{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_28282/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_28282","id":"gutenberg_28282","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/28282","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Mythology, Legends & Folklore","Category: Poetry","Category: Religion/Spirituality","Egyptian literature -- Translations into English"],"text":"Egyptian Literature\n\n                                Comprising\n\n                             Egyptian Tales,\n\n                      Hymns, Litanies, Invocations,\n\n                          The Book Of The Dead,\n\n                                   And\n\n                            Cuneiform Writings\n\n                Edited And With A Special Introduction By\n\n                         Epiphanius Wilson, A.M.\n\n                           New York And London\n\n                   The Co-Operative Publication Society\n\n                             Copyright, 1901\n\n                            The Colonial Press\n\n\n\n\n\nCONTENTS\n\n\nSpecial Introduction.\nThe Book Of The Dead\n   A Hymn To The Setting Sun\n   Hymn And Litany To Osiris\n   Litany\n   Hymn To R\u0101\n   Hymn To The Setting Sun\n   Hymn To The Setting Sun\n   The Chapter Of The Chaplet Of Victory\n   The Chapter Of The Victory Over Enemies.\n   The Chapter Of Giving A Mouth To The Overseer\n   The Chapter Of Giving A Mouth To Osiris Ani\n   Opening The Mouth Of Osiris\n   The Chapter Of Bringing Charms To Osiris\n   The Chapter Of Memory\n   The Chapter Of Giving A Heart To Osiris\n   The Chapter Of Preserving The Heart\n   The Chapter Of Preserving The Heart\n   The Chapter Of Preserving The Heart\n   The Chapter Of Preserving The Heart\n   The Heart Of Carnelian\n   Preserving The Heart\n   Preserving The Heart\n   Preserving The Heart\n   Rubric\n   Beating Back The Crocodile\n   Beating Back The Crocodile\n   Repulsing Serpents\n   Against Snakes\n   Against Serpents\n   Driving Away Apshait\n   Driving Back The Merti\n   Living By Air\n   Living By Air\n   Driving Back Rerek\n   Repulsing The Eater Of The Ass\n   Abolishing The Slaughterings\n   Abolishing The Slaughterings\n   Air And Water\n   Dominion Over Elements\n   Dominion Over Elements\n   Dominion Over Elements\n   Preservation Of The Soul\n   Of Drinking Water\n   Of Drinking Water\n   Preservation From Scalding\n   On Coming Forth By Day\n   Chapter Of Knowledge\n   Of Gaining Mastery Over Enemies\n   Victory Over Enemies\n   Coming Forth By Day\n   Opening The Underworld\n   Coming Forth By Day\n   Coming Forth By Day\n   Coming Forth By Day\n   Coming Forth By Day\n   Coming Forth By Day\n   Of Lifting Up The Feet\n   Of Journeying To Annu\n   Of Transformation\n   Of Performing Transformations\n   Of Transformation Into A Hawk\n   Of Transformation Into A Governor\n   Of Transformation Into A God\n   Transformation Into A Lotus\n   Transformation Into A Lotus\n   Transformation Into Ptah\n   Transformation Into A Bennu Bird\n   Transformation Into A Heron\n   Of The Living Soul\n   Of The Swallow\n   The Serpent Sata\n   Of The Crocodile\n   Soul And Body\n   Of Evil Recollections\n   Of Rescue\n   Of Opening The Tomb\n   Of Not Sailing To The East\n   Of The Ink-Pot And Palette\n   Of Being Nigh Unto Thoth\n   Of Being Nigh Unto Thoth\n   Of Bringing A Boat Along In Heaven\n   Of Bringing The Makhent Boat\n   Of Entering The Boat Of Ra\n   Of Protecting The Boat Of Ra\n   Of Going Into The Boat Of Ra\n   Of Knowing The Souls Of The East\n   Of Sekhet-Hetepet\n   Of Knowing The Souls Of Pe\n   Of Knowing The Souls Of Nekhen\n   Of Knowing The Souls Of Khemennu\n   Of Coming Forth From Heaven\n   Of Knowing The Souls Of Khemennu\n   Of Receiving Paths\n   Of Coming Forth From Re-Stau\n   Of Coming Forth From Re-Stau\n   Of Going About In The Underworld\n   Of Entering Into The Great House\n   Of Entering The Presence\n   The Introduction To Maati\n   The Introduction To Maati\n   The Negative Confession\n   Address To The Gods Of The Underworld\n   Of The Hour Apes\n   Of The Praise Of The Gods\n   Adoration Of The Gods Of The Qerti\n   Hymn Of Praise To Osiris\n   Of Making Perfect The Khu\n   Of Living Nigh Unto Ra\n   Of Bringing Men Back To Earth\n   Of Making Perfect The Khu\n   Of Making Perfect The Khu\n   For The New Moon\n   Of Travelling In The Boat Of Ra\n   Of Making Perfect The Khu\n   Sailing In The Great Boat\n   Of The Four Flames\nEgyptian Tales\n   The Taking Of Joppa\n   The Doomed Prince\n   Anpu And Bata\n   Setna And The Magic Book\n   Tales Of The Magicians\n   The Peasant And The Workman\n   The Shipwrecked Sailor\n   The Adventures Of Sanehat\nThe Tell Amarna Tablets\n   The Hittite Invasion Of Damascus\n   The Amorite Treachery\n   The War In Ph\u0153nicia\n   Northern Palestine\n   Southern Palestine\n   Royal Letters\nCuneiform Inscriptions And Hieratic Papyri\n   The Great Tablet Of Rameses II At Abu-Simbel\n   Hymn To Osiris\n   Travels Of An Egyptian In The Fourteenth Century B.C.\n   Dirge Of Menephtah\n   Hymn To The Nile\n   The Solemn Festal Dirge Of The Egyptians\n   Hymns To Amen\n   Hymn To Pharaoh\n   The Song Of The Harper\n   Hymn To Amen-Ra\n   Hymn To Ra-Harmachis\n   The Lamentations Of Isis And Nephthys\n   The Litany Of Ra\n   The Book Of Respirations\nThe Epic Of Penta-Our\nFootnotes\n\n\n\n\n\n\nSPECIAL INTRODUCTION.\n\n\nThe wonders of Egyptian arch\u00e6ology are the latest and most precious\nharvest of scholars and explorers. From Belzoni to Flinders Petrie there\nhas been a succession of discoveries in the valley of the Nile with which\nit is hard for ordinary students to keep pace. Our knowledge of Egyptian\nlife to-day is far clearer and more complete than Bentley\u2019s or Porson\u2019s\nacquaintance with the antiquities of Greece and Rome, and we have far more\ncomplete access to the treasures of Egyptian literature than Dante or\nThomas Aquinas had to the remains of Attic poets and mystics. We know\nexactly how an Egyptian of the twelfth dynasty dressed; what was the\nposition of women in Egypt; and what uniform was worn by the Egyptian\nsoldiers who took part in the campaign against Khitasis. We can see\nRameses II riding in his war-chariot; we know the very names of the horses\nby whose side his tame lion is running and thirsting for the blood of his\nmaster\u2019s foes. We know all about the domestic animals, the funeral\ncustoms, the trades, the gods, the agriculture of the Nile valley thirty\ncenturies ago. We see the whole many-sided civilization portrayed in the\nbrightest colors in the poetry, the books of ritual, the hieratic\ninscriptions, the tablets, papyri, and hieroglyphics which day by day come\nto light in exhaustless abundance from the mounds and ruins of that\nfertile plain that stretches from Thebes to the Mareotic lake.\n\nFor instance, we can learn exact particulars about the mode in which\nRameses II made war, from the poem of Penta-Our, a Theban writer of the\nfourteenth century B.C. It is only by a figure of speech that this poem\ncan be called an epic; it is rather a historical narrative couched in\nterms of poetic exaggeration with the object of flattering the royal\nvanity of Pharaoh.\n\nThe campaign in which Rameses then engaged was directed against Kadesh, a\ncity built on an island in the Orontes. It is, according to Penta-Our,\ninhabited by a people known as Khita, whose spies are brought into the\ntent of Rameses and questioned as to the whereabouts of the King of\nKadesh. The spies are forced by blows to answer, and they tell the\nEgyptian monarch that the King of the Khita \u201cis powerful with many\nsoldiers, and with chariot soldiers, and with their harness, as many as\nthe sand of the seashore, and they are ready to fight behind Kadesh.\u201d\n\nThe King is very angry; for he had been deceived by false news to the\neffect that his enemy had fled in terror to Khilibu. \u201cThe fault is great,\u201d\nhe cries, \u201cthat the governors of the land and the vassal princes of\nPharaoh have committed, in neglecting to watch the movements of the\nKhita.\u201d He sends to bring back the legions he had sent away, and meanwhile\nthe approach of the enemy is announced. The camp of Rameses is surprised\nby the Asiatics; many foot-soldiers are killed before they can seize their\nweapons, but a faithful band rallies in front of the royal quarters.\nSuddenly a cry is heard; Rameses has quickly put on his armor, seized his\nlance, ordered his war lion to be loosed, and dashed into the fight.\nPharaoh with his master of the horse, Menni, is soon hemmed in by foes.\n\u201cMy Lord, O generous King!\u201d cries Menni, \u201cEgypt\u2019s great protector in the\nday of battle! behold we stand alone in the midst of the enemy, for the\narchers and the chariots have left us. Let us return, that our lives may\nbe saved. Save us, O my Lord, Rameses Miamun!\u201d Then Rameses called upon\nAmen, his god, and under his protection charged the enemy, and \u201chis hand\ndevoured them in the space of an instant.\u201d Five times he rushed upon them,\nand five times they repulsed him. The sixth time he breaks their ranks and\nregains his own lines. Then the legions of Ptah, which had returned to the\ncamp, join the battle, and the Asiatics are routed. The first care of\nRameses is to refresh his brave horses, Victory-in-Thebes and\nMaut-is-Satisfied. Neither they nor Rameses and his lion are wounded,\nthough all stained with blood and dust, while the head-plumes of the team\nare torn and tattered and their caparison broken.\n\nThis is a brief account of the main incident in this Egyptian epic, which\nis written with life-like detail and animation. The war concludes with a\ntreaty, and the marriage of Rameses with the daughter of the King of\nKadesh, so that henceforth \u201cthe people of Egypt were of one mind with the\nprinces of Khita, which had not been the case since the god R\u0101.\u201d\n\nThe Egyptians have always been deeply impressed by the fact of human\nmortality, and much of their religious belief and religious ritual is\ntaken up with the rites of burial, and detailed doctrines as to the\nexperience of the soul after parting from the body. Their elaborate\nembalming of the dead springs from the desire to keep the mortal tenement\nprepared for the soul\u2019s return to it. In their Book of the Dead is a full\nseries of prayers, songs, and incantations to be employed at funerals, and\nby the individual in his journey beyond the tomb. The funeral procession\nwas a very noisy company; lamentations were heard through its whole\nlength, but the burden of the hymns was always, \u201cTo the West.\u201d This was\nenlarged upon, \u201cTo the West, the dwelling of Osiris; O Chief, as thou\ngoest to the West, the Gods themselves lament, as thou goest to the West.\u201d\n\nOsiris is the judge who weighs the souls, and allots them happiness or\nmisery, according to their deserts. \u201cThe Book of the Dead\u201d is interesting\nbecause it teaches how clearly and dogmatically the solemn and precise\nEgyptian stated his views and held his convictions concerning the unknown\ncountry. Four parts of man, it was said, survive after death, namely, the\nsoul, the spirit, the shadow, and the double. The double remains in the\ntomb, and only leaves it in search of food. Sometimes it feels its\nloneliness and avenges itself upon near relations who have forsaken it.\nBut the soul hurries to the bar of Osiris, where Thoth weighs the heart in\nthe scales, and the innocent are admitted into the Field of Beans, a realm\nof fertility, where wheat grows seven cubits high. Immortality is spent in\nfeasting, singing, conversation, and games. But the whole of this\nwonderful book is well worth studying. It shows how what Addison calls\n\u201cthis longing after immortality\u201d led an ancient and deeply religious\npeople to attempt in their burial rites to rob even the grave of its\nterrors, and conjured up out of the shadows of the tomb a clear and\ndistinct vision of future life, wherein man in his complete individuality\nsurvived to all eternity.\n\nAmong the most important results of recent Egyptian exploration must be\nreckoned the discovery of the tablets of Tell Amarna. Tell Amarna is a\nvillage in Upper Egypt, and in a pit at the foot of the mountain, at the\nbase of which it stands, were discovered hundreds of these relics, which\nhave since been distributed among the museums of London, Berlin, and\nGizeh. The writing on these tablets is cuneiform, and the matter is of\nprofound historic importance, illustrating, as it does, the relations\nbetween Egypt and western Asia in the fifteenth century B.C. While the\nexistence of these tablets proves that cuneiform writing was common to\nPalestine and Syria as well as the Euphrates Valley, yet curiously enough\nthe manuscripts of Tell Amarna are different from any of the same kind\nthat have been found elsewhere, and the language resembles somewhat the\nHebrew of the Old Testament.\n\nWhile most of these tablets are letters and despatches from friendly\npowers in Syria, and from vassal princes in Palestine, others contain\ninteresting legends. The letters are addressed to the Pharaohs known as\nAmenophis III and Amenophis IV, who reigned in the sixteenth and fifteenth\ncenturies B.C.\n\nThe Egyptians employed what practically were three alphabets\u2014the\nhieroglyphic, the hieratic, and the demotic. The hieroglyph is a symbol,\ndenoting something without letters or syllables; as, pictures of a bee\nstand for king. The hieratic handwriting was a transition from symbols to\nprimitive letters; the papyrus reed, cut in slices and gummed together,\nwas used as paper for this writing, much of which is very beautifully\nexecuted in black and red inks. These papyri are constantly being\ndiscovered, but perhaps the earliest \u201cfind\u201d of importance was that at\nThebes in 1846, when a number of literary compositions were brought to\nlight which must have been executed during the twelfth dynasty, about\ntwenty-five centuries B.C.\n\nThe Egyptian Tales are works written in a lighter vein than the literature\nwe have already described. They will be read with delight, and none the\nless so because they show that the Egyptians, who are the Chinese of the\nMediterranean, possess that saving quality in literary and political life,\nnamely, a sense of humor.\n\n(signed) Epiphanius Wilson\n\n\n\n\n\nTHE BOOK OF THE DEAD\n\n\n                    According to the Theban Recension\n\n\n        Translated by E. A. Wallis Budge, Litt.D., D.Lit., F.S.A.\n\n\n\n\nA Hymn To The Setting Sun\n\n\nA HYMN OF PRAISE TO RA WHEN HE RISETH UPON THE HORIZON, AND WHEN HE\nSETTETH IN THE LAND OF LIFE. Osiris, the scribe Ani, saith:\n\n\u201cHomage to thee, O R\u0101, when thou risest [as] Tem-Heru-khuti\n(Tem-Harmachis). Thou art adored [by me when] thy beauties are before mine\neyes, and [when thy] radiance [falleth] upon [my] body. Thou goest forth\nto thy setting in the _Sektet_ boat with [fair] winds, and thy heart is\nglad; the heart of the _M\u0101tet_ boat rejoiceth. Thou stridest over the\nheavens in peace, and all thy foes are cast down; the never-resting stars\nsing hymns of praise unto thee, and the stars which rest, and the stars\nwhich never fail glorify thee as thou sinkest to rest in the horizon of\nManu,(1) O thou who art beautiful at morn and at eve, O thou lord who\nlivest and art established, O my lord!\n\n\u201cHomage to thee, O thou who art R\u0101 when thou risest, and Tem when thou\nsettest [in] beauty. Thou risest and shinest on the back of thy mother\n[Nut], O thou who art crowned king of the gods! Nut doeth homage unto\nthee, and everlasting and never-changing order(2) embraceth thee at morn\nand at eve. Thou stridest over the heaven, being glad of heart, and the\nLake of Testes is content [thereat]. The Sebau Fiend hath fallen to the\nground; his arms and his hands have been hacked off, and the knife hath\nsevered the joints of his body. R\u0101 hath a fair wind; the _Sektet_ boat\ngoeth forth and sailing along it cometh into port. The gods of the south\nand of the north, of the west and of the east, praise thee, O thou divine\nsubstance, from whom all forms of life come into being. Thou sendest forth\nthe word, and the earth is flooded with silence, O thou only One, who\ndidst dwell in heaven before ever the earth and the mountains came into\nexistence. O Runner, O Lord, O only One, thou maker of things which are,\nthou hast fashioned the tongue of the company of the gods, thou hast\nproduced whatsoever cometh forth from the waters, and thou springest up\nfrom them over the flooded land of the Lake of Horus. Let me snuff the air\nwhich cometh forth from thy nostrils, and the north wind which cometh\nforth from thy mother [Nut]. Oh, make thou to be glorious my shining form\n(_khu_), O Osiris, make thou to be divine my soul (_ba_)! Thou art\nworshipped [in] peace (or [in] setting), O lord of the gods, thou art\nexalted by reason of thy wondrous works. Shine thou with thy rays of light\nupon my body day by day, [upon me], Osiris the scribe, the teller of the\ndivine offerings of all the gods, the overseer of the granary of the lords\nof Abtu (Abydos), the royal scribe in truth who loveth thee; Ani,\nvictorious in peace.\u201d\n\n\n\n\nHymn And Litany To Osiris\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 19).]\n\n\u201cPraise be unto thee, O Osiris, lord of eternity, Unnefer, Heru-khuti\n(Harmachis), whose forms are manifold, and whose attributes are majestic,\nPtah-Seker-Tem in Annu (Heliopolis), the lord of the hidden place, and the\ncreator of Het-ka-Ptah (Memphis) and of the gods [therein], the guide of\nthe underworld, whom [the gods] glorify when thou settest in Nut. Isis\nembraceth thee in peace, and she driveth away the fiends from the mouth of\nthy paths. Thou turnest thy face upon Amentet, and thou makest the earth\nto shine as with refined copper. Those who have lain down (_i.e._, the\ndead) rise up to see thee, they breathe the air and they look upon thy\nface when the Disk riseth on its horizon; their hearts are at peace\ninasmuch as they behold thee, O thou who art Eternity and\nEverlastingness!\u201d\n\n\n\n\nLitany\n\n\n\u201cHomage to thee, [O lord of] starry deities in Annu, and of heavenly\nbeings in Kher-\u0101ba; thou god Unti, who art more glorious than the gods who\nare hidden in Annu; oh grant(3) thou unto me a path whereon I may pass in\npeace, for I am just and true; I have not spoken lies wittingly, nor have\nI done aught with deceit.\u201d\n\n\u201cHomage to thee, O An in Antes, (?) Heru-khuti (Harmachis), with long\nstrides thou stridest over heaven, O Heru-khuti. Oh, grant thou unto me a\npath whereon I may pass in peace, for I am just and true; I have not\nspoken lies wittingly, nor have I done aught with deceit.\u201d\n\n\u201cHomage to thee, O Soul of everlastingness, thou Soul who dwellest in\nTattu, Unnefer, son of Nut; thou art lord of Akert. Oh, grant thou unto me\na path wherein I may pass in peace, for I am just and true; I have not\nspoken lies wittingly, nor have I done aught with deceit.\u201d\n\n\u201cHomage to thee in thy dominion over Tattu; the _Ureret_ crown is\nestablished upon thy head; thou art the One who maketh the strength which\nprotecteth himself, and thou dwellest in peace in Tattu. Oh, grant thou\nunto me a path whereon I may pass in peace, for I am just and true; I have\nnot spoken lies wittingly, nor have I done aught with deceit.\u201d\n\n\u201cHomage to thee, O lord of the Acacia tree, the _Seker_ boat is set upon\nits sledge; thou turnest back the Fiend, the worker of evil, and thou\ncausest the _Utchat_ to rest upon its seat. Oh, grant thou unto me a path\nwhereon I may pass in peace, for I am just and true; I have not spoken\nlies wittingly, nor have I done aught with deceit.\u201d\n\n\u201cHomage to thee, O thou who art mighty in thine hour, thou great and\nmighty Prince, dweller in An-rut-f,(4) lord of eternity and creator of\neverlastingness, thou art the lord of Suten-henen (Heracleopolis Magna).\nOh, grant thou unto me a path whereon I may pass in peace, for I am just\nand true; I have not spoken lies wittingly, nor have I done aught with\ndeceit.\u201d\n\n\u201cHomage to thee, O thou who restest upon Right and Truth, thou art the\nlord of Abtu (Abydos), and thy limbs are joined unto Ta-tchesertet; thou\nart he to whom fraud and guile are hateful. Oh, grant thou unto me a path\nwhereon I may pass in peace, for I am just and true; I have not spoken\nlies wittingly, nor have I done aught with deceit.\u201d\n\n\u201cHomage to thee, O thou who art within thy boat, thou bringest H\u0101pi\n(_i.e._, the Nile) forth from his source; the light shineth upon thy body\nand thou art the dweller in Nekhen.(5) Oh, grant thou unto me a path\nwhereon I may pass in peace, for I am just and true; I have not spoken\nlies wittingly, nor have I done aught with deceit.\u201d\n\n\u201cHomage to thee, O creator of the gods, thou King of the North and of the\nSouth, O Osiris, victorious one, ruler of the world in thy gracious\nseasons; thou art the lord of the celestial world.(6) Oh, grant thou unto\nme a path whereon I may pass in peace, for I am just and true; I have not\nspoken lies wittingly, nor have I done aught with deceit.\u201d\n\n\n\n\nHymn To R\u0101\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 20).]\n\nA HYMN OF PRAISE TO R\u0100 WHEN HE RISETH IN THE EASTERN PART OF HEAVEN. Those\nwho are in his train rejoice, and lo! Osiris Ani, victorious, saith:\n\n\u201cHail, thou Disk, thou lord of rays, who risest on the horizon day by day!