or of the page which contains also the catalogue of the offerings4 ,the vignettes of chapter #add represent the gates1 the warder1 and the herald2 the occupant is not seen1 as he is in the vignettes of chapter #adg4 ,there seems to be no definite order or rule in these figures1 just as in the names1 which are not always attributed to the same member 7cf4 ,introd4 to the ,todtenbuch1 p4 #agb74 ---------------------------------------- -------------------------------- ,,plate ,,xlviii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapters ,,cxlv ,,and ,,cxlvi4 ,papyrus of ,ani4 ,illustration3 ,,chapter ,,cxlv4 ,tomb of ,menephtah ,siphtah4 ,illustration3 ,,chapter ,,cxlvi4 ,louvre1 ,,iii1 #ic4 ---------------------------------------- -------------------------------- ,,plate ,,xlix4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapters ,,cxliv ,,and ,,cxlvii4 ,papyrus of ,ani4 ,illustration3 ,,chapters ,,cxliv ,,and ,,cxlvii4 ,papyrus1 ,gizeh ,museum1 ,no4 #ba4 ---------------------------------------- -------------------------------- ,,chapters ,,cxlv ,,and ,,cxlvi4 ,the knowing of the pylons of the house of ,osiris1 in the ,garden of ,aarru4 ,the first pylon7#a47 7is named73 the lady of trembling whose walls are high1 the lady of destruction1 who directs the words which drive away the storm1 she who forces back the violent7#b47 coming towards her4 ,the name of the doorkeeper is3 the brave4 ,the second pylon 7is named73 the lady of heaven1 mistress of the world1 the consuming one1 the lady of mankind1 who counts the human beings4 ,the name of the doorkeeper is3 ,meshept4 ,the third pylon3 the lady of altars1 rich in offerings1 with whom all the gods are gathered1 on the day when they sail to ,abydos4 ,the name of the doorkeeper is3 the anointer4 ,the fourth pylon3 she who holds the knives1 the mistress of the world1 who destroys the enemies of the god whose heart is motionless1 who gives advice1 who is free from impurity4 ,the name of the doorkeeper is3 the bull4 ,the fifth pylon3 the flame1 the lady of the words of power7#c471 who gives joy to him who addresses his supplications to her1 to whom no one who is on earth7#d47 will come near4 ,the name of the doorkeeper is3 he who coerces the rebels4 ,the sixth pylon3 the lady of light1 who roars loud2 whose length and breadth are not known1 and the like of whom never was found from the beginning4 ,there are serpents on her1 the number of which is not known2 they were born before the god whose heart is motionless4 ,the name of the doorkeeper is1 the consort4 ,the seventh pylon3 the shroud which enwrappeth the dead2 the monster who seeks to hide the body4 ,the name of the doorkeeper is3 ,akesti4 ,the eighth pylon3 the burning flame whose fire is never quenched2 she who is provided with burning heat1 who sends forth her hand1 and slaughters without mercy4 ,nobody goes near her for fear of being hurt4 ,the name of the doorkeeper is3 he who protects his body4 ,the ninth pylon3 the foremost1 the ,mighty ,one1 the joyous who gives birth to her lord2 whose circumference is #cej measures7#e472 she who shines like southern emerald1 who raises ,besu1 and encourages the dead1 she who provides her lord with offerings every day4 ,the tenth pylon3 she with a loud voice2 who shouts curses to those who make supplications to her2 the very brave1 the dreadful1 who does not destroy what is within her4 ,the name of the doorkeeper is3 he who embraces the great god4 ,the eleventh pylon3 she who renews her knives1 who consumes her enemies1 the mistress of all pylons1 to whom acclamations are given in the daytime and in the twilight4 ,she will prepare the enwrapping of the dead4 ,the twelfth pylon3 she who addresses her world and destroys those who come through the morning heat1 the lady of brightness1 who listens to the words of her lord every day4 ,she will prepare the enwrapping of the dead4 ,the thirteenth pylon3 ,isis extends her two hands upon her2 she lightens the ,nile in its hidden abode4 ,she will prepare the enwrapping of the dead4 ,the fourteenth pylon3 the lady of fear1 who dances on the impure1 to whom the ,haker festival is celebrated on the day of the hearing of yells4 ,she will prepare the enwrapping of the dead4 ,the fifteenth pylon3 the evil one1 with red hair and eyes1 who comes out at night1 who binds her enemy all round1 who puts her hands over the god whose heart is motionless1 in his hour 7of danger71 who goes and comes4 ,she will prepare the enwrapping of the dead4 ,the sixteenth pylon3 the terrible1 the lady of the morning dew1 who throws out7#f47 her burning heat1 and sprinkles her sparks of fire over her enemies when she appears4 ,she who creates 7reveals87 the mysteries of the earth4 ,she will prepare the enwrapping of the dead4 ,the seventeenth pylon3 she who revels in blood2 ,aahit1 the lady of the uauai plants4 ,she will prepare the enwrapping of the dead4 ,the eighteenth pylon3 she who likes fire1 who washes her knives1 who loves cutting heads1 the welcome one1 the lady of the palace1 who slays her enemies in the evening4 ,she will prepare the enwrapping of the dead4 ,the nineteenth pylon3 she who directs the morning light in her time1 and observes the midday heat1 the lady of the books written by ,thoth himself4 ,she will prepare the enwrapping of the dead4 ,the twentieth pylon3 she who is within the cavern of her lord1 who covers her name1 and hides what she creates1 who takes possession of hearts1 which she swallows4 ,she will prepare the enwrapping of the dead4 ,the twenty-first pylon3 she who cuts the stone by her word1 and sacrifices him on whom fall her flames4 ,she follows the hidden counsels4 ,,notes4 ,chapters #ade and #adf are two versions of the same text4 ,they are the chapter of the arrival of the deceased to the of the house of ,osiris4 ,it is difficult to know what these really are4 ,renouf translates the word by pylon4 ,at the same time he says they are not mere gates1 but keeps or holds4 ,i shall use his word pylon2 but the word which seems to me to convey most exactly the meaning is a cell1 since each of the has an inhabitant4 ,there are various versions of these chapters4 ,the oldest1 ,no4 #adf1 is found in several papyri1 and has been translated from ,lc4 7,leyden71 the only one which has the chapter complete4 ,it consists of #ba paragraphs1 each of which begins with a sentence giving the names of the pylon4 ,it is followed by that of the 1 which ,i translate1 with ,renouf1 the porter or doorkeeper though ,i should prefer1 he who is within the door1 since the vignettes show that the so-called porter or doorkeeper is the god who occupies the cell4 ,there are #ba pylons1 out of which the papyri give us a certain number4 ,brugsch finds in their names those of some of the hours of night or day2 but the fact of their being #ba1 absolutely precludes the idea of these pylons being the hours4 ,the papyrus of ,nu in the ,british ,museum gives a slightly different version of this chapter #adf4 ,each pylon is introduced by these words1 8said by ,nu when he arrives at the first pylon3 ,i have arrived1 ,i know thee1 ,i know the name of the god who guardeth thee2 the lady of trembling1 c41 is thy name1 the name of the doorkeeper is the brave40 ,the other version which constitutes chapter #ade shows that the god who guardeth the pylon and the doorkeeper are the same person4 ,chapter #ade is the same text which has been spun out a little more4 ,we have no older copy of it than the fragments in the tomb of ,meneptah ,siphtah and queen ,tauser1 which give us only eleven pylons1 with a very incorrect text4 ,as for the ,turin text1 it is so hopelessly corrupt1 especially in the most important part1 the names1 that ,i did not attempt to translate it4 ,then chapter #ade is the text of ,nu for #adf still more developed4 ,in the version of the royal tomb1 each paragraph is called3 8,the salutation of ,osiris1 the king1 to the pylon3 ,i know thee1 ,i know thy name1 ,i know the name of the god who guardeth thee40 ,then follow the name of the pylon1 and that of the god1 and after having said them1 the deceased describes the purifications he goes through1 the oils with which he has been anointed1 and the text ends with these words3 pass on1 thou art pure4 ,it is curious that both in #ade and #adf there is a change at the pylon ,no4 #aa4 ,in our text1 ,lc1 the name of the doorkeeper disappears1 and each time1 after the name of the pylon1 we find these words3 4 ,in #ade the name of the doorkeeper is still mentioned1 but this sentence takes the place of the description of the purifications and ointments which occurred in the previous paragraphs4 ,i should translate these words3 she will direct or prepare the enwrapping or clothing of the dead4 ,i think that the dead is supposed to wear a different garment at each pylon1 which is provided to him by the pylon itself4 ,a still more detailed version of #ade is found in the ,paris papyrus ,pg1 of which we have only a very short fragment4 ,at each pylon there is a dialogue between the deceased and doorkeeper1 who asks whether the deceased has been purified1 in what water1 with what oil he has been anointed1 which garment he wears1 which stick he holds in his hand4 ,chapters #ade and #adf are among the most incorrect texts of the ,book of the ,dead1 and until we have new copies of the old versions1 there will always be a large measure of conjecture in any attempt to translate them4 #a4 4 ,being feminine1 the name is that of a woman or a goddess4 #b4 4 ,one of the names of ,hathor1 the consort of ,thoth at ,hermopolis 7,mariette1 ,dendrah1 ,,ii1 pl4 #bg1 #ae74 #c4 4 ,renouf translates1 8words of power40 ,i should prefer 8magic power40 #d4 ,i read with the ,turin text 4 #e4 4 ,according to ,lepsius1 the 1 #dj cubits4 #f4 ,i read with the text of chapter #ade in the royal tomb 4 ,the vignettes vary considerably1 according to the papyri4 ,in ,lc all the pylons are alike1 with a god sitting inside2 evidently the artist was free to draw them according to his fancy4 ,the vignettes of the papyrus of ,ani1 and1 still more1 ,pc1 are remarkable for their fine colours4 ---------------------------------------- -------------------------------- ,,plate ,l4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxlvii4 ,papyrus1 ,leyden1 ,no4 ,,vi4 ,illustration3 ,,chapter ,,cxlvii4 ,louvre1 ,,iii1 #h-i4 ,illustration3 ,,chapters ,,cxliv ,,and ,,cxlvii4 ,british ,museum4 ,papyrus ,no4 #iijj4 ---------------------------------------- -------------------------------- ,,plate ,,li4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxlviii4 ,papyrus1 ,berlin ,museum1 ,no4 #b4 ---------------------------------------- -------------------------------- ,,chapter ,,cxlvii4 ,the first gate4 ,the name of the doorkeeper is3 he whose face is overturned1 who has many attributes4 ,the name of its warder is3 the adjuster4 ,the name of the herald is3 he with a loud voice4 ,said by ,n when he approaches the first gate4 ,i am the mighty one1 who createth his own light47#a47 ,i come to thee1 ,osiris1 and ,i worship thee4 ,pure are thine effluxes1 which flow from thee1 and which make thy name in ,restau7#b47 when it hath passed there4 ,hail to thee1 ,osiris4 ,arise1 thou art mighty1 ,osiris1 in ,abydos4 ,thou goest round the sky1 thou sailest with ,r1 thou surveyest mankind1 thou art alone going round with ,r1 for thou art called ,osiris4 ,i am the divine mummy4 ,what ,i say takes place4 ,i shall not be driven back from it 7the gate72 its walls of burning coals show the way in ,restau4 ,i have soothed the pain of ,osiris1 when he supports him who balances his pedestal1 when he arrives from the great valley4 ,i have made my way to the light of ,osiris47#c47 ,the second gate4 ,the name of the doorkeeper is3 he who shows his face4 ,the name of its warder is3 he with a revolving face4 ,the name of the herald is3 the consumer4 ,said by ,n when he approaches the second gate4 ,he sitteth and acts in accordance with the desire of his heart1 weighing the words as the second of ,thoth4 ,the attributes of ,n are those of ,thoth4 ,when faint the ,mat gods1 the hidden ones who live on truth1 whose years are those of ,osiris1 7still7 ,i am mighty in offerings at the appointed time4 ,i have made my way out of the fire4 ,i march1 ,i have made my way4 ,grant that ,i may pass on freely1 that ,i may see ,r among those who give offerings4 ,the third gate4 ,the name of the doorkeeper is3 he who eateth his own filth4 ,the name of its warder is3 the watchful4 ,the name of the herald is3 the great one4 ,said by ,n when he approaches the third gate4 ,i am he whose stream is secret1 who judgeth the ,rehui4 ,i have come to remove all evil from ,osiris4 ,i am the girdled7#d47 at his appointed time1 coming forth with the double crown4 ,i secured firmly my suit in ,abydos1 and ,i opened my path in ,restau4 ,i have soothed the pain of ,osiris who balances his pedestal4 ,i have made my way when he shines at ,restau4 ,the fourth gate4 ,the name of the doorkeeper is3 he who opposes garrulity4 ,the name of its warder is3 the attentive one4 ,the name of the herald is3 he who drives back the crocodile4 ,said by ,n when he approaches the fourth gate4 ,i am the bull17#e47 the son of the ,kite of ,osiris4 ,behold1 his father the ,fiery ,one sat in judgment4 ,i poised the balance for him4 ,life has been brought to me4 ,i live for ever4 ,i have made my way4 ,i am the son of ,osiris1 ,i live for ever4 ,the fifth gate4 ,the name of the doorkeeper is3 he who lives on worms4 ,the name of the warder is3 the consuming flame4 ,the name of the herald is3 the bow which strikes the furious 7874 ,said by ,n when he approaches the fifth gate4 ,i have brought the two jaws of ,restau47#f47 ,i have brought to thee the books 787 which are in the ,annu1 and ,i add up for him his hosts4 ,i have repulsed ,apepi and healed the wounds he made4 ,i made my way through the midst of you4 ,i am the great one among the gods4 ,i purified ,osiris4 ,i restored him as victor4 ,i joined his bones1 and put together his limbs4 ,the sixth gate4 ,the name of the doorkeeper is3 he who makes the loaves1 with a thundering voice4 ,the name of its warder is3 he who shows his face4 ,the name of the herald is3 the stolen knife which belongs to the sky4 ,said by ,n when he approaches the sixth gate4 ,i come every day1 ,i go4 ,i who was created by ,anubis1 ,i am the lord of the diadem4 ,i ignore the magic words 7however74 ,i avenge ,mat1 ,i avenge his eye4 ,i gave his eye to ,osiris himself4 ,i have made my way4 ,n goes along with you4 ,the seventh gate4 ,the name of the doorkeeper is3 he who takes possession of their knives4 ,the name of its warder is3 he with a high voice4 ,the name of the herald3 he who drives back the enemies4 ,said by ,n when he approaches the seventh gate4 ,i have come to thee1 ,osiris17#g47 pure are thine effluxes4 ,thou goest round and thou seest the sky with ,r4 ,thou seest mankind1 thou the only one4 ,thou addressest ,r in the ,sektit boat of the sky1 when he goes round the horizon4 ,i say what ,i wish1 my mummy is mighty4 ,what ,i say takes place like what he says4 ,i shall not be driven back from thee4 ,i have made my way4 ,said near the seven gates47#h47 ,when the deceased arrives at the pylons1 he is not driven back1 nor repulsed from ,osiris4 ,it is given him to be among the glorious ones1 the most excellent of them1 so that he may have dominion over the first followers of ,osiris4 ,every deceased to whom this chapter is read is like the lord of eternity1 he is of one substance with ,osiris1 and in no place has he to encounter a great fight4 ,,notes4 ,chapter #adg is very like #add1 in fact1 it is the same more developed4 ,it refers also to the seven gates2 and whenever the deceased approaches one of the gates1 he has to say the name of the doorkeeper1 which1 as we saw before1 is that of the gate itself2 and also the name of the warder and that of the herald4 ,besides the deceased has to address the gate1 probably in order to open it so that he may pass through4 ,the words he utters are found in chapters #aag1 #aai and #acf;,b4 ,the two first have nearly the same title1 the arrival at ,restau1 near ,abydos4 ,if1 as is most probable1 the various parts of the ,book of the ,dead did not originate in the same place1 we may safely assert that these chapters1 as well as those of the gates and the pylons1 come from ,abydos4 ,on the whole the ,papyrus of ,ani is more complete for chapter #adg than the ,leyden text ,lc which is published in my edition4 ,therefore this chapter has been translated from ,ani1 using ,lc whenever ,ani is too corrupt4 #a4 ,chapter #aai1 vide p4 #bjf1 8,chapter whereby one entereth and goeth forth from ,restau40 #b4 ,i should translate3 which give to ,restau its name4 ,this is an instance of those wonderful etymologies often met with in religious texts4 ,from the word to flow1 is derived the name 4 #c4 ,the ,osiris of the first gate whom the deceased addresses seems to be the moon4 ,the word is often used in speaking of the pale and silvery light of the moon 7,naville1 ,litanie du soleil1 p4 #ed74 ,the last sentences are found in chapter #aag1 line #c4 #d4 ,chapter #aag4 #e4 ,chapter #acf;,b1 line #ad4 #f4 ,chapter #acf;,b1 line #ah4 ,i repeat ,renouf's translation1 though ,i differ from him in various points4 ,for instance1 ,i should translate3 ,i have closed the doors in ,restau 7cf4 ,inscr4 of ,piankhi1 line #ajd74 #g4 ,an abridged version of chapter #aai4 #h4 ,the rubric is taken from the ,paris papyrus ,pc4 ,there also the vignettes vary considerably according to the fancy of the artist4 ,in ,lc the gates and the gods are all alike4 ,in ,pc the god is always represented in human form with a ram's head4 ,in the ,papyrus of ,ani1 where there are three figures for each gate1 these figures are all different4 ------------------------------------ ,,chapter ,,cxlviii4 ,giving sustenance7#a47 to the deceased in the ,netherworld1 and delivering him from all evil things47#b47 ,hail to thee who shinest as living soul1 and who appearest on the horizon1 ,n4 who is in the boat knows thee2 he knows thy name1 he knows the names of the seven cows and of their bull2 they give bread and drink to the glorified soul4 ,you who give sustenance to the inhabitants of the ,west1 give bread and drink to the soul of ,n41 grant that he may be your follower1 and be between your thighs7#c474 7,then follow the names of the seven cows47 ,the house of the ka1 of the inviolate god1 ,the storm of the sky1 which raises the gods1 ,the hidden one in her dwelling1 ,chebt the mummified form of the god1 ,the greatly beloved1 with red hair1 ,the abundant in life1 the veiled one1 ,she who is powerful in her works1 or on her pedestal1 ,the bull 444 of the ,netherworld4 7,then the deceased calls on the four rudders of the sky1 the four cardinal points47 ,hail6 divine form1 the good one1 the good rudder of the ,northern sky4 ,hail6 thou who goest round and pilotest the double earth1 the good rudder of the ,western sky4 ,hail6 the shining one1 who dwellest in the house of the devouring monsters1 the good rudder of the ,eastern sky4 ,hail6 the inner one who dwelleth in the house of the red ones1 the good rudder of the ,southern sky4 ,give bread and drink1 oxen1 geese1 all things good and pure to ,n4 ,give him sustenance1 give him joy1 may he rest on the earth1 and may he be victorious on the horizon of ,annu1 in the ,tuat1 in the sky1 and on the earth1 eternally4 ,ye fathers and mothers1 gods of the sky1 and of the ,netherworld1 deliver ,n4 from all things pernicious and evil1 from all harm and evil1 from the cruel huntsman and his swords1 and from all evil things2 and order what is to be done to him by the men1 the glorious ones1 and the dead1 in this day1 in this night1 in this month1 and in this year4 ,said7#d47 by a man1 when ,r is put before these gods1 painted in green1 and standing on a wooden board1 and when they give him the offerings1 and the sustenance which is before them1 bread and drink1 geese1 and frankincense1 and when they present mortuary gifts to the deceased before ,r4 7,the book called7 giving sustenance to a deceased in the ,netherworld1 delivers a man from all evil things4 ,thou shalt not read to any other man than thyself the book of ,unnefer4 ,he to whom this has been read1 ,r is his steersman and his protecting power1 he will not be attacked by his enemies in the ,netherworld1 in the sky1 on the earth1 and in every place he goes1 for 7the book7 giving sustenance to the deceased has its effect regularly4 ,,notes4 ,this chapter in the ,turin text begins with a long title which is found by itself in the papyrus of ,nu4 ,dr4 ,budge considers it as a special chapter1 to which he has given ,no4 #aij4 ,but the proof that it is not a chapter1 is that the whole of it is written in red1 which means that it is a title2 besides this title is that of one of the hymns which constitute chapter #ae1 the hymn to the setting sun 7#ae ,b1 #c74 ,the chapter itself begins with the last word in line #g of the ,turin text4 ,we have a nearly complete version of it in the tomb of ,senmut1 the architect of queen ,hatshepsu4 ,the text from which ,i translate is compiled from several ,theban papyri4 #a4 ,renouf translates the word in various ways3 8sustenance1 nutriment1 dainties1 delicacies40 #b4 ,note the connection between these two ideas which occurs throughout the chapter3 the giving nourishment to the deceased delivers him from all evil4 #c4 ,to be suckled by the divine cows1 like ,hatshepsu at ,der el ,bahari1 by ,hathor4 #d4 ,several papyri have here the rubric of #cj;,b1 with the name of ,mycerinus4 ,the rubric which is here translated is taken from the papyrus of ,nu4 ,lepsius calls #adh;,c the vignettes belonging to this chapter4 ,in a columned hall stands ,osiris1 and behind him the cows1 the rudders1 and the four gods of the cardinal points4 ,osiris is sometimes left out4 ,in the papyrus of ,ani the god has his hair painted green1 and he stands on a green basement4 ---------------------------------------- -------------------------------- ,,plate ,,lii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,cxlix4 ,british ,museum4 ,papyrus #iijj4 ---------------------------------------- -------------------------------- ,,plate ,,liii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapters ,,cxlv ,,and ,,cxlvi4 ,british ,museum4 ,papyrus #iijj4 ,illustration3 ,,chapter ,,cl4 ,british ,museum1 #iijj4 ---------------------------------------- -------------------------------- ,,chapter ,,cxlix4 ,the first domain4 ,o this domain of the ,amenta1 where they live upon bread of the plant tep seru4 ,take off your head dress in my presence1 for ,i am the great one among you1 he who joins his bones and establishes firmly his limbs4 ,ahi1 the lord of hearts1 came to me1 he joined my bones1 and as he fixed the diadem of ,tmu1 he fastened on me the head of ,nehebkau1 and established my balance4 ,i am lord among the gods1 ,i am ,amsi the builder4 ,the second domain47#a47 ,i am the great proprietor in the garden of ,aarru4 ,o this garden of ,aarru1 the walls of which are of steel2 the height of its wheat is seven cubits1 the ears are two cubits1 and the stalks five cubits4 ,the glorified ones1 each of whom is seven cubits in height1 reap them in presence of ,harmachis4 ,i know the inner gate of the garden of ,aarru1 out of which cometh ,r1 in the ,east of the sky2 the ,south of it is by the lake of ,cha-ru1 and the ,north of it by the stream of ,reu2 thence ,r saileth with favouring gales4 ,i am the ,teller in the divine ship2 ,i am the unresting navigator in the ,bark of ,r4 ,i know those two sycamores of emerald1 between which ,r cometh forth1 as he advanceth over what ,tmu hath lifted up 7the firmament7 to the ,eastern gates of the sky1 through which he proceedeth4 ,i know this garden of ,aarru of ,r1 the height of its wheat is seven cubits1 the ears are two cubits1 the stalks five cubits2 the barley is seven cubits4 ,it is the glorified ones1 each of whom is nine cubits in height1 who reap them in presence of the powers of the ,east4 ,the third domain47#b47 ,o this domain of the glorious ones through which nobody can sail1 which contains glorious ones1 and the flame of which is a consuming fire4 ,o this domain of the glorious ones1 your faces are looking down2 make straight your ways1 and purify your abodes as it was ordered to you by ,osiris the eternal one4 ,i am the lord of the red crown which is on the head of the shining one17#c47 he who gives life to mankind from the heat of his mouth1 and who delivers ,r from ,apepi4 ,the fourth domain4 ,o this great and lofty mountain of the ,netherworld1 on the highest point of which ends the sky4 ,it is three hundred measures in length1 and ten in width4 ,there is a snake on it1 he with sharp knives is his name1 he is seventy cubits in his windings1 he lives by slaughtering the glorious ones and the damned in the ,netherworld4 ,i stand on thy wall17#d47 directing my navigation4 ,i see the way towards thee4 ,i gather myself together4 ,i am the man who puts a veil on thy head1 and ,i am uninjured4 ,i am the great magician2 thy eyes have been given me1 and ,i am glorified through them4 ,who is he who goeth on his belly8 ,thy strength is on thy mountain2 behold1 ,i march towards it1 and thy strength is in my hand4 ,i am he who lifts the strength4 ,i have come and ,i have taken away the serpents7#e47 of ,r1 when he rests with me at eventide4 ,i go round the sky1 thou art in thy valley1 as was ordered to thee before4 ,the fifth domain4 ,o this domain of the glorious ones1 which is open to no one4 ,the glorious ones who are in it have thighs of seven cubits1 and they live on the shades of the motionless4 ,open to me the ways1 that ,i may appear before you1 that ,i may reach the good ,amenta1 as was ordered me by ,osiris1 the glorious one1 the lord of all the glorified4 ,i live of your glory1 ,i observe the first day of the month1 and the half-month on the fifteenth day4 ,i have gone round with the eye of ,horus in my power1 following ,thoth4 ,any god1 or damned1 who opens his devouring mouth against me on this day1 is struck down on the block4 ,the sixth domain4 ,o thou ,amemhet who art sacred more than the hidden gods and the glorious ones1 and who art dreadful to the gods4 ,the god in it is called ,sechez-at47#f47 ,hail to thee1 ,amemhet4 ,i have come to see the gods within thee4 ,show your faces1 and take away your head-dresses in my presence1 ,i have come to make your bread4 ,sechez-at will not be stronger than ,i2 the slaughterers will not come behind me1 the impure ones will not come behind me4 ,i live upon your offerings4 ,the seventh domain4 ,o this ,ases1 too remote to be seen2 the heat of which is that of blazing fire4 ,there is a serpent in it whose name is ,rerek4 ,his backbone is seven cubits1 he lives on glorious ones1 destroying their glory4 ,get thee behind me1 ,rerek1 who is in ,ases1 who bites with his mouth2 and who paralyses with his eyes4 ,thy teeth are torn away1 thy venom is powerless4 ,thou shalt not come towards me1 thy venom will not penetrate into me4 ,thy poison is fallen and thrown down1 and thy lips are in a hole4 ,the white serpent has struck his ka1 and his ka has struck the white serpent47#g47 ,i shall be protected4 ,his head was cut off by the lynx47#h47 ,the eighth domain4 ,o this ,hahotep1 the very great1 the stream of which nobody takes the water for fear of its roaring4 ,the god whose name is the lofty one1 keeps watch over it1 in order that nobody may come near it4 ,i7#i47 am the vulture which is on the stream without end4 ,i brought the things of the world to ,tmu1 at the time when the sailors 7of ,r7 are abundantly provided4 ,i have given my strength to the lords of the shrines1 and the awe ,i inspire to the lord of all things4 ,i shall not be taken to the block4 ,the pleasure they take in me will not be destroyed4 ,i am the guide on the northern horizon4 ,the ninth domain47#aj47 ,o this ,akset which art hidden to the gods1 the name of which the glorious ones are afraid to know4 ,no one goes out who goes into it1 except this venerable god1 who inspires fear to the gods and terror to the glorious ones4 ,its opening is of fire1 its wind destroys the nostrils4 ,he made it such7#aa47 for his followers in order that they may not breathe its wind1 except this venerable god who comes out of his egg4 ,he made it such1 being in it1 in order that nobody may come near it1 except ,r who is supreme in his attributes4 ,hail to thee1 venerable god1 who comes out of his egg4 ,i have come to thee to be in thy following4 ,i go out of1 and ,i come into ,akset4 ,open to me the doors1 that ,i may inhale its wind1 and that ,i may take the offerings within it4 ,the tenth domain47#ab47 ,o this city of the ,kahu gods who take hold of the glorious ones1 and who gain mastery over the shades7#ac474444 ,who they see with their eyes2 who have no connection with the earth4 ,o ye who are in your domain1 throw yourselves on your bellies1 that ,i may pass near you4 ,my glorious nature will not be taken from me4 ,no one will give mastery over my shade1 for ,i am the divine hawk who has been rubbed with anti and anointed with incense2 libations have been offered to me2 ,isis is before me2 ,nephthys is behind me4 ,the way has been pointed to me by ,nau1 the bull of ,nut and ,nehebkau4 ,i have come to you1 ye gods2 deliver me and glorify me of an eternal glory4 ,the eleventh domain4 ,o this city in the ,netherworld1 this cavity which masters the glorious ones4 ,no one goes out1 of those who went into it1 from the dread of the appearance of him who is in it4 ,he who sees the god who is in it1 face to face1 he who sees him dies there from his blows1 except the gods who are there1 and who are hidden to the glorious ones4 ,o this ,atu1 in the ,netherworld4 ,grant that ,i may reach them2 ,i am the great magician1 with his knife2 ,i am issued of ,set1 7,i stand on7 my feet for ever4 ,i rise1 and ,i am mighty through this eye of ,horus2 my heart is raised1 after it has fallen low4 ,i am glorious in heaven1 and ,i am mighty on earth4 ,i fly like ,horus1 ,i cackle like the divine goose4 ,it was given me to alight near the stream of the lake2 ,i stand near it1 ,i sit near it1 ,i eat of the food in ,sechit ,hotepit1 ,i go down to the islands of the wandering stars4 ,the doors of the ,mati are open to me2 and the gates of the upper waters are unbolted to me4 ,i raise my ladder up to the sky to see the gods4 ,i am one of them1 ,i speak like the divine goose1 and ,i listen to the gods4 ,i talk aloud1 ,i repeat the words of ,sothis4 ,the twelfth domain4 ,o this domain of ,unt1 within ,restau1 the heat of which is that of fire4 ,no god goes down into it1 and the glorious ones do not gather into it1 for the four snakes would destroy their names47#ad47 ,o this domain of ,unt6 ,i am the great among the glorious ones within4 ,i am among the wandering stars4 ,i am not destroyed2 my name is not destroyed4 ,come1 thou divine scent1 say the gods who are in the domain of ,unt4 ,i am with you1 ,i live with you1 ye gods who are within the domain of ,unt4 ,you love me more than your gods4 ,i am with you for ever1 in the presence of the followers of the great god4 ,the thirteenth domain4 ,o this domain of the water1 which none of the glorious ones can possess1 for its water is of fire1 its stream is burning1 and its heat is of blazing flame1 so that they may not drink its water in order to quench the thirst which is within them1 for their mighty fear1 and their great terror4 ,the gods and the glorious ones look at its water from afar1 they do not quench their thirst1 and their heart is not set at rest1 because they may not go near it4 ,when the river is full and green like the flowing sap which comes out of ,osiris1 ,i take its water1 ,i draw from its flood like the great god who is in the domain of the water1 and who keeps watch over it for fear that the gods may drink from its water1 and who inspires dread to the glorious ones4 ,hail to thee1 thou great god1 who art in the domain of the water4 ,i have come to thee4 ,grant me to take of thy water1 to take of thy stream1 as thou doest to this great god4 ,when the ,nile will come1 when he will give birth to the plants1 and cause the herbs to grow2 as it is given to the gods1 when he appears in peace1 grant that the ,nile may come to me1 and that ,i may take his plants2 for ,i am thy own son for ever4 ,the fourteenth domain4 ,o this domain of ,cher-ba7#ae471 which drives the ,nile towards ,tattu1 and which causes the ,nile to go and spend its corn in his course from ,rokekmu7#af472 thou which presentest offerings to the dead1 and mortuary gifts to the glorious ones4 ,there is a serpent belonging to it1 who comes from the two wells at ,elephantine1 at the gate of the water4 ,he goes with the water1 and stops at the stream of ,cher-ba1 near the powers of the high flood2 he sees his hour of the silent evening4 ,ye gods who live in the water of ,cher-ba1 ye powers of the high flood1 open to me your ponds1 open to me your lakes1 that ,i may take of your water1 and that ,i may rest in your stream1 that ,i may eat of your corn1 that ,i may be satisfied with your food4 ,i have risen1 my heart is high1 for ,i am the great god in ,cher-ba4 ,make me offerings4 ,i have been filled with the vital sap coming out of ,osiris4 ,i shall not be despoiled of it4 ,the end4 ,,notes4 ,this is one of the interesting chapters of the ,book of the ,dead4 ,it is more frequently met with than the other ones1 and it generally constitutes the end of the ,theban papyri4 ,it is the chapter of the various domains which the deceased has to reach1 and in which he enjoys special privileges4 ,the vignettes generally give the plan of the domain1 and very often the colour with which it is painted2 they are either green or light yellow 4 ,in most of the papyri there are only four yellow--#c1 #i1 #aj1 and #ad4 ,renouf translates 8domain0 7p4 #bjh74 ,dr4 ,budge keeps the word aat1 and considers them as the divisions of the ,elysian fields4 ,pierret translates demeure1 ,brugsch sige1 demeure1 habitation4 ,i shall adopt ,renouf's word1 though residence or habitation seems to me preferable4 ,an is an enclosed space which has inhabitants described or mentioned in the text4 ,the deceased calls first on the domain1 and often in the same breath goes over to the inhabitants without any transition4 #a4 ,the second domain is the horizon4 ,the text of the vignette says3 the god who is in it is ,harmachis4 ,the text to this domain being a repetition of chapter #aji1 ,i adopt ,renouf's translation 7p4 #aha47 #b4 ,the third domain is called 8that of the glorious ones40 #c4 ,the moon4 ,ab reads3 8on the face of the sun1 and on the face of the moon40 #d4 ,the deceased speaks of himself as a magician who can cover the head of the serpent without being hurt4 ,the eyes of the serpent1 which have the power of paralyzing1 of making impotent 7see seventh domain71 are given him2 the result is1 that when he goes to the mountain on which the serpent shows his strength1 this strength collapses1 as the deceased says3 thy strength is in my hand2 ,i am he who lifts1 who takes away the strength4 #e4 ,renouf generally translates tunnels4 ,see p4 #abf1 and ,proc41 #ahic1 p4 #che2 but here we must adopt the other sense1 serpent or worms4 ,copt4 4 #f4 ,or ,secher-remu1 he who knocks down the worm1 or he who knocks down the fishes4#a #g4 ,ka and serpent have killed each other4 #h4 ,the lynx 7see note1 p4 #hb1 on chapter #cd74 ,it seems to be the cat who is represented in the vignettes of chapter #ag1 cutting off the head of the serpent4 #i4 ,this is a chapter found on the sarcophagus of ,amam in the ,british ,museum2 it has the title 1 8taking the form of a vulture0 7see p4 #aci73 ,i should rather say a goose4 #aj4 ,the ninth domain1 ,akset or ,aksi1 has the form of a vase1 which a crocodile called ,maatetf touches with his snout4 #aa4 ,the words are obscure4 ,i believe them to mean3 ,akset was made such as it is1 in order that1 c4 #ab4 ,the tenth domain is called that which is at the mouth of the stream4 #ac4 ,i cannot translate the following words4 #ad4 ,the destruction of the name means absolute destruction of the person4 #ae4 ,i have kept the reading ,cher-ba1 which ,renouf advocates1 in opposition to ,cher-aha1 adopted by most egyptologists4 #af4 ,i believe this name1 which is spelt differently in each papyrus1 to be the origin of the and 1 these two rocks mentioned by ,herodotus 7,,ii1 #bh71 out of which issues the ,niles4 ,there are hardly any variants in the vignettes which accompany the text of the chapter of the domains4 ---------------------------------------- -------------------------------- ---------------------------------------- -------------------------------- ,,plate ,,liv4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter #aea4 ,papyrus1 ,british ,museum1 #ajjaj4 ,illustration3 ,,chapter #aeb4 ,papyrus1 ,busca4 ,illustration3 ,,chapter #aea;,a ter4 ,papyrus1 ,b4,m41 #iijj4 ,illustration3 ,,chapter #aeb4 ,papyrus1 ,louvre1 ,,iii1 #ic4 ---------------------------------------- -------------------------------- ------------------------------------ ,chapter ,,cl4 ,,notes4 ,this is not a separate chapter3 it stands to #adi as #af to #ae4 ,it consists of the vignettes accompanying ,chapter #adi1 and it is the end of many papyri4 ,curiously1 there are fifteen domains instead of fourteen1 one of them1 the fifth1 seems to have been divided into two4 ,at the corner of the picture are four serpents1 which ,i consider as the four cardinal points4 ,taking the domains in the same order as in the preceding text1 we find them named in the following way in the papyrus ,aa3-- #a4 ,the good ,amenta1 the gods within which live on shens and tu loaves4 #b4 ,the garden of ,aarru2 the god in it is ,r4 #c4 ,the domain of the glorious ones4 #d4 ,the high and lofty mountain4 #e4 ,the basin1 the fire of which is a blazing flame2 the front of the fire1 the god in it is the bearer of altars4 #f4 ,amemhet1 the god in it is he who knocks down the fishes4 #g4 ,asset4 #h4 ,hasert1 the god in it is the bearer of heaven4 #i4 ,akset1 the god in it is ,maatetf4 #aj4 ,the face of the ,kahu gods4 #aa4 ,aat1 the god in it is ,sothis4 #ab4 ,the domain of ,unt1 the god in it is the destroyer of souls4 #ac4 ,the surface of the water1 the god in it is the mighty power4 #ad4 ,the domain of ,cher-ba1 the god in it is the ,nile4 ------------------------------------ ,,chapter ,,cli4 7a7 ,words of ,anubis4 ,thy right eye is in the ,sektit boat1 thy left eye is in the tit boat4 ,thy eyebrows are with7#a47 ,anubis1 thy fingers are with ,thoth1 thy locks are with ,ptah ,sokaris2 they prepare for thee a good way1 they smite for thee the associates of ,sut4 7b7 ,said by ,isis4 ,i have come as thy protector1 ,n41 with the breath coming forth from ,tmu4 ,i shall strengthen for thee thy throat4 ,i give thee to be like a god4 ,i will put all thy enemies under thy feet4 7c7 ,said by ,nephthys4 ,i go round my brother ,osiris ,n4 ,i have come as thy protector4 ,i am myself behind thee for ever1 hearing when thou art addressed by ,r1 and when thou art justified by the gods4 ,arise1 thou art justified through all that has been done for thee4 ,ptah has smitten thy enemies2 thou art ,horus the son of ,hathor4 ,it has been ordered what should be done for thee4 ,thy head will not be taken away from thee for ever4 7d7 ,words of the figure of the ,northern wall4 ,he who cometh to enchain1 ,i shall not let him enchain thee4 ,he who cometh to throw bonds1 ,i shall not let him throw bonds on thee4 ,i am here to throw bonds on thee4 ,i am here to enchain thee2 but ,i am thy protector47#b47 7e7 ,words of the ,tat of the ,western wall4 ,come in haste1 and turn away the steps of ,kep-her4 ,bring light into his hidden abode4 ,i am behind ,tat1 ,i am verily behind ,tat1 on the day when the slaughter is repelled4 ,i am the protector of ,n47#c47 7f7 ,words of the flame of the ,southern wall4 ,i have spread sand around the hidden abode1 repelling the aggressor that ,i might throw light on the mountain4 ,i have illuminated the mountain4 ,i have turned the direction of the sword4 ,i am the protector of ,n47#d47 7g7 ,said by ,anubis in his divine hall1 the lord of ,ta-,tsert4 ,i keep watch over thy head4 ,awake1 thou on the mountain4 ,thy wrath is averted4 ,i have averted thy furious wrath4 ,i am thy protector47#e47 7h7 ,the two figures of the soul1 with raised hands4 ,the living soul1 the powerful ,chu of ,n4 worships the sun when he ariseth on the ,eastern horizon of the sky4 ,the living soul of ,n4 adoreth ,r1 when he setteth in the land of the living1 on the ,western horizon of the sky4 7i7 ,words of the two statuettes47#f47 ,o statuette there6 ,should ,i be called and appointed to do any of the labours that are done in the ,netherworld1 by a person according to his abilities1 to plant fields1 to water the soil1 to convey the sand from ,east to ,west2 here am ,i1 whithersoever thou callest me4 ,words of the genii of the four cardinal points4 7k7 ,i am ,kebehsenuf4 ,i have come to be thy protector4 ,i have joined thy bones4 ,i have strengthened thy limbs4 ,i have brought thee thy heart and put it in its place1 into thy body4 ,i will cause thy house to prosper after thee4 7l7 ,i am ,hapi thy protector4 ,i have revived thy head and thy limbs4 ,i have smitten thy enemies under thee4 ,i give thee thy head for ever4 7m7 ,i am ,tuamautef4 ,i am thy son ,horus1 ,i have come1 and ,i rescue my father from the evil doer1 whom ,i put under thy feet4 7n7 ,i am ,emsta4 ,i have come1 ,i am thy protector4 ,i cause thy house to prosper permanently1 according to the command of ,ptah1 according to the command of ,r himself4 ,,notes4 ,with ,chapter #aea begins a series of texts written either on the walls of the funeral chamber or on the mummy cloth1 or on various amulets4 ,this series goes as far as #afj1 with the exception of #aeb and #aec1 which have been inserted there without any apparent reason4 ,chapter #aea is not so much a text as a picture4 ,it represents the funeral chamber4 ,the four walls1 which should be vertical1 are drawn lying flat on the ground4 ,in the middle of the chamber1 under a canopy1 is the mummy1 on which ,anubis lays his hands2 under the bed is a bird with a human head1 the symbol of the soul of the deceased4 ,we must suppose that the god ,anubis is a priest1 or a member of the family1 who has put on a jackal's head1 and who pronounces the words said to be those of the god4 ,at the foot of the bed are the two goddesses ,isis and ,nephthys4 ,each of the four walls had a small niche of the exact size of an amulet1 which was lodged in it4 ,we know it from the four oriented steles of ,marseilles 7,naville1 ,les quatre stles orientes du ,muse de ,marseille71 where we find the text belonging to each wall1 and also the niche cut in the stone for each amulet4 ,on the ,north was a human figure1 on the ,south a flame1 on the ,east a jackal1 on the ,west a ,tat4 ,in the chamber were four so-called canopic vases1 with the gods of the four cardinal points1 each of whom has his words to say4 ,besides these were statuettes called shabti or ushabti1 the helpers of the deceased in his work in the ,elysian fields4 ,in the papyrus ,london1 #ajjaj 7,af471 from which this chapter is translated1 one of them has the usual appearance1 the other the head of ,anubis4 ,the soul of the deceased is supposed to be in the chamber1 and to worship the rising and the setting sun4 ,very few papyri have this chapter as complete as ,af41 which is taken here as standard for text and vignettes1 but there are fragments of it here and there4 ,the ,turin version is much shorter than the old one4 ,the papyrus of ,nu 7ed4 ,budge7 contains the texts of the four walls with rubrics very similar to those of the steles in ,marseilles4 ,they form a special chapter joined to #acg;,a1 with the title3 ,what is done secretly in the ,tuat1 the mysteries of the ,tuat1 the introduction