\nShine thou with thy beams of light upon the face of Osiris Ani, who is\nvictorious; for he singeth hymns of praise unto thee at dawn, and he\nmaketh thee to set at eventide with words of adoration. May the soul of\nOsiris Ani, the triumphant one, come forth with thee into heaven, may he\ngo forth in the _M\u0101tet_ boat. May he come into port in the _Sektet_ boat,\nand may he cleave his path among the never-resting stars in the heavens.\u201d\n\nOsiris Ani, being in peace and in triumph, adoreth his lord, the lord of\neternity, saying: \u201cHomage to thee, O Heru-khuti (Harmachis), who art the\ngod Khepera, the self-created; when thou risest on the horizon and\nsheddest thy beams of light upon the lands of the North and of the South,\nthou art beautiful, yea beautiful, and all the gods rejoice when they\nbehold thee, the King of heaven. The goddess Nebt-Unnut is stablished upon\nthy head; and her ur\u00e6i of the South and of the North are upon thy brow;\nshe taketh up her place before thee. The god Thoth is stablished in the\nbows of thy boat to destroy utterly all thy foes. Those who are in the\nTuat (underworld) come forth to meet thee, and they bow in homage as they\ncome toward thee, to behold [thy] beautiful Image. And I have come before\nthee that I may be with thee to behold thy Disk every day. May I not be\nshut up in [the tomb], may I not be turned back, may the limbs of my body\nbe made new again when I view thy beauties, even as [are those of] all thy\nfavored ones, because I am one of those who worshipped thee [whilst I\nlived] upon earth. May I come in unto the land of eternity, may I come\neven unto the everlasting land, for behold, O my lord, this hast thou\nordained for me.\u201d\n\nAnd lo, Osiris Ani triumphant in peace, the triumphant one, saith: \u201cHomage\nto thee, O thou who risest in thy horizon as R\u0101, thou reposest upon law\n[which changeth not nor can it be altered]. Thou passest over the sky, and\nevery face watcheth thee and thy course, for thou hast been hidden from\ntheir gaze. Thou dost shew thyself at dawn and at eventide day by day. The\n_Sektet_ boat, wherein is thy Majesty, goeth forth with might; thy beams\n[shine] upon [all] faces; [the number] of thy red and yellow rays cannot\nbe known, nor can thy bright beams be told. The lands of the gods, and the\neastern lands of Punt(7) must be seen, ere that which is hidden [in thee]\nmay be measured. Alone and by thyself thou dost manifest thyself [when]\nthou comest into being above Nu (_i.e._, the sky). May Ani advance, even\nas thou dost advance; may he never cease [to go forward], even as thy\nMajesty ceaseth not [to go forward], even though it be for a moment; for\nwith strides dost thou in one little moment pass over the spaces which\nwould need hundreds of thousands and millions of years [for man to pass\nover; this] thou doest, and then dost thou sink to rest. Thou puttest an\nend to the hours of the night, and thou dost count them, even thou; thou\nendest them in thine own appointed season, and the earth becometh light.\nThou settest thyself before thy handiwork in the likeness of R\u0101; thou\nrisest in the horizon.\u201d\n\nOsiris, the scribe Ani, triumphant, declareth his praise of thee when thou\nshinest, and when thou risest at dawn he crieth in his joy at thy birth:\n\u201cThou art crowned with the majesty of thy beauties; thou mouldest thy\nlimbs as thou dost advance, and thou bringest them forth without\nbirth-pangs in the form of R\u0101, as thou dost rise up into the upper air.\nGrant thou that I may come unto the heaven which is everlasting, and unto\nthe mountain where dwell thy favored ones. May I be joined unto those\nshining beings, holy and perfect, who are in the underworld; and may I\ncome forth with them to behold thy beauties when thou shinest at eventide\nand goest to thy mother Nu. Thou dost place thyself in the west, and my\ntwo hands are [raised] in adoration [of thee] when thou settest as a\nliving being. Behold, thou art the maker of eternity, and thou art adored\n[when] thou settest in the heavens. I have given my heart unto thee\nwithout wavering, O thou who art mightier than the gods.\u201d\n\nOsiris Ani, triumphant, saith: \u201cA hymn of praise to thee, O thou who\nrisest like unto gold, and who dost flood the world with light on the day\nof thy birth. Thy mother giveth thee birth upon [her] hand, and thou dost\ngive light unto the course of the Disk. O thou great Light, who shinest in\nthe heavens, thou dost strengthen the generations of men with the\nNile-flood, and thou dost cause gladness in all lands, and in all cities,\nand in all the temples. Thou art glorious by reason of thy splendors, and\nthou makest strong thy _ka_ (_i.e._, Double) with _hu_ and _tchefau_\nfoods. O thou who art the mighty one of victories, thou who art the Power\nof [all] powers, who dost make strong thy throne against evil fiends; who\nart glorious in majesty in the _Sektet_ boat, and who art exceeding mighty\nin the _Atet_ boat, make thou glorious Osiris Ani with victory in the\nunderworld; grant thou that in the netherworld he may be without evil. I\npray thee to put away [his] faults behind thee: grant thou that he may be\none of thy venerable servants who are with the shining ones; may he be\njoined unto the souls which are in Ta-tchesertet; and may he journey into\nthe Sekhet-Aaru by a prosperous and happy decree, he the Osiris, the\nscribe, Ani, triumphant.\u201d\n\nAnd the god saith:\n\n\u201cThou shalt come forth into heaven, thou shalt pass over the sky, thou\nshalt be joined into the starry deities. Praises shall be offered unto\nthee in thy boat, thou shalt be hymned in the _Atet_ boat, thou shalt\nbehold R\u0101 within his shrine, thou shalt set together with his Disk day by\nday, thou shalt see the _Ant_ fish when it springeth into being in the\nwaters of turquoise, and thou shalt see the _Abtu_ fish in his hour. It\nshall come to pass that the Evil One shall fall when he layeth a snare to\ndestroy thee, and the joints of his neck and of his back shall be hacked\nasunder. R\u0101 [saileth] with a fair wind, and the _Sektet_ boat draweth on\nand cometh into port. The mariners of R\u0101 rejoice, and the heart of\nNebt-\u0101nkh(8) is glad, for the enemy of her lord hath fallen to the ground.\nThou shalt behold Horus on the standing-place of the pilot of the boat,\nand Thoth and Ma\u0101t shall stand one upon each side of him. All the gods\nshall rejoice when they behold R\u0101 coming in peace to make the hearts of\nthe shining ones to live, and Osiris Ani, victorious, the scribe of the\ndivine offerings of the lords of Thebes, shall be along with them!\u201d\n\n\n\n\nHymn To The Setting Sun\n\n\n[From the Papyrus of Mut-hetep (British Museum No, 10,010, sheet 5).]\n\n[ANOTHER CHAPTER OF] THE MYSTERY OF THE TUAT (UNDERWORLD) AND OF PASSING\nTHROUGH THE UNSEEN NETHERWORLD, and of seeing the Disk when he setteth in\nAmentet, [when] he is adored by the gods and by the _Khu_s in the\nunderworld, and [when] the Soul which dwelleth in R\u0101 is made perfect. He\nis made mighty before Tem; he is made great before Osiris; he setteth his\nterror before the company of the gods who are the guides of the\nnetherworld; he maketh long (?) his steps and he maketh his face to enter\n(?) [with that of] the great god. Now every _Khu_, for whom these words\nshall have been said, shall come forth by day in any form which he is\npleased to take; he shall gain power among the gods of the Tuat\n(underworld), and they shall recognize him as one of themselves; and he\nshall enter in at the hidden gate with power.\n\nThe lady Mut-hetep, victorious, singeth hymns of praise to thee [saying]:\n\u201cO R\u0101-Tem, in thy splendid progress thou risest, and thou settest as a\nliving being in the glories of the western horizon; thou settest in thy\nterritory which is in Manu.(9) Thy ur\u00e6us is behind thee, thy ur\u00e6us is\nbehind thee. Homage to thee, O thou who art in peace, homage to thee, O\nthou who art in peace. Thou art joined unto the Eye of Tem, and it\nchooseth its powers of protection [to place] behind thy members. Thou\ngoest forth through heaven, thou travellest over the earth, and thou\njourneyest onward. O Luminary, the northern and southern halves of heaven\ncome to thee and they bow low in adoration, and they pay homage unto thee,\nday by day. The gods of Amentet rejoice in thy beauties and the unseen\nplaces sing hymns of praise unto thee. Those who dwell in the _Sektet_\nboat go round about thee, and the Souls of the East pay homage to thee,\nand when they meet thy Majesty they cry: \u2018Come, come in peace!\u2019 There is a\nshout of welcome to thee, O lord of heaven and governor of Amentet! Thou\nart acknowledged by Isis who seeth her son in thee, the lord of fear, the\nmighty one of terror. Thou settest as a living being in the hidden place.\nThy father [Ta-]tunen raiseth thee up and he placeth both his hands behind\nthee; thou becomest endowed with divine attributes in [thy] members of\nearth; thou wakest in peace and thou settest in Manu.(10) Grant thou that\nI may become a being honored before Osiris, and that I may come to thee, O\nR\u0101-Tem! I have adored thee, therefore do thou for me that which I wish.\nGrant thou that I may be victorious in the presence of the company of the\ngods. Thou are beautiful, O R\u0101, in thy western horizon of Amentet, thou\nlord of Ma\u0101t, thou mighty one of fear, thou whose attributes are majestic,\nO thou who art greatly beloved by those who dwell in the Tuat\n(underworld); thou shinest with thy beams upon the beings that are therein\nperpetually, and thou sendest forth thy light upon the path of Re-stau.\nThou openest up the path of the double Lion-god, thou settest the gods\nupon [their] thrones, and the _Khu_s in their abiding places. The heart of\nNaarerf(11) is glad [when] R\u0101 setteth, the heart of Naarerf is glad when\nR\u0101 setteth.\u201d\n\n\u201cHail, O ye gods of the land of Amentet who make offerings and oblations\nunto R\u0101-Tem, ascribe ye glory [unto him when] ye meet him. Grasp ye your\nweapons and overthrow ye the fiend Seba on behalf of R\u0101, and repulse the\nfiend Nebt on behalf of Osiris. The gods of the land of Amentet rejoice\nand lay hold upon the cords of the _Sektet_ boat, and they come in peace;\nthe gods of the hidden place who dwell in Amentet triumph.\u201d\n\n\u201cHail, Thoth, who didst make Osiris to triumph over his enemies, make thou\nMut-hetep, victorious, to triumph over her enemies in the presence of the\ngreat divine sovereign chiefs who live with Osiris, the lord of life. The\ngreat god who dwelleth in his Disk cometh forth, that is, Horus the\navenger of his father Unnefer-R\u0101. Osiris setteth, and the _Khu_s who are\nin the Tuat (underworld) say: Homage to thee, O thou who comest as Tem,\nand who comest into being as the creator of the gods. Homage to thee, O\nthou who comest as the holy Soul of souls, who dwellest in the horizon.\nHomage to thee who art more glorious than [all] the gods and who\nilluminest the Tuat with thine Eye. Homage to thee who sailest in thy\nglory and who goest round about it in thy Disk.\u201d\n\nThe following variant of the above hymn is translated from the text in the\nPapyrus of Nekhtu-Amen (Naville, \u201cTodtenbuch,\u201d Bd. II. p. 23).\n\nANOTHER CHAPTER OF THE MYSTERY OF THE TUAT (UNDERWORLD) AND OF TRAVERSING\nTHE UNSEEN PLACES OF THE UNDERWORLD, of seeing the Disk when he setteth in\nAmentet, [when] he is adored by the gods and by the _Khu_s of the Tuat\n(underworld), and [when] the divine _Khu_ which dwelleth within R\u0101 is made\nperfect. He setteth his might before R\u0101, he setteth his power before Tem,\n[he setteth his strength] before Khenti-Amentet, and he setteth his terror\nbefore the company of the gods. The Osiris of the gods goeth as leader\nthrough the Tuat (underworld), he crasheth through mountains, he bursteth\nthrough rocks, he maketh glad (?) the heart of every _Khu_. This\ncomposition shall be recited by the deceased when he cometh forth and when\nhe goeth in with the gods, among whom he findeth no opposition; then shall\nhe come forth by day in all the manifold and exceedingly numerous forms\nwhich he may be pleased to take. [The Osiris ... saith:]\n\n\u201cA hymn of praise to R\u0101 at eventide [when] he setteth as a living being in\nBaakha.(12) The great god who dwelleth in his Disk riseth in his two\neyes(13) and all the _Khu_s of the underworld receive him in his horizon\nof Amentet; they shout praises unto Heru-khuti (Harmachis) in his form of\nTem, and they sing hymns of joy to R\u0101 when they have received him at the\nhead of his beautiful path of Amentet.\u201d\n\nHe (_i.e._, the deceased) saith: \u201cPraise be unto thee, O R\u0101, praise be\nunto thee, O Tem, in thy splendid progress. Thou hast risen and thou hast\nput on strength, and thou settest like a living being amid thy glories in\nthe horizon of Amentet, in thy domain which is in Manu. Thy ur\u00e6us-goddess\nis behind thee; thy ur\u00e6us-goddess is behind thee. Hail to thee, in peace;\nhail to thee, in peace. Thou joinest thyself unto the Eye of Horus, and\nthou hidest thyself within its secret place; it destroyeth for thee all\nthe convulsions of thy face, it maketh thee strong with life, and thou\nlivest. It bindeth its protecting amulets behind thy members. Thou sailest\nforth over heaven, and thou makest the earth to be stablished; thou\njoinest thyself unto the upper heaven, O Luminary. The two regions of the\nEast and West make adoration unto thee, bowing low and paying homage unto\nthee, and they praise thee day by day; the gods of Amentet rejoice in thy\nsplendid beauties. The hidden places adore thee, the aged ones make\nofferings unto thee, and they create for thee protecting powers. The\ndivine beings who dwell in the eastern and western horizons transport\nthee, and those who are in the _Sektet_ boat convey thee round and about.\nThe Souls of Amentet cry out unto thee and say unto thee when they meet\nthy majesty (Life, Health, Strength!), \u2018All hail, all hail!\u2019 When thou\ncomest forth in peace there arise shouts of delight to thee, O thou lord\nof heaven, thou Prince of Amentet. Thy mother Isis embraceth thee, and in\nthee she recognizeth her son, the lord of fear, the mighty one of terror.\nThou settest as a living being within the dark portal. Thy father Tatunen\nlifteth thee up and he stretcheth out his two hands behind thee; thou\nbecomest a divine being in the earth. Thou wakest as thou settest, and thy\nhabitation is in Manu. Grant thou that I may be venerated before Osiris,\nand come thou [to me], O R\u0101-Tem. Since thou hast been adored [by me] that\nwhich I wish thou shalt do for me day by day. Grant thou victory [unto me]\nbefore the great company of the gods, O R\u0101 who art doubly beautiful in thy\nhorizon of Amentet, thou lord of Ma\u0101t who dwellest in the horizon. The\nfear of thee is great, thy forms are majestic, and the love of thee is\ngreat among those who dwell in the underworld.\u201d\n\n\n\n\nHymn To The Setting Sun\n\n\n[From a Papyrus of the nineteenth dynasty preserved at Dublin (see\nNaville, \u201cTodtenbuch,\u201d Bd. I. Bl. 19).]\n\nA HYMN OF PRAISE TO RA-HERU-KHUTI (RA-HARMACHIS) WHEN HE SETTETH IN THE\nWESTERN PART OF HEAVEN. He (_i.e._, the deceased) saith:\n\n\u201cHomage to thee, O R\u0101 [who] in thy sitting art Tem-Heru-khuti\n(Tem-Harmachis), thou divine god, thou self-created being, thou primeval\nmatter [from which all things were made]. When [thou] appearest in the\nbows of [thy] bark men shout for joy at thee, O maker of the gods! Thou\ndidst stretch out the heavens wherein thy two eyes(14) might travel, thou\ndidst make the earth to be a vast chamber for thy Khus, so that every man\nmight know his fellow. The _Sektet_ boat is glad, and the _M\u0101tet_ boat\nrejoiceth; and they greet thee with exaltation as thou journeyest along.\nThe god Nu is content, and thy mariners are satisfied; the ur\u00e6us-goddess\nhath overthrown thine enemies, and thou hast carried off the legs of Apep.\nThou art beautiful, O R\u0101, each day, and thy mother Nut embraceth thee;\nthou settest in beauty, and thy heart is glad in the horizon of Manu, and\nthe holy beings therein rejoice. Thou shinest there with thy beams, O thou\ngreat god, Osiris, the everlasting Prince. The lords of the zones of the\nTuat in their caverns stretch out their hands in adoration before thy _Ka_\n(double), and they cry out to thee, and they all come forth in the train\nof thy form shining brilliantly. The hearts of the lords of the Tuat\n(underworld) are glad when thou sendest forth thy glorious light in\nAmentet; their two eyes are directed toward thee, and they press forward\nto see thee, and their hearts rejoice when they do see thee. Thou\nhearkenest unto the acclamations of those that are in the funeral\nchest,(15) thou doest away with their helplessness and drivest away the\nevils which are about them. Thou givest breath to their nostrils and they\ntake hold of the bows of thy bark in the horizon of Manu. Thou art\nbeautiful each day, O R\u0101, and may thy mother Nut embrace Osiris ...,(16)\nvictorious.\u201d\n\n\n\n\nThe Chapter Of The Chaplet Of Victory\n\n\n[From Lepsius \u201cTodtenbuch,\u201d Bl. 13.]\n\nTHE CHAPTER OF THE CHAPLET OF VICTORY. Osiris Auf-\u0101nkh, victorious, born\nof Sheret-Amsu, victorious, saith:\n\n\u201cThy father Tem hath woven for thee a beautiful chaplet of victory [to be\nplaced] on [thy] living brow, O thou who lovest the gods, and thou shalt\nlive forever. Osiris-khent-Amentet(17) hath made thee to triumph over\nthine enemies, and thy father Seb hath decreed for thee all his\ninheritance. Come, therefore, O Horus, son of Isis, for thou, O son of\nOsiris, sittest upon the throne of thy father R\u0101 to overthrow thine\nenemies, for he hath ordained for thee the two lands to their utmost\nlimits. Atem hath [also] ordained this, and the company of the gods hath\nconfirmed the splendid power of the victory of Horus the son of Isis and\nthe son of Osiris forever and forever. And Osiris Auf-\u0101nkh shall be\nvictorious forever and ever. O Osiris-khent-Amentet, the whole of the\nnorthern and southern parts of the heavens, and every god and every\ngoddess, who are in heaven and who are upon earth [will] the victory of\nHorus, the son of Isis and the son of Osiris, over his enemies in the\npresence of Osiris-khent-Amentet who will make Osiris Auf-\u0101nkh,\nvictorious, to triumph over his enemies in the presence of\nOsiris-khent-Amentet, Un-nefer, the son of Nut, on the day of making him\nto triumph over Set and his fiends in the presence of the great sovereign\nchiefs who are in Annu (Heliopolis); on the night of the battle and\noverthrow of the Seba-fiend in the presence of the great sovereign princes\nwho are in Abtu; on the night of making Osiris to triumph over his enemies\nmake thou Osiris Auf-\u0101nkh, triumphant, to triumph over his enemies in the\npresence of the great sovereign princes, who are in the horizon of\nAmentet; on the day of the festival of Haker in the presence of the great\nsovereign princes who are in Tattu; on the night of the setting up of the\nTet in Tattu in the presence of the great sovereign princes who are in the\nways of the damned; on the night of the judgment of those who shall be\nannihilated in the presence of the great sovereign princes who are in\nSekhem (Letopolis); on the night of the \u2018things of the altars in Sekhem\u2019\nin the presence of the great sovereign princes who are in Pe and Tepu; on\nthe night of the stablishing of the inheriting by Horus of the things of\nhis father Osiris in the presence of the great sovereign princes who are\nat the great festival of the ploughing and turning up of the earth in\nTattu, or (as others say), [in] Abtu; on the night of the weighing of\nwords,\u201d or (as others say), \u201cweighing of locks in the presence of the\ngreat sovereign princes who are in An-rut-f on its place; on the night\nwhen Horus receiveth the birth-chamber of the gods in the presence of the\ngreat sovereign princes who are in the lands of Rekhti(?); on the night\nwhen Isis lieth down to watch [and] to make lamentation for her brother in\nthe presence of the great sovereign princes who are in Re-stau; on the\nnight of making Osiris to triumph over all his enemies.\u201d\n\n\u201cHorus repeated [these] words four times, and all his enemies fell\nheadlong and were overthrown and were cut to pieces; and Osiris Auf-\u0101nkh,\ntriumphant, repeated [these] words four times, therefore let all his\nenemies fall headlong, and be overthrown and cut to pieces. Horus the son\nof Isis and son of Osiris celebrated in turn millions of festivals, and\nall his enemies fell headlong, and were overthrown and cut to pieces.\nTheir habitation hath gone forth to the block of the East, their heads\nhave been cut off; their necks have been destroyed; their thighs have been\ncut off; they have been given over to the Great Destroyer who dwelleth in\nthe valley of the grave; and they shall never come forth from under the\nrestraint of the god Seb.\u201d\n\nTHIS CHAPTER SHALL BE RECITED OVER THE DIVINE CHAPLET WHICH IS LAID UPON\nTHE FACE OF THE DECEASED, AND THOU SHALT CAST INCENSE INTO THE FIRE ON\nBEHALF OF OSIRIS AUF-ANKH, TRIUMPHANT, BORN OF SHERET-AMSU, TRIUMPHANT;\nTHUS SHALT THOU CAUSE HIM TO TRIUMPH OVER HIS ENEMIES, DEAD OR ALIVE, AND\nHE SHALL BE AMONG THE FOLLOWERS OF OSIRIS; AND A HAND SHALL BE STRETCHED\nOUT TO HIM WITH MEAT AND DRINK IN THE PRESENCE OF THE GOD. [THIS CHAPTER]\nSHALL BE SAID BY THEE TWICE AT DAWN\u2014NOW IT IS A NEVER-FAILING\nCHARM\u2014REGULARLY AND CONTINUALLY.\n\n\n\n\nThe Chapter Of The Victory Over Enemies.\n\n\n[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 12).]\n\n\u201cHail, Thoth, who didst make Osiris to triumph over his enemies, snare\nthou the enemies of Osiris, the scribe Nebseni, the lord of piety, in the\npresence of the great sovereign princes of every god and of every goddess;\nin the presence of the great sovereign princes who are in Annu\n(Heliopolis) on the night of the battle and of the overthrow of the\nSebau-fiend in Tattu; on the night of making to stand up the double Tet in\nSekhem (Letopolis); on the night of the things of the night in Sekhem, in\nPe, and in Tepu;(18) on the night of the stablishing of Horus in the\nheritage of the things of his father in the double land of Rekhti(?); on\nthe night when Isis maketh lamentation at the side of her brother Osiris\nin Abtu (Abydos); on the night of the Haker festival of the distinguishing\n[between] the dead (_i.e._, the damned) and the _Khu_s on the path of the\ndead (_i.e._, the damned); on the night of the judgment of those who are\nto be annihilated at the great [festival of] the ploughing and the turning\nup of the earth in Naare-rut-f(19) in Re-stau; and on the night of making\nHorus to triumph over his enemies. Horus is mighty, the northern and\nsouthern halves of heaven rejoice, Osiris is content thereat and his heart\nis glad. Hail, Thoth, make thou to triumph Osiris, the scribe Nebseni,\nover his enemies in the presence of the sovereign princes of every god and\nevery goddess, and in the presence of you, ye sovereign princes who passed\njudgment on Osiris behind the shrine.\u201d\n\nIn the Sa\u00efte Recension this chapter has no vignette, but it has the title\n\u201cAnother Chapter of the Chaplet of Victory,\u201d and is arranged in tabular\nform. The words, \u201cHail, Thoth, make Osiris Auf-\u0101nkh, triumphant, to\ntriumph over his enemies even as thou didst make Osiris to triumph over\nhis enemies,\u201d which are written in two horizontal lines, are to be\nrepeated before each column of text. The \u201cgreat sovereign princes\u201d invoked\nare those of: (1) Annu (Heliopolis), (2) Tattu, (3) Sekhem (Letopolis),\n(4) Pe and Tep, (5) An-arut-f, (6) the double land of Rekhti, (7) Re-stau,\n(8) Abtu, (9) the paths of the dead, (10) the ploughing festival in Tattu,\n(11) Kher-\u0101ba, (12) Osiris, (13) heaven and earth, (14) every god and\nevery goddess. The rubric reads:\n\nIF THIS CHAPTER BE RECITED REGULARLY AND ALWAYS BY A MAN WHO HATH PURIFIED\nHIMSELF IN WATER OF NATRON, HE SHALL COME FORTH BY DAY AFTER HE HATH COME\nINTO PORT (I.E., IS DEAD), AND HE SHALL PERFORM ALL THE TRANSFORMATIONS\nWHICH HIS HEART SHALL DICTATE, AND HE SHALL COME FORTH FROM EVERY FIRE.\n\n\n\n\nThe Chapter Of Giving A Mouth To The Overseer\n\n\nTHE CHAPTER OF GIVING A MOUTH TO THE OVERSEER OF THE HOUSE, NU,\nTRIUMPHANT, IN THE UNDERWORLD. He saith:\n\n\u201cHomage to thee, O thou lord of brightness, thou who art at the head of\nthe Great House, prince of the night and of thick darkness. I have come\nunto thee being a pure _khu_. Thy two hands are behind thee, and thou hast\nthy lot with [thy] ancestors. Oh, grant thou unto me my mouth that I may\nspeak therewith; and guide thou to me my heart at the season when there is\ncloud and darkness.\u201d\n\n\n\n\nThe Chapter Of Giving A Mouth To Osiris Ani\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 6).]\n\nTHE CHAPTER OF GIVING A MOUTH TO OSIRIS ANI, THE SCRIBE AND TELLER OF THE\nHOLY OFFERINGS OF ALL THE GODS, TRIUMPHANT, IN THE UNDERWORLD. He saith:\n\n\u201cI rise out of the egg in the hidden land. May my mouth be given unto me\nthat I may speak therewith in the presence of the great god, the lord of\nthe Tuat (underworld). May my hand and my arm not be forced back in the\npresence of the sovereign princes of any god. I am Osiris, the lord of\nRe-stau; may I, Osiris the scribe Ani, triumphant, have a portion with him\nwho is on the top of the steps (_i.e._, Osiris). According to the desire\nof my heart, I have come from the Pool of Fire, and I have quenched the\nfire.\u201d\n\n\n\n\nOpening The Mouth Of Osiris\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]\n\nTHE CHAPTER OF OPENING THE MOUTH OF OSIRIS. The scribe Ani, triumphant,\nsaith:\n\n\u201cMay the good Ptah open my mouth, and may the god of my city loose the\nswathings, even the swathings which are over my mouth. Moreover, may\nThoth, being filled and furnished with charms, come and loose the\nbandages, even the bandages of Set which fetter my mouth; and may the god\nTem hurl them at those who would fetter [me] with them, and drive them\nback. May my mouth be opened, may my mouth be unclosed by Shu with his\niron knife wherewith he opened the mouths of the gods. I am the goddess\nSekhet, and I sit upon [my] place in the great wind(?) of heaven. I am the\ngreat goddess Sah who dwelleth among the Souls of Annu (Heliopolis). Now\nas concerning every charm and all the words which may be spoken against\nme, may the gods resist them, and may each and every one of the company of\nthe gods withstand them.\u201d\n\n\n\n\nThe Chapter Of Bringing Charms To Osiris\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]\n\nTHE CHAPTER OF BRINGING CHARMS UNTO OSIRIS ANI [IN THE UNDERWORLD]. He\nsaith:\n\n\u201cI am Tem-Khepera, who brought himself into being upon the thigh of his\ndivine mother. Those who are in Nu (_i.e._, the sky) are made wolves, and\nthose who are among the sovereign princes are become hyenas. Behold, I\ngather together the charm [from every place where] it is, and from every\nman with whom it is, swifter than greyhounds and quicker than light. Hail,\nthou who towest along the _M\u0101khent_ boat of R\u0101, the stays of thy sails and\nof thy rudder are taut in the wind as thou sailest up the Pool of Fire in\nthe underworld. Behold, thou gatherest together the charm from every place\nwhere it is, and from every man with whom it is, swifter than greyhounds\nand quicker than light, [the charm] which created the forms of being from\nthe ... mother, and which either createth the gods or maketh them silent,\nand which giveth the heat of fire unto the gods. Behold, the charm is\ngiven unto me, from wherever it is [and from him with whom it is], swifter\nthan greyhounds and quicker than light,\u201d or (as others say) \u201cquicker than\na shadow.\u201d\n\n\n\n\nThe Chapter Of Memory\n\n\n[From the Papyrus of Nu (British Museum No, 10,477, sheet 5).]\n\nTHE CHAPTER OF MAKING A MAN TO POSSESS MEMORY IN THE UNDERWORLD. The\nchancellor-in-chief, Nu, triumphant, the overseer of the palace, the son\nof the chief chancellor Amen-hetep, saith:\n\n\u201cMay my name be given to me in the Great House, and may I remember my name\nin the House of Fire on the night of counting the years and of telling the\nnumber of the months. I am with the Divine One, and I sit on the eastern\nside of heaven. If any god whatsoever should advance unto me, let me be\nable to proclaim his name forthwith.\u201d\n\n\n\n\nThe Chapter Of Giving A Heart To Osiris\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]\n\nTHE CHAPTER OF GIVING A HEART TO OSIRIS ANI IN THE UNDERWORLD. He saith:\n\n\u201cMay my heart (_ab_)(20) be with me in the House of Hearts! May my heart\n(_hat_) be with me in the House of Hearts! May my heart be with me, and\nmay it rest there, [or] I shall not eat of the cakes of Osiris on the\neastern side of the Lake of Flowers, neither shall I have a boat wherein\nto go down the Nile, nor another wherein to go up, nor shall I be able to\nsail down the Nile with thee. May my mouth [be given] to me that I may\nspeak therewith, and my two legs to walk therewith, and my two hands and\narms to overthrow my foe. May the doors of heaven be opened unto me; may\nSeb, the Prince(21) of the gods, open wide his two jaws unto me; may he\nopen my two eyes which are blindfolded; may he cause me to stretch apart\nmy two legs which are bound together; and may Anpu (Anubis) make my thighs\nfirm so that I may stand upon them. May the goddess Sekhet make me to rise\nso that I may ascend unto heaven, and may that be done which I command in\nthe House of the _foreign_ (double) of Ptah (_i.e._, Memphis). I\nunderstand with my heart. I have gained the mastery over my heart, I have\ngained the mastery over my two hands, I have gained the mastery over my\nlegs, I have gained the power to do whatsoever my _ka_ (double) pleaseth.\nMy soul shall not be fettered to my body at the gates of the underworld;\nbut I shall enter in peace and I shall come forth in peace.\u201d\n\n\n\n\nThe Chapter Of Preserving The Heart\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheets 15 and 16).]\n\nTHE CHAPTER OF NOT LETTING THE HEART (HATI) OF A MAN BE TAKEN FROM HIM IN\nTHE UNDERWORLD.(22) Saith Osiris Ani:\n\n\u201cHail, ye who carry away hearts! [Hail,] ye who steal [hearts, and who\nmake the heart of a man to go through its transformations according to his\ndeeds, let not what he hath done harm him before you].(23) Homage to you,\nO ye lords of eternity, ye possessors of everlastingness, take ye not this\nheart of Osiris Ani into your grasp, this heart of Osiris, and cause ye\nnot words of evil to spring up against it; because this is the heart of\nOsiris Ani, triumphant, and it belongeth unto him of many names (_i.e._,\nThoth), the mighty one whose words are his limbs, and who sendeth forth\nhis heart to dwell in his body. The heart of Osiris Ani is triumphant, it\nis made new before the gods, he hath gained power over it, he hath not\nbeen spoken to [according to] what he hath done. He hath gotten power over\nhis own members. His heart obeyeth him, he is the lord thereof, it is in\nhis body, and it shall never fall away therefrom. I, Osiris, the scribe\nAni, victorious in peace, and triumphant in the beautiful Amenta and on\nthe mountain of eternity, bid thee to be obedient unto me in the\nunderworld.\u201d\n\n\n\n\nThe Chapter Of Preserving The Heart\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).]\n\nTHE CHAPTER OF NOT LETTING THE HEART OF THE OVERSEER OF THE PALACE, THE\nCHANCELLOR-IN-CHIEF, NU, TRIUMPHANT, BE CARRIED AWAY FROM HIM IN THE\nUNDERWORLD. He saith:\n\n\u201cHail, thou Lion-god! I am the Flower Bush (_Unb_). That which is an\nabomination unto me is the divine block. Let not this my heart (_h\u0101ti_) be\ncarried away from me by the fighting gods in Annu. Hail, thou who dost\nwind bandages round Osiris and who hast seen Set! Hail, thou who returnest\nafter smiting and destroying him before the mighty ones! This my heart\n(_ab_) [sitteth] and weepeth for itself before Osiris; it hath made\nsupplication for me. I have given unto him and I have decreed unto him the\nthoughts of the heart in the House of the god Usekh-hra,(24) and I have\nbrought to him sand (_sic_) at the entry to Khemennu (Hermopolis Magna).\nLet not this my heart (_h\u0101ti_) be carried away from me! I make thee to\ndwell(?) upon this throne, O thou who joinest together hearts (_h\u0101tu_) [in\nSekhet-hetep (with) years] of strength against all things that are an\nabomination unto thee, and to carry off food from among the things which\nbelong unto thee, and are in thy grasp by reason of thy twofold strength.\nAnd this my heart (_h\u0101ti_) is devoted to the decrees of the god Tem who\nleadeth me into the dens of Suti, but let not this my heart which hath\ndone its desire before the sovereign princes who are in the underworld be\ngiven unto him. When they find the leg and the swathings they bury them.\u201d\n\n\n\n\nThe Chapter Of Preserving The Heart\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]\n\nTHE CHAPTER OF NOT LETTING THE HEART OF A MAN BE TAKEN AWAY FROM HIM IN\nTHE UNDERWORLD. Osiris Ani, triumphant, saith:\n\n\u201cTurn thou back, O messenger of every god! Is it that thou art come [to\ncarry away] this my heart which liveth? But my heart which liveth shall\nnot be given unto thee. [As I] advance, the gods hearken unto my\nofferings, and they all fall down upon their faces in their own places.\u201d\n\n\n\n\nThe Chapter Of Preserving The Heart\n\n\n[From the Papyrus of Amen-hetep (Naville, \u201cTodtenbuch,\u201d Bd. I. Bl. 40).]\n\nTHE CHAPTER OF NOT ALLOWING THE HEART OF AMEN-HETEP, TRIUMPHANT, TO BE\nCARRIED AWAY DEAD IN THE UNDERWORLD. The deceased saith:\n\n\u201cMy heart is with me, and it shall never come to pass that it shall be\ncarried away. I am the lord of hearts, the slayer of the heart. I live in\nright and truth (_Ma\u0101t_) and I have my being therein. I am Horus, the\ndweller in hearts, who is within the dweller in the body. I live in my\nword, and my heart hath being. Let not my heart be taken away from me, let\nit not be wounded, and may neither wounds nor gashes be dealt upon me\nbecause it hath been taken away from me. Let me have my being in the body\nof [my] father Seb, [and in the body of my] mother Nut. I have not done\nthat which is held in abomination by the gods; let me not suffer defeat\nthere, [but let me be] triumphant.\u201d\n\n\n\n\nThe Heart Of Carnelian\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 33).]\n\nTHE CHAPTER OF A HEART OF CARNELIAN. Osiris Ani, triumphant, saith:\n\n\u201cI am the _Bennu_, the soul of R\u0101, and the guide of the gods in the Tuat\n(underworld). Their divine souls come forth upon earth to do the will of\ntheir _kas_; let, therefore, the soul of Osiris Ani come forth to do the\nwill of his _ka_.\u201d\n\n\n\n\nPreserving The Heart\n\n\n[From Lepsius, \u201cTodtenbuch,\u201d Bl. 16.]\n\nTHE CHAPTER OF NOT LETTING THE HEART OF A MAN BE DRIVEN AWAY FROM HIM IN\nTHE UNDERWORLD. Osiris Auf-\u0101nkh, triumphant, born of Sheret-Amsu,\ntriumphant, saith:\n\n\u201cMy heart, my mother; my heart, my mother! My heart of my existence upon\nearth. May naught stand up to oppose me in judgment; may there be no\nopposition to me in the presence of the sovereign princes; may [no evil]\nbe wrought against me in the presence of the gods; may there be no parting\n[of thee] from me in the presence of the great god, the lord of Amentet.\nHomage to thee, O thou heart of Osiris-khent-Amentet! Homage to you, O my\nreins! Homage to you, O ye gods who dwell in the divine clouds, and who\nare exalted (or holy) by reason of your sceptres! Speak ye fair words for\nthe Osiris Auf-\u0101nkh, and make ye him to prosper before Nehebka. And\nbehold, though I be joined unto the earth, and am in the mighty innermost\npart of heaven, let me remain on the earth and not die in Amentet, and let\nme be a _khu_ therein forever and ever.\u201d\n\nTHIS [CHAPTER] SHALL BE RECITED OVER A BASALT SCARAB, WHICH SHALL BE SET\nIN A GOLD SETTING, AND IT SHALL BE PLACED INSIDE THE HEART OF THE MAN(25)\nFOR WHOM THE CEREMONIES OF \u201cOPENING THE MOUTH\u201d AND OF ANOINTING WITH\nUNGUENT HAVE BEEN PERFORMED. AND THERE SHALL BE RECITED BY WAY OF A\nMAGICAL CHARM THE WORDS: \u201cMY HEART, MY MOTHER; MY HEART, MY MOTHER! MY\nHEART OF TRANSFORMATIONS.\u201d\n\n\n\n\nPreserving The Heart\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).]\n\nTHE CHAPTER OF NOT LETTING THE HEART OF THE OVERSEER OF THE PALACE, THE\nCHANCELLOR-IN-CHIEF, NU, TRIUMPHANT, BE DRIVEN AWAY FROM HIM IN THE\nUNDERWORLD. He Saith:\n\n\u201cO my heart, my mother; O my heart, my mother! O my heart of my existence\nupon earth. May naught stand up to oppose me in judgment in the presence\nof the lords of the trial; let it not be said of me and of that which I\nhave done, \u2018He hath done deeds against that which is right and true\u2019; may\nnaught be against me in the presence of the great god, the lord of\nAmentet. Homage to thee, O my heart! Homage to thee, O my heart! Homage to\nyou, O my reins! Homage to you, O ye gods who dwell in the divine clouds,\nand who are exalted (or holy) by reason of your sceptres! Speak ye [for\nme] fair things to R\u0101, and make ye me to prosper before Nehebka. And\nbehold me, even though I be joined to the earth in the mighty innermost\nparts thereof, let me remain upon the earth and let me not die in Amentet,\nbut become a _Khu_ therein.\u201d\n\n\n\n\nPreserving The Heart\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]\n\nTHE CHAPTER OF NOT LETTING THE HEART OF OSIRIS, THE SCRIBE OF THE HOLY\nOFFERINGS OF ALL THE GODS, ANI, TRIUMPHANT, BE DRIVEN FROM HIM IN THE\nUNDERWORLD. He saith:\n\n\u201cMy heart, my mother; my heart, my mother! My heart whereby I came into\nbeing! May naught stand up to oppose me at [my] judgment; may there be no\nopposition to me in the presence of the sovereign princes (_Tchatcha_);\nmay there be no parting of thee from me in the presence of him that\nkeepeth the Balance! Thou art my _ka_, the dweller in my body; the god\nKhnemu who knitteth and strengtheneth my limbs. Mayest thou come forth\ninto the place of happiness whither we go. May the _Shenit_ (_i.e._, the\ndivine officers of the court of Osiris), who form the conditions of the\nlives of men, not cause my name to stink. [Let it be satisfactory unto us,\nand let the listening be satisfactory unto us, and let there be joy of\nheart unto us at the weighing of words. Let not that which is false be\nuttered against me before the great god, the lord of Amentet. Verily how\ngreat shalt thou be when thou risest in triumph!]\u201d(26)\n\n\n\n\nRubric\n\n\n[From the Papyrus of Amen-hetep (see Naville, \u201cTodtenbuch,\u201d Bd. II. p.\n99).]\n\nTHESE WORDS ARE TO BE SAID OVER A SCARAB OF GREEN STONE ENCIRCLED WITH A\nBAND OF REFINED COPPER AND [HAVING] A RING OF SILVER, WHICH SHALL BE\nPLACED ON THE NECK OF THE _KHU_.\n\nTHIS CHAPTER WAS FOUND IN THE CITY OF KHEMENNU (HERMOPOLIS MAGNA) UNDER\nTHE FEET OF [THE STATUE OF] THIS GOD. [IT WAS INSCRIBED] UPON A SLAB OF\nIRON OF THE SOUTH, IN THE WRITING OF THE GOD HIMSELF, IN THE TIME OF THE\nMAJESTY OF THE KING OF THE NORTH AND OF THE SOUTH, MEN-KAU-RA,(27)\nTRIUMPHANT, BY THE ROYAL SON HERU-TA-TA-F, WHO DISCOVERED IT WHILE HE WAS\nON HIS JOURNEY TO MAKE AN INSPECTION OF THE TEMPLES AND OF THEIR ESTATES.\n\n\n\n\nBeating Back The Crocodile\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).]\n\nTHE CHAPTER OF BEATING BACK THE CROCODILE THAT COMETH TO CARRY AWAY THE\nCHARM FROM NU, THE OVERSEER OF THE PALACE, THE CHANCELLOR-IN-CHIEF,\nTRIUMPHANT, THE SON OF THE OVERSEER OF THE PALACE, AMEN-HETEP, TRIUMPHANT,\nIN THE UNDERWORLD. He saith:\n\n\u201cGet thee back, return, get thee back, thou crocodile-fiend Sui; thou\nshalt not advance to me, for I live by reason of the magical words which I\nhave by me. I do not utter that name of thine to the great god who will\ncause thee to come to the two divine envoys; the name of the one is\nBetti,(28) and the name of the other is \u2018Hra-k-en-Ma\u0101t.\u2019(29) Heaven hath\npower over its seasons, and the magical word hath power over that which is\nin its possession, let therefore my mouth have power over the magical word\nwhich is therein. My front teeth are like unto flint knives, and my\njaw-teeth are like unto the Nome of Tutef.(30) Hail thou that sittest with\nthine eyeball upon these my magical words! Thou shalt not carry them away,\nO thou crocodile that livest by means of magical words!\u201d\n\n[In the Turin Papyrus (Lepsius, op. cit., Bl. 16) the following lines are\nadded to this chapter:]\n\n\u201cI am the Prince in the field. I, even I, am Osiris, who hath shut in his\nfather Seb together with his mother Nut on the day of the great slaughter.\nMy father is Seb and my mother is Nut. I am Horus, the first-born of R\u0101,\nwho is crowned. I am Anpu (Anubis) on the day of reckoning. I, even I, am\nOsiris the prince who goeth in and declareth the offerings which are\nwritten down. I am the guardian of the door of Osiris, even I. I have\ncome, I have become glorious (or a _Khu_), I have been reckoned up, I am\nstrong, I have come and I avenge mine own self. I have sat in the\nbirth-chamber of Osiris, and I was born with him, and I renew my youth\nalong with him. I have laid hold upon the Thigh which was by Osiris, and I\nhave opened the mouth of the gods therewith, I sit upon the place where he\nsitteth, and I write down the number [of the things] which make strong(?)\nthe heart, thousands of loaves of bread, thousands of vases of beer, which\nare upon the altars of his father Osiris, [numbers of] jackals, wolves,\noxen, red fowl, geese and ducks. Horus hath done away with the sacrifices\nof Thoth. I fill the office of priest in the regions above, and I write\ndown there [the things] which make strong the heart. I make offerings (or\nofferings are made to me) at the altars of the Prince of Tattu, and I have\nmy being through the oblations [made to] him. I snuff the wind of the East\nby his head, and I lay hold upon the breezes of the West thereby.... I go\nround about heaven in the four quarters thereof, I stretch out my hand and\ngrasp the breezes of the south [which] are upon its hair. Grant unto me\nair among the venerable beings and among those who eat bread.\u201d\n\nIF THIS CHAPTER BE KNOWN BY [THE DECEASED] HE SHALL COME FORTH BY DAY, HE\nSHALL RISE UP TO WALK UPON THE EARTH AMONG THE LIVING, AND HE SHALL NEVER\nFAIL AND COME TO AN END, NEVER, NEVER, NEVER.\n\n\n\n\nBeating Back The Crocodile\n\n\n[From Lepsius, \u201cTodtenbuch,\u201d Bll. 16 and 17.]\n\nTHE CHAPTER OF BEATING BACK THE CROCODILE THAT COMETH TO CARRY AWAY THE\nMAGICAL WORDS FROM THE KHU IN THE UNDERWORLD. Osiris Auf-\u0101nkh, triumphant,\nsaith:\n\n\u201cThe Mighty One fell down upon the place where he is, or (as others say),\nupon his belly, but the company of the gods caught him and set him up\nagain. [My] soul cometh and it speaketh with its father, and the Mighty\nOne delivereth it from these eight(31) crocodiles. I know them by their\nnames and [what] they live upon, and I am he who hath delivered his father\nfrom them.\u201d\n\n\u201cGet thee back, O Crocodile that dwellest in the West, thou that livest\nupon the stars which never rest, for that which is an abomination unto\nthee is in my belly, O thou that hast eaten the forehead of Osiris. I am\nSet.