into the mysteries of the ,netherworld4 ,in order to facilitate the understanding of the chapter1 ,i have lettered the words spoken by the various figures4 #a4 ,renouf would have translated 7see ,chapter #db71 thy eyebrows are those of ,anubis2 but the following chapter shows that we have to translate with ,anubis1 which should mean here1 under the protection of ,anubis4 #b4 ,the rubrics say the figure is made of palm wood1 and is seven fingers high4 #c4 ,the rubric of this ,tat is the following3 said on a ,tat of crystal1 the branches of which are of gold4 ,it is folded up in fine linen4 ,there is another chapter of the ,tat put on the neck of the deceased 7,chapter #aee71 the words of which are totally different4 #d4 ,according to the rubric1 the flame is a torch made of reeds 7,loret74 #e4 ,the ,anubis was made of clay4 #f4 ,words engraved on the funerary statuettes called or 1 an abridged form of ,chapter #f1 for which ,i take ,renouf's translation4 ------------------------------------ ,,chapter ,,clia bis4 ,said by ,anubis ,amut1 in his divine hall1 when he puts his hands over the body of ,n41 and provides him with all that belongs to him4 ,hail to thee1 beautiful face1 lord of sight1 sacred eye lifted up by ,ptah ,sokaris1 raised by ,anubis1 and to which ,shu has given its stand4 ,beautiful face1 which art among the gods1 thy right eye is in the ,sektit boat1 thy left eye is in the tit boat2 thy eyebrows are a pleasant sight among the gods4 ,thy front is in the protection of ,anubis1 thy back is pleasant to the venerable hawk4 ,thy fingers7#a47 are well preserved in writing before the lord of ,hermopolis1 ,thoth1 the giver of written words4 ,thy locks are beautified before ,ptah ,sokaris4 ,n4 is welcome among the gods2 he sees the great god1 he is led on the good roads1 he is presented with funerary offerings1 his enemies are beaten down under him in the house of the ,prince of ,heliopolis7#b474 ,,notes4 ,the words spoken by ,anubis in ,chapter #aea have been taken out and made into a special chapter1 which in papyrus ,london1 #iijj 7,aa7 occurs in two different forms4 ,i called them ,,clia bis and ,,clia ter1 the second one being only an abridgement of the first4 ,vignettes and titles are not the same for these two chapters4 ,that translated1 ,,clia bis1 is the longest of the two4 ,the title of the other one is3 the ,chapter of the ,mysterious ,head1 and the vignette thereof consists of a mummy's head4 ,in comparing this chapter with the words of ,anubis we had before1 we find the explanation of expressions like this3 thy eyebrows are with ,anubis4 #a4 4 ,this word has always been translated fingers1 a sense which is evidently wrong in this place1 where parts of the head only are mentioned1 and when one would expect the hair or the beard4 ,i suppose that this obscure sentence means that since everything in him is divine the design or colour of his fingers 787 was taken from the books of ,thoth4 #b4 ,see note #h on ,chapter #a4 ------------------------------------ ,,chapter ,,clii4 ,the ,chapter of building a house7#a47 on earth4 ,o rejoice1 ,seb1 ,n4 has been set in motion with his vital power 444 he has given to men and gods their creative strength4 ,there is cheering1 when it is seen that ,seshait7#b47 has come towards ,seb2 when ,anubis has commanded to ,n43 build a house on earth1 the foundations of which be like ,on1 and the circuit like ,cher-b2 let the god of the sanctuary be in the sanctuary4 ,i also decree that it should contain the sacrificial victim1 brought by slaves1 and held up by ministrants4 ,said by ,osiris to the gods in his following3 come hastily1 and see the house which has been built for the glorified1 the well equipt1 who cometh every day4 ,look at him1 hold him in awe1 and give him praise1 which is well pleasing to him4 7#c47,you see what ,i have done myself1 ,i the great god who cometh every day4 ,look ye1 ,osiris brings me cattle1 the south wind brings me grain1 the north wind brings me barley as far as the end of the earth4 ,i have been exalted by the mouth of ,osiris7#d471 applause surrounds him7#e47 on his left and on his right4 ,look ye1 men1 gods1 and ,chus1 they applaud him1 they applaud him1 and ,i am well pleased4 ,,notes4 ,the text here translated is that of the ,papyrus of ,nu1 with a few variants taken from contemporary texts4 #a4 ,the here mentioned is the abode of the 1 where it is worshipped and receives offerings4 ,in the vignette of ,pap4 ,busca 7,ik71 the plan of this abode is like the funerary constructions discovered at ,nagadah and ,abydos4 #b4 ,the goddess is often connected with building 7,chapter #eb74 #c4 ,here the deceased begins to speak himself4 #d4 ,i translate the beating in measure as the musicians do1 the regular applause so often heard in the ,east4 #e4 ,the person changes1 as is often the case in such texts4 ,the deceased speaks of himself in the third person4 ---------------------------------------- -------------------------------- ,,plate ,,lv4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter #aec;,a4 ,louvre1 ,,iii1 #ic4 ,illustration3 ,,chapter #aec;,a4 ,louvre1 #cjhd4 ,illustration3 ,,chapter #aec;,a4 ,b4,m41 #iijj4 ,illustration3 ,,chapter #afa4 ,louvre1 ,,iii1 #ic4 ---------------------------------------- -------------------------------- ,,chapter ,,cliiia4 ,the ,chapter of coming out of the net47#a47 ,o he who turns backwards1 mighty of heart1 who spreads his net before him1 who entereth the earth6 ,o you the fishermen sons of their fathers7#b471 who go round in the midst of the stream1 you will not catch me in your net1 in which you catch the disabled1 and you will not carry me away in your canvas1 in which you take away the evil ones in the earth2 the frame of which reaches the sky1 and the weights of which are on the earth4 ,for ,i will come out of its meshes and shine like ,hunnu 7,sokaris74 ,i will come out of its bars7#c47 and shine like ,sebak4 ,i shall fly against you like a fisher whose fingers7#d47 are hidden4 ,i know the fork7#e47 which belongs to it4 ,it is the great finger of ,hunnu 7,sokaris74 ,i know the stake7#f472 it is the leg of ,nemu7#g474 ,i know its pointed head1 it is the hand of ,isis4 ,i know the name of its blade2 it is the knife of ,isis with which she cut the meat for ,horus4 ,i know the name of the frame and of the weights4 ,they are the feet and the legs of the ,sphinx7#h474 ,i know the name of the ropes with which fishing is done2 they are the bonds of ,tmu4 ,i know the names of the fishermen who are fishing4 ,they are the worms7#i471 the ancestors of the blood drinkers7#aj471 who pour their flow on my hands1 when the great god the lord listens to the words in ,heliopolis1 in the night of the #aeth of the month7#aa471 in the temple of the moon4 ,i know the marked space7#ab47 in which they are enclosed4 ,it is the soil of iron on which the gods stand4 ,i know the name of the divine supervisor who takes hold of the fishes1 and marks them on the tail4 ,he is the supervisor of the divine property4 ,i know the name of the table on which he lays them 7the fishes72 it is the table of ,horus4 ,he sits alone in the night2 nobody sees him2 the future ones7#ac47 see him1 and the present ones give him their acclamations4 ,i shine like ,horus2 ,i govern the land1 and ,i go down to the land in the two great boats4 ,horus introduces me into the house of the ,prince7#ad474 ,i have come as a fisher2 the fork has been given into my hand2 my blade is in my hand1 my knife is in my hand4 ,i come forth2 ,i go round about1 and ,i entangle in my net4 ,i know the name of the fork which closes the mouths vomiting 7fire874 ,it is the great finger of ,osiris4 ,the fingers 7prongs7 which hold fast1 they are the fingers of the ancestors of ,r1 the claw of the ancestor of ,hathor4 ,i know the strings which are on this fork1 they are the bonds of the lord of mankind4 ,i know the name of the stake2 the thigh of ,nemu4 ,its point is the hand of ,isis1 its coil1 the cord of the first-born god1 its cordage the rope of ,r4 ,i know the name of the fishermen who are fishing2 they are the worms1 the ancestors of ,r1 the creatures7#ae471 the ancestors of ,seb4 ,when what thou eatest is brought to thee1 what ,i eat is brought to me4 ,thou eatest what is eaten by ,seb and ,osiris4 ,o7#af47 thou who turnest backwards1 mighty of heart1 who fishes and entangles him who enters the earth2 ,o you fishers1 sons of their fathers1 and ye fowlers who are in ,nefer-sent2 you will not catch me in your nets1 and you will not entangle me in your meshes1 wherein you catch the disabled1 and where you catch those who are in the earth2 for ,i know it 7the net71 its frame above1 and its weights below4 ,behold1 ,i come1 my stake is in my hand2 the point is in my hand1 the blade is in my hand4 ,i come1 ,i arrive to my 444 787 ,i have come myself2 ,i have come to bind it1 to put it in its place4 ,my knife is sharpened4 ,i put it in its place4 ,the stake which is in my hand is the thigh of ,nemu2 the fork which is in my hand is the fingers of ,sokaris2 this point which is in my hand is the claws of ,isis2 the blade which is in my hand is the knife of ,nemu4 ,behold ,i have come1 ,i sit in the boat of ,r1 ,i sail on the lake of ,cha7#ag47 and on the lake of the ,northern sky4 ,i hear the words of the gods4 ,i do what they are doing1 ,i give praises to their persons1 ,i live as they live4 ,n4 appears on the ladder which was made for him by his father ,r1 when ,horus and ,sut take hold of him4 ,,notes4 ,in the ,theban version the ,chapter of the ,net is divided into two1 #aec;,a and #aec;,b1 which have different titles and different vignettes4 #aec;,a is called the 8,chapter of coming out10 or1 as might be translated1 8of escaping from the net40 ,the vignettes represent a clap-net1 used for waterfowl4 ,the second ,chapter is called 8the ,chapter of escaping from those who catch 10 which1 from the etymology1 might be translated foul or fetid fish4 ,there the vignette represents a drag-net containing fishes1 and drawn by apes4 ,it is probable1 one may suppose1 that originally one ,chapter referred to the fowlers1 the 1 who use the clap-net1 and the other to the fishermen1 the 1 who use the drag-net4 ,but in the form in which these ,chapters appear in the three best texts where they have been preserved1 ,london1 #iijj 7,aa71 ,paris1 ,,iii1 #ic 7,pb471 and the papyrus of ,nu1 fowlers and fishermen are mixed together4 ,the text of #aec;,a is very corrupt1 and seems to differ greatly from the original4 ,the variants between the chief documents are considerable1 and show that the understanding of it was nearly lost4 ,it probably had two different versions1 which have been cast into one1 since after the first two-thirds it begins over again and nearly repeats itself4 ,the ,turin text contains only #aec;,a1 and that even much shorter1 but it is followed by a rubric1 which is absent from the ,theban version4 ,the translation is made from the three above-named documents4 ,the vignette of #aec;,a1 in the papyrus ,,iii1 #ic1 of the ,louvre 7,pb71 shows a clap-net drawn by four men4 ,behind it comes the deceased1 holding in his hand two instruments mentioned in the text3 the and the 1 called or each of them consists of different parts having a distinct name4 ,in the papyrus of ,nu the deceased is seen drawing the rope of the net4 ,in the vignette of ,london1 #iijj 7,aa71 he is supposed to do the same4 #a4 ,among the dangers to which the deceased is exposed is that of being caught in a net by hidden genii1 who will treat him as is done to water-fowl or fishes4 ,but he escapes from this peril1 because he knows the names of the fowlers and fishermen who intend to attack him1 and also of the net itself1 and of the various parts of which it consists4 ,all these names are mystical2 they are connected with some divinity1 and this gives them a magical power1 owing to which the deceased can make his escape4 #b4 ,i suppose this means fishermen1 sons of fishermen4 #c4 ,litt4 the hands3 the bars1 the sides of the frame of the net4 #d4 ,the fingers are often mentioned when we should say the hand4 ,the act or the wound is attributed to the fingers4 8,whose fingers are hidden10 means he who hides the hand with which he will strike4 #e4 4 ,the instrument in the hand of the deceased4 ,though the determinative is 1 it does not necessarily mean that it is made of wood2 it may be the determinative of weapons in general4 ,it has prongs1 which are compared to nails or claws1 so that it probably is a weapon like the bident for spearing fishes1 the tines of which are held together by a string 7,wilkinson1 ,manners and ,customs1 #bnd edition1 ,vol4 ,,ii1 p4 #ajg74 ,otherwise it is not unlike a netting needle 7,wilkinson1 loc4 cit41 p4 #age74 ,if it is a weapon1 one does not very well understand why it is said to belong to the net4 #f4 ,the is evidently the stake or peg to which the end of the clap-net is fastened4 ,but it must be noticed that in the vignette of ,london1 #iijj1 this peg is a dagger4 ,therefore one may speak of its pointed head 7,brugsch1 ,dict4 ,suppl41 p4 #he71 and of its 1 blade4 #g4 ,nemu is perhaps a local name of ,horus 7,brugsch1 ,dict4 geog41 p4 #ga74 #h4 4 8,the god in ,lion form0 7,renouf7 is the name of the ,sphinx 7,sphinx1 ,vol4 ,v1 p4 #aic74 #i4 ,see ,chapter #adi1 note #e4 #aj4 ,we know from an inscription at ,dendereh that the 1 the drinkers1 feast on blood1 7,brugsch1 ,dict4 ,suppl41 p4 #ah74 #aa4 ,the late recension of ,chapter #aec ends here1 and does not contain #aec;,b4 ,it is followed by this rubric3 ,said on a figure of the deceased which is placed in a boat4 ,thou shalt put the ,sektit boat on his right1 and the tit boat on his left4 ,offerings will be made to him of cakes1 beer1 and all good things1 on the day of the birth of ,osiris4 ,he to whom these things have been done will be a living soul for ever1 and will not die a second time4 #ab4 4 ,i consider this word as derived from 1 1 which means to mark an object with a cut or with fire1 for a religious purpose1 or simply as an indication of property4 ,a little further it is spoken of fishes 8marked on the tail40 #ac4 ,we have here the opposition between 8those who are10 and 8those who are not10 that is1 those who are not yet1 the future ones4 ,the negative1 which often expresses the idea of anteriority1 is one of the usual ways of rendering the future2 that which has not yet taken place1 which is to come4 ,an official of the ,x,i,ith dynasty says3 8the king made me his commissioner of works1 having charge of present and future work0 7,zeitschr41 #ahhb1 p4 #h1 note74 ,it is said of ,isis that 8she issues her directions for what is and what will be0 7,stle ,metternich1 ,brugsch1 ,dict4 ,suppl41 p4 #cee74 #ad4 ,see ,chapter #a1 note #h4 #ae4 4 ,as they are sometimes mentioned before the gods1 ,i believe the word might be translated1 the first beings1 the first creatures3 8die ,urwesen40 #af4 ,here begins the second version of the chapter which has been added to the other one4 #ag4 4 ,this lake is often mentioned in the texts of the pyramids4 ,it is one of the celestial lakes not very distant from the ,elysian fields4 ---------------------------------------- -------------------------------- ,,plate ,,lvi4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter #aec;,b4 ,louvre1 ,,iii1 #ic4 ,illustration3 ,,chapter #aed4 ,,lepsius1 8,todt40 ,illustration3 ,,chapters #aea1 #aee1 #aef4 ,louvre1 ,,iii1 #hi4 ---------------------------------------- -------------------------------- ,,chapter ,,cliiib4 ,the ,chapter of escaping from the catchers of fish4 ,o ye snarers 7871 ,o ye fowlers1 ,o ye fishers1 sons of their fathers1 know ye7#a47 what ,i do know1 the name of this very great net3 the embracer is its name4 ,know ye what ,i do know1 the name of its cordage3 the bonds of ,isis4 ,know ye what ,i do know1 the name of its stake3 the thigh of ,tmu4 ,know ye what ,i do know1 the name of the fork3 the finger of ,nemu4 ,know ye what ,i do know1 the name of its point3 the nail of ,ptah4 ,know ye what ,i do know1 the name of its blade3 the knife of ,isis4 ,know ye what ,i do know1 the name of its weight3 the iron which is in the sky4 ,know ye what ,i do know1 the name of its flowers7#b473 the feathers of the hawk4 ,know ye what ,i do know1 the name of the fisherman3 the cynocephalus4 ,know ye what ,i do know1 the name of the ground7#c471 where are its limits3 the house of the moon4 ,know ye what ,i do know1 the name of him who fishes there3 the great prince who sits on the east of the sky4447#d474 ,i am ,r17#e47 who proceedeth from ,nu1 and my soul is divine4 ,i am he who produceth food1 but ,i execrate what is wrong4 ,i am ,osiris1 the possessor of ,mat1 and ,i subsist by means of it every day4 ,i am the eternal one1 like the bull47#f47 ,i am feared by the cycle of the gods in my name of the eternal one4 ,i am self-originating1 together with ,nu1 in my name of ,chepera1 from whom ,i am born daily4 ,i am the lord of ,daylight1 and ,i shine like ,r2 he gives me life in these his risings in the ,east4 ,i come to heaven1 ,i take hold of my place in the ,east4 ,the children of the great god nourish him to whom they have given birth1 with sacred offerings4 ,i eat like ,shu4 ,i ease myself like ,shu4 ,the king of ,egypt 7,osiris7 is present4 ,khonsu and ,thoth7#g47 their laws are within me4 ,they impart warmth7#h47 to the heavenly host4 ,,notes4 ,this ,chapter is found only in two papyri3 ,paris1 ,,iii1 #ic1 and the ,papyrus of ,nu4 ,both of them are1 in some parts1 very incorrect4 ,the ,paris document here and there omits a line2 ,i had to use them both for the translation4 ,the first part of the ,chapter is only a nomenclature of the various parts of the net1 very similar to #aec;,a4 ,the vignette represents a drag-net drawn by three dog-headed apes4 #a4 4 ,i believe there is a slight difference of meaning between this old participial form1 and the usual 4 ,i consider that the first form means3 do you know well8 are you certain to know8 or do you pretend to know8 #b4 ,i suppose this word means the papyrus flowers which are sometimes tied to the net4 7,bergmann1 ,h4,i41 p4 #ec47 #c4 where we had in #aec;,a4 4 #d4 ,here the discrepancies between the two texts are so great1 that ,i do not venture to give a translation4 #e4 ,the following lines are an abridged recension of ,chapter #he1 where ,i repeat ,renouf's translation4 #f4 ,the bull of ,amenta1 ,osiris1 as he is called in the first ,chapter 7see note #e1 ,chapter #a74 #g4 ,thoth1 the god of ,hermopolis4 7,brugsch1 ,dict4 ,suppl41 p4 #ibg1 ,dict4 ,geog41 p4 #gdi47 #h4 1 litt4 warmth1 means probably a moral quality4 ,in the ,canopus inscription corresponds to the ,greek 4 ------------------------------------ ---------------------------------------- -------------------------------- ,,plate ,,lvii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chap4 #aee4 ,,chap4 #aef4 ,b4 ,m41 #iijj4 ,illustration3 ,,chap4 #aeh4 ,,chap4 #aeg4 ,,lepsius1 8,todt40 ,illustration3 ,,chapter #aei4 ,leyden ,papyrus4 ,illustration3 ,,chapter #afj4 ,leyden ,papyrus4 ,illustration3 ,,chapter #aei4 ,,lepsius1 8,todt40 ,illustration3 ,,chapter #afj4 ,b4,m41 #iijj4 ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,cliv4 ,the ,chapter of not letting the body decay7#a47 in the ,netherworld4 ,hail to thee1 my father ,osiris4 ,i have come to embalm thee4 ,do thou embalm this flesh of mine1 for ,i am perfect like my father ,chepera1 who is my image1 he who does not know corruption4 ,come1 take hold of my breath of life1 lord of the breath1 lofty above his equals2 vivify7#b47 me1 build me up1 thou lord of the funeral chest4 ,grant me to go down into the land of eternity1 as thou doest when thou art with thy father ,tmu1 he whose body never decays1 he who does not know destruction4 ,i have not done what thou hatest1 the command 7which ,i obey7 is that which thy ka loveth17#c47 ,i have not transgressed it4 ,i have been delivered1 being thy follower1 ,o ,tmu1 from the rottenness which thou allowest to come over every god1 every goddess1 every animal1 every creeping thing which is corruptible4 ,after his soul has departed he dies17#d47 and when it has gone down he decays2 he is all corruption2 all his bones are rottenness1 putrefaction7#e47 seizes his limbs and makes his bones break down1 his flesh becomes a fetid liquid1 his breath is stink1 he becomes a multitude of worms4 7,as for me7 there are no worms7#f474 ,he is impotent whoever has lost the eye of ,shu7#g47 among all gods and goddesses1 all birds and fishes1 all snakes and worms1 all animals altogether1 for ,i cause them to crawl before me1 they recognise me and the fear of me prevails over them1 and behold every being is alike dead among all animals1 all birds1 all fishes1 all snakes1 all worms1 their life is like death4 ,let there be no food for the worms all of them4 ,let them not come to me when they are born1 ,i shall not be handed over to the destroyer in his cover1 who destroys the limbs1 the hidden one who causes corruption1 who cuts to pieces7#h47 many dead bodies1 who lives from destroying4 ,he lives who performs his commands1 but ,i have not been delivered into his fingers1 he has not prevailed upon me1 for ,i am under thy command1 lord of the gods4 ,hail to thee1 my father ,osiris6 thy limbs are lasting1 thou dost not know corruption2 there are no worms with thee1 thou art not repugnant1 thou dost not stink1 thou dost not putrefy1 thou wilt not become worms4 ,i am ,chepera1 my limbs are lasting for ever4 ,i do not know corruption4 ,i do not rot1 ,i do not putrefy1 ,i do not become worms4 ,i do not lose the eye of ,shu4 ,i am1 ,i am1 ,i live1 ,i live1 ,i grow1 ,i grow1 and when ,i shall awake in peace1 ,i shall not be in corruption1 ,i shall not be destroyed in my bandages4 ,i shall be free of pestilence1 my eye will not be corrupted1 my skin 787 will not disappear4 ,my ear will not be deaf1 my head will not be taken away from my neck1 my tongue will not be torn away1 my hair will not be cut off1 my eyebrows shall not be shaven off4 ,no grievous harm shall come upon me1 my body is firm1 it shall not be destroyed4 ,it shall not perish in this earth for ever4 ,,notes4 ,this ,chapter is not frequently met with in the papyri2 it was written on the wrappings and the bandages of the dead2 for instance1 on the funeral cloth of ,king ,thothmes ,,iii1 where it is not complete4 ,this ,chapter is interesting1 as it shows how repulsive to the ,egyptians was the idea of corruption1 of the decay of the body1 which is described here in most realistic terms4 ,this is one of the reasons why they gave such importance to mummification4 ,parts of this ,chapter are very obscure4 ,the translation has been made from the text on the mummy cloth of ,thothmes ,,iii1 supplemented by the ,papyrus of ,nu4 ,the only vignette we have is that of the ,turin ,papyrus1 showing a mummy lying on the bed1 and illumined by the rays of the sun4 #a4 1 8to pass away1 to disappear through corruption or decay40 ,sometimes it seems to have an active sense3 to let something pass away1 to lose it4 #b4 1 is generally translated 8firm1 stable1 abiding0 7,chapter #a1 note #i71 but ,i believe in most cases it has another sense3 8to vivify1 to impart the breath of life10 as one may judge from the title of ,chapter #ahb1 which mentions two acts1 one of which is the consequence of the other1 3 8the book of vivifying ,osiris1 giving breath to him whose heart is motionless40 ,in the mythological or celestial geography is the ,east 7,pl4 ,,iv74 ,there life originates2 there also the deceased inhales the breath of life 7,chapter #eg1 p4 #aaj2 ,naville1 ,todt41 ,einl41 p4 #bh74 #c4 ,see ,sphinx1 ,v1 p4 #aii4 #d4 4 ,i consider as being here the adverb afterwards4 ,his soul goes out1 and afterwards he dies1 it goes down and afterwards he decays4 #e4 1 litt4 the destroyers2 the word occurs again further on3 the destroyer who is in his bush787 or cover1 the hidden one4 ,it is evidently a metaphor1 for the sense is obvious2 it is putrefaction4 ,the word in the ,turin papyrus 1 litt4 locks1 might apply to the vegetation or the excrescences which are often the sign of putrefaction4 #f4 4 ,the passage is very obscure4 ,i believe the drift of the idea is this3 after having described very thoroughly what corruption is1 the deceased says3 as for me ,i am protected against those evils4 ,even should every being fall into corruption1 having lost the eye of ,shu1 it is nothing to me1 because ,i am feared by all4 8worms do not exist40 is explained by two passages4 ,at ,abydos the priest says to the god 7,mar41 ,abydos1 ,i1 p4 #cd7 4 8,i have come to perform the ceremonies1 for ,i have not come to do nothing1 ,i have not come in vain40 ,in the poem of ,pentaur1 when ,rameses ,,ii1 addressing ,amen1 recalls all he has done to honour the god1 he says3 3 8is it nothing1 this thy terrace which ,i built for thee80 #g4 ,the eye of ,shu is either an amulet or a magic power residing in some part of the body1 which prevents it from becoming worms4 ,it is the defence against corruption4 ,further the deceased says3 8,i do not become worms2 ,i do not lose the eye of ,shu40 #h4 ,litt4 ploughs into dead bodies4 ------------------------------------ ,,chapter ,,clv4 ,chapter of the ,tat of gold47#a47 ,here is thy backbone17#b47 thou still-heart6 here is thy spine1 thou still-heart6 ,put it close to thee4 ,i have given thee the water thou wantest47#c47 ,here it is4 ,i have brought to thee the ,tat1 in which thy heart rejoiceth4 ,said on a ,tat of gold inlaid into the substance of sycamore-wood1 and dipped into juice of ankhamu4 ,if it is put on the neck of this ,chu1 he arrives at the doors of the ,tuat1 and he comes forth by day1 even though he be silent4 ,the ,tat is put in its place on the first day of the year1 as is done to the followers of ,osiris4 ,,notes4 ,after the interruption due to ,chapters #aec and #aed1 we revert to the series inaugurated by #aea1 the description of the chamber in which the mummy is deposited1 and of the funeral equipment of the deceased1 his amulets and ornaments4 ,the papyrus ,,iii1 #ic 7,pb71 of the ,louvre1 throws several of these ,chapters into one1 with the title3 the description of the hidden things of the ,tuat1 and the vignette 7,pl4 ,,lv7 represents three figures of ,chapter #aea3 the statuette1 the torch or flame1 and the ,anubis2 besides two ,tat of different substances1 one of them for the wall1 and one to be put on the neck of the deceased1 and a buckle4 ,the vignette of ,chapter #aee represents a ,tat of gold4 ,the various versions of the ,chapter differ mostly in the rubric4 ,i followed the papyrus of ,nebseni 7,aa71 filling up the gaps from other texts4 #a4 ,the rubric seems to explain that the text refers to a ,tat of gold1 which is inlaid into the wood of a mummy-shaped coffin1 on the neck1 and which holds fast by means of the sap or gum of a tree or fruit called ankhamu4 #b4 ,this shows that the ,tat is originally a conventional representation of a backbone4 #c4 ,the juice or gum just mentioned1 in which the ,tat is dipped4 ------------------------------------ ,,chapter ,,clvi4 ,chapter of the buckle of carnelian1 which is put on the neck of the deceased4 ,the blood of ,isis1 the virtue of ,isis2 the magic power of ,isis1 the magic power of the ,eye are protecting this the ,great one2 they prevent any wrong being done to him4 ,this ,chapter is said on a buckle of carnelian dipped into the juice of ankhamu1 inlaid into the substance of the sycamore-wood1 and put on the neck of the deceased4 ,whoever has this ,chapter read to him1 the virtue of ,isis protects him2 ,horus the son of ,isis rejoices in seeing him1 and no way is barred to him1 unfailingly4 ,,notes4 ,m4 ,maspero1 who made a special study of this ,chapter 7,le chapitre de la boucle1 ,comptes ,rendus de l',acad4 des ,inscr4 et ,bell4 ,lettres1 #ahga71 has shown that there are several recensions4 ,this1 which is probably the oldest1 is taken from the papyrus of ,nebseni1 with a few additions from texts of the same date4 ,the protective power of the buckle is shown in the vignette of ,chapter #ic1 where a buckle with human hands grasps the deceased by the left arm1 and prevents him from going towards the ,east4 ------------------------------------ ,,chapter ,,clvii4 ,chapter of the vulture of gold1 put on the neck of the deceased4 ,isis has arrived2 she hovers over the dwellings1 and she searches all the hidden abodes of ,horus when he comes out of the ,northern marshes1 knocking down him whose face is evil4 ,she causes him to join the ,bark1 and grants him the sovereignty over the worlds4 ,when he has fought a big fight1 he decrees what must be done in his honour2 he causes fear of him to arise1 and he creates terror4 ,his mother1 the ,great one1 uses her protective power1 which she has handed over to ,horus4 ,said on a vulture of gold4 ,if this ,chapter is written on it1 it protects the deceased1 the powerful one1 on the day of the funeral1 undeviatingly for times infinite4 ,,notes4 ,this and the two following ,chapters have not been found in the old recension4 ,they are taken from the ,turin text4 ,the vignette represents a vulture with outspread wings1 which is often found made of cartonnage on the mummies4 ,the same bird is often painted on the ceilings of tombs or temples4 ------------------------------------ ,,chapter ,,clviii4 ,the ,chapter of the collar of gold1 put on the neck of the deceased4 ,o my father6 my brother6 my mother ,isis6 ,i am unveiled and ,i am seen4 ,i am one of the unveiled ones1 who see ,seb4 ,said on a collar of gold1 on which this ,chapter has been written1 and which is put on the neck of the deceased1 the day of his burial4 ------------------------------------ ,,chapter ,,clix4 ,the ,chapter of the column of green ,felspar17#a47 put on the neck of the deceased4 ,o thou who comest out every day1 in the divine house1 she who has a big voice1 who goeth round4444 ,she takes hold of the potent formul of her father1 the mummy which is on the bull47#b47 ,she is ,renent4444 ,said on a column of green ,felspar1 on which this ,chapter has been written1 and which is put on the neck of the deceased4 ,,notes4 ,the vignette of this ,chapter and the next1 show distinctly that the is a miniature column or tent-pole1 with the papyrus capital1 and papyrus leaves at the base4 ,this ,chapter is taken from the ,turin text2 parts of it are quite unintelligible4 #a4 1 a mineral which has not yet been determined4 ,brugsch calls it 8,opal40 ,lepsius thought its colour was blue4 ,dr4 ,budge translates 8mother-of-emerald40 ,renouf's translation is 8green ,felspar0 7see ,chapter #bi;,b1 note74 #b4 ,the mummy carried off by the ,apis bull1 a representation often seen on the coffins after the ,x,x,i,ind dynasty4 ------------------------------------ ,,chapter ,,clx4 ,giving the column of green ,felspar4 ,i am the column of green ,felspar1 which cannot be crushed17#a47 and which is raised by the hand of ,thoth4 ,injury is an abomination for it4 ,if it is safe1 ,i am safe2 if it is not injured1 ,i am not injured2 if it receives no cut1 ,i receive no cut4 ,said by ,thoth3 arise1 come in peace1 lord of ,heliopolis1 lord who resides at ,pu4 ,when ,shu has arrived1 he found the stone at ,shenemu1 as its name is neshem4 ,he 7the deceased7 makes his abode in the enclosure of the great god2 whilst ,tmu resides in his dwelling27#b47 his limbs will never be crushed4 ,,notes4 ,for ,chapter #afj1 we have a text from ,london1 #iijj 7,aa72 it is not complete1 but the gaps can very easily be filled up from the ,papyrus ,busca4 ,the vignette of ,aa represents ,thoth bringing the column1 enclosed in a box or a casket4 #a4 ,i suppose the symbolical expressions of this ,chapter mean that the neshem1 of which the column is made1 is a very hard stone1 which is proof against any injury4 or 1 which ,i translated 8crush10 means probably 8grind to powder10 and 1 8to receive a cut10 means to be scratched or incised by a sculptor's tool4 ,the power of the amulet consists in making the body of the deceased as hard as neshem4 #b4 1 a variant of when it refers to ,tmu 7,nav41 ,todt41 ch4 ,,xvii1 l4 #ab74 ------------------------------------ ,,chapter ,,clxi4 ,the ,chapter of unfastening the opening in the sky4 ,thoth does it so that it may be finished when he opens 7the sky7 with ,aten47#a47 ,r7#b47 is living1 the tortoise7#c47 is dead4 ,the body has been offered in the earth2 the bones have been offered of ,n4 ,the ,west wind of ,isis47#d47 ,r is living1 the tortoise is dead4 ,it is safe that is in the funeral chest of ,n4 ,the ,east wind of ,nephthys4 ,r is living1 the tortoise is dead1 the limbs are well wrapped up4 ,kebehsenef is to keep watch over them for ,n4 ,the ,north wind of ,osiris4 ,r is living1 the tortoise is dead4 ,his wrappings have been opened2 they reveal his figure4 ,the ,south wind of ,r4 ,everybody who has these figures on his coffin1 the four openings of the sky are open to him2 one in the ,north1 it is the wind of ,osiris2 one in the ,south1 it is the wind of ,aah 7the moon72 one in the ,west1 it is the wind of ,isis2 one in the ,east1 it is the wind of ,nephthys4 ,every one of these winds1 which are at his entrance when he wants it1 breathes into his nostrils4 ,let no one outside know it1 it is a mystery which is not known to the common people4 ,do not reveal it to any one1 may he be thy father or thy son1 except thyself4 ,it is a real mystery1 and every one of these things is unknown to all men4 ,,notes4 ,this ,chapter is so short in the old recension 7,paris1 ,,iii1 #ic7 that it could hardly be understood without the rubric of the ,turin text4 ,the four ,thoths1 each of whom opens a door1 are the four winds1 coming from the four cardinal points 7,zeitschr4 fr ,aeg4 ,sprache1 #ahgg1 p4 #bh74 ,we have already learned from ,chapter #ei that it is one of the privileges of the deceased to have the command of the four winds4 #a4 ,the title is obscure4 ,i suppose that the scribe1 who had a very short space at his disposal1 left out a word or two4 #b4 ,magic formula1 which enables ,thoth to open the door4 #c4 ,see ,chapter #hc1 note #a4 ,brugsch calls the tortoise the evil principle4 #d4 ,the words in brackets1 as well as the rubric1 are taken from the ,turin ,todtenbuch4 ---------------------------------------- -------------------------------- ,,plate ,,lviii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,clxii4 ,,lepsius1 ,todtenbuch4 ,illustration3 ,,chapter ,,clxiv4 ,,lepsius1 ,todtenbuch4 ,illustration3 ,,chapter ,,clxiii4 ,,lepsius1 ,todtenbuch4 ,illustration3 ,,chapter ,,clxv4 ,,lepsius1 ,todtenbuch4 ,illustration3 ,,chapter ,,clxvi1 ,a4 a4 ,illustration3 ,,chapter ,,clxvii1 ,a4 a4 ---------------------------------------- -------------------------------- ,,chapter ,,clxii4 ,chapter of causing a flame7#a47 to arise under the head of the deceased4 ,hail to thee1 thou lion17#b47 thou mighty one1 with high plumes1 the lord of the double crown1 who wavest the flail1 thou art the lord of the phallus17#c47 thou art vigorous when ariseth the morning light1 to the rays of which there is no limit4 ,thou art the lord of forms1 with numerous colours1 who conceals himself within his eye to his children4 ,thou art the mighty enchanter among the cycle of the gods1 thou swift runner1 with quick strides4 ,thou art the mighty god who cometh to him who calleth for him1 who delivereth the oppressed from his tortures4 ,come to my voice4 ,i am the cow4 ,thy name is in my mouth4 ,i am going to utter it4 ,hakahaka7#d47 is thy name4 ,furaa is thy name4 ,aakarsa is thy name4 ,ankrobata is thy name4 ,khermauserau is thy name4 ,kharosata is thy name4 ,i adore thy name4 ,i am the cow4 ,listen to my voice1 on the day when thou puttest a flame under the head of ,r4 ,behold he is in the ,tuat1 and he is mighty in ,heliopolis47#e47 ,grant that he may be like one who is on earth4 ,he is thy son1 who loves thee4 ,do not ignore his name4 ,come to ,osiris ,n4 ,grant that a flame may arise under his head1 for he is the soul of the great body which rests in ,heliopolis2 the shining one1 the form of the firstborn is his name4 ,barokatat'aua is his name4 ,come1 grant him to be like one of thy followers1 for he is even as thou art4 ,said on the image of a cow1 made of pure gold1 to be put on the neck of the deceased4 ,also if it is painted on new papyrus1 and put under his head1 there will be a quantity of flames all around him like those that are on earth4 ,this is a very great protection1 which the cow granted to her son ,r1 after he had gone to rest4 ,his abode is surrounded by warriors of blazing fire47#f47 ,if thou puttest this goddess on the neck of the ,ring who is on earth1 he is like fire in pursuing his enemies1 his horses cannot stop4 ,if thou puttest it on the neck of a man after his death1 he is mighty in the ,netherworld4 ,nobody will drive him away from the gates of the ,tuat undeviatingly4 ,and thou shalt say when thou puttest this goddess on the neck of the deceased3 ,o ,amon of ,amons1 thou who art in the sky1 turn thy face towards the body of thy son1 make him sound in the ,netherworld4 ,this book is most secret4 ,do not let it be seen by any man1 for it is forbidden to know it4 ,let it be hidden4 ,it is called the book of the mistress of the hidden abode4 ,this is the end4 ,,notes4 ,chapters #afb-afe are of a very date date4 ,they are of a different character from the other chapters of the ,book of the ,dead4 ,they belong rather to the magic books of the old ,egyptians4 ,when they were written there was a decay in the religion1 which drifted more and more into magic1 for which the ,egyptians were famous under the ,roman ,empire4 ,we find there a great number of barbarous words unintelligible to us1 and probably also to the old scribes1 since they differ widely according to the papyri4 ,they remind us of those which are found in the magical texts 7,chabas1 ,pap4 ,magique ,harris1 p4 #aea7 ,it is probable that ,chapter #afb is older than the following2 several papyri end with it1 and it has the rubric this is the end1 which is found in the older texts after ,chapter #adi4 ,the late ,dr4 ,pleyte1 of ,leyden1 made a special study of these chapters1 and of several others of late date 7,chapitres supplmentaires du ,livre des ,morts1 ,texte1 ,traduction et ,commentaire1 ,leide74 ,the collation which he published of various documents is the text on which this translation has been made4 ,the vignette generally consists of a cow1 having between her horns a solar disk1 with two plumes4 ,occasionally behind her there is a goddess with a cow's head having the same attribute4 ,this cow ,i consider to be the goddess ,nut1 the mother of ,r4 ,an image of the cow1 made of pure gold1 is to be put on the neck of the deceased2 or1 what would be much easier and cheaper1 it is to be painted on a hypocephalus of new papyrus1 and put under the deceased's head4 ,part of this chapter is the usual text found on the hypocephali4 ,the result of the gift of one of these amulets will be that in the ,netherworld the deceased will be surrounded by flames4 ,this is the effect of the presence of the amulets here described4 ,it does not take place in this world1 but in the other1 where ,r himself enjoys a similar protection1 being surrounded by 8warriors of blazing fire40 ,this image seems to point to the magnificent sunsets often seen in ,egypt4 #a4 ,all the translators have interpreted by 8heat10 the vital heat of the body4 ,but this is not the true sense of the word1 which means 8flame10 8flame of fire40 ,the root implies the idea of darting1 springing forth like a flame or a spark1 and not of latent heat4 cannot mean anything except a great quantity of flames4 ,these flames will be the protection of the deceased4 #b4 ,the lion addressed by the cow1 a god of light and fire1 is probably ,r himself4 #c4 ,for the connection between generation and light1 see ,kuhn1 8,herabkunft des ,feuers10 p4 #gj and ff4 #d4 ,these barbarous names1 as well as those of the following chapters1 have not yet been explained4 ,their interpretation is to be looked for in the ,african languages1 for ,chapter #afd connects them with the speech of the negroes1 and the ,anti of ,nubia4 #e4 ,i have kept for ,renouf's translation3 ,heliopolis4 ,but it must not be understood as referring to the well-known city at the head of the ,delta4 is here a city in the other world4 ,it is a name belonging to the mythological and not to the terrestrial geography4 #f4 ,i consider the word of the ,turin text1 or according to other papyri1 as connected with fire1 burning4 ------------------------------------ ,,chapter ,,clxiii4 ,chapters brought from another book1 in addition to the 8coming forth by day40 ,chapter of not letting the body of a man decay in the ,netherworld1 of rescuing him from the devourers of souls who imprison men in the ,tuat1 and of not raising his sins on earth against him1 but of saving his flesh and his bones from the worms and from every evil-doing god in the ,netherworld1 so that he may go in and out as he likes1 and do everything he desires without restraint4 --,i am the soul of the great body which rests in ,arohabu4 ,i am protecting the body of ,hanirta1 the lord of motion1 who rests in the marshes of ,senhakarokana4 --,o thou soul of souls1 who art not unwilling to rise when thou restest in thy body which dwelleth in ,senhakarokana6 ,come to ,osiris ,n41 deliver him from the ,powers of the god whose face is terrible1 who takes possession of the heart1 and takes hold of the limbs2 a flame rushes out of their mouths1 so that they consume the souls4 --,o he who goes to rest in his body1 and then rises a burning heat1 blazing even within the sea1 and the sea goes up because of this burning vapour1 at the time of the morning2 come1 bring thy fire2 pour thy burning vapour on him who will raise his hand against ,osiris ,n4 for ever and ever4 --,hail1 ,osiris ,n41 thy duration is that of the sky2 thy duration is the duration of the ultimate circles17#a47 ,the sky holds thy soul2 this earth holds thy figure4 --,deliver ,osiris ,n4 ,do not let him be carried away by his enemies1 to him who devours the soul1 who raises evil accusations4 ,restore his soul to his body and his body to his soul4 --,it is he who is hidden in the pupil1 in the ,eye of ,sharosharo4 ,shapuarika is his name4 ,he resides on the north-west front of ,apt1 in the land of ,nubia1 and he will never navigate towards the ,east4 --,o ,amon the bull1 the scarab1 the lord of the two eyes whose name is3 he with the terrible pupil4 ,osiris ,n4 is the image of thy two eyes1 ,sharosharo is the name of one1 ,shapuarika is the name of the other one4 ,he is ,shaka ,amon1 ,shaka ,nasarohaut2 ,tmu who illuminates the two earths is his true name4 ,come to ,osiris ,n41 he belongs to the land of ,truth1 do not leave him alone4 ,he is of the land which is not seen again4 --,thy name is with the mighty ,glorified47#b47 ,he is the soul of the great body which is in ,sais of ,neith4 ,said on a serpent having two legs1 and bearing a two-horned disk4 ,two eyes are before him1 having two legs and two wings4 ,in the pupil of one is the image of one raising his arm1 with the face of ,bes1 wearing his plumes1 and having the back of a hawk4 ,it is painted with anti and shethu1 mixed with green colour of the ,south1 and with water from the ,western ,lake of ,egypt2 on a bandage of new linen1 in which all the limbs of a man will be wrapped4 ,thus he will not be driven away from all the gates of the ,tuat2 he will eat1 drink1 ease his body as if he were on earth2 no outcry will be raised against him2 his enemies will be powerless 787 against him4 ,if this book is read on earth17#c47 he is not carried away by the messengers1 the wicked ones who do evil on all the earth2 and he will not be wounded1 he will not die from the blow of the king4 ,he will not be taken to prison2 for he will go in to his attendants and go out victorious1 he will be free from the fear of evil doers who are on the