\u201d\n\n\u201cGet thee back, O Crocodile that dwellest in the West, for the\nserpent-fiend N\u0101au is in my belly, and I will give him unto thee; let not\nthy flame be against me.\u201d\n\n\u201cGet thee back, O Crocodile that dwellest in the East, who feedest upon\nthose who eat their own filth, for that which is an abomination unto thee\nis in my belly; I advance, I am Osiris.\u201d\n\n\u201cGet thee back, O Crocodile that dwellest in the East, the serpent-fiend\nN\u0101au is in my belly, and I will give [him] unto thee; let not thy flame be\nagainst me.\u201d\n\n\u201cGet thee back, O Crocodile that dwellest in the South, who feedest upon\nfilth, and waste, and dirt, for that which is an abomination unto thee is\nin my belly; shall not the flame be on thy hand? I am Sept.\u201d\n\n\u201cGet thee back, O Crocodile that dwellest in the South, for I am safe by\nreason of my charm; my fist is among the flowers and I will not give it\nunto thee.\u201d\n\n\u201cGet thee back, O Crocodile that dwellest in the North, who feedest upon\nwhat is offered(?) within the hours, for that which thou abominatest is in\nmy belly; let [not] thy venom be upon my head, for I am Tem.\u201d\n\n\u201cGet thee back, O Crocodile that dwellest in the North, for the goddess\nSerqet is in my belly and I have not yet brought her forth. I am\nUatch-Maati (or Merti).\u201d\n\n\u201cThe things which are created are in the hollow of my hand, and those\nwhich have not yet come into being are in my body. I am clothed and wholly\nprovided with thy magical words, O R\u0101, the which are in heaven above me\nand in the earth beneath me. I have gained power, and exaltation, and a\nfull-breathing throat in the abode of my father Ur (_i.e._, the Mighty\nOne), and he hath delivered unto me the beautiful Amentet which destroyeth\nliving men and women; but strong is its divine lord, who suffereth from\nweakness,\u201d or (as others say) \u201cexhaustion twofold, therein day by day. My\nface is open, my heart is upon its seat, and the crown with the serpent is\nupon me day by day. I am R\u0101, who is his own protector, and nothing shall\never cast me to the ground.\u201d\n\n\n\n\nRepulsing Serpents\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]\n\nTHE CHAPTER OF REPULSING SERPENTS (OR WORMS). Nu, the overseer of the\npalace, the chancellor-in-chief, triumphant, saith:\n\n\u201cHail, thou serpent Rerek, advance not hither. Behold Seb and Shu. Stand\nstill now, and thou shalt eat the rat which is an abominable thing unto\nR\u0101, and thou shalt crunch the bones of the filthy cat.\u201d\n\n\n\n\nAgainst Snakes\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]\n\nTHE CHAPTER OF NOT [LETTING] OSIRIS NU, TRIUMPHANT, BE BITTEN BY SNAKES\n(OR WORMS) IN THE UNDERWORLD. He saith:\n\n\u201cO Serpent! I am the flame which shineth upon the Opener(?) of hundreds of\nthousands of years, and the standard of the god Tenpu,\u201d or (as others say)\n\u201cthe standard of young plants and flowers. Depart ye from me, for I am the\ndivine M\u0101ftet.\u201d(32)\n\n\n\n\nAgainst Serpents\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]\n\nTHE CHAPTER OF NOT [LETTING] NU, THE CHANCELLOR-IN-CHIEF, TRIUMPHANT, BE\nDEVOURED BY SERPENTS IN THE UNDERWORLD. He saith:\n\n\u201cHail, thou god Shu! Behold Tattu! Behold Shu! Hail Tattu! [Shu] hath the\nhead-dress of the goddess Hathor. They nurse Osiris. Behold the twofold\nbeing who is about to eat me! Alighting from the boat I depart(?), and the\nserpent-fiend Seksek passeth me by. Behold _s\u0101m_ and _aaqet_ flowers are\nkept under guard(?). This being is Osiris, and he maketh entreaty for his\ntomb. The eyes of the divine prince are dropped, and he performeth the\nreparation which is to be done for thee; [he] giveth [unto thee thy]\nportion of right and truth according to the decision concerning the states\nand conditions [of men].\u201d\n\n\n\n\nDriving Away Apshait\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).]\n\nTHE CHAPTER OF DRIVING AWAY APSHAIT. Osiris Nu, the chancellor-in-chief,\ntriumphant, saith:\n\n\u201cDepart from me, O thou that hast lips which gnaw, for I am Khnemu, the\nlord of Peshennu,(33) and [I] bring the words of the gods to R\u0101, and I\nreport [my] message to the lord thereof.\u201d(34)\n\n\n\n\nDriving Back The Merti\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).]\n\nTHE CHAPTER OF DRIVING BACK THE TWO MERTI GODDESSES. Nu, the\nchancellor-in-chief, triumphant, saith:\n\n\u201cHomage to you, ye two _Rekht_ goddesses,(35) ye two Sisters, ye two\n_Mert_ goddesses, I bring a message to you concerning my magical words. I\nshine from the _Sektet_ boat, I am Horus the son of Osiris, and I have\ncome to see my father Osiris.\u201d\n\n\n\n\nLiving By Air\n\n\n[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 12).]\n\nTHE CHAPTER OF LIVING BY AIR IN THE UNDERWORLD. The scribe Nebseni, the\nlord to whom veneration is paid, saith:\n\n\u201c[I am the god Tem], who cometh forth out of Nu into the watery abyss. I\nhave received [my habitation of Amentet, and have given commands] with my\nwords to the [_Khu_s] whose abiding-places are hidden, to the _Khu_s and\nto the double Lion-god. I have made journeys round about and I have sung\nhymns of joy in the boat of Khepera. I have eaten therein, I have gained\npower therein, and I live therein through the breezes [which are there]. I\nam the guide in the boat of R\u0101, and he openeth out for me a path; he\nmaketh a passage for me through the gates of the god Seb. I have seized\nand carried away those who live in the embrace of the god Ur (_i.e._,\nMighty One); I am the guide of those who live in their shrines, the two\nbrother-gods Horus and Set; and I bring the noble ones with me. I enter in\nand I come forth, and my throat is not slit; I go into the boat of Ma\u0101t,\nand I pass in among those who live in the _Atet_ boat, and who are in the\nfollowing of R\u0101, and are nigh unto him in his horizon. I live after my\ndeath day by day, and I am strong even as is the double Lion-god. I live,\nand I am delivered after my death, I, the scribe Nebseni, the lord of\npiety, who fill the earth and come forth like the lily of\nmother-of-emerald, of the god Hetep of the two lands.\u201d\n\n\n\n\nLiving By Air\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]\n\nTHE CHAPTER OF LIVING BY AIR IN THE UNDERWORLD. Nu, the overseer of the\npalace, the chancellor-in-chief, triumphant, the son of the overseer of\nthe palace, the chancellor-in-chief, Amen-hetep, triumphant, saith:\n\n\u201cI am the double Lion-god, the first-born of R\u0101 and Tem of Ha-khebti(?),\n[the gods] who dwell in their divine chambers. Those who dwell in their\ndivine abodes have become my guides, and they make paths for me as they\nrevolve in the watery abyss of the sky by the side of the path of the boat\nof Tem. I stand upon the timbers(?) of the boat of R\u0101, and I recite his\nordinances to the beings who have knowledge, and I am the herald of his\nwords to him whose throat stinketh. I set free my divine fathers at\neventide. I close the lips of my mouth, and I eat like unto a living\nbeing. I have life in Tattu, and I live again after death like R\u0101 day by\nday.\u201d\n\n\n\n\nDriving Back Rerek\n\n\n[From the Papyrus of Mes-em-neter (see Naville, op. cit., Bd. I. Bl. 53).]\n\nTHE CHAPTER OF DRIVING BACK THE SERPENT REREK IN THE UNDERWORLD. Osiris\nMes-em-neter saith:\n\n\u201cGet thee back, depart, retreat(?) from [me], O A\u0101apef, withdraw, or thou\nshalt be drowned at the Pool of Nu, at the place where thy father hath\nordered that thy slaughter shall be performed. Depart thou from the divine\nplace of birth of R\u0101 wherein is thy terror. I am R\u0101 who dwelleth in his\nterror. Get thee back, Fiend, before the darts of his beams. R\u0101 hath\noverthrown thy words, the gods have turned thy face backward, the Lynx\nhath torn open thy breast, the Scorpion hath cast fetters upon thee; and\nMa\u0101t hath sent forth thy destruction. Those who are in the ways have\noverthrown thee; fall down and depart, O Apep, thou Enemy of R\u0101! O thou\nthat passest over the region in the eastern part of heaven with the sound\nof the roaring thunder-cloud, O R\u0101 who openest the gates of the horizon\nstraightway on thy appearance, [Apep] hath sunk helpless under [thy]\ngashings. I have performed thy will, O R\u0101, I have performed thy will; I\nhave done that which is fair, I have done that which is fair, I have\nlabored for the peace of R\u0101. [I] have made to advance thy fetters, O R\u0101,\nand Apep hath fallen through thy drawing them tight. The gods of the south\nand of the north, of the west and of the east have fastened chains upon\nhim, and they have fettered him with fetters; the god Rekes hath\noverthrown him and the god Hertit hath put him in chains. R\u0101 setteth, R\u0101\nsetteth; R\u0101 is strong at [his] setting. Apep hath fallen, Apep, the enemy\nof R\u0101, departeth. Greater is the punishment [which hath been inflicted on]\nthee than the sting(?) which is in the Scorpion goddess, and mightily hath\nshe, whose course is everlasting, worked it upon thee and with deadly\neffect. Thou shalt never enjoy the delights of love, thou shalt never\nfulfil thy desire, O Apep, thou Enemy of R\u0101! He maketh thee to go back, O\nthou who art hateful to R\u0101; he looketh upon thee, get thee back! [He]\npierceth [thy] head, [he] cutteth through thy face, [he] divideth [thy]\nhead at the two sides of the ways, and it is crushed in his land; thy\nbones are smashed in pieces, thy members are hacked off thee, and the god\n[A]ker hath condemned thee, O Apep, thou enemy of R\u0101! Thy mariners are\nthose who keep the reckoning for thee, [O R\u0101, as thou] advancest, and thou\nrestest there wherein are the offerings made to thee [As thou] advancest,\n[as thou] advancest toward the House the advance which thou hast made\ntoward the House is a prosperous advance; let not any baleful obstacle\nproceed from thy mouth against me when thou workest on my behalf. I am Set\nwho let loose the storm-clouds and the thunder in the horizon of heaven\neven as [doth] the god Netcheb-ab-f.\u201d\n\n\u201c \u2018Hail,\u2019 saith the god Tem, \u2018make strong your faces, O soldiers of R\u0101,\nfor I have driven back the god Nentch\u0101 in the presence of the divine\nsovereign princes.\u2019 \u2018Hail,\u2019 saith the god Seb, \u2018make ye firm those who are\nupon their seats which are in the boat of Khepera, take ye your ways,\n[grasping] your weapons of war in your hands.\u2019 \u2018Hail,\u2019 saith Hathor, \u2018take\nye your armor.\u2019 \u2018Hail,\u2019 saith Nut, \u2018come and repulse the god Tch\u0101 who\npursueth him that dwelleth in his shrine and who setteth out on his way\nalone, namely, Neb-er-tcher, who cannot be repulsed.\u2019 \u2018Hail,\u2019 say those\ngods who dwell in their companies and who go round about the Turquoise\nPool, \u2018come, O mighty One, we praise and we will deliver the Mighty One\n[who dwelleth in] the divine Shrine, from whom proceeds the company of the\ngods, let commemorations be made for him, let praise be given to him, let\nwords [of praise] be recited before him by you and by me.\u2019 \u2018Hail,\u2019 saith\nNut to thy Sweet One. \u2018Hail,\u2019 say those who dwell among the gods, \u2018he\ncometh forth, he findeth [his] way, he maketh captives among the gods, he\nhath taken possession of the goddess Nut, and Seb standeth up.\u2019 Hail, thou\nterrible one, the company of the gods is on the march. Hathor quaketh with\nterror, and R\u0101 hath triumphed over Apep.\u201d\n\n\n\n\nRepulsing The Eater Of The Ass\n\n\n[From the Papyrus of R\u0101 (see Naville, op. cit., Bd. I. Bl. 54) and from\nthe Papyrus of Nu (British Museum No. 10,477, sheet 8).]\n\nTHE CHAPTER OF DRIVING BACK THE EATER OF THE ASS. Osiris R\u0101, triumphant,\nsaith:\n\nI. \u201cGet thee back, Hai, thou impure one, thou abomination of Osiris! Thoth\nhath cut off thy head, and I have performed upon thee all the things which\nthe company of the gods ordered concerning thee in the matter of the work\nof thy slaughter. Get thee back, thou abomination of Osiris, from the\n_Neshmet_ boat ... which advanceth with a fair wind. Ye are holy, O all ye\ngods, and [ye] have cast down headlong the enemies of Osiris; the gods of\nTa-ur shout for joy. Get thee back, O thou Eater of the Ass, thou\nabomination of the god Haas who dwelleth in the underworld. I know thee, I\nknow thee, I know thee, I know thee. Who art thou? I am...\u201d\n\nII. \u201cOn thy face [O fiend], and devour me not, for I am pure, and I am\nwith the time which cometh of itself. Thou shalt not come to me, O thou\nthat comest(36) without being invoked, and whose [time of coming] is\nunknown. I am the lord of thy mouth, get thee back, thou and thy\ndesires(?). Hail, Haas, with his stone [knife] Horus hath cut asunder thy\nmembers, and thou art destroyed within thy company, and thy bend (or\ndwelling-place) is destroyed for thee by the company of thy gods who dwell\nin the cities of Pe and Tep. He that slayeth [thee] there is in the form\nof the Eye of Horus, and I have driven thee away as thou wast advancing,\nand I have vanquished thee by the winds of my mouth. O thou Eater of those\nwho commit sins, who dost plunder and spoil, I have [committed] no sin;\ntherefore, let my palette and the writings with hostile charges [against\nme upon them] be given unto me. I have done no wrong in the presence of\nthe sovereign princes, therefore shoot not thy [venom] at me. I give, do\nthou take according to what I order; snatch me not away, and eat me not,\nfor I am the lord of life, the Prince (Life, Health, Strength!) of the\nhorizon.\u201d\n\n\n\n\nAbolishing The Slaughterings\n\n\n[From the Papyrus of Nebseni, sheet 25.]\n\nTHE CHAPTER OF DRIVING AWAY THE SLAUGHTERINGS WHICH ARE PERFORMED IN THE\nUNDERWORLD. Nebseni, the scribe and designer in the Temples of Upper and\nLower Egypt, he to whom fair veneration is paid, the son of the scribe and\nartist Thena, triumphant, saith:\n\n\u201cHail, Tem, I have become glorious (or a _Khu_) in the presence of the\ndouble Lion-god, the great god, therefore open thou unto me the gate of\nthe god Seb. I smell the earth (_i.e._, I bow down so that my nose\ntoucheth the ground) of the great god who dwelleth in the underworld, and\nI advance into the presence of the company of the gods who dwell with the\nbeings who are in the underworld. Hail, thou guardian of the divine door\nof the city of Beta, thou [god] Neti(?) who dwellest in Amentet, I eat\nfood, and I have life through the air, and the god Atch-ur leadeth me with\n[him] to the mighty boat of Khepera. I hold converse with the divine\nmariners at eventide, I enter in, I go forth, and I see the being who is\nthere; I lift him up, and I say that which I have to say unto him, whose\nthroat stinketh [for lack of air]. I have life, and I am delivered, having\nlain down in death. Hail, thou that bringest offerings and oblations,\nbring forward thy mouth and make to draw nigh the writings (or lists) of\nofferings and oblations. Set thou Right and Truth firmly upon their\nthrone, make thou the writings to draw nigh, and set thou up the goddesses\nin the presence of Osiris, the mighty god, the Prince of everlastingness,\nwho counteth his years, who hearkeneth unto those who are in the islands\n(or pools), who raiseth his right shoulder, who judgeth the divine\nprinces, and who sendeth [Osiris] into the presence of the great sovereign\nprinces who live in the underworld.\u201d\n\n\n\n\nAbolishing The Slaughterings\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]\n\nTHE CHAPTER OF DRIVING BACK THE SLAUGHTERINGS WHICH ARE PERFORMED IN\nSUTEN-HENEN. Osiris Nu, triumphant, saith:\n\n\u201cO thou land of the sceptre! (literally, wood) O thou white crown of the\ndivine form! O thou resting-place of the boat! I am the Child, I am the\nChild, I am the Child, I am the Child. Hail, Abu-ur, thou sayest day by\nday: \u2018The slaughter-block is made ready as thou knowest, and thou hast\ncome to decay.\u2019 I am R\u0101, the stablisher of those who praise [him]. I am\nthe knot of the god within the _Aser_ tree, the doubly beautiful one, who\nis more splendid than yesterday (say four times). I am R\u0101, the stablisher\nof those who praise [him]. I am the knot of the god within the _Aser_\ntree, and my going forth is the going forth [of R\u0101] on this day.\u201d\n\n\u201cMy hair is the hair of Nu. My face is the face of the Disk. My eyes are\nthe eyes of Hathor. My ears are the ears of Ap-uat. My nose is the nose of\nKhenti-khas. My lips are the lips of Anpu. My teeth are the teeth of\nSerqet. My neck is the neck of the divine goddess Isis. My hands are the\nhands of Ba-neb-Tattu. My forearms are the forearms of Neith, the Lady of\nSais. My backbone is the backbone of Suti. My phallus is the phallus of\nOsiris. My reins are the reins of the Lords of Kher-\u0101ba. My chest is the\nchest of the Mighty one of Terror. My belly and back are the belly and\nback of Sekhet. My buttocks are the buttocks of the Eye of Horus. My hips\nand legs are the hips and legs of Nut. My feet are the feet of Ptah. [My\nfingers] and my leg-bones are the [fingers and] leg-bones of the Living\nGods. There is no member of my body which is not the member of some god.\nThe god Thoth shieldeth my body altogether, and I am R\u0101 day by day. I\nshall not be dragged back by my arms, and none shall lay violent hold upon\nmy hands. And shall do me hurt neither men, nor gods, nor the sainted\ndead, nor those who have perished, nor any one of those of ancient times,\nnor any mortal, nor any human being. I am he who cometh forth, advancing,\nwhose name is unknown. I am Yesterday, and Seer of millions of years is my\nname. I pass along, I pass along the paths of the divine celestial judges.\nI am the lord of eternity, and I decree and I judge like the god Khepera.\nI am the lord of the _Ureret_ crown. I am he who dwelleth in the _Utchat_\n[and in the Egg, in the _Utchat_ and in the Egg, and it is given unto me\nto live [with] them. I am he that dwelleth in the _Utchat_ when it\ncloseth, and I exist by the strength thereof. I come forth and I shine; I\nenter in and I come to life. I am in the _Utchat_],(37) my seat is upon my\nthrone, and I sit in the abode of splendor(?) before it. I am Horus and\n(I) traverse millions of years. I have given the decree [for the\nstablishing of] my throne and I am the ruler thereof; and in very truth,\nmy mouth keepeth an even balance both in speech and in silence. In very\ntruth, my forms are inverted. I am Un-nefer, from one season even unto\nanother, and what I have is within me; [I am] the only One, who proceedeth\nfrom an only One who goeth round about in his course. I am he who dwelleth\nin the _Utchat_, no evil thing of any form or kind shall spring up against\nme, and no baleful object, and no harmful thing, and no disastrous thing\nshall happen unto me. I open the door in heaven, I govern my throne, and I\nopen up [the way] for the births [which take place] on this day. I am (?)\nthe child who marcheth along the road of Yesterday. [I am] To-day for\nuntold nations and peoples. I am he who protecteth you for millions of\nyears, and whether ye be denizens of the heavens, or of the earth, or of\nthe south, or of the north, or of the east, or of the west, the fear of me\nis in your bodies. I am he whose being has been moulded in his eye, and I\nshall not die again. My moment is in your bodies, but my forms are in my\nplace of habitation. I am he who cannot be known, but the Red Ones have\ntheir faces directed toward me. I am the unveiled one. The season wherein\n[the god] created the heavens for me and enlarged the bounds of the earth\nand made great the progeny thereof cannot be found out; but they fail and\nare not united [again]. My name setteth itself apart from all things [and\nfrom] the great evil [which is in] the mouths [of men] by reason of the\nspeech which I address unto you. I am he who riseth and shineth, the wall\nwhich cometh out of a wall, an only One who proceedeth from an only One.\nThere is never a day that passeth without the things which appertain unto\nhim being therein; passing, passing, passing, passing. Verily I say unto\nthee, I am the Sprout which cometh forth from Nu, and my Mother is Nut.\nHail, O my Creator, I am he who hath no power to walk, the great Knot who\nis within yesterday. The might of my strength is within my hand. I myself\nam not known, but I am he who knoweth thee. I cannot be held with the\nhand, but I am he who can hold thee in his hand. Hail, O Egg! Hail, O Egg!\nI am Horus who lives for millions of years, whose flame shineth upon you\nand bringeth your hearts to me. I have the command of my throne and I\nadvance at this season, I have opened a path, and I have delivered myself\nfrom all evil things. I am the dog-headed ape of gold three palms and two\nfingers [high], which hath neither arms nor legs and dwelleth in\nHet-ka-Ptah (Memphis), and I go forth as goeth forth the dog-headed ape\nthat dwelleth in Het-ka-Ptah.\u201d\n\n\n\n\nAir And Water\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]\n\nTHE CHAPTER OF SNUFFING THE AIR AND OF HAVING THE MASTERY OVER THE WATER\nIN THE UNDERWORLD. The overseer of the palace, the chancellor-in-chief,\nNu, triumphant, saith:\n\n\u201cHail, H\u0101p-ur, god of heaven, in thy name of \u2018Divider of heaven,\u2019 grant\nthou unto me that I may have dominion over the water, even as the goddess\nSekhet had power over Osiris on the night of the storms and floods. Grant\nthou that I may have power over the divine princes who have their\nhabitations in the place of the god of the inundation, even as they have\npower over their own holy god of whose name they are ignorant; and may\nthey let me have power even as [he hath let them have power].