whole earth4 ,,notes4 ,this ,chapter begins with a general title applying to #afc-e1 and probably to other ones not included in the papyrus of ,turin3 8,chapters brought from another book1 an addition to the coming forth by day40 ,this means that these chapters were not considered as belonging to the 8the coming forth by day10 the original ,book of the ,dead1 which in old times ended with ,chapter #adi1 and later on with ,chapter #afb4 ,the vignettes represent the figures described in the rubric for which the chapter was written4 ,dr4 ,pleyte first discovered that this ,chapter is a kind of dialogue1 consisting of words spoken by the god1 and a prayer addressed to him in favour of the deceased4 ,the strange names which occur in the text lead us here also to ,africa1 since it is said of the deceased that he resides in ,apt of ,nubia1 ,napata4 #a4 ,a papyrus1 in ,turin of a woman1 reads here etc41 8thy duration is the duration of the ultimate circles40 #b4 ,chuu4 ,renouf either keeps the ,egyptian word1 or translates3 8the ,glorious ones1 the ,glorified40 ,see note #a1 ch4 #a1 ch4 #ae1 etc4 #c4 ,the amulet has also an influence on earth1 it protects a man against hidden dangers1 which arise not from men but from some invisible causes1 and agents like those evil messengers1 probably spirits1 who might be called 8angels40 ,i believe that 1 8the blow of the king10 must mean some sudden illness like 4 ,dr4 ,pleyte also considers this part of the rubric as applying to a man's life on earth2 there is only this expression which does not agree with this explanation1 and would rather lead us to think that what is described in this part of the rubric takes place in the other world4 ------------------------------------ ,,chapter ,,clxiv4 ,another ,chapter4 ,hail1 ,sekhet1 ,bast1 daughter of ,r1 lady of the gods1 who holdeth her fan of plumes1 the lady of the scarlet garment1 the mistress of the white and red crown1 the only one who stands above her father1 when there are no gods to stand above her2 the great magician in the boat of millions of years1 lofty when she rises in the abode of silence1 the mother of the ,shakas1 the royal wife of the lion ,haka4 ,these are the forms of the princess1 the mistress of the funereal chamber1 the mother on the horizon of the sky1 the joyful1 the beloved1 who destroyeth the rebels collected in her fist4 ,she stands at the prow of the boat of her father1 in order to strike down the evildoer1 in order to place ,mat at the prow of the boat of ,r4 ,neith1 the burning one1 after whom nothing remains2 she who follows ,kaharo1 who follows ,saromkaharomat is thy name1 thou art the mighty burning wind behind ,kanas17#a47 at the prow of the boat of her father ,haropukaka ,scharoshaba1 in the language of the negroes and of the ,anti of the land of ,nubia7#b474 ,acclamations to thee1 mightier than the gods2 thou art praised by the gods of ,hermopolis1 the living spirits who are in their tabernacles4 ,they give praise to the valour of ,mut 78717#c47 and they begin to bring offerings to the mysterious gates4 ,their bones are sound1 they are delivered from dangers2 they become powerful in the eternal abode2 they are delivered from the society of the wicked one1 the spirit with a terrible face1 which is among the assembly of the gods4 ,the child7#d47 who is born of him with the terrible face1 will hide his body to the cursed serpent whose breath is burning2 because he has found the names2 the mysterious lion is one1 the soul of the dwarf 7is the other74 ,as for the eye of the great one1 the princess of the gods1 her name is she who partakes of the name of ,mut4 ,his soul is powerful1 his body is sound2 they are safe from the abode of the enemies who are in the society of the wicked one4 ,they will not be imprisoned4 ,these words which were spoken by the mouth of the goddess herself have become the words of the goddesses1 and the male gods1 and of every soul to whom a burial is given4 ,said on a ,mut having three faces3 one is the face of the ,pekha-vulture having two plumes2 the other is the face of a man1 wearing the red and the white crown4 ,the other is a face of a ,ner-vulture1 having two plumes1 with a phallus and wings and the claws of a lion4 ,it is painted with anti with resin 787 mixed with green colour1 on a scarlet bandage4 ,there is a dwarf in front and behind her2 he looks at her and wears two plumes4 ,he has one arm raised1 and he has two faces1 one of a hawk and the other of a man4 ,he whose body is wrapped up in these bandages1 he is mighty among the gods in the ,netherworld4 ,he is never repulsed2 his flesh and his bones are like one who never died2 he drinks at the source of the river1 he receives fields in the garden of ,aarru2 a star in the sky is given to him4 ,he is delivered from the fiend-serpent with a burning mouth4 ,his soul will not be imprisoned like a bird2 he will be lord of those around him1 and he will not be eaten by worms4 ,,notes4 ,the translation of these magical ,chapters is still more uncertain than that of the rest of the book1 and the text is often very corrupt4 ,the vignette consists of the three figures described in the rubric4 ,that which is given here is taken from the ,turin papyrus4 ,it differs slightly from the description and from the vignettes of the other texts4 ,the middle figure should have a man's body with a lion's claws4 #a4 ,a papyrus at ,leyden reads here the enemies4 #b4 ,there it is said distinctly that these barbarous words belong to ,african languages4 ,they are probably not all proper names2 some of them seem to have a sense which we have not yet discovered1 for instance1 the word ,shakas in this expression3 the mother of the ,shakas4 #c4 ,very uncertain text4 #d4 ,these words seem to apply to the deceased4 ------------------------------------ ,,chapter ,,clxv4 ,chapter of landing and not being obscured1 so that the body may prosper in drinking water47#a47 ,o the very high one1 the great one1 ,amen1 ,amen1 the lion ,kasapa1 ,the first-born of the gods on the ,east of the sky4 ,amon of the ,takruti1 ,amon who hides his colours1 whose forms are mysterious1 and who is master of the horns of ,horus1 ,the great one of ,nut4 ,kaarki is thy name1 ,kasaka is thy name1 ,the ,sphinx is thy name1 ,kasabaka is thy name4 ,amon of the ,ankak ,takashar1 ,amon the sphinx is thy name4 ,o ,amon6 ,i implore thee4 ,behold1 ,i know thy name2 thy forms are in my mouth17#b47 and thy colours in my eyes4 ,come towards thy offspring1 thy form1 ,osiris ,n4 ,bring him towards the gate of eternity1 grant him to rest in the ,tuat2 that his flesh may be entire in the ,netherworld2 that his soul may be powerful1 that his body may be complete17#c47 that he may be free from the society of the wicked one1 that he may never be fettered4 ,i implore thy name1 and thou art a shield for me2 for thou believest that ,i know thee4 ,o great one1 great one1 ,amon 7the hidden one7 is thy name1 ,rukashaka is thy name1 ,thou art for me a shield4 ,baarkai is thy name1 ,markata is thy name1 ,the ,sphinx is thy name1 ,nasakabuba is thy name1 ,tanasasa is thy name1 ,sharshatakata is thy name4 ,amon1 ,amon1 ,o ,god1 ,o ,god1 ,amon4 ,i implore thy name1 and as ,i have given thee to understand 7that ,i know thee71 grant me to rest in the ,tuat1 and that all my limbs be reunited4 ,said by the ,spirit which is in ,nut3 ,i am doing1 ,i am doing all thou hast said4 ,said on the figure with raised arm4 ,there are plumes on its head2 its legs are apart2 its torso is a scarab4 ,it is painted in blue with liquid gum4 ,said also on a figure the middle part of which is that of a man2 his arms are hanging down4 ,the head of a ram is on his right shoulder1 and another on his left shoulder4 ,thou wilt paint on one bandage the two figures of the god with raised arm1 and put it across the chest of the deceased1 so that the two painted figures may be on his breast4 ,he to whom this has been done1 the impure ones in the ,tuat can do nothing to him4 ,he drinks the running water of the stream1 he shines like a star in the sky47#d47 ,,notes4 ,the vignettes consist of the amulets described in the rubrics4 #a4 ,the explanation to this extraordinary title seems to be given in the last sentence of the rubric1 where it is said of the deceased3 8he drinks the running water of the stream1 he shines like a star in the sky40 ,the amulet for which this text was written will prevent the deceased1 who is to be as bright as a star1 from having his light taken from him1 from being obscured4 ,the other blessing conferred upon him is that of drinking water of the stream4 ,it is difficult to say why these two blessings alone are mentioned4 #b4 ,i am ready to utter the names of thy different forms1 and ,i see thy various colours4 #c4 ,that his body may be reconstituted4 ,it is curious to find in so late texts a vague remembrance of what seems to have been the prevalent custom in prehistoric times1 and perhaps also during the ,thinite period3 the dismemberment of the body of the deceased4 ,this custom was so entirely superseded by the opposite process1 the mummification and the careful preservation of the body1 that the old tradition is always mentioned with horror and disgust4 ,the ,book of the ,dead is full of objurgations against the dismemberment of the body4 #d4 ,the ,turin ,todtenbuch ends here4 ------------------------------------ ,,chapter ,,clxvi4 ,chapter of the ,pillow4 ,awake6 thy sufferings are allayed1 ,n4 ,thou art awaked when thy head is above the horizon4 ,stand up1 thou art triumphant by means of what has been done to thee4 ,ptah has struck down thine enemies4 ,it has been ordered what should be done to thee4 ,thou7#a47 art ,horus1 the son of ,hathor1 the flame born of a flame7#b471 to whom his head has been restored after it had been cut off4 ,thy head will never be taken from thee henceforth4 ,thy head will never be carried away4 ,,notes4 ,with ,chapter #aff begins a series of chapters which are not in the ,todtenbuch1 and which have been collected from various papyri4 ,for most of them there is only one text1 therefore the translation is often very uncertain4 ,this ,chapter1 which is taken from ,london #iijj 7,aa71 seems to be only a variant1 with a few additional sentences1 of ,chapter #dc1 8,chapter whereby the head of a person is not severed from him in the ,netherworld40 ,it alludes to the reconstitution of the body of the deceased1 and to providing him with all his sepulchral equipment4 ,head-rests like that which is represented in the vignette are often found in the tombs with the coffins already at the time of the ,x,ith dynasty4 ,chapter #aff was first discovered and translated by ,dr4 ,birch 7,zeitschr41 #ahfh1 p4 #hb74 #a4 ,here begin the words of ,chapter #dc4 #b4 4 ,the second word should be taken as a patronymic1 8flame-born40 ,chapter #dc has 4 ------------------------------------ ,,chapter ,,clxvii4 ,chapter of bringing an ,eye4 ,when ,thoth had brought the ,eye1 he appeased the ,eye1 ,after ,r had wounded7#a47 her1 she was raging furiously and then ,thoth calmed her after she had gone away raging4 ,as ,i am sound1 she is sound and ,n4 is sound4 ,,notes4 ,this ,chapter taken also from ,london #iijj1 is a mere abridgment of lines #cj-cd in ,chapter #ag4 ,it refers probably to an eclipse4 ,the ,eye1 the moon is pierced or wounded by ,r1 which causes the goddess to be furious4 ,then1 according to ,chapter #ag1 8,thoth calms her troubled state 7,brugsch71 and brings her whole and sound without any defect40 ,this is called to appease the goddess4 #a4 ,the correct reading according to ,chapter #ag1 is3 or ,brugsch 7,dict4 ,suppl41 p4 #gea7 translates the word3 to pierce4 ------------------------------------ ,,chapter ,,clxviii4 ,chapter #afh should not have been placed among those of the ,book of the ,dead1 it belongs to another book similar to the 1 the book engraved on the walls of the royal tombs4 ,it describes gods and genii of the bounds7#a47 in the ,tuat who confer certain blessings on the deceased2 such as this3 8those who lift up their faces towards the sky at the prow of the boat of ,r1 grant that ,osiris ,n4 may see ,r when he rises40 ,a vignette gives the appearance of the god or genius spoken of4 ,every one of them is followed by this sentence3 8for the libation of a vase has been made on earth by ,osiris ,n4 who is 7now7 the lord of abundance1 and goes round the garden of ,hotepit40 ,the three versions which have been preserved of this text are very fragmentary4 ,the most complete1 papyrus #ajdgh of the ,british ,museum1 contains only the #g to #ab4 ,as the interest of this text1 the character of which is chiefly pictorial1 lies in the vignettes1 it has been thought unnecessary to give a translation of it4 #a4 ,see note #b1 ,chapter #abg4 ------------------------------------ ,,chapter ,,clxix4 ,chapter of raising the funereal ,bed4 ,thou art a lion1 thou art a sphinx1 thou art ,horus who avengeth his father2 thou art these four gods1 those glorious ones who are shouting for joy1 who are making incantations1 and who bring out water by the power of the tramp of their feet4 ,thou risest on the right1 thou risest on the left4 ,seb has opened thy blind eyes17#a47 he has loosened thy legs which were fettered4 ,thou hast received thy heart of thy mother1 thy whole heart of thy own body2 thy soul is in the sky1 thy body is under the ground4 ,there is bread for thy body1 water for thy throat1 sweet breeze for thy nostrils4 ,thou restest in their funereal chambers1 which those who are in their coffins have opened for thee and for thy 444 when thou journeyest2 thou art firm on thy pedestal1 of thy existence1 thou appearest in heaven1 and thou fastenest the tackle7#b47 by the side of ,r4 ,thou fishest with the net on the river1 the water of which thou drinkest2 thou walkest on thy feet1 and thou dost not walk headlong4 ,thou appearest on the surface of the earth1 and thou doest not come forth from under solid ground1 the strength7#c47 which is in thee will not be shaken through the action of the god of thy domain4 ,thou art pure1 thou art pure1 thy forepart is purified1 thy hindpart is cleansed with bet and natron1 and cooled with incense4 ,thou art purified with the milk 7given to7 ,apis1 and with beer of the goddess ,tenemit1 with natron which removes all what is wrong in thee1 and which was provided by the daughter of ,r when she gave it to her father ,r2 and when she raised for thee the mountain where is buried her father ,osiris47#d47 ,i have taken a bite of these sweet things which are on the hands 787 of ,osiris ,n4 the loaves 787 from above1 which belong to ,r1 made of grain of ,abu1 and four loaves from below which belong to ,seb1 made of grain from the ,south4 ,the god7#e47 of thy domain brings thee the ,field of ,hotepit1 his hands are before thee4 ,thou goest out like ,r1 thou art powerful like ,r1 thou art in possession of thy feet4 ,osiris ,n4 is in possession of his feet at all times and at all hours2 thou wilt not be judged1 thou wilt not be imprisoned1 thou wilt not be guarded1 thou wilt not be put in bonds1 thou wilt not be placed in the house where are the enemies4 ,cakes are piled up before thee1 and offerings are well guarded for thee4 ,there is no one to oppose thee and to prevent thee from going out4 ,thou receivest thy clothing1 thy sandals1 thy stick1 thy linen1 thy weapons1 with which thou wilt cut off heads1 thou wilt twist round the necks of thy foes2 these enemies who would bring death to thee1 they will not approach thee4 ,the great god speaks to thee3 ,let him be brought here for all that will happen4 ,the hawk rejoices in thee1 the cackler cackles to thee1 ,r opens to thee the doors of the sky4 ,seb opens for thee the earth4 ,thou art great1 a mighty7#f47 ,chu1 whose name is not known1 the soul which opens the ,amenta4 ,it is mighty this soul of ,n41 for he7#g47 is beloved of ,r and well pleasing to his circle1 he joins 787 the ways1 he guards the men1 and guides the lion to the place where his ka is propitiated4 ,n4 444 the lord of mankind causes thee to live and that thy soul be sound1 that thy body may be enduring and great1 that thou mayest see the light7#h47 and breathe the wind1 that thy face may be revealed in the house of right1 that thou mayest be stationed in the meadow1 and not see any storm1 that thou mayest follow the lord of the two earths1 that thou mayest refresh thyself under the merit tree by the side of the goddess1 the great magician47#i47 ,seshait is sitting in front of thee4 ,sau is protecting thy limbs3 the bull milks for thee his cows which are in the train of ,horsechait47#aj47 ,thou washest thy face at the mouth of the stream of ,cherba1 thou art welcome to the great gods of ,pu and ,tepu27#aa47 thou seest ,thoth conversing with ,r in the sky4 ,thou goest out and goest in into ,anit1 thou conversest with the ,rehiu4 ,thy ka is with thee1 that thou mayest rejoice2 and the heart of thy birth2 thou wakest thy 444 are happy2 the cycle of the gods give pleasure to thy heart4 ,thou goest out 7and thou seest7 four loaves for thee from ,sechem1 and four loaves from ,hermopolis2 thou goest out and there are four 7loaves7 from ,heliopolis on the table of the lord of the two earths4 ,thou wakest in the night1 and thou art welcome to the lords of ,heliopolis4 ,hu7#ab47 is in thy mouth1 thy feet do not turn back1 there is life in thy limbs4 ,thou seizest the sma7#ac47 at ,abydos and thou conductest victuals to the great gods and vases of drink to those who are above the clouds in the festival of ,osiris1 on the morning of the ,uak festival2 the hersheta priest decks thee with gold2 thy garment is well arranged with byssus2 the ,nile rises over thy body2 thou art glorious7#ad47 444 thou drinkest on the shore of the lake2 thou art welcome to the gods who are in it2 thou comest forth in the sky with the gods who bring ,maat to ,r1 thou art brought before the cycle of the gods1 thou art like one of them4 ,thou art the gander among the geese which are offered to ,ptah ,anebefres4 ,,notes4 ,this ,chapter and the following are found in one papyrus only1 ,paris1 ,,iii1 #ic1 a document more remarkable for the beauty of its vignettes than for the correctness of the text4 ,both ,chapters refer to the funereal bed or couch on which the deceased will lie like ,osiris4 ,none of them has a vignette4 ,as in the course of these chapters there is no mention of the bed itself1 we must suppose that they were read while the bed was raised or arranged4 ,the translation of this text is particularly difficult1 and often conjectural1 owing to our papyrus having no other document to compare it with4 #a4 ,all this bears a great resemblance to ,chapter #bf4 #b4 ,in landing1 see ,chapter #ii4 #c4 4 ,i have kept ,renouf's translation1 8strength10 but ,i believe the sense is the same as before3 8solid ground1 dry land1 continent 7,feste1 ,brugsch710 as we find in this sentence from the ,stele at ,abusimbel3 8the mountains1 the water1 and the continents are shaken by thy name40 #d4 ,for the mountain where the burial of ,osiris takes place1 see vignette to ,chapter #ahf4 #e4 ,i translate as if there was 4 #f4 8,mighty10 ,renouf's translation4 ,i should prefer 8distinguished1 eminent10 see note #b1 ,chapters #ada-c4 #g4 ,i read here 4 #h4 ,the light kindled for his ka 7see ,chapter #acb1 ,a and ,b71 and which gives life to the ka4 ,the lighting of a lamp is a symbol of the birth 7,lep41 ,denkm41 ,,iii1 #gd c47 and accompanies it4 #i4 ,for this word ,i have not followed ,renouf's translation1 which would have been3 the master of the words of power 7see ,chapter4 #ajh74 #aj4 ,a name of ,isis1 represented as a cow1 and worshipped as such1 chiefly in the town of ,apis1 the capital of the ,libyan nome1 near ,lake ,mareotis4 ,the bull there was ,osiris1 and the calf ,horus 7see note #d on ,chapter #aji74 #aa4 ,see note #e on ,chapter #ah4 #ab4 ,the god of abundance4 #ac4 an unknown object3 however1 the sense is clear4 ,this means3 thou becomest the 1 the look-out of the ship which is transporting victuals 7see ,chapters #aji and #adi;b74 #ad4 ,the text seems to be very incomplete here4 ------------------------------------ ,,chapter ,,clxx4 ,chapter of arranging the funereal ,bed4 ,thy limbs have been given thee1 thou takest hold of thy bones1 ,i have set for thee thy limbs2 the earth is bent upon protecting thy flesh4 ,thou art ,horus who was within the egg2 when thou art raised1 thou seest the divine body 7of ,r71 thou marchest towards the horizon1 to the place where thou likest to be2 and when thou art there1 there are hailings and cries of welcome1 with all 7good things7 which appear on the altar4 ,horus has raised thee when he rose himself1 as he did for him who is in the sacred abode4 ,hail1 ,osiris1 thou art born twice4 ,ua has raised thee1 ,anubis on his mountain has caused thy bandages to grow upon thee4 ,o1 ,n4 ,ptah ,sokaris grants thee to put thy hand on the ornaments of the divine house4 ,o1 ,n41 ,thoth himself comes to thee with the writing of divine words2 he grants thee to direct thyself towards the horizon of the sky to the place where thy ka likes to be2 he has done it to ,osiris on the night when he came forth living4 ,thy white diadem is established on thy brow4 ,the god ,nemu is with thee2 he grants thee to be at the head of the4448 ,hail1 ,n41 arise on thy bed1 and come forth4 ,thou are raised by ,r on the horizon of the ,maati in his boat4 ,hail1 ,n41 thou art raised by ,tmu1 who grants thee to endure for ever4 ,hail1 ,n41 thou art raised by ,amsu of ,koptos2 thou art adored by the gods of the shrine4 ,hail1 ,n41 blessed be thy coming in peace to thy house of eternity and to thy everlasting monument4 ,salutations to thee in ,pu ,tepu1 in the shrine which thy ka loveth1 within thy dwelling4 ,mighty is thy soul1 thou hast been raised from thy resting couch 7871 thou art greater than the victim 787 which has been embraced by the gods4 ,thou art like the god who begets the beings4 ,it is admirable what thou createst more than that of