\u201d\n\n\u201cMy nostrils are opened in Tattu,\u201d or (as others say), \u201cMy mouth and my\nnostrils are opened in T\u0101t\u0101u, and I have my place of peace in Annu, which\nis my house; it was built for me by the goddess Sesheta, and the god\nKhnemu set it up for me upon its walls. If to this heaven it cometh by the\nnorth, I sit at the south; if to this heaven it cometh by the south, I sit\nat the north; if to this heaven it cometh by the west, I sit at the east;\nand if to this heaven it cometh by the east, I sit at the west. I draw the\nhair of my nostrils, and I make my way into every place in which I wish to\nsit.\u201d\n\nIn the Papyrus of Nefer-uben-f (see Naville, op. cit., Bd. I. Bl. 70) this\nchapter ends quite differently, and reads:\n\n\u201cI am strong in my mouth and in my nostrils, for behold Tem has stablished\nthem; behold, O ye gods and _Khu_s. Rest thou, then, O Tem. Behold the\nstaff which blossometh, and which cometh forth when a man crieth out in\nyour names. Behold, I am Tem, the tree (?) of the gods in [their] visible\nforms. Let me not be turned back.... I am the _Am-khent_, Nefer-uben-f,\ntriumphant. Let neither my flesh nor my members be gashed with knives, let\nme not be wounded by knives by you. I have come, I have been judged, I\nhave come forth therein, [I] have power with my father, the Old man, Nu.\nHe hath granted that I may live, he hath given strength unto me, and he\nhath provided me with the inheritance of my father therein.\u201d\n\n\n\n\nDominion Over Elements\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 16).]\n\nTHE CHAPTER OF BREATHING THE AIR AND OF HAVING DOMINION OVER THE WATER IN\nTHE UNDERWORLD. Osiris Ani saith:\n\n\u201cOpen to me.\u201d Who art thou? Whither goest thou? What is thy name? \u201cI am\none of you.\u201d Who are those with thee? \u201cThe two serpent goddesses _Merti_.\nSeparate thou from him, head from head, when [thou] goest into the divine\n_Mesqen_ chamber. He letteth me set out for the temple of the gods who\nhave found their faces. \u2018Assembler of Souls\u2019 is the name of my boat;\n\u2018Making the hair to stand on end\u2019 is the name of the oars; \u2018Goad\u2019 is the\nname of the hold; \u2018Making straight for the middle\u2019 is the name of the\nrudder; likewise [the boat] is a type of my being borne onward in the\npool. Let there be given unto me vessels of milk, together with cakes, and\nloaves of bread, and cups of drink, and flesh in the Temple of Anpu.\u201d\n\nIF HE (I.E., THE DECEASED) KNOWETH THIS CHAPTER, HE SHALL GO INTO, AFTER\nCOMING FORTH FROM, THE UNDERWORLD OF THE [BEAUTIFUL AMENTET].\n\n\n\n\nDominion Over Elements\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 16).]\n\nTHE CHAPTER OF SNUFFING THE AIR, AND OF HAVING DOMINION OVER THE WATERS IN\nTHE UNDERWORLD. Osiris Ani saith:\n\n\u201cHail, thou sycamore tree of the goddess Nut! Grant thou to me of [the\nwater and of] the air which dwell in thee. I embrace the throne which is\nin Unnu (Hermopolis), and I watch and guard the egg of Nekek-ur (_i.e._,\nthe Great Cackler). It groweth, I grow; it liveth, I live; it snuffeth the\nair, I snuff the air, I the Osiris Ani, in triumph.\u201d\n\n\n\n\nDominion Over Elements\n\n\n[From Lepsius, \u201cTodtenbuch,\u201d Bl. 23.]\n\nANOTHER CHAPTER. Osiris Auf-\u0101nkh, triumphant, saith:\n\n\u201cLet the gates of heaven be opened for me by the god [Thoth] and by H\u0101pi,\nand let me pass through the doors of Ta-qebh(38) into the great heaven,\u201d\nor (as others say), \u201cat the time,\u201d [or (as others say)], \u201cwith the\nstrength(?) of R\u0101. Grant ye, [O Thoth and H\u0101pi,] that I may have power\nover the water, even as Set had power over his enemies on the day when\nthere were storms and rain upon the earth. Let me have power over the\ndivine beings who have mighty arms in their shoulders, even as the god who\nis apparelled in splendor and whose name is unknown had power over them;\nand may I have power over the beings whose arms are mighty.\u201d\n\n\n\n\nPreservation Of The Soul\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]\n\nTHE CHAPTER OF NOT LETTING THE SOUL OF A MAN BE TAKEN FROM HIM IN THE\nUNDERWORLD. Osiris, the Scribe Ani, saith:\n\n\u201cI, even I, am he who came forth from the water-flood which I make to\noverflow, and which becometh mighty as the river [Nile].\u201d\n\n\n\n\nOf Drinking Water\n\n\n[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 4).]\n\nTHE CHAPTER OF DRINKING WATER IN THE UNDERWORLD. The scribe Nebseni ...\nsaith:\n\n\u201cMay be opened [to me] the mighty flood by Osiris, and may the abyss of\nwater be opened [to me] by Tehuti-H\u0101pi, the lord of the horizon, in my\nname of \u2018Opener.\u2019 May there be granted [to me] mastery over the\nwater-courses as over the members of Set. I go forth into heaven. I am the\nLion-god R\u0101. I am the Bull. [I] have eaten the Thigh, and I have divided\nthe carcass. I have gone round about among the islands (or lakes) of\nSekhet-Aaru. Indefinite time, without beginning and without end, hath been\ngiven to me; I inherit eternity, and everlastingness hath been bestowed\nupon me.\u201d\n\nThe last three chapters, with a single vignette, are grouped in one in the\nPapyrus of Nefer-uben-f (see Naville, op. cit., Bd. I. Bl. 72); but the\norder of them as there given is 61, 60, 62. In the Turin Papyrus (Lepsius,\nop. cit., Bl. 23) the vignette of each is the same, _i.e._, the deceased\nholding a sail in his left hand.\n\n\n\n\nOf Drinking Water\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 7).]\n\nTHE CHAPTER OF DRINKING WATER AND OF NOT BEING BURNT BY FIRE [IN THE\nUNDERWORLD]. The overseer of the palace, the chancellor-in-chief, Nu,\ntriumphant, saith:\n\n\u201cHail, Bull of Amentet! I am brought unto thee, I am the oar of R\u0101\nwherewith he ferried over the divine aged ones; let me neither be burnt up\nnor destroyed by fire. I am Bet, the first-born son of Osiris, who doth\nmeet every god within his Eye in Annu. I am the divine Heir, the exalted\none(?), the Mighty One, the Resting One. I have made my name to germinate,\nI have delivered [it], and thou shalt live through me day by day.\u201d\n\n\n\n\nPreservation From Scalding\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]\n\nTHE CHAPTER OF NOT BEING SCALDED WITH WATER. The overseer of the palace,\nthe chancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI am the oar made ready for rowing, wherewith R\u0101 transported the boat\ncontaining the divine ancestors, and lifted up the moist emanations of\nOsiris from the Lake of Fire, and he was not burned. I lie down like a\ndivine _Khu_, [and like] Khnemu who dwelleth among lions. Come, break away\nthe restraints from him that passeth by the side of this path, and let me\ncome forth by it.\u201d\n\n\n\n\nOn Coming Forth By Day\n\n\n[From the Papyrus of Nebseni (British Museum No. 9,900, sheets 23 and\n24).]\n\nTHE CHAPTER OF COMING FORTH BY DAY IN THE UNDERWORLD. Nebseni, the lord of\nreverence, saith:\n\n\u201cI am Yesterday, To-day, and To-morrow, [and I have] the power to be born\na second time; [I am] the divine hidden Soul who createth the gods, and\nwho giveth sepulchral meals unto the denizens of the Tuat (underworld),\nAmentet, and heaven. [I am] the rudder of the east, the possessor of two\ndivine faces wherein his beams are seen. I am the lord of the men who are\nraised up; [the lord] who cometh forth from out of the darkness, and whose\nforms of existence are of the house wherein are the dead. Hail, ye two\nhawks who are perched upon your resting-places, who hearken unto the\nthings which are said by him, who guide the bier to the hidden place, who\nlead along R\u0101, and who follow [him] into the uppermost place of the shrine\nwhich is in the celestial heights! [Hail,] lord of the shrine which\nstandeth in the middle of the earth. He is I, and I am he, and Ptah hath\ncovered his sky with crystal. [Hail] R\u0101, thou who art content, thy heart\nis glad by reason of thy beautiful law of the day; thou enterest in by\nKhemennu(?) and comest forth at the east, and the divine first-born beings\nwho are in [thy] presence cry out with gladness [unto thee]. Make thou thy\nroads glad for me, and make broad for me thy paths when I shall set out\nfrom earth for the life in the celestial regions. Send forth thy light\nupon me, O Soul unknown, for I am [one] of those who are about to enter\nin, and the divine speech is in [my] ears in the Tuat (underworld), and\nlet no defects of my mother be [imputed] unto me; let me be delivered and\nlet me be safe from him whose divine eyes sleep at eventide, when [he]\ngathereth together and finisheth [the day] in night. I flood [the land]\nwith water, and \u2018Qem-ur\u2019 is my name, and the garment wherewith I am\nclothed is complete. Hail, thou divine prince Ati-she-f, cry out unto\nthose divine beings who dwell in their hair at the season when the god is\n[lifted upon] the shoulder, saying: \u2018Come thou who [dwellest] above thy\ndivine abyss of water, for verily the thigh [of the sacrifice] is tied to\nthe neck, and the buttocks are [laid] upon the head of Amentet.\u2019 May the\nUr-urti goddesses (_i.e._, Isis and Nephthys) grant [such] gifts unto me\nwhen my tears start from me as I see myself journeying with the divine\nTena in Abydos, and the wooden fastenings which fasten the four doors\nabove thee are in thy power within thy garment. Thy face is like that of a\ngreyhound which scenteth with his nose the place whither I go on my feet.\nThe god Akau transported me to the chamber(?), and [my] nurse is the\ndivine double Lion-god himself. I am made strong and I come forth like him\nthat forceth a way through the gate, and the radiance which my heart hath\nmade is enduring; \u2018I know the abysses\u2019 is thy name. I work for you, O ye\n_Khu_s\u20144,000,000, 600,000, 1,000, and 200 are they\u2014concerning the things\nwhich are there. [I am] over their affairs working for hours and days in\nsetting straight the shoulders of the twelve Sah gods, and joining the\nhands of their company, each to each; the sixth who is at the head of the\nabyss is the hour of the defeat of the Fiends. [I] have come there in\ntriumph, and [I am] he who is in the halls (or courtyards) of the\nunderworld, and I am he who is laid under tribute to Shu. I rise as the\nLord of Life through the beautiful law of this day, and it is their blood\nand the cool water of [their] slaughter which make the union of the earth\nto blossom. I make a way among the horns of all those who make themselves\nstrong against me, and [among] those who in secret make themselves\nadversaries unto me, and who are upon their bellies. I have come as the\nenvoy of my Lord of lords to give counsel [concerning] Osiris; the eye\nshall not absorb(39) its tears. I am the divine envoy(?) of the house of\nhim that dwelleth in his possessions, and I have come from Sekhem to Annu\nto make known to the _Bennu_ bird therein concerning the events of the\nTuat (underworld). Hail, thou Aukert (_i.e._, underworld) which hidest thy\ncompanion who is in thee, thou creator of forms of existence like the god\nKhepera, grant thou that Nebseni, the scribe and designer to the temples\nof the South and of the North, may come forth to see the Disk, and that\nhis journeyings forth(?) may be in the presence of the great god, that is\nto say, Shu, who dwelleth in everlastingness. Let me journey on in peace;\nlet me pass over the sky; let me adore the radiance of the splendor [which\nis in] my sight; let me soar like a bird to see the companies(?) of the\n_Khu_s in the presence of R\u0101 day by day, who vivifieth every human being\nthat walketh upon the regions which are upon the earth. Hail, Hemti\n(_i.e._, Runner); Hail, Hemti; who carriest away the shades of the dead\nand the _Khu_s from earth, grant thou unto me a prosperous way to the Tuat\n(underworld), such as is made for the favored ones [of the god], because\n[I am] helpless to gather together the emanations which come from me. Who\nart thou, then, who consumest in its hidden place? I am the Chief in\nRe-stau, and \u2018He that goeth in in his own name and cometh forth in that of\nHehi(?), the lord of millions of years, and of the earth,\u2019 is my name. The\npregnant goddess hath deposited [upon the earth] her load, and hath given\nbirth to Hit straightway; the closed door which is by the wall is\noverthrown, it is turned upside down and I rejoice thereat. To the Mighty\nOne hath his eye been given, and it sendeth forth light from his face when\nthe earth becometh light (or at daybreak). I shall not become corrupt, but\nI shall come into being in the form of the Lion-god and like the blossoms\nof Shu; I am the being who is never overwhelmed in the waters. Happy, yea\nhappy is he that looked upon the funeral couch which hath come to its\nplace of rest, upon the happy day of the god whose heart resteth, who\nmaketh his place of alighting [thereon]. I am he who cometh forth by day;\nthe lord of the bier which giveth life in the presence of Osiris. In very\ntruth the things which are thine are stable each day, O scribe, artist,\nchild of the _Seshet_ chamber, Nebseni, lord of veneration. I clasp the\nsycamore tree, I myself am joined unto the sycamore tree, and its arm[s]\nare opened unto me graciously. I have come and I have clasped the\n_Utchat_, and I have caused it to be seated in peace upon its throne. I\nhave come to see R\u0101 when he setteth, and I absorb into myself the winds\n[which arise] when he cometh forth, and both my hands are clean to adore\nhim. I have gathered together [all my members], I have gathered together\n[all my members]. I soar like a bird and I descend upon the earth, and\nmine eye maketh me to walk thereon in my footsteps. I am the child of\nyesterday, and the Akeru gods of the earth have made me to come into\nbeing, and they have made me strong for my moment [of coming forth]. I\nhide with the god Aba-\u0101\u0101iu who will walk behind me, and my members shall\ngerminate, and my _khu_ shall be as an amulet for my body and as one who\nwatcheth [to protect] my soul and to defend it and to converse therewith;\nand the company of the gods shall hearken unto my words.\u201d\n\nIF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL BE VICTORIOUS BOTH\nUPON EARTH AND IN THE UNDERWORLD. HE SHALL DO WHATSOEVER A MAN DOETH WHO\nIS UPON THE EARTH, AND HE SHALL PERFORM ALL THE DEEDS WHICH THOSE DO WHO\nARE [ALIVE]. NOW IT IS A GREAT PROTECTION [GIVEN] BY THE GOD. THIS CHAPTER\nWAS FOUND IN THE CITY OF KHE-MENNU INSCRIBED UPON THE BLOCK OF IRON IN\nLETTERS OF LAPIS-LAZULI WHICH WAS UNDER THE FEET OF THIS GOD.\n\nIn the rubric to this chapter as found in the Papyrus of Mes-em-neter, the\nchapter is said to have been \u201cdiscovered in the foundations of the shrine\nof the divine Hennu boat by the chief mason in the time of the King of the\nNorth and of the South, Hesepti,(40) triumphant,\u201d and it is there directed\nthat it shall be recited by one who is ceremonially pure and clean, and\nwho hath not touched women, and who hath not eaten flesh of animals or\nfish.\n\n\n\n\nChapter Of Knowledge\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 13).]\n\nTHE CHAPTER OF KNOWING THE \u201cCHAPTERS OF COMING FORTH BY DAY\u201d IN A SINGLE\nCHAPTER. The overseer of the palace, the chancellor-in-chief, Osiris Nu,\ntriumphant, begotten of the overseer of the palace, Amen-hetep,\ntriumphant, saith:\n\n\u201cI am Yesterday and To-morrow; and I have the power to be born a second\ntime. [I am] the divine hidden Soul, who createth the gods, and who giveth\nsepulchral meals to the divine hidden beings [in the Tuat (underworld)],\nin Amenti, and in heaven. [I am] the rudder of the east, the possessor of\ntwo divine faces wherein his beams are seen. I am the lord of those who\nare raised up, [the lord] who cometh forth from out of the darkness.\n[Hail,] ye two divine Hawks who are perched upon your resting-places, and\nwho hearken unto the things which are said by him, the thigh [of the\nsacrifice] is tied to the neck, and the buttocks [are laid] upon the head\nof Amentet. May the Ur-urti goddesses (_i.e._, Isis and Nephthys) grant\nsuch gifts unto me when my tears start from me as I look on. \u2018I know the\nabysses\u2019 is thy name. [I] work for [you], O ye _Khu_s, who are in number\n[four] millions, [six] hundred, and 1,000, and 200, and they are [in\nheight] twelve cubits. [Ye] travel on joining the hands, each to each, but\nthe sixth [hour], which belongeth at the head of the Tuat (underworld), is\nthe hour of the overthrow of the Fiend. [I] have come there in triumph,\nand [I am] he who is in the hall (or courtyard) of the Tuat; and the\nseven(?) come in his manifestations. The strength which protecteth me is\nthat which hath my _Khu_ under its protection, [that is] the blood, and\nthe cool water, and the slaughterings which abound(?). I open [a way\namong] the horns of all those who would do harm unto me, who keep\nthemselves hidden, who make themselves adversaries unto me, and those who\nare upon their bellies. The Eye shall not eat (or absorb) the tears of the\ngoddess Aukert. Hail, goddess Aukert, open thou unto me the enclosed\nplace, and grant thou unto me pleasant roads whereupon I may travel. Who\nart thou, then, who consumest in the hidden places? I am the Chief in\nRe-stau, and [I] go in and come forth in my name of \u2018Hehi, the lord of\nmillions of years [and of] the earth\u2019; [I am] the maker of my name. The\npregnant one hath deposited [upon the earth] her load. The door by the\nwall is shut fast, and the things of terror are overturned and thrown down\nupon the backbone(?) of the _Bennu_ bird by the two _Samait_ goddesses. To\nthe Mighty One hath his Eye been given, and his face emitteth light when\n[he] illumineth the earth, [my name is his name].(41) I shall not become\ncorrupt, but I shall come into being in the form of the Lion-god; the\nblossoms of Shu shall be in me. I am he who is never overwhelmed in the\nwaters. Happy, yea happy, is the funeral couch of the Still-heart; he\nmaketh himself to alight upon the pool(?), and verily he cometh forth\n[therefrom]. I am the lord of my life. I have come to this [place], and I\nhave come forth from Re-\u0101a-urt the city of Osiris. Verily the things which\nare thine are with the _Sariu_ deities. I have clasped the sycamore tree\nand I have divided(?) it; I have opened a way for myself [among] the\n_Sekhiu_ gods of the Tuat. I have come to see him that dwelleth in his\ndivine ur\u00e6us, face to face and eye to eye, and [I] draw to myself the\nwinds [which rise] when he cometh forth. My two eyes(?) are weak in my\nface, O Lion[-god], Babe, who dwellest in Utent. Thou art in me and I am\nin thee; and thy attributes are my attributes. I am the god of the\nInundation (_B\u0101h_), and \u2018Qem-ur-she\u2019 is my name. My forms are the forms of\nthe god Khepera, the hair of the earth of Tem, the hair of the earth of\nTem. I have entered in as a man of no understanding, and I shall come\nforth in the form of a strong _Khu_, and I shall look upon my form which\nshall be that of men and women forever and forever.\u201d\n\nI.(42) [IF THIS CHAPTER BE KNOWN] BY A MAN HE SHALL COME FORTH BY DAY, AND\nHE SHALL NOT BE REPULSED AT ANY GATE OF THE TUAT (UNDERWORLD), EITHER IN\nGOING IN OR IN COMING OUT. HE SHALL PERFORM [ALL] THE TRANSFORMATIONS\nWHICH HIS HEART SHALL DESIRE FOR HIM AND HE SHALL NOT DIE; BEHOLD, THE\nSOUL OF [THIS] MAN SHALL FLOURISH. AND MOREOVER, IF [HE] KNOW THIS CHAPTER\nHE SHALL BE VICTORIOUS UPON EARTH AND IN THE UNDERWORLD, AND HE SHALL\nPERFORM EVERY ACT OF A LIVING HUMAN BEING. NOW IT IS A GREAT PROTECTION\nWHICH [HATH BEEN GIVEN] BY THE GOD. THIS CHAPTER WAS FOUND IN THE\nFOUNDATIONS OF THE SHRINE OF HENNU BY THE CHIEF MASON DURING THE REIGN OF\nHIS MAJESTY THE KING OF THE NORTH AND OF THE SOUTH, HESEPTI, TRIUMPHANT,\nWHO CARRIED [IT] AWAY AS A MYSTERIOUS OBJECT WHICH HAD NEVER [BEFORE] BEEN\nSEEN OR LOOKED UPON. THIS CHAPTER SHALL BE RECITED BY A MAN WHO IS\nCEREMONIALLY CLEAN AND PURE, WHO HATH NOT EATEN THE FLESH OF ANIMALS OR\nFISH, AND WHO HATH NOT HAD INTERCOURSE WITH WOMEN.\n\nII.(43) IF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL BE VICTORIOUS\nBOTH UPON EARTH AND IN THE UNDERWORLD, AND HE SHALL PERFORM EVERY ACT OF A\nLIVING HUMAN BEING. NOW IT IS A GREAT PROTECTION WHICH [HATH BEEN GIVEN]\nBY THE GOD.\n\nTHIS CHAPTER WAS FOUND IN THE CITY OF KHEMENNU, UPON A BLOCK OF IRON OF\nTHE SOUTH, WHICH HAD BEEN INLAID [WITH LETTERS] OF REAL LAPIS-LAZULI,\nUNDER THE FEET OF THE GOD DURING THE REIGN OF HIS MAJESTY, THE KING OF THE\nNORTH AND OF THE SOUTH, MEN-KAU-RA (MYCERINUS) TRIUMPHANT, BY THE ROYAL\nSON HERU-TA-TA-F,(44) TRIUMPHANT; HE FOUND IT WHEN HE WAS JOURNEYING ABOUT\nTO MAKE AN INSPECTION OF THE TEMPLES. ONE NEKHT(?) WAS WITH HIM WHO WAS\nDILIGENT IN MAKING HIM TO UNDERSTAND(?) IT, AND HE BROUGHT IT TO THE KING\nAS A WONDERFUL OBJECT WHEN HE SAW THAT IT WAS A THING OF GREAT MYSTERY,\nWHICH HAD NEVER [BEFORE] BEEN SEEN OR LOOKED UPON.\n\nTHIS CHAPTER SHALL BE RECITED BY A MAN WHO IS CEREMONIALLY CLEAN AND PURE,\nWHO HATH NOT EATEN THE FLESH OF ANIMALS OR FISH, AND WHO HATH NOT HAD\nINTERCOURSE WITH WOMEN. AND BEHOLD, THOU SHALT MAKE A SCARAB OF GREEN\nSTONE, WITH A RIM PLATED(?) WITH GOLD, WHICH SHALL BE PLACED IN THE HEART\nOF A MAN, AND IT SHALL PERFORM FOR HIM THE \u201cOPENING OF THE MOUTH.\u201d AND\nTHOU SHALT ANOINT IT WITH _ANTI_ UNGUENT, AND THOU SHALT RECITE OVER IT\n[THESE] ENCHANTMENTS:(45)\n\n\n\n\nOf Gaining Mastery Over Enemies\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 15).]