the gods4 ,thy splendour is greater than that of the ,glorified1 thy spirits are mightier than those who are in 7874 ,hail1 ,n41 thou art raised by ,ptah ,anebefres1 who puts thy dwelling in front of that of the gods4 ,hail1 ,n41 thou art ,horus1 the son of ,osiris1 begotten by ,ptah1 created by ,nut4 ,thou shinest like ,r on the horizon when he lighteth the two earths by his rays4 ,the gods say to thee3 ,come1 come forth1 see what belongs to thee in thy house of eternity4 ,thou hast been raised by ,rennut1 the great one1 who conceived ,tmu in the presence of the circle of the gods of ,nut4 ,i am the second outcome of the sky1 and the third of him who makes his light4 ,i have come out of the womb2 ,i have been an infant like my father2 there are no perverse actions of mine in the various events of my lot4 ------------------------------------ ,,chapter ,,clxxi ,chapter of wrapping up 7the deceased7 in a pure garment4 ,o ,tmu1 ,shu1 ,tefnut1 ,seb1 ,nut1 ,osiris1 ,isis1 ,sut1 ,nephthys1 ,horus of the two ,horizons1 ,hathor in the great dwelling1 ,chepera1 ,mentu lord of ,thebes1 ,amon lord of ,nestaui1 ye the great cycle of the gods1 ye the small cycle of the gods1 ye gods and goddesses issued from ,nu1 ,sebek of ,shet1 ,sebek in all his manifold names1 in all the abodes where his ka likes to be2 ye gods of the ,south and of the ,north1 ye gods in heaven and on earth1 grant a pure garment to the mighty ,chu ,n42 give him to be glorious by it and destroy all that was wrong in him4 ,this pure garment of ,n4 has been allotted to him for ever1 for eternity1 for you destroy all that is wrong in him4 ,,notes4 ,this ,chapter1 which has no vignette1 is found in one papyrus only1 written for a deceased of the name of ,amenophis4 ,its ,theban origin is clearly indicated by the mention of ,mentu and ,amon1 the two great gods of ,thebes4 ,its character is different from the ,book of the ,dead in general4 ,it seems to be part of a ritual such as the ,ritual of ,amon and ,mut1 with which it has a great likeness 7see ,moret1 ,rituel du culte divin1 ch4 #f74 7#a7 ,the clothing in a pure or perhaps a clean garment1 will be the sign that all that was wrong in the deceased has been destroyed by the gods4 ,therefore the deceased calls on them1 asking them to complete this destruction in order that he may shine or be glorious1 wearing the pure garment4 ,it is alluded to in the next ,chapter 7fifth verse71 8thou puttest on the pure garment1 and thou divestest the apron1 when thou stretchest thyself on the funereal bed40 ------------------------------------ ,,chapter ,,clxxii4 ,beginning of the ,chapter of reciting the ceremonies made in the ,netherworld4 7#a47 444 with bet incense1 ,i inhale the smell of natron and incense 444 ,i have been purified 444 through the sacred utterances coming out of my mouth4 ,i am pure verily 444 of the fishes in the river1 towards the statue in the house of purification2 they are pure the words of ,n4 ,blessed be thou1 ,n41 thou art well pleasing to ,ptah1 well pleasing to ,anebefres1 well pleasing to all gods1 well pleasing to all goddesses4 ,thy beauties are like a quiet stream1 like the choicest water2 thy beauties are like a festival hall in which everyone exalts his god2 thy beauties are like the pillars of ,ptah1 like the shoots of the maut7#b47 plant of ,r4 ,n4 is the pillar of ,ptah and the ewer of ,anebefres4 ,o7#c47 thou who art called aloud1 thou who art called aloud1 thou the lamented1 thou art glorified1 thou art exalted1 thou art glorious1 thou art strong4 ,o thou who art raised up1 thou art raised up1 ,n4 has been raised up by means of all the manifold ceremonies done to him2 thy enemies are struck down2 ,ptah has struck down thine enemies1 thou art victorious and thou hast dominion over them4 ,thy words are listened to1 what thou hast ordered is done1 thou art raised1 thou art triumphant before7#d47 the ,circles of gods attached to every god and every goddess4 ,o thou who art called aloud 7bis71 second verse4 ,thy head is 444 woven by a woman from ,asia2 thy face shines brighter than the moon2 the top of thy head is lapis blue2 thy hair is darker than the doors of the ,tuat1 thy hair is black like the night2 thy forehead is adorned of blue2 the rays of ,horus are on thy face4 ,thy garments are of gold2 ,horus has decked them with blue2 thy eyebrows1 the two sisters joined together2 ,horus has adorned them with blue2 thy nose inhales the perfume of 444 and thy nostrils are like the winds in the sky4 ,thy eyes are the seers of the hill of ,bachau1 thy upper eyelids are enduring for ever2 their lashes are of real lapis2 thy pupils are pleasant gifts1 and thy lower eyelids are painted with antimony4 ,thy lips utter for thee words of truth1 they repeat the words of truth of ,r which are well pleasing to the gods4 ,thy teeth are the two heads of the serpent by which the two gods are seized1 thy tongue is voluble2 thy voice is more shrill than that of the bird in the marshes2 thy ears 787 are well established at their place1 they go 7with thee7 to the land of ,amenta4 ,o thou who art called aloud 7bis71 third verse4 ,thy neck is adorned with gold1 it is girt with electron27#e47 thy throat and thy lungs are like ,anubis27#f47 thy backbone is like the ,uat' goddesses2 thy back is lined with gold and girt with electron2 thy loins7#g47 are like ,nephthys 4447#h47 is a ,nile which is flowing4 ,thy buttocks are two eggs of crystal1 thy legs are well fastened for walking1 thou art sitting in thy place 444 thou hast received from the gods thy two eyes4 ,o thou who art called aloud 7bis71 fourth verse4 ,thy throat is like ,anubis1 thy limbs are necklaces made of gold2 thy breasts are two eggs of crystal which ,horus has painted blue1 thy forearms are adorned with topaz1 thy shoulders are well established on their base2 thy heart is happy every day1 thy whole heart is the work of the two divine ,powers1 thy body worships the stars of the gods above and below2 for thy belly is like a calm sky1 and thy bowels are the ,tuat which nobody can fathom1 and which sends out light in the dark night2 its offerings are eatable plants4 ,he 7,n47 praiseth the ,majesty of ,thoth1 saying3 the desires of his beautiful person take place in my tomb2 as my god commanded me4 ,every pure thing he loves is there4 ,o thou who art called aloud 7bis71 fifth verse4 ,thy thighs are a pond in a time of abundant inundation2 a pond which is lined by the children of the god of water2 thy legs which go to and fro are of gold2 thy knees are lentisks in the marshes2 thy feet are firm every day2 thy shin-bones lead thee on the right path4 ,thy arms are pillars on their bases2 thy fingers are 444 of gold2 their nails are like knives of flint in what they do for thee4 ,o thou who art called aloud 7bis7 444 ,thou puttest on the pure garment and thou divestest thy apron when thou stretchest thyself on the funereal bed2 haunches are cut for thy ka1 and a heart is offered unto thy mummy4 ,thou receivest a bandage of the finest linen from the hands of the attendant7#i47 of ,r2 thou eatest on thy resting couch bread which has been baked by the fire goddess herself2 thou eatest the haunch1 thou seizest the meat which has been prepared by ,r in his holy place2 thou washest thy feet in silver basins made by the skilful artist ,sokaris2 thou eatest bread placed on the altar1 and prepared by the holy fathers1 thou livest upon baked cakes and hot drinks from the store-house2 thou inhalest the smell of flowers2 thy heart is not reluctant at the sight of offerings2 thy ministrants make for thee the loaves and the cakes of the ,powers of ,heliopolis2 and they themselves bring thee the sacred things2 thy offerings have been chosen for thee2 and thy ordinances are in the gates of the ,great ,dwelling2 thou risest like ,sahu and thou arrivest like the morning star2 ,nut stretches forth her arms towards thee2 ,sahu1 the son of ,r1 and ,nut1 the mother of the gods1 the two great gods of the sky1 they speak one to another saying3 ,take him in thy arms2 ,i have brought in my arms the form of ,n4 in the happy day when he is glorified1 when his memory is recorded1 when he is in the mouth of all generations4 ,thou1 raised one1 thou hearest how thou art glorified throughout all thy house4 ,o thou who 444 seventh verse4 ,anubis has given him his shroud2 he has done all that pleased him2 the high-priest has prepared his ribbon2 for he is the provider 787 of the great god2 thou goest and washest thyself in the lake of ,perfection1 thou makest offerings in the house of the gods of the sky1 and thou propitiatest the lord of ,heliopolis2 thou receivest the water of ,r in ewers1 and milk in large vases4 ,o thou raised one1 thou makest offerings on the altar1 and thou washest thy feet upon the stone of 4441 the banks of the divine lake2 thou comest forth and thou seest ,r upon the four pillars which are the arms of the sky2 on the head of ,anmutef1 and on the arms of ,apuat who opens for thee the path2 thou seest the horizon where are all the sacred things which thou desirest4 ,o thou who are called aloud 7bis71 eighth verse4 ,all the good things have been spread out for thee1 before ,r4 ,thou hast a beginning and thou hast an end as ,horus and ,thoth have ordered for thee4 ,they call upon ,n41 they see how he is glorious1 they give him to come forth like a god to meet the ,powers of ,heliopolis4 ,thou journeyest on the great path as thy mummy has received the sacred things from thy father2 thy hands are wrapped in linen every day2 the beginning of the journey of the god is at the gate of the ,great ,dwelling1 ,o thou who art called aloud 7bis71 ninth verse4 ,n4 ,breatheth the air for his nose and for his nostrils1 he receiveth a thousand geese and sixty baskets of all things good and pure2 thy enemies have been struck down2 they are no more4 ,,notes4 ,this ,chapter is taken from papyrus ,london #iijj ,aa4 ,it has no vignette1 the translation here given is that which ,i published in #ahgc 7,zeitschrift1 #ahgc1 pp4 #be and #ha71 with a few changes4 #a4 ,lacun4 #b4 ,perhaps the which ,m4 ,loret has identified as being the celery 7,recueil1 ,vol4 ,,xvi1 p4 #d74 #c4 ,here begins a hymn1 the first words of which are 8,o thou who art called aloud10 repeated twice4 ,these words have become the name of the hymn1 as we say the ,magnificat or the ,te ,deum4 ,the hymn is divided into nine fragments or verses1 7,renouf1 ,life ,work1 ,vol4 ,,ii1 p4 #cij74 #d4 ,renouf's translation4 ,see ,chapter #ah1 #aj4 ,rather than before1 ,i should translate1 through the action of4 #e4 8,electron0 is ,lepsius's translation4 ,renouf1 who translates 8copper10 has discussed the point in a letter to ,lepsius 7,life ,work1 ,vol4 ,,ii1 p4 #b74 #f4 ,i believe this means made of black metal1 probably silver1 blackened by some chemical process4 #g4 ,papyrus ,ebers 8foramen ani1 rectum40 #h4 ,the text has here an evident blunder4 ,we should read here the phallus4 #i4 ,brugsch1 ,dict4 ,suppl41 p4 #ajba1 translates aati1 8,bettenmacher40 ---------------------------------------- -------------------------------- ,,plate ,,lix4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,clxxiii1 ,a4 a4 ---------------------------------------- -------------------------------- ,,chapter ,,clxxiii4 ,the addresses of ,horus to his father when he goes in to see his father1 and when he comes out of his great sanctuary to see him ,r ,unneferu1 the master of ,ta-tser1 and then they embrace one another2 therefore he is glorious in the ,netherworld4 ,hail1 ,osiris2 ,i am thy son ,horus2 ,i have come17#a47 ,i have avenged 7thee74 ,i have struck down thy enemies4 ,i have destroyed all that was wrong in thee4 ,i have killed him who assailed thee4 ,i stretched forth my hand for thee against thy adversaries4 ,i have brought thee the companions of ,sut with chains upon them4 ,i have brought thee the land of the ,south1 ,i have added to thee the land of the ,north4 ,i have settled for thee the divine offerings from the ,north and the ,south4 ,i have ploughed for thee the fields4 ,i have irrigated for thee thy land4 ,i have hoed for thee the ground4 ,i have built for thee ponds of water4 ,i have turned up the soil of thy possessions4 ,i have made there for thee sacrifices of thy adversaries4 ,i have made sacrifices for thee of thy cattle and thy victims4 ,i have supplied there in abundance4444 ,i have brought thee4444 ,i have sacrificed for thee4444 ,i have shot for thee antelopes and bulls4 ,i have plucked for thee geese and waterfowl4 ,i have bound thy enemies in their chains4 ,i have fettered thy enemies with their ropes4 ,i have brought thee from ,elephantine the fresh water which refreshes thy heart4 ,i have brought thee all the plants4 ,i have settled for thee on the earth all thy subsistence as to ,r4 ,i have made for thee bread at ,pu with red grain4 ,i have made for thee drink at ,tepu with white grain4 ,i have ploughed for thee wheat and barley in the ,field of ,aarru4 ,i have mowed them there for thee4 ,i have glorified thee4 ,i have given thee thy soul4 ,i have given thee thy power4 ,i have given thee4444 ,i have given thee4444 ,i have given thee the dread which thou inspirest4 ,i have given thee thy bravery4 ,i have given thee thy two eyes1 the two plumes which are on thy head4 ,i have given thee ,isis and ,nephthys1 they are placed on thee4 ,i have anointed thee with the offering of holy oil4 ,i have brought thee the offering by which thy face is destroyed47#b47 ,,notes4 ,this ,chapter is taken also from ,london #iijj4 ,the vignette at the end represents ,osiris sitting in a naos4 ,before him are the offerings of fowl and cattle which ,horus presents to his father4 ,at the beginning the deceased is seen1 with raised arms2 he is supposed to be ,horus1 and above him are written the following words3--8,adoration to ,osiris1 ,khenta ,amenta1 the great god1 the lord of ,abydos1 king for ever1 prince of eternity1 the venerable god in ,restau1 pronounced by ,n41 ,i give thee grain1 lord of the gods1 the one god who liveth on justice4 ,i am thy son ,horus4 ,i have come to thee4 ,i avenge thee1 ,i bring to thee ,maat1 to the place where is the circle of thy gods4 ,grant me to be among thy followers1 and to smite thy enemies4 ,i have established for thee thy food offerings on the earth for ever40 ,this ,chapter was first published and translated in the ,zeitschrift1 ,vol4 ,,xiii1 p4 #hc4 #a4 ,these words are repeated before every one of the following sentences4 #b4 ,this sentence is abridged4 ,it is given in full by the ,ritual at ,abydos3 8,i have anointed thy head with the oil of the brow of ,horus2 if it is destroyed there 7on his brow7 he is destroyed as god2 i4e41 his divinity is destroyed40 ---------------------------------------- -------------------------------- ,,plate ,,lx4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,clxxxiii1 ,a4 g4 ,illustration3 ,,chapter ,,clxxxiv1 ,p4 p4 ,illustration3 ,,chapter ,,clxxxv1 ,l4 a4 ,illustration3 ,,chapter ,,clxxv4 ,papyrus of ,ani4 ,illustration3 ,,chapter ,,clxxiv1 ,a4 f4 ,illustration3 ,,chapter ,,clxxx1 ,l4 a4 ,illustration3 ,,chapter ,,clxxxvi1 ,d4 a4 ---------------------------------------- -------------------------------- ,,chapter ,,clxxiv4 ,chapter of causing the ,chu to come out of the great door in the sky4 ,it is read7#a47 to thee by thy son 7,horus74 ,the great ones tremble when they see the sword which is in thy hand1 when thou goest out of the ,tuat4 ,hail to thee1 the wise one1 created by ,seb1 born of ,nut4 ,the cycles of the gods are at rest4 ,horus rests in his dwelling7#b471 ,tum rests in his abode 7874 ,all the gods of ,east and ,west rest in the great goddess7#c47 of the birth1 between the arms of her who gave birth to the god4 ,when ,i am born ,i see1 ,i recognize where ,i am1 ,i have been raised on my place4 ,the order has been accomplished of her who hates sleep and depression1 and who stands in ,utenet4 ,my bread comes from ,pu1 and ,i receive my form in ,heliopolis4 ,horus1 in accordance with the command he had received from his father the lord of clouds1 ,astes1 raised him1 and ,i have been raised by ,tmu4 ,i am the great one4 ,i come forth between the legs of the cycle of the gods4 ,i have been conceived by ,sechet1 and ,shestet7#d47 gave me birth to be her star1 ,sothis1 the first one1 the great walker who brings ,r through the sky every day4 ,i have come to my abode4 ,i have united the two diadems4 ,i shine like a star4 ,o ye flowers1 the name of which is 8the precious bunch10 ,i am the lotus which cometh out of the holy earth2 when ,i am plucked1 ,i settle myself at the nostrils of the ,great ,figure4 ,i have come out of the lake of flame1 ,i have received justice instead of evil4 ,i am near the white cloth7#e471 and ,i keep watch over the ,uri in the night of the great flood of tears47#f47 ,i shine like ,nefertmu the lotus which is at the nostril of ,r when he comes forth on the horizon every day1 and the gods are purified by his sight4 ,n4 is triumphant among the ka1 smiting the hearts through his great wisdom4 ,he is near the god1 he is the ,sau7#g47 7the knowing one7 at the western 7right7 side of ,r4 ,i have come to my abode among the ka1 uniting the hearts through my great wisdom4 ,i am ,sau near the god1 at the western side of ,r2 my sceptre 787 is in my hand4 ,i am called the great favourite1 as ,i am clad in red garments4 ,i am ,sau1 on the western side of ,r1 with a stout heart in the cave of ,nu4 ,,notes4 ,this ,chapter is already found in the pyramid of ,unas 7l4 #cgi-cii74 ,prof4 ,erman 7,zeitschr41 ,,xxxiii1 p4 #b7 has made a special study of it1 and has pointed out that the title of this ,chapter originates from a misunderstanding of the word which should be a star and not a gate or a door4 ,were it not for the vignette1 which represents the deceased1 the woman ,muthotepet coming out of a door1 we should translate3 8,chapter of the coming forth of the ,chu as a great star in the sky02 in accordance with these words found in the course of the chapter3 8,shestet gave me birth to be her star1 ,sothis10 etc4 ,two papyri only contain this ,chapter1 one in ,london and one in ,paris4 ,the ,london text has a vignette with these words3 8the coming out of the door in the sky by44440 #a4 ,m4 ,maspero translates3 ton fils t'a fait 7le sacrifice74 ,the word is employed here as in the rubric of ,chapter #ada1 8to say1 to speak40 ,this speech is a ceremonial act1 one of the done for the deceased4 #b4 ,we noticed before 7,chapter #afj1 note #b7 that is a variant for when applying to ,tmu4 ,here it applies to ,horus4 ,the unknown word being parallel1 ,i give it conjecturally a similar sense4 #c4 8the great one1 the great goddess10 and its variants etc41 occur frequently in the ,book of the ,dead1 and seem to be a name of the sky4 #d4 which is found in the papyrus1 is clearly a mistake for the name of the goddess ,shestet1 which we read in the text of ,unas4 #e4 ,perhaps a tent in which he will shelter the ,uri4 #f4 ,see note #a1 ,chapter #d1 and ,life ,work1 ,vol4 ,,iii1 p4 #df4 ,i suppose it means here a heavy rain4 #g4 ,in the pictures in the royal tombs the sun-god stands in his boat between and 4 ,here it is said that ,sau is at the ,west of ,r1 meaning on his right side4 ,r is spoken of here as if he were a human being1 turning towards the ,south as all ,egyptians did4 ,his west is his right-hand side4 ,even now the ,egyptian fellaheen in their language do not often say right and left1 they generally make use of the points of the compass3 west of thee1 etc4 ------------------------------------ ,,chapter ,,clxxv4 ,chapter of not dying a second death in the ,netherworld4 ,o ,thoth7#a476 ,what has become of the children of ,nut8 they have stirred up hostilities1 they have raised storms1 they have committed iniquit1 they have raised rebellion1 they have perpetrated murder1 they have done oppression1 and thus have acted1 the strong against the weak1 in all that they have done to me4 ,grant1 ,o ,thoth1 what ,tmu hath decreed4 ,thou seest not the iniquities1 thou art not pained at their attacks upon the years1 and their invasions upon the months1 because they have done their mischiefs in secret4 ,i am thy pallet1 ,o ,thoth1 and ,i bring to thee thine inkstand2 ,i am not one of those who do mischief in secret4 ,let not mischief be done unto me4 ,o ,tmu6 what is this place to which ,i have journeyed8 for it is without water and without air6 ,it is all abyss1 utter darkness1 sheer perplexity4 ,one liveth here in peace of heart4 ,there is no pleasure of love here4 ,let there be granted to me glory instead of water1 air and pleasures of love2 and peace of heart instead of bread and beer4 ,decree this1 ,tmu1 that if ,i see thy face ,i shall not be pained by thy sufferings7#b474444 ,tmu decrees2 behold the great gods have given him this mission1 he will reign on his throne and he will inherit his throne in the ,isle of fire3 and for thee ,i decree that the god may see him as his second self1 and that my face may see thy face4 ,my lord ,tmu1 what is the duration of my life8 ,thou art for eternities of eternities1 the duration of endless years2 and behold ,i am going to deface all ,i have done3 this earth will become water1 an inundation as it was in the beginning4 ,i will remain with ,osiris1 and ,i will make my form like another serpent1 whom no man will know1 and no god will see4 ,it is good what ,i have done to ,osiris1 who is exalted above all the gods4 ,i have given him the power in the region of the ,netherworld1 and his son ,horus will inherit his throne in the ,isle of flame4 ,i will make his throne in the boat of millions of 7years74 ,horus is well established on his seat in order that he may take possession of his place of rest2 also ,i send a soul to ,sut in the ,west1 who is exalted above all gods2 and ,i have caused his soul to be guarded in the boat1 so that he may feel reverential fear of the divine body 7,osiris74 ,o my father ,osiris6 ,i have done for thee what thy father ,r did for thee4 ,let me have