\n\nTHE CHAPTER OF COMING FORTH BY DAY AND OF GAINING THE MASTERY OVER\nENEMIES. The chancellor-in-chief, Nu, saith:\n\n\u201cR\u0101 sitteth in his habitation of millions of years, and he hath gathered\ntogether the company of the gods, with those divine beings, whose faces\nare hidden, who dwell in the Temple of Khepera, who eat the god B\u0101h, and\nwho drink the drink-offerings which are brought into the celestial regions\nof light; and conversely. Grant that I may take possession of the captives\nof Osiris, and never let me have my being among the fiends of Suti! Hail,\nlet me sit upon his folds in the habitation of the god User-ba (_i.e._, he\nof the strong Soul)! Grant thou that I may sit upon the throne of R\u0101, and\nlet me have possession of my body before the god Seb. Grant thou that\nOsiris may come forth triumphant over Suti [and over] the night-watchers\nof Suti, and over the night-watchers of the Crocodile, yea the\nnight-watchers of the Crocodile, whose faces are hidden and who dwell in\nthe divine Temple of the King of the North in the apparel of the gods on\nthe sixth day of the festival, whose snares are like unto everlastingness\nand whose cords are like unto eternity. I have seen the god Abet-ka\nplacing the cord; the child is laid in fetters, and the rope of the god\nAb-ka is drawn tight(?) ... Behold me. I am born, and I come forth in the\nform of a living _Khu_, and the human beings who are upon the earth\nascribe praise [unto me]. Hail, Mer, who doest these things for me, and\nwho art put an end to by the vigor of R\u0101, grant thou that I may see R\u0101;\ngrant thou that I may come forth against my enemies; and grant thou that I\nmay be victorious over them in the presence of the sovereign princes of\nthe great god who are in the presence of the great god. If, repulsing\n[me], thou dost not allow me to come forth against my Enemy and to be\nvictorious over him before the sovereign princes, then may H\u0101pi\u2014who liveth\nupon law and order\u2014not come forth into heaven\u2014now he liveth by Ma\u0101t\u2014and\nmay R\u0101\u2014who feedeth upon fish\u2014not descend into the waters! And then, verily\nshall R\u0101\u2014who feedeth upon right and order\u2014come forth into heaven, and\nthen, verily, shall H\u0101pi\u2014who feedeth upon fish\u2014descend into the waters;\nand then, verily, the great day upon the earth shall not be in its season.\nI have come against my Enemy, he hath been given unto me, he hath come to\nan end, and I have gotten possession [of him] before the sovereign\nprinces.\u201d\n\n\n\n\nVictory Over Enemies\n\n\n[From Lepsius, \u201cTodtenbuch,\u201d Bl. 25.]\n\nTHE CHAPTER OF COMING FORTH BY DAY AND OF GAINING THE MASTERY OVER\nENEMIES.\n\n\u201cHail, [thou] who shinest from the Moon and who sendest forth light\ntherefrom, thou comest forth among thy multitudes, and thou goest round\nabout, let me rise,\u201d or (as others say), \u201clet me be brought in among the\n_Khu_s, and let the underworld be opened [unto me]. Behold, I have come\nforth on this day, and I have become a _Khu_ (or a shining being);\ntherefore shall the _Khu_s let me live, and they shall cause my enemies to\nbe brought to me in a state of misery in the presence of the divine\nsovereign princes. The divine _ka_ (double) of my mother shall rest in\npeace because of this, and I shall stand upon my feet and have a staff of\ngold,\u201d or (as others say), \u201ca rod of gold in my hand, wherewith I shall\ninflict cuts on the limbs [of mine enemy] and shall live. The legs of\nSothis are stablished, and I am born in their state of rest.\u201d\n\n\n\n\nComing Forth By Day\n\n\n[From the Papyrus of Amen-em-heb (Naville, op. cit., Bd. I. Bl. 78).]\n\nTHE CHAPTER OF COMING FORTH BY DAY. The scribe M\u0101hu saith:\n\n\u201cI have knowledge. I was conceived by the goddess Sekhet, and the goddess\nNeith gave birth to me; I am Horus, and [I have] come forth from the Eye\nof Horus. I am Uatchit who came forth from Horus. I am Horus and I fly up\nand perch myself upon the forehead of R\u0101 in the bows of his boat which is\nin heaven.\u201d\n\n\n\n\nOpening The Underworld\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 15).]\n\nTHE CHAPTER OF OPENING THE UNDERWORLD. The overseer of the palace, the\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cThe chamber of those who dwell in Nu is opened, and the footsteps of\nthose who dwell with the god of Light are set free. The chamber of Shu is\nopened, and he cometh forth; and I shall come forth outside, and I shall\nadvance from my territory(?), I shall receive ... and I shall lay firm\nhold upon the tribute in the House of the Chief of his dead. I shall\nadvance to my throne which is in the boat of R\u0101. I shall not be molested,\nand I shall not suffer shipwreck from my throne which is in the boat of\nR\u0101, the mighty one. Hail thou that shinest and givest light from\nHent-she!\u201d\n\n\n\n\nComing Forth By Day\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 7).]\n\nTHE CHAPTER OF COMING FORTH BY DAY. The overseer of the palace, the\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cThe doors of heaven are opened for me, the doors of earth are opened for\nme, the bars and bolts of Seb are opened for me, and the first temple hath\nbeen unfastened for me by the god Petra. Behold, I was guarded and\nwatched, [but now] I am released; behold, his hand had tied cords round me\nand his hand had darted upon me in the earth. Re-hent hath been opened for\nme and Re-hent hath been unfastened before me, Re-hent hath been given\nunto me, and I shall come forth by day into whatsoever place I please. I\nhave gained the mastery over my heart; I have gained the mastery over my\nbreast(?); I have gained the mastery over my two hands; I have gained the\nmastery over my two feet; I have gained the mastery over my mouth; I have\ngained the mastery over my whole body; I have gained the mastery over\nsepulchral offerings; I have gained the mastery over the waters; I have\ngained the mastery over the air; I have gained the mastery over the canal;\nI have gained the mastery over the river and over the land; I have gained\nthe mastery over the furrows; I have gained the mastery over the male\nworkers for me; I have gained the mastery over the female workers for me\nin the underworld; I have gained the mastery over [all] the things which\nwere ordered to be done for me upon the earth, according to the entreaty\nwhich ye spake for me [saying], \u2018Behold, let him live upon the bread of\nSeb.\u2019 That which is an abomination unto me, I shall not eat; [nay] I shall\nlive upon cakes [made] of white grain, and my ale shall be [made] of the\nred grain of H\u0101pi (_i.e._, the Nile). In a clean place shall I sit on the\nground beneath the foliage of the date-palm of the goddess Hathor, who\ndwelleth in the spacious Disk as it advanceth to Annu (Heliopolis), having\nthe books of the divine words of the writings of the god Thoth. I have\ngained the mastery over my heart; I have gained the mastery over my\nheart\u2019s place (or breast); I have gained the mastery over my mouth; I have\ngained the mastery over my two hands; I have gained the mastery over the\nwaters; I have gained the mastery over the canal; I have gained the\nmastery over the river; I have gained the mastery over the furrows; I have\ngained the mastery over the men who work for me; I have gained the mastery\nover the women who work for me in the underworld; I have gained the\nmastery over [all] the things which were ordered to be done for me upon\nearth and in the underworld. I shall lift myself up on my left side, and I\nshall place myself on my right side; I shall lift myself up on my right\nside, and I shall place myself [on my left side]. I shall sit down, I\nshall stand up, and I shall place myself in [the path of] the wind like a\nguide who is well prepared.\u201d\n\nIF THIS COMPOSITION BE KNOWN [BY THE DECEASED] HE SHALL COME FORTH BY DAY,\nAND HE SHALL BE IN A POSITION TO JOURNEY ABOUT OVER THE EARTH AMONG THE\nLIVING. AND HE SHALL NEVER SUFFER DIMINUTION, NEVER, NEVER.\n\n\n\n\nComing Forth By Day\n\n\n[From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 81).]\n\nANOTHER CHAPTER.\n\n\u201cI am the Fire-god, the divine brother of the Fire-god, and [I am] Osiris\nthe brother of Isis. My divine son, together with his mother Isis, hath\navenged me on mine enemies. My enemies have wrought every [kind of] evil,\ntherefore their arms, and hands, and feet, have been fettered by reason of\ntheir wickedness which they have wrought upon me. I am Osiris, the\nfirst-born of the divine womb, the first-born of the gods, and the heir of\nmy father Osiris-Seb(?). I am Osiris, the lord of the heads that live,\nmighty of breast and powerful of back, with a phallus which goeth to the\nremotest limits [where] men and women [live]. I am Sah (Orion) who\ntravelleth over his domain and who journeyeth along before the stars of\nheaven, [which is] the belly of my mother Nut; she conceived me through\nher love, and she gave birth to me because it was her will so to do. I am\nAnpu (Anubis) on the day of the god Sepa. I am the Bull at the head of the\nmeadow. I, even I, am Osiris who imprisoned his father together with his\nmother on the day of making the great slaughter; now, [his] father is Seb,\nand [his] mother is Nut. I am Horus, the first-born of R\u0101 of the risings.\nI am Anpu (Anubis) [on the day of] the god Sepa. I, even I, am the lord\nTem. I am Osiris. Hail, thou divine first-born, who dost enter and dost\nspeak before the divine Scribe and Doorkeeper of Osiris, grant that I may\ncome. I have become a _khu_, I have been judged, I have become a divine\nbeing, I have come, and I have avenged mine own body. I have taken up my\nseat by the divine birth-chamber of Osiris, and I have destroyed the\nsickness and suffering which were there. I have become mighty, and I have\nbecome a divine being by the side of the birth-chamber of Osiris, I am\nbrought forth with him, I renew my youth, I renew my youth, I take\npossession of my two thighs which are in the place where is Osiris, and I\nopen the mouth of the gods therewith, I take my seat by his side, and\nThoth cometh forth, and [I am] strengthened in heart with thousands of\ncakes upon the altars of my divine father, and with my beasts, and with my\ncattle, and with my red feathered fowl, and with my oxen, and with my\ngeese, and with my ducks, for Horus my Chieftain, and with the offerings\nwhich I make to Thoth, and with the sacrifices which I offer up to\nAn-heri-ertaitsa.\u201d\n\n\n\n\nComing Forth By Day\n\n\n[From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 82).]\n\nANOTHER CHAPTER.\n\n\u201cI have sacrificed unto An-heri-ertaitsa, and I am decreed to be\nstrengthened in heart, for I have made offerings at the altars of my\ndivine father Osiris; I rule in Tattu and I lift myself up over his land.\nI sniff the wind of the east by its hair; I lay hold upon the north wind\nby its hair, I seize and hold fast to the west wind by its body, and I go\nround about heaven on its four sides; I lay hold upon the south wind by\nits eye, and I bestow air upon the venerable beings [who are in the\nunderworld] along with the eating of cakes.\u201d\n\nIF THIS COMPOSITION BE KNOWN [BY THE DECEASED] UPON EARTH HE SHALL COME\nFORTH BY DAY, AND HE SHALL HAVE THE FACULTY OF TRAVELLING ABOUT AMONG THE\nLIVING, AND HIS NAME SHALL NEVER PERISH.\n\n\n\n\nComing Forth By Day\n\n\n[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 16).]\n\nTHE CHAPTER OF COMING FORTH BY DAY. The libationer, the lord of reverence,\nNebseni, saith:\n\n\u201cHail, thou hawk who risest in heaven, thou lord of the goddess Meh-urt!\nStrengthen thou me according as thou hast strengthened thyself, and show\nthyself upon the earth, O thou that returnest and withdrawest thyself, and\nlet thy will be done.\u201d\n\n\u201cBehold the god of One Face is with me. [I am] the hawk which is within\nthe shrine; and I open that which is upon the hangings thereof. Behold\nHorus, the son of Isis.\u201d\n\n\u201c[Behold] Horus the son of Isis! Strengthen thou me, according as thou\nhast strengthened thyself, and show thyself upon earth, O thou that\nreturnest and withdrawest thyself, and let thy will be done.\u201d\n\n\u201cBehold, the god of One Face is with me. [I am] the hawk in the southern\nheaven, and [I am] Thoth in the northern heaven; I make peace with the\nraging fire and I bring Ma\u0101t to him that loveth her.\u201d\n\n\u201cBehold Thoth, even Thoth! Strengthen thou me according as thou hast\nstrengthened thyself, and show thyself upon earth, O thou that returnest\nand withdrawest thyself, and let thy will be done.\u201d\n\n\u201cBehold the god of One Face is with me. I am the Plant of the region where\nnothing sprouteth, and the Blossom of the hidden horizon.\u201d\n\n\u201cBehold Osiris, yea Osiris! Strengthen thou me according as thou hast\nstrengthened thyself, and show thyself upon earth, O thou that returnest\nand withdrawest thyself, and let thy will be done.\u201d\n\n\u201cBehold, the god of One Face is with me. Hail, thou who [standest] upon\nthy legs, in thine hour,\u201d or (as others say), \u201cHail, thou who art\nvictorious upon thy legs in thine hour, thou lord of the two divine\n_Tchafi_,(46) who livest [in] the two divine _Tchafi_, strengthen thou me\naccording as thou hast strengthened thyself, and show thyself upon earth,\nO thou that returnest and withdrawest thyself, and let thy will be done.\u201d\n\n\u201cBehold, the god of One Face is with me. Hail, thou Nekhen who art in\nthine egg, thou lord of the goddess Meh-urt, strengthen thou me according\nas thou hast strengthened thyself, and show thyself upon earth, O thou\nthat returnest and withdrawest thyself, and let thy will be done.\u201d\n\n\u201cBehold, the god of One Face is with me. The god Sebek hath stood up\nwithin his ground, and the goddess Neith hath stood up within her\nplantation, O thou that returnest and withdrawest thyself, show thyself\nupon earth and let thy will be done.\u201d\n\n\u201cBehold, the god of One Face is with me. Hail, ye seven beings who make\ndecrees, who support the Scales on the night of the judgment of the\n_Utchat_, who cut off heads, who hack necks in pieces, who take possession\nof hearts by violence and rend the places where hearts are fixed, who make\nslaughterings in the Lake of Fire, I know you and I know your names,\ntherefore know ye me even as I know your names. I come forth to you,\ntherefore come ye forth to me, for ye live in me and I would live in you.\nMake ye me to be vigorous by means of that which is in your hands, that is\nto say, by the rod of power which is in your hands. Decree ye for me life\nby [your] speech year by year; give me multitudes of years over and above\nmy years of life, and multitudes of months over and above my months of\nlife, and multitudes of days over and above my days of life, and\nmultitudes of nights over and above my nights of life; and grant that I\nmay come forth and shine upon my statue; and [grant me] air for my nose,\nand let my eyes have the power to see among those divine beings who dwell\nin the horizon on the day when evil-doing and wrong are justly assessed.\u201d\n\nIF THIS CHAPTER BE RECITED FOR THE DECEASED HE SHALL BE STRONG UPON EARTH\nBEFORE RA, AND HE SHALL HAVE A COMFORTABLE BURIAL (OR TOMB) WITH OSIRIS,\nAND IT SHALL BE OF GREAT BENEFIT TO A MAN IN THE UNDERWORLD. SEPULCHRAL\nBREAD SHALL BE GIVEN UNTO HIM, AND HE SHALL COME FORTH INTO THE PRESENCE\n[OF RA] DAY BY DAY, AND EVERY DAY, REGULARLY, AND CONTINUALLY.(47)\n\n\n\n\nComing Forth By Day\n\n\n[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 3).]\n\nTHE CHAPTER OF COMING FORTH BY DAY AND OF OPENING UP A WAY THROUGH THE\nAMMEHET. Behold the scribe Nebseni, triumphant, who saith:\n\n\u201cHomage to you, O ye lords of _Kas_, ye who are without sin and who live\nfor the limitless and infinite \u00e6ons of time which make up eternity, I have\nopened up a way for myself to you! I have become a _khu_ in my forms, I\nhave gained the mastery over my enchantments, and I am decreed to be a\n_khu_; therefore deliver ye me from the crocodile [which liveth in] this\ncountry of right and truth. Grant ye to me my mouth that I may speak\ntherewith, and cause that my sepulchral meals be placed in my hands in\nyour presence, for I know you, and I know your names, and I know also the\nname of the mighty god, before whose nose ye set your _tchefau_ food; and\nhis name is \u2018Tekem.\u2019 [When] he openeth up his path in the eastern horizon\nof heaven, and [when] he fluttereth down in the western horizon of heaven,\nmay he carry me along with him and may I be safe and sound! Let not the\n_Mesqet_ make an end of me, let not the Fiend gain the mastery over me,\nlet me not be turned back at your portals, and let not your doors be shut\nin my face, because my cakes are in the city of Pe and my ale is in the\ncity of Tep. And there, in the celestial mansions of heaven which my\ndivine father Tem hath stablished, let my hands lay hold upon the wheat\nand the barley which shall be given unto me therein in abundant measure,\nand may the son of mine own body make [ready] for me my food therein. And\ngrant ye unto me therein sepulchral meals, and incense, and wax, and all\nthe beautiful and pure things whereon the god liveth, in very deed forever\nin all the transformations which it pleaseth me [to perform]; and grant me\nthe power to float down and to sail up the stream in Sekhet-Aarru [and may\nI reach Sekhet-hetep!]. I am the double Lion-god.\u201d\n\nIF THIS CHAPTER(48) BE KNOWN [BY THE DECEASED] UPON EARTH, [OR IF IT BE\nDONE] IN WRITING UPON [HIS] COFFIN, HE SHALL COME FORTH BY DAY IN ALL THE\nFORMS WHICH HE IS PLEASED [TO TAKE], AND HE SHALL ENTER IN TO [HIS] PLACE\nAND SHALL NOT BE DRIVEN BACK. AND CAKES, AND ALE, AND JOINTS OF MEAT UPON\nTHE ALTAR OF OSIRIS SHALL BE GIVEN UNTO HIM; AND HE SHALL ENTER IN PEACE\nINTO SEKHET-AARRU TO KNOW THE DECREE OF HIM WHO DWELLETH IN TATTU; THERE\nSHALL WHEAT AND BARLEY BE GIVEN UNTO HIM; THERE SHALL HE FLOURISH AS HE\nDID UPON EARTH; AND HE SHALL DO WHATSOEVER IT PLEASETH HIM TO DO, EVEN AS\nTHE COMPANY OF THE GODS WHICH IS IN THE UNDERWORLD, CONTINUALLY, AND\nREGULARLY, FOR MILLIONS OF TIMES.\n\n\n\n\nOf Lifting Up The Feet\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]\n\nTHE CHAPTER OF LIFTING UP THE FEET AND OF COMING FORTH UPON THE EARTH. The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cPerform thy work, O Seker, perform thy work, O Seker, O thou [who\ndwellest in thy house], and who [standest] on [thy] feet in the\nunderworld! I am the god who sendeth forth rays of light over the Thigh of\nheaven, and I come forth to heaven and I sit myself down by the God of\nLight (_Khu_). Hail, I have become helpless! Hail, I have become helpless!\nbut I go forward. I have become helpless, I have become helpless in the\nregions of those who plunder in the underworld.\u201d\n\n\n\n\nOf Journeying To Annu\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 13).]\n\nTHE CHAPTER OF JOURNEYING TO ANNU (HELIOPOLIS) AND OF RECEIVING A THRONE\nTHEREIN. The chancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI have come forth from the uttermost parts of the earth, and [I have]\nreceived my apparel(?) at the will(?) of the Ape. I penetrate into the\nholy habitations of those who are in [their] shrines (or coffins), I force\nmy way through the habitations of the god Remren, and I arrive in the\nhabitations of the god Akhsesef, I travel on through the holy chambers,\nand I pass into the Temple of the god Kemken. The Buckle hath been given\nunto me, it [hath placed] its hands upon me, it hath decreed [to my\nservice] its sister Khebent, and its mother Kehkehet. It placeth me in\n[the eastern part of heaven wherein R\u0101 riseth and is exalted every day;\nand I rise therein and travel onward, and I become a spiritual body\n(_s\u0101h_) like the god, and they set me](49) on that holy way on which Thoth\njourneyeth when he goeth to make peace between the two Fighting-gods\n(_i.e._, Horus and Set). He journeyeth, he journeyeth to the city of Pe,\nand he cometh to the city of Tepu.\u201d\n\n\n\n\nOf Transformation\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]\n\nTHE CHAPTER OF A MAN TRANSFORMING HIMSELF INTO WHATEVER FORM HE PLEASETH.\nThe chancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI have come into the House of the King by means of the mantis (_abit_)\nwhich led me hither. Homage to thee, O thou who fliest into heaven, and\ndost shine upon the son of the white crown, and dost protect the white\ncrown, let me have my existence with thee! I have gathered together the\ngreat god[s], I am mighty, I have made my way and I have travelled along\nthereon.\u201d\n\n\n\n\nOf Performing Transformations\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]\n\nTHE CHAPTER OF PERFORMING THE TRANSFORMATION INTO A HAWK OF GOLD. The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI have risen, I have risen like the mighty hawk [of gold] that cometh\nforth from his egg; I fly and I alight like the hawk which hath a back\nfour cubits wide, and the wings of which are like unto the\nmother-of-emerald of the south. I have come forth from the interior of the\n_Sektet_ boat, and my heart hath been brought unto me from the mountain of\nthe east. I have alighted upon the _Atet_ boat, and those who were\ndwelling in their companies have been brought unto me, and they bowed low\nin paying homage unto me and in saluting me with cries of joy. I have\nrisen, and I have gathered myself together like the beautiful hawk of\ngold, which hath the head of a _Bennu_ bird, and R\u0101 entereth in day by day\nto hearken unto my words; I have taken my seat among those first-born gods\nof Nut. I am stablished, and the divine Sekhet-hetep is before me, I have\neaten therein, I have become a _khu_ therein, I have an abundance\ntherein\u2014as much as I desire\u2014the god Nepra hath given to me my throat, and\nI have gained the mastery over that which guardeth (or belongeth to) my\nhead.\u201d\n\n\n\n\nOf Transformation Into A Hawk\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheets 13 and 14).]\n\nTHE CHAPTER OF MAKING THE TRANSFORMATION INTO A DIVINE HAWK. The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cHail, Great God, come now to Tattu! Make thou smooth for me the ways and\nlet me go round about [to visit] my thrones; I have renewed(?) myself, and\nI have raised myself up. O grant thou that I may be feared, and make thou\nme to be a terror. Let the gods of the underworld be afraid of me, and may\nthey fight for me in their habitations which are therein. Let not him that\nwould do me harm draw nigh unto me, or injure(?) me, in the House of\nDarkness, that is, he that clotheth and covereth the feeble one, and whose\n[name] is hidden; and let not the gods act likewise toward me. [Hail], ye\ngods, who hearken unto [my] speech! Hail, ye rulers, who are among the\nfollowers of Osiris! Be ye therefore silent, O ye gods, when one god\nspeaketh unto another, for he hearkeneth unto right and truth; and what I\nspeak unto [him] do thou also speak for me then, O Osiris. Grant thou that\nI may journey round about [according to] that which cometh forth from thy\nmouth concerning me, and grant that I may see thine own Form (or forms),\nand the dispositions of thy Souls. Grant thou that I may come forth, and\nthat I may have power over my legs, and that I may have my existence there\nlike unto that of Neb-er-tcher who is over [all]. May the gods of the\nunderworld fear me, and may they fight for me in their habitations. Grant\nthou that I may move along therein together with the divine beings who\njourney onward, and may I be stablished upon my resting-place like the\nLord of Life. May I be joined unto Isis the divine lady, and may she\nprotect me from him that would do an injury unto me; and let not anyone\ncome to see the divine one naked and helpless. May I journey on, may I\ncome into the uttermost parts of heaven. I exchange speech with the god\nSeb, I make supplication for divine food from Neb-er-tcher; the gods of\nthe underworld have fear of me, and they fight for me in their habitations\nwhen they see that thou hast provided me with food, both of the fowl of\nthe air and of the fish of the sea. I am one of those _Khu_s who dwell\nwith the divine _Khu_, and I have made my form like unto his divine Form,\nwhen he cometh forth and maketh himself manifest in Tattu. [I am] a\nspiritual body (_s\u0101h_) and possess my soul, and will speak unto thee the\nthings which concern me. O grant thou that I may be feared, and make thou\nme to be a terror; let the gods of the underworld be afraid of me, and may\nthey fight for me in their habitations. I, even I, am the _Khu_ who\ndwelleth with the divine _Khu_, whom the god Tem himself hath created, and\nwho hath come into being from the blossom (_i.e._, the eyelashes) of his\neye; he hath made to have existence, and he hath made to be glorious\n(_i.e._, to be _Khu_s), and he hath made mighty thereby those who have\ntheir existence along with him. Behold, he is the only One in Nu, and they\nsing praises (or do homage) unto him [when] he cometh forth from the\nhorizon, and the gods and the _Khu_s who have come into being along with\nhim ascribe [the lordship of] terror unto him.\u201d\n\n\u201cI am one of those worms(?) which the eye of the Lord, the only One, hath\ncreated. And behold, when as yet Isis had not given birth to Horus, I had\ngerminated, and had flourished, and I had become aged, and I had become\ngreater than those who dwelt with the divine _Khu_, and who had come into\nbeing along with him. And I had risen up like the divine hawk, and Horus\nmade for me a spiritual body containing his own soul, so that I might take\npossession of all that belonged unto Osiris in the underworld. The double\nLion-god, the governor of the things which belong to the Temple of the\n_nemmes_ crown, who dwelleth in his secret abode, saith [unto me]: \u2018Get\nthee back to the uttermost parts of heaven, for behold, inasmuch as\nthrough thy form of Horus thou hast become a spiritual body, (_s\u0101h_) the\n_nemmes_ crown is not for thee; but behold, thou hast the power of speech\neven to the uttermost parts of heaven.\u2019 And I, the guardian, took\npossession of the things of Horus [which belonged] unto Osiris in the\nunderworld, and Horus told aloud unto me the things which his divine\nfather Osiris spake unto him in years [gone by] on the day of his own\nburial. I have given unto thee(50) the _nemmes_ crown through the double\nLion-god that thou mayest pass onward and mayest come to the heavenly\npath, and that those who dwell in the uttermost parts of the horizon may\nsee thee, and that the gods of the underworld may see thee and may fight\nfor thee in their habitations. And of them is the Auhet.(51) The gods,\neach and all of them, who are the warders of the shrine of the Lord, the\nonly One, have fallen before my words. Hail! He that is exalted upon his\ntomb is on my side, and he hath bound [upon my head] the _nemmes_ crown,\nby the decree of the double Lion-god on my behalf, and the god Auhet hath\nprepared a way for me. I, even I, am exalted in my tomb, and the double\nLion-god hath bound the _nemmes_ crown upon my [head], and he hath also\ngiven unto me the double hairy covering of my head. He hath stablished my\nheart through his own backbone, he hath stablished my heart through his\nown great and exceeding strength, and I shall not fall through Shu. I make\nmy peace with the beautiful divine Brother, the lord of the two ur\u00e6i,\nadored be he! I, even I, am he who knoweth the roads through the sky, and\nthe wind thereof is in my body. The bull which striketh terror [into men]\nshall not drive me back, and I shall pass on to the place where lieth the\nshipwrecked mariner on the border of the Sekhet-neheh (_i.e._, Field of\nillimitable time), and I shall journey on to the night and sorrow of the\nregions of Amenti. O Osiris, I shall come each day into the House of the\ndouble Lion-god, and I shall come forth therefrom into the House of Isis,\nthe divine lady. I shall behold sacred things which are hidden, and I\nshall be led on to the secret and holy things, even as they have granted\nunto me to see the birth of the Great God. Horus hath made me to be a\nspiritual body through his soul, [and I see what is therein. If I speak\nnear the mighty ones of Shu they repulse my opportunity. I am the guardian\nand I] take possession of the things which Horus had from Osiris in the\nunderworld. I, even I, am Horus who dwelleth in the divine _Khu_. [I] have\ngained power over his crown, I have gained power over his radiance, and I\nhave travelled over the remote, illimitable parts of heaven. Horus is upon\nhis throne, Horus is upon his royal seat. My face is like unto that of the\ndivine hawk, my strength is like unto that of the divine hawk, and I am\none who hath been fully equipped by his divine Lord. I shall come forth to\nTattu, I shall see Osiris, I shall pay homage to him on the right hand and\non the left, I shall pay homage unto Nut, and she shall look upon me, and\nthe gods shall look upon me, together with the Eye of Horus who is without\nsight(?). They (_i.e._, the gods) shall make their arms to come forth unto\nme. I rise up [as] a divine Power, and [I] repulse him that would subject\nme to restraint. They open unto me the holy paths, they see my form, and\nthey hear that which I speak. [Down] upon your faces, ye gods of the Tuat\n(underworld), who would resist me with your faces and oppose me with your\npowers, who lead along the stars which never rest, and who make the holy\npaths unto the Hemati abode [where is] the Lord of the exceedingly mighty\nand terrible Soul. Horus hath commanded that ye lift up your faces so that\nI may look upon you. I have risen up like the divine hawk, and Horus hath\nmade for me a spiritual body, through his own soul, to take possession of\nthat which belongeth to Osiris in the Tuat (underworld). I have bound up\nthe gods with divine tresses, and I have travelled on to those who ward\ntheir Chambers, and who were on both sides of me. I have made my roads and\nI have journeyed on and have reached those divine beings who inhabit their\nsecret dwellings, and who are warders of the Temple of Osiris. I have\nspoken unto them with strength, and have made them to know the most mighty\npower of him that is provided with two horns [to fight] against Suti; and\nI make them to know concerning him that hath taken possession of the\ndivine food, and who is provided with the Might of Tem. May the gods of\nthe underworld [order] a prosperous journey for me! O ye gods who inhabit\nyour secret dwellings, and who are warders of the Temple of Osiris, and\nwhose numbers are great and multitudinous, grant ye that I may come unto\nyou. I have bound up and I have gathered together the powers of\nKesemu-enenet,\u201d or (as others say), \u201cKesemiu-enenet; and I have made holy\nthe Powers of the paths of those who watch and ward the roads of the\nhorizon, and who are the guardians of the horizon of Hemati which is in\nheaven. I have stablished habitations for Osiris, I have made the ways\nholy for him, I have done that which hath been commanded, I have come\nforth to Tattu, I have seen Osiris, I have spoken unto him concerning the\nmatters of his first-born son whom he loveth and concerning the wounding\nof the heart of Suti, and I have seen the divine one who is without life.\nYea, I have made them to know concerning the counsels of the gods which\nHorus carried out while his father Osiris was not [with him]. Hail, Lord,\nthou most mighty and terrible Soul! Verily, I, even I, have come, look\nthou upon me, and do thou make me to be exalted. I have made my way\nthrough the Tuat (underworld), and I have opened up the paths which belong\nto heaven and also those which belong to earth, and I have suffered no\nopposition therein. Exalted [be thou] upon thy throne, O Osiris! Thou hast\nheard fair things, O Osiris! Thy strength is vigorous, O Osiris. Thy head\nis fastened unto thee, O Osiris. Thy brow is stablished, O Osiris. Thy\nheart is glad, [O Osiris]. Thy speech(?) is stablished, [O Osiris], and\nthy princes rejoice. Thou art stablished like the Bull of Amentet. Thy son\nHorus hath risen like the sun upon thy throne, and all life is with him.\nMillions of years minister unto him, and millions of years hold him in\nfear; the company of the gods are his servants, and the company of the\ngods hold him in fear. The god Tem, the Governor and only One of the gods,\nhath spoken [these things], and his word passeth not away. Horus is both\nthe divine food and the sacrifice. [He] hath passed on(?) to gather\ntogether [the members of] his divine father; Horus is [his] deliverer,\nHorus is [his] deliverer. Horus hath sprung from the water of his divine\nfather and [from his] decay. He hath become the Governor of Egypt. The\ngods labor for him, and they toil for him for millions of years; and he\nhath made to live millions of years through his Eye, the only One of its\nLord (or Neb-s), Nebt-er-tcher.\u201d\n\n\n\n\nOf Transformation Into A Governor\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheets 8 and 9).]\n\nTHE CHAPTER OF BEING TRANSFORMED INTO THE GOVERNOR OF THE SOVEREIGN\nPRINCES. The chancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI am the god Tem, the maker of heaven, the creator of things which are,\nwho cometh forth from the earth, who maketh to come into being the seed\nwhich is sown, the lord of things which shall be, who gave birth to the\ngods; [I am] the great god who made himself, the lord of life, who maketh\nto flourish the company of the gods. Homage to you, O ye lords of divine\nthings (or of creation), ye pure beings whose abodes are hidden! Homage to\nyou, O ye everlasting lords, whose forms are hidden and whose shrines are\nhidden in places which are unknown! Homage to you, O ye gods, who dwell in\nthe Tenait(?)! Homage to you, O ye gods of the circuit of the flooded\nlands of Qebhu! Homage to you, O ye gods who live in Amentet! Homage to\nyou, O ye company of the gods who dwell in Nut! Grant ye that I may come\nunto you, for I am pure, I am divine, I am a _khu_, I am strong, I am\nendowed with a soul (or I am mighty), and I have brought unto you incense,\nand sweet-smelling gums, and natron; I have made an end of the spittle\nwhich floweth from your mouth upon me. I have come, and I have made an end\nof the evil things which are in your hearts, and I have removed the faults\nwhich ye kept [laid up against me]. I have brought to you the things which\nare good, and I make to come into your presence Right and Truth. I, even\nI, know you, and I know your names, and I know your forms, which are\nunknown, and I come into being along with you. My coming is like unto that\nof the god who eateth men and who liveth upon the gods. I am mighty with\nyou like the god who is exalted upon his resting-place; the gods come to\nme in gladness, and goddesses make supplication unto me when they see me.\nI have come unto you, and I have risen like your two divine daughters. I\nhave taken my seat in the horizon, and I receive my offerings upon my\ntables, and I drink drink-offerings at eventide. My coming is [received]\nwith shouts of joy, and the divine beings who dwell in the horizon ascribe\npraises unto me, the divine spiritual body (_S\u0101h_), the lord of divine\nbeings. I am exalted like the holy god who dwelleth in the Great Temple,\nand the gods rejoice when they see me in my beautiful coming forth from\nthe body of Nut, when my mother Nut giveth birth unto me.\u201d\n\n\n\n\nOf Transformation Into A God\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 28).]\n\n[THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE GOD WHO GIVETH LIGHT\n[IN] THE DARKNESS. Saith Osiris, the scribe Ani, triumphant:\n\n\u201cI am the girdle of the robe of the god Nu, which shineth and sheddeth\nlight upon that which belongeth to his breast, which sendeth forth light\ninto the darkness, which uniteth the two fighting deities who dwell in my\nbody through the mighty spell of the words of my mouth, which raiseth up\nhim that hath fallen\u2014for he who was with him in the valley of Abtu\n(Abydos) hath fallen\u2014and I rest. I have remembered him. I have taken\npossession of the god Hu in my city, for I found him therein, and I have\nled away captive the darkness by my might. I have rescued the Eye [of the\nSun] when it waned at the coming of the festival of the fifteenth day, and\nI have weighed Sut in the celestial houses against the Aged one who is\nwith him. I have endowed Thoth [with what is needful] in the Temple of the\nMoon-god for the coming of the fifteenth day of the festival. I have taken\npossession of the _Ureret_ crown; Ma\u0101t (_i.e._, right and truth) is in my\nbody; its mouths are of turquoise and rock-crystal. My homestead is among\nthe furrows which are [of the color of] lapis-lazuli. I am Hem-Nu(?) who\nsheddeth light in the darkness. I have come to give light in the darkness,\nwhich is made light and bright [by me]. I have given light in the\ndarkness, and I have overthrown the destroying crocodiles. I have sung\npraises unto those who dwell in the darkness, I have raised up those who\nwept, and who had hidden their faces and had sunk down in wretchedness;\nand they did not look then upon me. [Hail, then,] ye beings, I am\nHem-Nu(?), and I will not let you hear concerning the matter. [I] have\nopened [the way], I am Hem-Nu(?), [I] have made light the darkness, I have\ncome, having made an end of the darkness, which hath become light indeed.\u201d\n\n\n\n\nTransformation Into A Lotus\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).]\n\nTHE CHAPTER OF MAKING THE TRANSFORMATION INTO A LOTUS. The overseer of the\npalace, the chancellor-in-chief, Nu, saith:\n\n\u201cI am the pure lotus which springeth up from the divine splendor that\nbelongeth to the nostrils of R\u0101. I have made [my way], and I follow on\nseeking for him who is Horus. I am the pure one who cometh forth out of\nthe Field.\u201d\n\n\n\n\nTransformation Into A Lotus\n\n\n[From the Papyrus of Paqrer (see Naville, op. cit., Bd. I. Bl. 93).]\n\nTHE CHAPTER OF MAKING THE TRANSFORMATION INTO A LOTUS. Saith Osiris\nPaqrer:\n\n\u201cHail, thou lotus, thou type of the god Nefer-Temu! I am the man that\nknoweth you, and I know your names among [those of] the gods, the lords of\nthe underworld, and I am one of you. Grant ye that [I] may see the gods\nwho are the divine guide in the Tuat (underworld), and grant ye unto me a\nplace in the underworld near unto the lords of Amentet. Let me arrive at a\nhabitation in the land of Tchesert, and receive me, O all ye gods, in the\npresence of the lords of eternity. Grant that my soul may come forth\nwhithersoever it pleaseth, and let it not be driven away from the presence\nof the great company of the gods.\u201d\n\n\n\n\nTransformation Into Ptah\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheets 9 and 10).]\n\nTHE CHAPTER OF MAKING THE TRANSFORMATION INTO PTAH, OF EATING CAKES, AND\nOF DRINKING ALE, AND OF UNFETTERING THE STEPS, AND OF BECOMING A LIVING\nBEING IN ANNU (Heliopolis). The chancellor-in-chief, Nu, triumphant,\nsaith:\n\n\u201cI fly like a hawk, I cackle like the _smen_ goose, and I perch upon that\nabode of the underworld (_aat_) on the festival of the great Being. That\nwhich is an abomination unto me, that which is an abomination unto me, I\nhave not eaten; filth is an abomination unto me and I have not eaten\nthereof, and that which is an abomination unto my _ka_ hath not entered\ninto my belly. Let me, then, live upon that which the gods and the _Khu_s\ndecree for me; let me live and let me have power over cakes; let me eat\nthem before the gods and the _Khu_s [who have a favor] unto me; let me\nhave power over [these cakes] and let me eat of them under the [shade of\nthe] leaves of the palm tree of the goddess Hathor, who is my divine Lady.\nLet the offering of the sacrifice, and the offering of cakes, and vessels\nof libations be made in Annu; let me clothe myself in the _taau_ garment\n[which I shall receive] from the hand of the goddess Tait; let me stand up\nand let me sit down wheresoever I please. My head is like unto that of R\u0101,\nand [when my members are] gathered together [I am] like unto Tem; the four\n[sides of the domain] of R\u0101, and the width of the earth four times. I come\nforth. My tongue is like unto that of Ptah and my throne is like unto that\nof the goddess Hathor, and I make mention of the words of Tem, my father,\nwith my mouth. He it is who constraineth the handmaid, the wife of Seb,\nand before him are bowed [all] heads, and there is fear of him. Hymns of\npraise are repeated for [me] by reason of [my] mighty acts, and I am\ndecreed to be the divine Heir of Seb, the lord of the earth and to be the\nprotector therein. The god Seb refresheth me, and he maketh his risings to\nbe mine. Those who dwell in Annu bow down their heads unto me, for I am\ntheir lord and I am their bull. I am more powerful than the lord of time,\nand I shall enjoy the pleasures of love, and shall gain the mastery over\nmillions of years.\u201d\n\n\n\n\nTransformation Into A Bennu Bird\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]\n\n[THE CHAPTER OF MAKING THE TRANSFORMATION INTO A BENNU BIRD.] The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI came(52) into being from unformed matter. I came into existence like\nthe god Khepera, I have germinated like the things which germinate\n(_i.e._, plants), and I have dressed myself like the Tortoise.(53) I am\n[of] the germs of every god. I am Yesterday of the four [quarters of the\nworld] and of those seven Ur\u00e6i which came into existence in Amentet, that\nis to say, [Horus, who emitteth light from his divine body. He is] the god\n[who] fought against Suti, but the god Thoth cometh between them through\nthe judgment of him that dwelleth in Sekhem, and of the Souls who are in\nAnnu, and there is a stream between them. I have come by day, and I have\nrisen in the footsteps of the gods. I am the god Khensu, who driveth back\nall that oppose him.\u201d\n\n[IF] THIS CHAPTER [BE KNOWN BY THE DECEASED] HE SHALL COME FORTH PURE BY\nDAY AFTER HIS DEATH, AND HE SHALL PERFORM WHATSOEVER TRANSFORMATIONS HIS\nHEART DESIRETH. HE SHALL BE IN THE FOLLOWING OF UN-NEFER, AND HE SHALL BE\nSATISFIED WITH THE FOOD OF OSIRIS AND WITH SEPULCHRAL MEALS. [HE] SHALL\nSEE THE DISK, [HE] SHALL BE IN GOOD CASE UPON EARTH BEFORE RA, AND HE\nSHALL BE TRIUMPHANT BEFORE OSIRIS, AND NO EVIL THING WHATSOEVER SHALL HAVE\nDOMINION OVER HIM FOREVER AND EVER.\n\n\n\n\nTransformation Into A Heron\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]\n\n[THE CHAPTER OF MAKING THE TRANSFORMATION INTO A HERON. The\nchancellor-in-chief, Nu, triumphant, saith:]\n\n\u201c[I] have gotten dominion over the beasts that are brought for sacrifice,\nwith the knives which are [held] at their heads, and at their hair, and at\ntheir ... [Hail], Aged ones [hail,] _Khu_s, who are provided with the\nopportunity, the chancellor-in-chief, the overseer of the palace, Nu,\ntriumphant, is upon the earth, and what he hath slaughtered is in heaven;\nand what he hath slaughtered is in heaven and he is upon the earth.