increase upon earth1 let me keep my dwelling place1 let my heir be vigorous1 let my sepulchre flourish and my dependents upon earth4 ,let all my adversaries be crushed to pieces with ,selk'et 7the scorpion goddess7 over their ruin4 ,i am thy son1 ,o my father ,r6 thou hast been the cause of this ,life1 ,health and ,strength4 ,horus is established upon his throne4 ,grant that my duration of ,life may be that of one who attains beatitude47#c47 ,,notes4 ,the translation and notes of this ,chapter1 except what is in brackets1 are ,renouf's work4 ,they are taken from the introduction he published to his edition of the papyrus of ,ani 7p4 #af74 ,the vignette represents the deceased and his wife worshipping ,thoth4 ,this ,chapter is found in the papyrus of ,ani1 and at greater length in a papyrus of the ,museum of ,leyden1 from which it has been copied by ,naville into his edition4 ,the ,leyden text is unfortunately very incomplete1 both in the upper and lower parts of the columns4 ,the two texts differ very materially in some of their readings1 and will require considerable study before a satisfactory translation can be given4 #a4 ,the deceased is evidently supposed to be just arrived in a place of utter darkness and desolation1 and expresses his feelings of distress to ,thoth in the opening address4 #b4 ,the text of ,leyden is much more complete4 ,owing probably to want of space1 the scribe of ,ani has shortened his text4 ,there the omissions are so considerable that it is impossible to find a sense4 ,i have often adopted the reading of the ,leyden papyrus in the translation of this part of the chapter4 #c4 ,the remaining columns in the ,leyden manuscript1 although incomplete1 enable us to see that the deceased is assimilated throughout to ,osiris1 as born again in his son ,horus4 ,there is a cry of adoration to him in ,sutenhenen1 and exultation in ,en-aaref1 the whole cycle of the gods is filled with satisfaction at seeing him inherit his throne and rule over the earth4 ,sut is filled with terror when he sees the change which has taken place2 the different generations of mankind1 the past1 the present1 and the future1 are in obeisance4 ,mention is made of the 8,hoeing0 and of the blood which flowed in ,sutenhenen an allusion to the myth of the destruction of mankind and of other particulars in connection with ,osiris4 ,and the chapter is said to be recited over an image of ,horus made of lapis lazuli 7or blue material7 and placed at the throat of the deceased4 ,it is also to be recited in the ,netherworld4 ------------------------------------ ,,chapter ,,clxxvi4 ,chapter of not dying a second time in the ,netherworld4 ,i execrate the land of the ,east4 ,i do not go to the dungeon1 for ,i have not done those things which are forbidden by the gods4 ,for ,i have passed through the place of purification in the middle of the ,meskat27#a47 the inviolate god has given me his glorious attributes on the day when the two ,earths were united in the presence of the ,master of 7all7 things4 ,he who knows this chapter is a mighty ,chu in the ,netherworld4 ,,notes4 ,a short ,chapter found in one papyrus only1 and consisting of a few sentences taken from various chapters4 #a4 ,see ,note #ai1 ,chapter #ag4 ------------------------------------ ,,chapter ,,clxxvii4 ,chapter of raising the ,chu1 of vivifying his soul in the ,netherworld4 ,o ,nut1 ,nut1 who created the father out of his earth7#a47 and ,horus after him1 who bound his wings as to a hawk and his feathers like ,kemhesu17#b47 who brought him his soul1 and who perfected his words1 who showed him his abode in the presence of the stars1 the occupiers of the sky1 for he is the great star of ,nut4 ,thou seest ,n4 uttering words to the ,glorified1 for he is the great form who will not rule 787 over them if thou art not among them4 ,thou seest the head of ,n4 as a ba7#c47 7ram72 his horns are like those of a sacrificed victim1 those of a black ram1 born of the ewe who bare him1 and suckled by four sheep4 ,there came to thee ,horus with blue eyes1 do thou guard ,horus with red eyes in his sickness and in his wrath2 let his soul not be opposed1 let his messengers come to him1 and his quick runners7#d47 hasten to him2 let them come on the west side1 and one by one 787 march towards thee4 ,the god has said this3 thy words are those of the father of the gods17#e47 thy name will be triumphant before the gods2 they exalt thee and the cycle of the gods give thee their hands4 ,said by the god to the father of the gods3 take possession of the door of the ka on the horizon1 let them throw open their gates2 thou art welcome to them1 do thou prevail over them1 let them advance towards the god7#f47 444 when they come out they raise their faces1 they see him before the great god ,amsu#f 444 thy head1 ,i have raised for thee thy head1 take possession of it 444 his head has perished behind thee1 thy head will not perish and what thou hast done before men and gods will not be destroyed4 ,,notes4 ,this ,chapter is found in the pyramid of ,unas 7ll4 #cfa-cgf71 where the text is not much better than in the ,papyrus ,london #iijj4 #a4 ,i believe this obscure expression means ,osiris4 #b4 ,a form of ,horus represented as a crouching hawk1 with two feathers on his head 7,renouf1 ,life ,work1 ,vol4 ,,iii1 p4 #bcf74 #c4 ,though is written by a bird with a human head1 it applies to the soul represented by a ram4 ,see vignettes to ,chapter #he4 #d4 evidently the word of the inscription of the 8,destruction of mankind10 where it refers to the messengers4 #e4 means properly a hunter1 a man of the field1 which would have no sense here4 ,unas reads 8the divine fathers40 ,adopting the reading of ,unas in the singular1 ,i read the father of the gods1 probably ,seb1 who is mentioned a little further in the text of the pyramid4 #f4 ,lacun4 ------------------------------------ ,,chapter ,,clxxviii4 ,chapter of raising the body1 of giving it eyes1 of making it possess ears1 of fixing its head1 of putting it on its base4 ,thou hast received the eye of ,horus27#a47 thy table is a table of offerings4 ,hail1 ,hunnu1 lift up thy heart to purify thy body2 they have eaten the eye of ,horus1 the olive of ,heliopolis17#b47 they destroy 7what is wrong7 in the body of ,osiris4 7#c47,the mouth of ,n4 had been thirsty2 but he will never hunger 7any more72 ,n4 will never thirst2 for ,chas delivers him and does away with hunger4 ,o you who fill the vases1 you chiefs who distribute bread and cakes1 and who have charge of the waterflood2 there was ordered for ,n4 bread and beer1 ,r himself ordered them2 he ordered them to those who fill the year with plenty2 they seize them 7the gifts7 and they give him his wheat1 his barley1 his loaves1 for he is the great bull4 ,grant to ,n4 the charge of the five loaves in the funerary chapel2 there are three in heaven for ,r1 there are two on earth for the cycle of the gods1 and ,nu sees them4 ,o1 ,r1 be gracious to ,n4 in this happy day when ,n4 joined ,shu and ,isis1 and when he was united to 7,nekhebit727#d47 they give bread and beer to ,n41 and they do all the things good and pure in this happy day1 the things of ,tum1 bringing him the things of the eye of ,horus 444 whenever he arrives to see the god4 ,thou takest possession of water1 and thou marchest towards the altar of ,sashert3 four measures of water1 as was commanded by ,osiris to ,n4 ,shu has handed over his wealth to ,n42 they are thy bread and thy beer4 ,awake1 lofty judge2 awake1 thou sleeper2 awake from thy 444 thy offerings are brought before ,thoth and ,horus1 who comes out from the ,nile1 and ,apuat who comes out of ,asert4 ,it is pure1 the mouth of ,n42 the cycle of the gods offers incense to the mouth of ,n4 ,his mouth is pure verily1 and his tongue in his mouth1 for ,n4 hates filth1 he is washed from impurity as ,sut is washed in the city of the ,rehui when he goes with ,thoth to heaven4 ,feed ,n4 with you2 let him eat what you eat1 drink as you drink1 sit as you sit1 be mighty as you are mighty1 navigate as you navigate4 ,the tent of ,n4 is woven in the field of ,aarru1 his running water is in the ,garden of ,hotepit4 ,offerings are made to him among the gods2 the drink of ,n4 is the wine of ,r4 ,he goes round the sky like ,r1 he travels over the sky like ,thoth4 ,n4 execrates hunger1 he does not eat 7feel7 it1 he execrates thirst4 ,n4 has received bread from the lord of eternity4 ,he ordered that ,n4 should be conceived in the night and born in the morning1 close to the follower of ,r1 before the morning star4 ,n4 was conceived of ,n4 and born of ,n41 he brings you the loaves which he found in the pupil of the eye of ,horus1 on the bough of the tennu tree4 ,when he came1 ,khenta ,amenta brought him the victuals and the offerings of ,horus in his abodes where he lives of them4 ,n4 lives of them2 as ,horus drinks1 ,n4 drinks2 his food is on the altar of ,sashert4 ,n4 is welcome to ,anubis on his mountain4 ,hail1 ,n41 thy figure is that which thou hadst on earth1 thou art living and renewed every day4 ,thy face is unveiled1 and thou seest the lord of the horizon2 he gives bread to ,n4 at his hour of the day and at his appointed time in the night4 ,horus has avenged thee1 he has smashed the jawbones of thy enemies1 he has smitten the violent one at the door of his fortress4 ,hail1 ,n41 thine enemies are no more1 in the great hall the scales are right concerning thee1 thou makest long strides like ,osiris7#e47 the lord of the arrivals in the ,amenta4 ,he arrives when he likes1 he sees the great god in his creations1 life is given to his nostrils1 he is triumphant over his enemies4 ,hail1 ,n4 ,thou hatest falsehood1 thou propitiatest the lord of 7all7 things in the night of 8stopping the tears10 thou receivest sweet life from the mouth of the cycle of the gods1 and ,thoth is satisfied in giving thee victory over thine enemies4 ,nut spreads her wings over thee in her name of the veil of the sky1 she giveth thee to be in the following of the great god1 thine enemies are no more4 ,she delivers thee of all evil things in her name of ,chnumeturit1 for she is the great one among her children4 ,o chief of the hours1 in front of ,r1 make way for ,n4 that he may arrive into the circle of ,osiris1 the living lord of the two earths1 who lives eternally4 ,n4 is in the following of ,nefertmu1 he is the lotus at the nostrils of ,r 444 he is pure1 in the presence of the gods2 he sees ,r eternally4 ,,notes4 ,this ,chapter1 taken from ,london #iijj1 is found complete in the pyramid of ,unas 7l4 #aff ff474 ,four other pyramids1 those of ,teta1 ,pepi ,i1 ,merenr and ,pepi ,,ii contain the greatest part of it2 as also does a stele of the ,x,i,ith ,dynasty found in ,abydos1 and belonging to a man called ,nehi4 ,hatshepsu had it copied on both sides of the chamber of offering specially dedicated to her 7,deir el ,bahari1 ,vol4 ,,iv1 pl4 ,,cix-,,xiii and p4 #h74 ,in the pyramids as well as at the temple this text is connected with offerings4 ,the representation in the temple may be considered as the vignette to this chapter4 ,we see there the queen sitting before an altar of offerings called 4 #a4 ,the eye of ,horus1 a generic term applied to a great number of offerings4 #b4 ,there is much confusion in the first lines of this chapter4 #c4 ,text evidently incorrect4 #d4 ,taken from ,unas4 #e4 ,i read 7,lepsius1 ,todt41 #adh1 #c1 title to ,chapter #ahj71 to make long strides1 means to go about freely4 #f4 ,formula inscribed on the coffin of ,king ,mycerinus1 in the ,british ,museum1 and on many coffins of the ,new ,empire1 especially under the ,saites4 ------------------------------------ ,,chapter ,,clxxix4 ,chapter of coming forth when going out of yesterday 7#a47 and coming in the 7present7 day1 being equipped by one's own hands4 ,i am raised from yesterday1 ,i come to-day1 ,i come out of my own creations4 ,i am the sap coming out of its tree1 ,i am the flow coming out of its form2 for ,i stand before the lord of the white crown1 ,i am gracious2 my words are well established before the lord of the red crown1 he who avenges7#b47 his eye4 ,i died yesterday1 but ,i come to-day27#c47 ,i made my way towards the doorkeeper of the great god2 ,i come forth by day against my enemy2 ,i triumph over him for ever4 ,he is given me1 and he will not be rescued from my hand2 he will dwindle away in my possession1 before the great circle of gods in the ,netherworld4 ,i have been given the diadem of the great goddess which is on the head of the shadow1 and on the figure of the living gods4 ,i have made my way 444 my enemy is brought to me2 he is given me and he will not be rescued from my hand2 he will dwindle away in my possession1 before the circle of gods of ,osiris in his festival1 when the inhabitants of the ,amenta 4447#d47 in his name of4444 ,i am the lord of the red ones in the day of the births1 ,i am the master of the sword1 it will not be taken away from me4 ,i am in my bower1 ,i have the sweet juice from my palm trees2 they bring me what is agreeable to my heart4 ,i come forth in the day against this my enemy2 when he is brought to me ,i triumph over him1 he will not be rescued from my hand1 he will dwindle away in my possession in the presence of the great circle of gods in ,ta-tsert1 and the queen of the souls1 the most mighty4 ,i rest in the garden of ,hotepit1 according to the commands of the lords of ,cherba1 my figure is high in the presence of the most mighty2 ,i am strong1 ,i rest in the isles of the garden of ,aarru4 ,,notes4 ,this ,chapter is found in two papyri only3 ,london #iijj ,aa1 and the papyrus of ,nu4 ,this last text differs considerably from the first at the end of the chapter4 ,the translation is made from ,aa1 with occasional references to ,nu4 #a4 ,the explanation of this curious expression is given by the words of ,nu 8,i died yesterday1 but ,i come to-day40 yesterday is the past1 is death2 whereas this day1 the present day1 is life4 ,leaving what has been1 and coming to what is1 is only a figure meaning resurrection after death4 #b4 ,i have kept ,renouf's translation1 although ,i consider it is erroneous4 ,the word 1 means reconstitute1 restore1 and not avenge4 ,the common expression1 ,horus the avenger of his father1 should be translated3 8,horus who reconstitutes the body of his father0 torn to pieces by ,sut4 #c4 ,these words are taken from the text of ,nu4 #d4 ,in both papyri there are words omitted here4 ------------------------------------ ,,chapter ,,clxxx4 ,chapter of coming forth by day1 of giving praise to ,r in the ,amenta1 of paying homage to the inhabitants of the ,tuat1 of opening the way to the mighty soul in the ,netherworld1 of letting him walk1 lengthen his strides1 and go in and out in the ,netherworld2 and take the form of a living soul4 ,r sets as ,osiris with all the splendour of the ,glorified and of the gods of the ,amenta2 for he is the one1 the marvellous in the ,tuat1 the exalted soul in the ,netherworld1 ,unneferu who exists for ever and eternally4 ,hail to thee in the ,tuat1 thy son ,horus rests in thee1 thou speakest thy words to him2 grant him that he may be resplendent before the inhabitants of the ,tuat1 that he may be the great star2 that he may bring what is his to the ,tuat and may travel in it1 he1 the son of ,r proceeding from ,tmu4 ,hail to thee in the ,tuat1 god seated upon his throne1 who holdest thy sceptre hik1 king of the ,tuat and lord of ,acherta1 great prince wearing the double diadem1 great god who hides his dwelling1 lord of wisdom1 chief of his circle of gods4 ,hail to thee in the ,tuat1 praises also to what is in thee27#a47 hail to thee in the ,tuat1 the weeping gods cut their hair in thy honour1 they clap their hands1 they implore thee1 they pray thee1 they weep before thee4 ,thy soul rejoices and thy body is glorious4 ,it is exalted1 the soul of ,r in the ,amenta1 his body is blessed there2 the powers praise him in the bounds of the ,tuat1 ,teb ,temt7#b47 who rests in his covering4 ,hail1 ,osiris1 ,i am the servant of thy temple1 the inhabitant of thy divine dwelling1 thou speakest to me thy words2 give me to shine before the inhabitants of the ,tuat like the great star who brings what is his to the ,tuat1 who journeys in it1 he the son of ,r1 proceeding from ,tmu4 ,i rest in the ,tuat1 ,i am the master of the dusk1 ,i enter in there and ,i come out4 ,the arms of ,tatunen receive me1 the blessed lift me up4 ,stretch your arms towards me1 for ,i know your gates1 787 guide me4 ,praise me1 ye blessed ones1 praise me1 rejoice in me as in ,r1 praise me like ,osiris1 for ,i have placed before you your offerings and you take possession of your victuals1 according to the orders ,r gave me4 ,i am his favourite1 ,i am his heir upon the earth4 ,i have arrived4 ,ye blessed ones grant that ,i may enter the ,tuat1 open me the entrance to the good ,amenta4 ,i have presented the sceptre to sahu1 and the nemmes7#c47 to him whose name is hidden4 ,look at me1 ye blessed ones1 divine guides in the ,tuat2 grant that ,i may receive thy glory1 that ,i may shine like the god of mysteries2 deliver me from the gods of the pillory1 who fasten to their posts2 do not bind me to your posts1 do never send me to the place of destruction4 ,i am the heir of ,osiris1 ,i receive the nemmes in the ,tuat4 ,look at me1 ,i shine like one who proceeds from you1 ,i become like him who 7praises7 his father1 and who extols him4 ,look at me1 rejoice in me1 grant that ,i may be exalted1 that ,i may become like him who destroys his forms2 open the way to my soul1 set me on your pedestals2 grant that ,i may rest in the good ,amenta1 show me my dwelling in the midst of you1 open for me your ways1 unfasten the bolts4 ,o ,r1 who guides this earth1 for thou art guiding the powers and following the course of the gods2 ,i am the guardian of his door who tows the navigating gods4 ,i am the only one1 the guardian of his door1 he who puts the gods in their abodes4 ,i am on my pedestal in the ,tuat4 ,i am the possessor among possessors2 ,i am at the far end of the ,tuat4 ,i am the blessed one in the ,acherta1 and ,i make my resting place in the ,amenta1 among the powers and among the gods4 ,i am the favourite of ,r2 ,i am the mysterious ,bennu who enters in peace in the ,tuat and goes out of ,nut in peace4 ,i am the lord of the thrones7#d47 above1 traversing the horizon in the train of ,r2 the offerings for me are in the sky in the field of ,r1 and my portion on earth in the garden of ,aarru2 ,i journey in the ,tuat like ,r2 ,i weigh the words like ,thoth1 ,i march as ,i will1 ,i hasten in my course like ,sahu the mysterious one1 and ,i am born as the two gods4 ,i am the chief of the bearers of offerings to the gods of the ,tuat1 who gives offerings to the ,glorified4 ,i am the brave one who strikes his enemies4 ,o ye gods1 ,o ye ,glorified who precede ,r1 and who escort his soul1 tow me as you tow him1 in the same way as you conduct ,r and tow those in the sky4 ,i am the lofty power in the ,amenta4 ,,notes4 ,the papyri give us four versions of this ,chapter4 ,two of them are in ,london #iijj ,aa1 but as they are both copied from the wrong side1 they are of little use4 ,each of them had its own title2 one was1 8the worshipping of ,r in the good ,amenta1 the praising of the inhabitants of the ,tuat10 and the other1 8chapter of towing 7the gods702 the two other copies are1 one in a papyrus in ,paris and the other at ,leyden4 ,this ,chapter does not properly belong to the ,book of the ,dead4 ,it is part of a book engraved at the entrance of nearly all the tombs of the kings1 the so-called 8,litany of the ,sun40 ,this chapter is taken from the end of the book4 ,the various paragraphs are not always in the same order as in the monumental text4 ,there are abridgments and many omissions1 which in the translation have been filled up from the text in the tombs4 ,the papyrus of ,leyden 7,la7 has a vignette representing the deceased worshipping two gods4 #a4 ,words taken from the text in the tombs of the kings4 #b4 ,the texts in the tomb mention here the god ,temt1 who occurs there frequently1 and who is quite unknown in the ,book of the ,dead4 ,this god is often spoken of as being in a 1 a kind of oval case4 ,the text here reads 1 which has no meaning4 #c4 ,the head-dress worn by the sphinxes4 #d4 ,the tombs read here 4 ---------------------------------------- -------------------------------- ,,plate ,,lxi4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,clxxxi1 ,l4 a4 ,illustration3 ,,chapter ,,clxxxii1 ,a4 t4 ---------------------------------------- -------------------------------- ,,chapter ,,clxxxi4 ,chapter of arriving before the ,divine circle of ,osiris and before the gods1 the guides in the ,tuat1 before the guards of their halls17#a47 the heralds of their gates and the doorkeepers of their pylons in the ,amenta1 and of taking the form of a living soul and praising ,osiris the lord of his circle of gods4 ,hail to thee1 ,chenta ,amenta1 ,unneferu1 lord of ,tatsert2 thou art shining like ,r4 ,he himself comes to see thee and he rejoices in seeing thy beauties4 ,his disk is thy disk1 his rays are thy rays1 his diadem is thy diadem1 his height is thy height1 his splendour is thy splendour1 his beauties are thy beauties1 his might is thy might1 his odour is thy odour4 ,his width is thy width1 his abode is thy abode1 his throne is thy throne1 his descendence is thy descendence1 his judgment is thy judgment1 his ,ament is thy ,ament2 his wealth is thy wealth1 his duration is thy duration1 his creations are thy creations2 such as he is such art thou17#b47 such as thou art such is he4 ,he shall not die1 thou wilt not die2 if he will not triumph over his enemies1 thou wilt not triumph over his enemies2 no evil things will happen to him1 no evil things will happen to thee for ever and ever4 ,hail1 ,osiris1 son of ,nut1 lord of horns1 wearing the high atef crown1 to whom the urer diadem and the hik sceptre has been given in the presence of the cycle of the gods4 ,tum has raised the fear of his might in the hearts of mankind1 of the gods1 the ,glorified and the dead2 the royal power has been given him in ,heliopolis2 he is the great forms in ,tattu1 the lord of fear in his two abodes1 the very brave one in ,restau1 he whose memory is pleasant in the palace1 the very brilliant in ,abydos4 ,it has been given him to triumph before the whole cycle of the gods2 he is mighty more than the great powers2 the fear of him is over the whole earth4 ,the7#c47 great ones stand on their shrines before him1 the prince of the gods of the ,tuat1 the great power of the sky1 the lord of the living1 and the king of those who are therein4 ,thousands glorify him in ,cherba1 the future ones rejoice in him4 ,he receives the choicest meat offerings in the upper abodes2 haunches are presented to him in ,memphis1 the festival of the ,eve's provender is celebrated to him in ,sechem1 he is the great1 the mighty one4 ,thy son ,horus avenges thee1 he destroys all that is wrong in thee2 he has fastened to thee thy flesh1 he has set thy limbs and joined thy bones2 he has brought thee44447#d47 ,arise1 ,osiris1 thy hands have been given thee1 stand up living for ever4 ,seb made a mark7#e47 on thy mouth2 the great cycle of the gods protect thee4444 ,they come with thee towards the entrance of the hall of the ,tuat4 ,thy mother ,nut stretches her hand behind thee1 she protects thee1 she doubles her care for thee7#d7 444 of the children4 ,the two sisters ,isis and ,nephthys come to thee2 they fill thee with life health and strength1 and all the joy which they possess4 444 in thee1 because of thee4 ,they gather for thee all kind of good things within thy arms4 ,the gods1 the lords of the ka1 come near thee2 as they praise thee for ever4 ,happy art thou1 ,osiris1 thou shinest brilliantly1 thou art powerful2 thou art glorified4 ,thy attributes have been fixed to thee2 thou art like ,anubis4 ,r rejoiceth in thee1 he is bound to thy beauty4 ,thou sittest on thy holy seat4 ,seb procures for thee what thou desirest to receive1 it is on thy hands in the ,amenta4 ,thou navigatest through the sky every day1 thou leadest him 7,r7 to his mother ,nut1 where he sits living in the ,amenta1 in the boat of ,r1 every day4 ,thou art with ,horus in order that the protection of ,r may be behind thee2 and the glorious power of ,thoth may cling to thee and the health of ,isis be within thy limbs4 ,i have come to thee1 lord of ,ta-tsert1 ,osiris ,chenta ,amenta1 ,unneferu1 who lasts eternally and for ever2 my heart is right2 my hands are pure2 ,i have brought good things to my lord and offerings to him who made them4 ,i have come from afar to your abodes4 ,i have done a good thing on earth1 ,i have struck for thee thy enemies like bulls1 and ,i have slaughtered them like victims1 ,i have made them to fall down on their faces before thee4 ,i am pure1 thou art pure4 ,i have purified thyself for thee1 in thy festival1 ,i have dressed geese for thee on thy altar1 for thy soul1 for thy ,form and for the gods and goddesses who follow thee4 ,whoever knows this book1 no evil thing can have mastery over him2 he is not driven away from the doors of the ,tuat2 when he goes in and out1 he receives bread and beer and all good things before the inhabitants of the ,tuat4 ,,notes4 ,this ,chapter is found in two papyri3 one at ,leyden1 and one at ,naples4 ,its title begins like that of ,chapter #abd4 ,the first paragraphs are translated from the papyrus at ,leyden1 which stops suddenly1 because the space allotted to the text1 below the vignette1 came to an end4 ,from there the scribe passes over to the rubric4 #a4 ,see note to ,chapter #add4 #b4 ,see note #e1 ,chapter #add4 #c4 ,the following is taken from the papyrus at ,naples4 #d4 ,lacun4 #e4 ,this is part of the funereal ceremonies4 is to touch the mouth or make a mark on it with the instrument called 7,schiaparelli1 ,libro dei ,funerali1 ,vol4 ,i1 p4 #aci74 ------------------------------------ ,,chapter ,,clxxxii4 ,book of vivifying7#a47 ,osiris1 of giving air to him whose heart is motionless1 through the action of ,thoth1 who repels the enemies of ,osiris who come there in his form7#b47 444 as protector1 saviour1 defender in the ,netherworld4 ,it is said by ,thoth himself1 so that the morning light may shine on him 7,osiris7 every day4 ,i am ,thoth1 the perfect scribe1 whose hands are pure1 who opposes every evil deed1 who writes justice and who execrates every wrong1 he who is the writing reed of the ,inviolate god1 the lord of laws1 whose words are written and whose words have dominion over the two earths4 ,i am the lord of justice1 the witness of right before the gods2 ,i direct the words so as to make the wronged victorious4 ,i have dispelled darkness1 and driven away the storm4 ,i have given the sweet breaths of the ,north to ,osiris when he comes out of the womb which bare him4 ,i give ,r to be setting as ,osiris and ,osiris to be setting as ,r4 ,i give him to enter the mysterious cave in order to revive the heart of him whose heart is motionless1 the exalted soul which is in the ,amenta4 ,hail1 acclamations to thee1 god whose heart is motionless1 ,unneferu1 the son of ,nut4 ,i am ,thoth1 the favourite of ,r1 the very brave1 who is beneficent to his father2 the great magician in the boat of millions 7of years72 the lord of laws1 who pacifies the two earths by the power of his wisdom 444 who drives away enmity and dispels quarrels1 who does what is pleasing to ,r in his shrine4 ,i am ,thoth1 who giveth ,osiris victory over his enemies2 ,i am ,thoth1 who prepares to-morrow and who foresees what will come afterwards2 his action is not vain when he settles what is in the sky1 the earth and the ,tuat1 and when he gives life to the future ones4 ,i give breath to the hidden ones by the virtue of my speech4 ,osiris is triumphant against his enemies4 ,i have come to the lord of ,ta-tsert1 ,osiris the bull of the ,amenta1 who lasts forever4 ,i give an eternal protection to thy limbs2 ,i have come bearing the amulet in my hand2 my protection is active every day4 ,the living charm is behind him1 behind this god1 whose ka is glorious1 the king of the ,tuat1 the prince of the ,amenta1 who takes hold of the sky1 triumphantly1 on whom the atef crown is established1 who shines with the white diadem1 who has seized the hook and the flail2 mighty is his soul1 the great one of the urer crown2 who has united all the gods1 the love of him penetrates their bodies1 ,unneferu who lasts for ever and eternally4 ,hail to thee1 ,chenta ,amenta1 who giveth birth to all human beings a second time1 who is renewed in an instant1 who is better than those who were before4 ,thy son ,horus establishes thee on the pedestal of ,tmu2 thy face is perfect1 ,unneferu4 ,arise1 bull of the ,amenta1 thou art established1 well established in the womb of ,nut2 she replenishes thee 7with life and health7 when thou comest out of her4 ,thy heart is well established on its stands and thy whole heart as at the beginning4 ,thy nose is vivified with the breath of life2 thou art living1 renewed1 made young like ,r every day1 thou art great and triumphant1 ,osiris1 who has been revived4 ,i am ,thoth1 ,i have calmed ,horus1 ,i have pacified the ,rehiu in their moment of storm4 ,i have come1 ,i have washed away the ,red ones2 ,i have calmed down the riotous1 and ,i have struck him with 787 all kinds of evil things4 ,i am ,thoth1 ,i have celebrated the festival of ,eve's provender in ,sechem4 ,i am ,thoth1 ,i come every day from ,pu ,tepu1 ,i have directed the offerings1 ,i have given cakes to the glorious ones who stretched forth their hands4 ,i have avenged the arm of ,osiris1 ,i have embalmed it4 ,i have made sweet its fragrance like good perfumes4 ,i am ,thoth1 ,i come every day to ,cherba2 ,i fastened the tackle2 ,i let the boat go3 ,i brought it from ,east to ,west4 ,i am higher on my pedestal than any god1 for my name is he who is high on his pedestal4 ,i opened the good roads in my name of ,apuatu1 ,i give thee acclamations1 and ,i throw myself down on the earth before ,osiris ,unneferu the eternal1 the everlasting4 ,,notes4 ,chapters #ahb and #ahc are hymns to ,osiris very like each other1 supposed to be pronounced by ,thoth himself4 ,occasionally it is difficult to distinguish whether the words are spoken by the god or the deceased4 ,chapter #ahb is taken from ,papyrus #ajjaj in ,london4 ,the vignette represents the mummy on the funeral bed1 surrounded by several gods and genii4 #a4 ,see note #b1 ,chapter #aed4 #b4 ,a word is omitted there4 ------------------------------------ ,,chapter ,,clxxxiii4 ,adoration to ,osiris1 giving him praise1 bowing down before ,unneferu1 falling on one's face before the lord of ,ta-tsert1 and exalting him who is on his sand4 ,i have come to thee1 son of ,nut1 ,osiris1 prince everlasting4 ,i am in the train of ,thoth1 ,i rejoice in all that he has done4 ,he brings thee sweet breezes to thy nose1 the breath of life to thy beautiful face1 the wind coming out of ,tmu to thy nostrils1 lord of ,ta-tsert4 ,he grants that the morning light shine on thy body1 he illuminateth thy path with his rays1 he removeth all that is wrong in thy body by the virtue of his speech4 ,he appeases the two gods1 the two brothers1 he drives away anger and quarrel1 and he made the two ,rehti1 the two sisters1 gracious unto thee1 so that the two earths may be at peace before thee2 he removes the displeasure out of their hearts1 so that one embraces the other4 ,thy son ,horus is triumphant before the whole cycle of gods2 he has received the royal power on the earth1 and his dominion over the whole earth2 the throne of ,seb has been imparted to him2 the high dignity of ,tmu is kept in record as his possession1 engraved on a brick of iron1 as was ordered by thy father ,tatunen in his sanctuary4 7,this god7 giveth thee to join him on the firmament1 when he raiseth water on the mountains in order to make growth come forth on the mountains1 and all growth spring out of the earth2 he brings forth all products on water and on land4 ,thou hast handed over to thy son ,horus all the gods of ,heaven and the gods of earth1 they are his servants at his gates1 and all that he has commanded is before them2 they fulfil it at once2 thy heart is satisfied1 thy heart1 lord of the gods1 is overjoyed because of it4 ,egypt and the desert are at peace2 they are the vassals of thy royal diadem2 the temples and the cities are well ordered in their places2 the cities and the provinces are his possession according to their names1 they bring to thee tributes of offerings1 and they make libations to thy name for ever4 ,thou art called upon1 and thy name is praised1 thy ka is gratified by funereal meals4 ,the ,glorified who are in thy following sprinkle water on thy food by the side of the dead souls in this land4 ,all thy thoughts are excellent like those of him who was at the beginning4 ,be crowned1 son of ,nut1 as the ,inviolate god is crowned2 thou art living1 thou art revived1 thou art renewed1 thou art perfect4 ,thy father ,r giveth health to all thy limbs1 thy divine circle giveth thee praise4 ,isis is with thee1 she will never leave thee before all thy enemies are struck down4 ,all the lands praise thy beauties like ,r when he rises every morning2 thou art crowned like him who is high on his pedestal1 thy beauties are exalted1 thy strides are lengthened2 thou hast received the royal power of ,seb1 thy father who creates thy beauties2 thy mother gave existence to thy limbs1 ,nut who bare the gods bare thee to be the chief of the five gods4 ,the white crown of the ,south is placed on thy head2 thou seizest the hook and the flail4 ,when thou wast still in the womb1 before thou didst appear on earth1 thou wast crowned to be lord of the two earths1 the atef crown of ,r was on thy head4 ,the gods come to thee1 bowing down1 the fear of thee possesses them2 they see thee with the might of ,r1 and the valour of thy majesty fills their hearts4 ,life is with thee1 abundance is attached to thee4 ,i offer ,maat before thee2 grant that ,i may be in the train of thy majesty like one who is on the earth4 ,may thy name be called upon1 may it be found among the just ones4 ,i have come to the city of this god1 to the city of god1 to the region of old time2 my soul1 my ka1 my ,chu are in this land4 ,the god of it is the lord of justice1 the lord of abundance1 the great and the venerable one1 who is towed through the whole earth2 he journeys to the ,south in his boat1 and to the ,north driven by the winds1 and his oars1 to be entertained with gifts according to the command of the god1 the lord of peace therein1 who left me free of care4 ,the god therein rejoices in him who practices justice2 he grants an old age to him who has done so2 he is beloved1 and the end of it is a good burial and a sepulture in ,ta-tsert4 ,i have come to thee2 my hands bring ,mat1 my heart does not contain any falsehood1 ,i offer thee ,mat before thy face1 ,i know her2 ,i swear by her2 ,i have done no evil thing on earth2 ,i have never wronged a man of his property4 ,i am ,thoth1 the perfect and pure writer2 my hands are pure4 ,i have put away all evil things2 ,i write justice and ,i hate evil2 for ,i am the writing-reed of the ,inviolate god1 who utters his words1 and whose words are written in the two earths4 ,i am ,thoth1 the lord of justice1 who giveth victory to him who is injured and who taketh the defense of the oppressed1 of him who is wronged in his property4 ,i have dispelled darkness2 ,i have driven away the storm2 ,i have given air to ,unneferu1 and the sweet breezes of the ,north when he comes out of the womb of his mother4 ,i have given him to enter into the mysterious cave where is revived the heart of the god whose heart is motionless1 ,unneferu1 the son of ,nut1 the victorious4 ,,note4 ,this hymn is taken from the papyrus of ,unneferu1 in ,london4 ,see note #a in ,chapter #a4 ---------------------------------------- -------------------------------- ,,plate ,,lxii4 ,,book ,,of ,,the ,,dead4 ,illustration3 ,,chapter ,,clxxxv1 ,p4 d4 ,illustration3 ,,chapter ,,clxxxvi4 ,papyrus of ,ani4 ---------------------------------------- -------------------------------- ------------------------------------ ,,chapter ,,clxxxiv4 ,chapter of being near ,osiris4 ,there is not much more than the vignette left4 ,only two or three words remain4 ,they are taken from a papyrus in ,paris4 ------------------------------------ ,,chapter ,,clxxxv4 ,giving praise to ,osiris1 falling on the earth before the lord of eternity2 propitiating the god with what he loves1 speaking the truth1 the lord of which is not known4 ,hail to thee1 venerable god1 great and beneficent prince of eternity1 in his abode in the ,sektit boat4 ,acclamations are given him in the sky and on earth2 he is exalted by the past and present4 ,great is the fear he inspires in the hearts of men1 of the ,glorified and of the dead4 ,his soul was given him in ,tattu1 his might in ,heracleopolis1 his image in ,heliopolis1 and his power over forms7#a47 in the double sanctuary4 ,i have come to thee2 my heart holds right1 my heart contains no falsehood4 ,give me to be among the living1 to navigate up and down in thy train4 ,,notes4 ,i have given ,no4 #ahe to a hymn to ,osiris1 with which many papyri begin1 but which occasionally comes just before the representation of the cow in the ,west4 ,there seems to have been no canonical text for that hymn1 in which the writer was left to follow his imagination4 ,the hymn here given is one of the most complete4 ,it is taken from the papyrus of ,sutimes in ,paris4 ,the vignette represents always ,osiris in a shrine1 with worshippers before him4 #a4 1 litt41 8his greatness of forms40 ,i suppose it means his power of taking all the forms he likes4 ------------------------------------ ,,chapter ,,clxxxvi4 ,adoration to ,hathor1 the lady of the ,west1 falling down before ,mehurit4 ,i have come to thee1 to see thy beauties1 give me to be at the head of thy followers and among thy divine attendants4 ,,notes4 ,a great many papyri end with a picture representing ,hathor of the ,west1 in company of the goddess ,thueris coming out of the mountain where the burial is to take place4 ,the text1 which is generally very corrupt1 as if the writer had neglected the words for the picture1 is an adoration to ,hathor1 which varies in its form4 ,the text here translated is taken from a papyrus at ,leyden4 ,the vignette is taken from the papyrus of ,ani4 ---------------------------------------- -------------------------------- ,transcriber's ,note ,there are sixty two plates1 some spanning facing pages4 ,they were not bound in strict sequential order4 ,they were not considered in the pagination4 ,since they are not available in this medium1 the captions have been shifted to avoid falling with paragraphs4 ,please note that ,chapter ,,cx1 appearing at pp #aic-aie in the orginal1 is out of sequence with ,chapters ,,cxi-,,cxvi4 ,at #fc4ad1 the ,western ,syriac word is rendered as 4 ,the text of each chapter is glossed with chapter endnotes4 ,the scheme was not cleanly followed4 ,fortunately1 each note repeats a phrase in the text1 so the references can usually be traced4 ,the reference to ,chapter #da1 note #h is wrong1 and there is no other obvious note4 ,the identifier for ,note #e on p4 #ha was missing1 and has been restored4 ,the reference to 8,lord of the ,one ,face0 7,note #e on p4 #acc7 has been restored to the appropriate place4 ,in the summary note to ,chapter #bb on p4 #fa1 there is an apparent reference #87#b7'1 for which there is no obvious referent4 ,it is retained1 but mentioned below4 ,in the ,notes for ,chapter #df on p4 #ajb1 there is a reference to note #f of ,chapter #abd1 which does not exist4 ,the numbering of notes in ,chapter #fd was confused4 ,the reference to note #ae was missing1 and has been added4 ,there were two note #ba's and a repeated reference to note #bc4 ,these have been resequenced4 ,there is a reference to note #f in ,chapter #gb for which there is no corresponding note4 ,the reference to note #e in ,chapter #aab was missing and1 based on the subject of the note1 has been placed after the final word on p4 #ahd4 ,at #bah4ba1 a spurious reference to a note #di has been added1 causing the numbering of the final #f references to be off by one4 ,the reference is removed1 and the numbering resequenced4 ,the reference to note #d in ,chapter #add was missing and has been placed after the phrase 8receives the saying0 at line #bhh4i4 ,the reference to note #b in ,chapter #agf was missing and has been placed after the phrase 8flame born0 at line #cdj4h4 ,note #f of ,chapter #agf has no reference in the text4 ,the singular and plural names #8,urus' and #8,uri' usually appear with the #8' ligature1 but twice each as #8,uraeus' or #8,uraei'4 ,the ligature version has been adopted1 for the sake of text searches1 as noted below4 ,the proper name #8,mat' which appears more than fifty times1 is spelled a handful of times without the macron on the second #8a' later in the text 7pp4 #ccf1 #cdd1 #cec1 #cgd74 ,these have been amended ,those errors deemed most likely to be the printer's have been corrected1 and are noted here4 ,the references are to the page and line in the original4 #b4bc let him hear as your hear ,removed4 #dg4bj according to the different authorities ,inserted4 #ee4ca ,it is synonymous 7cf4 chapter #da1 note #h7 sic #eg4ag 8the measuring line used by builders10 ,added4 #fa4bc from the coffin7#b7 of ,queen ,mentuhotep sic #gb4bd of the ,living4_/8 ,replaced4 #gd4bg and convey it to ,neha_/ebkau4 ,replaced4 #hc4bg influencing the breathing4 ,added4 #ib4fj those of the ,living ,urae_/i ,replaced4 #ig4aa ,i am the ,babe ,restored4 #ajb4bb 7chapter #abd1 #f7 sic #abc4aj #8_/8,the great ,extender10 ,replaced4 #abg4bf when they close together ,restored4 #acf4g ,the ,symbe_/ol of ,life ,replaced4 #acf4bb join my two hands together7#f7 sic #ach4h the represens_/tations of the ,psychostasia8 ,replaced4 #adj4bh for ever1_/4 ,make thou ,replaced4 #adc4be for the seiz_/sin of his inheritance ,replaced4 #aea4a ,let me sit whereever it pleaseth me4 ,removed4 #aea4bi of those seven ,urae_/us deities ,replaced4 #aed4ae ,the ,urae_/us divinities are my body4 ,replaced4 #aeg4i a common noun signifying an earth-worm ,inserted4 #afg4c 8the ,horizon0 ,removed4 #afh4g 8,bearer of the ,great one whilst she passeth0 ,added4 #afh4ab 8,made of the hide of ,mnevis ,added4 #ahj4b things which #8spring forth' #8come to light4' ,removed4 #aih4cb -_/#8drink made from the fruit of the creeper' ,replaced4 #bje4aa the mystical1 not the geograp_/hical1 ,abydos ,inserted4 #bjh4aj in the lands there of the ,fenchu3_/4 ,replaced4 #bad4h the ,master of the two ,urae_/ ,replaced4 #bah4bh saith the right side7#di7 ,removed4 #bai4bf the ,two ,worlds74 ,removed4 #bbb4ai where ,r riseth' ,added4 #bbd4b and one to to the ,right side ,removed4 #bbg4ce ,isis and ,nephthys40 ,added4 #bcj4g ,absalom had his brother ,amnon assassinated ,added4 #bcj4cd contradicted by notorious evidence ,restored4 #bdf4ca but #8the ,strong one1' ,added4 #bdg4cj4a he tells us ,removed4 #bdg4cj4b 7,zeitschr41 #ahgc1 p4 #c7 ,inserted4 #bdi4cb the difference of terms4 ,added4 #bee4be his throne4'_/0 ,replaced4 #bei4bj translated #8princes1' #8officers1' ,added4 #bfj4bh 8,they shall offer ,added4 #bfg4ac ,bonomi's ,sarcoph4 ,inserted4 #bgb4bd and the ,hammemit in ,cherba40 ,added4 #bgc4h be used synono_/ymously ,replaced4 #bgf4be written in the ,nebseni papry_/yrus ,transposed4 #bgg4ab o_/,oh thou of the potent ,lock ,replaced4 #bgg4ba is of the feminine gender4 ,inserted4 #bgh4ai certainly corrupt and unintelligible4 ,inserted4 #bhf4h of which is the papyrus is ,nu ,removed4 #bij4a in his introduction to the ,papyrus of ,ani ,inserted4 #bib4a #8the dark sky1 the black sky4' ,added4 #bib4bg ,the name of the doorkeeper is2_/3 the bull4 ,replaced4 #bie4f see '#fe_/c ,b1 note #d4 ,replaced4 #cah4bf ,therefore one may speak ,added4 #cdi4cd they feet are firm every day ,removed4