\nBehold, I am strong, and I work mighty deeds to the very heights of\nheaven. I have made myself pure, and [I] make the breadth of heaven [a\nplace for] my footsteps [as I go] into the cities of Aukert; I advance,\nand I go forward into the city of Unnu (Hermopolis). I have set the gods\nupon their paths, and I have roused up the exalted ones who dwell in their\nshrines. Do I not know Nu? Do I not know Tatunen? Do I not know the beings\nof the color of fire who thrust forward their horns? Do I not know [every\nbeing having] incantations unto whose words I listen? I am the _Smam_ bull\n[for slaughter] which is written down in the books. The gods crying out\nsay: \u2018Let your faces be gracious to him that cometh onward.\u2019 The light is\nbeyond your knowledge, and ye cannot fetter it; and times and seasons are\nin my body. I do not utter words to the god Hu, [I do not utter words of]\nwickedness instead of [words of] right and truth, and each day right and\ntruth come upon my eyebrows. At night taketh place the festival of him\nthat is dead, the Aged One, who is in ward [in] the earth.\u201d\n\n\n\n\nOf The Living Soul\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]\n\nTHE CHAPTER OF MAKING THE TRANSFORMATION INTO A LIVING SOUL, AND OF NOT\nENTERING INTO THE CHAMBER OF TORTURE; whosoever knoweth [it] shall not see\ncorruption. The chancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI am the divine Soul of R\u0101 proceeding from the god Nu; that divine soul\nwhich is God, [I am] the creator of the divine food, and that which is an\nabomination unto me is sin whereon I look not. I proclaim right and truth,\nand I live therein. I am the divine food, which is not corrupted in my\nname of Soul: I gave birth unto myself together with Nu in my name of\nKhepera in whom I come into being day by day. I am the lord of light, and\nthat which is an abomination unto me is death; let me not go into the\nchamber of torture which is in the Tuat (underworld). I ascribe honor\n[unto] Osiris, and I make to be at peace the heart[s] of those beings who\ndwell among the divine things which [I] love. They cause the fear of me\n[to abound], and they create awe of me in those beings who dwell in their\ndivine territories. Behold, I am exalted upon my standard, and upon my\nseat, and upon the throne which is adjudged [to me]. I am the god Nu, and\nthe workers of iniquity shall not destroy me. I am the firstborn god of\nprimeval matter, that is to say, the divine Soul, even the Souls of the\ngods of everlastingness, and my body is eternity. My Form is\neverlastingness, and is the lord of years and the prince of eternity. [I\nam] the creator of the darkness who maketh his habitation in the uttermost\nparts of the sky, [which] I love, and I arrive at the confines thereof. I\nadvance upon my feet, I become master of my vine, I sail over the sky\nwhich formeth the division [betwixt heaven and earth], [I] destroy the\nhidden worms that travel nigh unto my footsteps which are toward the lord\nof the two hands and arms. My soul is the Souls of the souls of\neverlastingness, and my body is eternity. I am the divine exalted being\nwho is the lord of the land of Tebu. \u2018I am the Boy in the city and the\nYoung man in the plain\u2019 is my name; \u2018he that never suffereth corruption\u2019\nis my name. I am the Soul, the creator of the god Nu who maketh his\nhabitation in the underworld: my place of incubation is unseen and my egg\nis not cracked. I have done away with all my iniquity, and I shall see my\ndivine Father, the lord of eventide, whose body dwelleth in Annu. I\ntravel(?) to the god of night(?), who dwelleth with the god of light, by\nthe western region of the Ibis (_i.e._, Thoth).\u201d\n\n\n\n\nOf The Swallow\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]\n\nTHE CHAPTER OF MAKING THE TRANSFORMATION INTO A SWALLOW. The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI am a swallow, I am a swallow. I am the Scorpion, the daughter of R\u0101.\nHail, ye gods, whose scent is sweet; hail, ye gods, whose scent is sweet!\n[Hail,] Flame, which cometh forth from the horizon! Hail, thou who art in\nthe city, I have brought the Warden of his Bight therein. Oh, stretch out\nunto me thy hand so that I may be able to pass my days in the Pool of\nDouble Fire, and let me advance with my message, for I have come with\nwords to tell. Oh, open [thou] the doors to me and I will declare the\nthings which have been seen by me. Horus hath become the divine prince of\nthe Boat of the Sun, and unto him hath been given the throne of his divine\nfather Osiris, and Set, that son of Nut, [lieth] under the fetters which\nhe had made for me. I have made a computation of what is in the city of\nSekhem, I have stretched out both my hands and arms at the word(?) of\nOsiris, I have passed on to judgment, and I have come that [I] may speak;\ngrant that I may pass on and declare my tidings. I enter in, [I am]\njudged, and [I] come forth worthy at the gate of Neb-er-tcher. I am pure\nat the great place of the passage of souls, I have done away with my sins,\nI have put away mine offences, and I have destroyed the evil which\nappertained unto my members upon earth. Hail, ye divine beings who guard\nthe doors, make ye for me a way, for, behold, I am like unto you. I have\ncome forth by day, I have journeyed on on my legs, I have gained the\nmastery over my footsteps [before] the God of Light, I know the hidden\nways and the doors of the Sekhet-Aaru, verily I, even I, have come, I have\noverthrown mine enemies upon earth, and yet my perishable body is in the\ngrave!\u201d\n\nIF THIS CHAPTER BE KNOWN [BY THE DECEASED], HE SHALL COME FORTH BY DAY, HE\nSHALL NOT BE TURNED BACK AT ANY GATE IN THE UNDERWORLD, AND HE SHALL MAKE\nHIS TRANSFORMATION INTO A SWALLOW REGULARLY AND CONTINUALLY.\n\n\n\n\nThe Serpent Sata\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).]\n\nTHE CHAPTER OF MAKING THE TRANSFORMATION INTO THE SERPENT SATA. The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI am the serpent Sata whose years are many.(54) I die and I am born again\neach day. I am the serpent Sata which dwelleth in the uttermost parts of\nthe earth. I die, and I am born again, and I renew myself, and I grow\nyoung each day.\u201d\n\n\n\n\nOf The Crocodile\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).]\n\nTHE CHAPTER OF MAKING THE TRANSFORMATION INTO A CROCODILE. The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI am the divine crocodile which dwelleth in his terror, I am the divine\ncrocodile, and I seize [my prey] like a ravening beast. I am the great and\nMighty Fish which is in the city of Qem-ur. I am the lord to whom bowing\nand prostrations [are made] in the city of Sekhem.\u201d\n\n\n\n\nSoul And Body\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 17).]\n\nTHE CHAPTER OF CAUSING THE SOUL TO BE UNITED TO ITS BODY IN THE\nUNDERWORLD. The Osiris Ani, triumphant, saith:\n\n\u201cHail, thou god Anniu (_i.e._, Bringer)! Hail, thou god Pehrer (_i.e._,\nRunner), who dwellest in thy hall! [Hail,] great God! Grant thou that my\nsoul may come unto me from wheresoever it may be. If [it] would tarry,\nthen let my soul be brought unto me from wheresoever it may be, for thou\nshalt find the Eye of Horus standing by thee like unto those beings who\nare like unto Osiris, and who never lie down in death. Let not the Osiris\nAni, triumphant, lie down in death among those who lie down in Annu, the\nland wherein souls are joined unto their bodies even in thousands. Let me\nhave possession of my _ba_ (soul), and of my _khu_, and let me triumph\ntherewith in every place wheresoever it may be. [Observe these things\nwhich [I] speak, for it hath staves with it];(55) observe then, O ye\ndivine guardians of heaven, my soul [wheresoever it may be].(56) If it\nwould tarry, do thou make my soul to look upon my body,(57) for thou shalt\nfind the Eye of Horus standing by thee like those [beings who are like\nunto Osiris].\u201d\n\n\u201cHail, ye gods, who tow along the boat of the lord of millions of years,\nwho bring [it] above the underworld and who make it to travel over Nut,\nwho make souls to enter into [their] spiritual bodies, whose hands are\nfilled with your ropes and who clutch your weapons tight, destroy ye the\nEnemy; thus shall the boat of the sun be glad and the great God shall set\nout on his journey in peace. And behold, grant ye that the soul of Osiris\nAni, triumphant, may come forth before the gods and that it may be\ntriumphant along with you in the eastern part of the sky to follow unto\nthe place where it was yesterday; [and that it may have] peace, peace in\nAmentet. May it look upon its material body, may it rest upon its\nspiritual body; and may its body neither perish nor suffer corruption\nforever.\u201d\n\n[THESE] WORDS ARE TO BE SAID OVER A SOUL OF GOLD INLAID WITH PRECIOUS\nSTONES AND PLACED ON THE BREAST OF OSIRIS.\n\n\n\n\nOf Evil Recollections\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).]\n\nTHE CHAPTER OF DRIVING EVIL RECOLLECTIONS FROM THE MOUTH. The overseer of\nthe palace, the chancellor-in-chief, Nu, triumphant, the son of the\noverseer of the palace, the chancellor-in-chief, Amen-hetep, triumphant,\nsaith:\n\n\u201cHail, thou that cuttest off heads, and slittest brows, thou being who\nputtest away the memory of evil things from the mouth of the _Khu_s by\nmeans of the incantations which they have within them, look not upon me\nwith the [same] eyes with which thou lookest upon them. Go thou round\nabout on thy legs, and let thy face be [turned] behind thee so that thou\nmayest be able to see the divine slaughterers of the god Shu who are\ncoming up behind thee to cut off thy head, and to slit thy brow by reason\nof the message of violence [sent] by thy lord, and to see(?) that which\nthou sayest. Work thou for me so that the memory of evil things shall dart\nfrom my mouth; let not my head be cut off; let not my brow be slit; and\nlet not my mouth be shut fast by reason of the incantations which thou\nhast within thee, according to that which thou doest for the _Khu_s\nthrough the incantations which they have within themselves. Get thee back\nand depart at the [sound of] the two speeches which the goddess Isis\nuttered when thou didst come to cast the recollection of evil things into\nthe mouth of Osiris by the will of Suti his enemy, saying, \u2018Let thy face\nbe toward the privy parts, and look upon that face which cometh forth from\nthe flame of the Eye of Horus against thee from within the Eye of Tem,\u2019\nand the calamity of that night which shall consume thee. And Osiris went\nback, for the abomination of thee was in him; and thou didst go back, for\nthe abomination of him is in thee. I have gone back, for the abomination\nof thee is in me; and thou shalt go back, for the abomination of me is in\nthee. Thou wouldst come unto me, but I say that thou shalt not advance to\nme so that I come to an end, and [I] say then to the divine slaughterers\nof the god Shu, \u2018Depart.\u2019 \u201d\n\n\n\n\nOf Rescue\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]\n\nTHE CHAPTER OF NOT LETTING THE SOUL OF NU, TRIUMPHANT, BE CAPTIVE IN THE\nUNDERWORLD. He saith:\n\n\u201cHail, thou who art exalted! [Hail,] thou who art adored! O thou mighty\none of Souls, thou divine Soul, thou possessor of terrible power, who dost\nput the fear of thyself into the gods, thou who art crowned upon thy\nthrone of majesty, I pray thee to make a way for the _ba_ (soul), and for\nthe _khu_, and for the _khaibit_ (shade) of the overseer of the palace,\nthe chancellor-in-chief, Nu, triumphant [and let him be] provided\ntherewith. I am a perfect _khu_, and I have made [my] way unto the place\nwherein dwell R\u0101 and Hathor.\u201d\n\nIF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL BE ABLE TO TRANSFORM\nHIMSELF INTO A _KHU_ PROVIDED [WITH HIS SOUL AND WITH HIS SHADE] IN THE\nUNDERWORLD, AND HE SHALL NEVER BE HELD CAPTIVE AT ANY DOOR IN AMENTET, IN\nENTERING IN OR IN COMING OUT.(58)\n\n\n\n\nOf Opening The Tomb\n\n\n[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 6).]\n\nTHE CHAPTER OF OPENING THE TOMB TO THE SOUL [AND] TO THE SHADE OF OSIRIS\nthe scribe Nebseni, the lord of reverence, born of the lady of the house\nMut-restha, triumphant, SO THAT HE MAY COME FORTH BY DAY AND HAVE DOMINION\nOVER HIS FLEET. [He saith:]\n\n\u201cThat which was shut fast hath been opened, that is to say, he that lay\ndown in death [hath been opened]. That which was open hath been shut to my\nsoul through the command of the Eye of Horus, which hath strengthened me\nand which maketh to stand fast the beauties which are upon the forehead of\nR\u0101, whose strides are long as [he] lifteth up [his] legs [in journeying].\nI have made for myself a way, my members are mighty and are strong. I am\nHorus the avenger of his divine father. I am he who bringeth along his\ndivine father, and who bringeth along his mother by means of his\nsceptre(?). And the way shall be opened unto him who hath gotten dominion\nover his feet, and he shall see the Great God in the Boat of R\u0101, [when]\nsouls are counted therein at the bows, and when the years also are counted\nup. Grant that the Eye of Horus, which maketh the adornments of light to\nbe firm upon the forehead of R\u0101, may deliver my soul for me, and let there\nbe darkness upon your faces, O ye who would hold fast Osiris. Oh, keep not\ncaptive my soul, Oh, keep not ward over my shade, but let a way be opened\nfor my soul [and] for my shade, and let [them] see the Great God in the\nshrine on the day of the judgment of souls, and let [them] recite the\nutterances of Osiris, whose habitations are hidden, to those who guard the\nmembers of Osiris, and who keep ward over the _Khu_s, and who hold captive\nthe shades of the dead who would work evil against me, so that they shall\n[not] work evil against me. May a way for thy double (_ka_) along with\nthee and along with [thy] soul be prepared by those who keep ward over the\nmembers of Osiris, and who hold captive the shades of the dead. Heaven\nshall [not] keep thee, the earth shall [not] hold thee captive, thou shalt\nnot have thy being with the divine beings who make slaughter, but thou\nshalt have dominion over thy legs, and thou shalt advance to thy body\nstraightway in the earth [and to] those who belong to the shrine and guard\nthe members of Osiris.\u201d\n\n\n\n\nOf Not Sailing To The East\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]\n\nTHE CHAPTER OF NOT SAILING TO THE EAST IN THE UNDERWORLD. The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cHail, phallus of R\u0101, who departest from thy calamity [which ariseth]\nthrough opposition(?), the cycles have been without movement for millions\nof years. I am stronger than the strong, I am mightier than the mighty. If\nI sail away or if I be snatched away to the east through the two horns,\u201d\nor (as others say), \u201cif any evil and abominable thing be done unto me at\nthe feast of the devils, the phallus of R\u0101 shall be swallowed up, [along\nwith] the head of Osiris. And behold me, for I journey along over the\nfields wherein the gods mow down those who make reply unto [their words];\nnow verily the two horns of the god Khepera shall be thrust aside; and\nverily pus shall spring into being in the eye of Tem along with corruption\nif I be kept in restraint, or if I have gone toward the east, or if the\nfeast of devils be made in my presence, or if any malignant wound be\ninflicted upon me.\u201d(59)\n\n\n\n\nOf The Ink-Pot And Palette\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]\n\nTHE CHAPTER OF PRAYING FOR AN INK-POT AND FOR A PALETTE. The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cHail, aged god, who dost behold thy divine father and who art the\nguardian of the book of Thoth, [behold I have come; I am endowed with\nglory, I am endowed with strength, I am filled with might, and I am\nsupplied with the books of Thoth], and I have brought [them to enable me]\nto pass through the god Aker who dwelleth in Set. I have brought the\nink-pot and the palette as being the objects which are in the hands of\nThoth; hidden is that which is in them. Behold me in the character of a\nscribe! I have brought the offal of Osiris, and I have written thereon. I\nhave made (_i.e._, copied) the words of the great and beautiful god each\nday fairly. O Heru-khuti, thou didst order me and I have made (_i.e._,\ncopied) what is right and true, and I do bring it unto thee each day.\u201d\n\n\n\n\nOf Being Nigh Unto Thoth\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 7).]\n\nTHE CHAPTER OF BEING NIGH UNTO THOTH. The chancellor-in-chief, Nu,\ntriumphant, saith:\n\n\u201cI am he who sendeth forth terror into the powers of rain and thunder, and\nI ward off from the great divine lady the attacks of violence. [I have\nsmitten like the god Sh\u0101t (_i.e._, the god of slaughter), and I have\npoured out libations of cool water like the god Ashu, and I have worked\nfor the great divine lady [to ward off] the attacks of violence], I have\nmade to flourish [my] knife along with the knife which is in the hand of\nThoth in the powers of rain and thunder.\u201d\n\n\n\n\nOf Being Nigh Unto Thoth\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheets 19 and 20).]\n\nTHE CHAPTER OF BEING NIGH UNTO THOTH AND OF GIVING GLORY UNTO A MAN IN THE\nUNDERWORLD. The chancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI am the god Her-ab-maat-f (_i.e._, \u2018he that is within his eye\u2019), and I\nhave come to give right and truth to R\u0101; I have made Suti to be at peace\nwith me by means of offerings made to the god Aker and to the Tesheru\ndeities, and by [making] reverence unto Seb.\u201d\n\n\u201c[The following] words are to be recited in the _Sektet_ boat: [Hail,]\nsceptre of Anubis, I have made the four _Khu_s who are in the train of the\nlord of the universe to be at peace with me, and I am the lord of the\nfields through their decree. I am the divine father B\u0101h (_i.e._, the god\nof the water-flood), and I do away with the thirst of him that keepeth\nward over the Lakes. Behold ye me, then, O great gods of majesty who dwell\namong the Souls of Annu, for I am lifted up over you. I am the god Menkh\n(_i.e._, Gracious one) who dwelleth among you. Verily I have cleansed my\nsoul, O great god of majesty, set not before me the evil obstacles which\nissue from thy mouth, and let not destruction come round about me, or upon\nme. I have made myself clean in the Lake of making to be at peace, [and in\nthe Lake of] weighing in the balance, and I have bathed myself in\nNetert-utchat, which is under the holy sycamore tree of heaven. Behold [I\nam] bathed, [and I have] triumphed [over] all [mine enemies] straightway\nwho come forth and rise up against right and truth. I am right and true in\nthe earth. I, even I, have spoken(?) with my mouth [which is] the power of\nthe Lord, the Only one, R\u0101 the mighty, who liveth upon right and truth.\nLet not injury be inflicted upon me, [but let me be] clothed on the day of\nthose who go forward(?) to every [good] thing.\u201d\n\n\n\n\nOf Bringing A Boat Along In Heaven\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]\n\nTHE CHAPTER OF BRINGING ALONG A BOAT IN HEAVEN. The chancellor-in-chief,\ntriumphant, saith:\n\n\u201cHail to thee, O thou Thigh which dwellest in the northern heaven in the\nGreat Lake, which art seen and which diest not. I have stood up over thee\nwhen thou didst rise like a god. I have seen thee, and I have not lain\ndown in death; I have stood over thee, and I have risen like a god. I have\ncackled like a goose, and I have alighted like the hawk by the divine\nclouds and by the great dew. I have journeyed from the earth to heaven.\nThe god Shu hath [made] me to stand up, the god of Light hath made me to\nbe vigorous by the two sides of the ladder, and the stars which never rest\nset [me] on [my] way and bring [me] away from slaughter. I bring along\nwith me the things which drive back calamities as I advance over the\npassage of the god Pen; thou comest, how great art thou, O god Pen! I have\ncome from the Pool of Flame which is in the Sekhet-Sasa (_i.e._, the Field\nof Fire). Thou livest in the Pool of Flame in Sekhet-Sasa, and I live upon\nthe staff of the holy [god]. Hail, thou god Kaa, who dost bring those\nthings which are in the boats by the ... I stand up in the boat and I\nguide myself [over] the water; I have stood up in the boat and the god\nhath guided me. I have stood up. I have spoken. [I am master of the]\ncrops. I sail round about as I go forward, and the gates which are in\nSekhem (Letopolis) are opened unto me, and fields are awarded unto me in\nthe city of Unnu (Hermopolis), and laborers(?) are given unto me together\nwith those of my own flesh and bone.\u201d\n\n\n\n\nOf Bringing The Makhent Boat\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheets 21 and 22).]\n\nTHE CHAPTER OF BRINGING ALONG A BOAT IN THE UNDERWORLD. The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cHail, ye who bring along the boat over the evil back [of Apepi], grant\nthat I may bring the boat along, and coil up [its] ropes in peace, in\npeace. Come, come, hasten, hasten, for I have come to see my father\nOsiris, the lord of the _ansi_ garment, who hath gained the mastery with\njoy of heart. Hail, lord of the rain-storm, thou Male, thou Sailor! Hail,\nthou who dost sail over the evil back of Apep! Hail, thou that dost bind\nup heads and dost stablish the bones of the neck when thou comest forth\nfrom the knives. Hail, thou who art in charge of the hidden boat, who dost\nfetter Apep, grant that I may bring along the boat, and that I may coil up\nthe ropes and that I may sail forth therein. This land is baleful, and the\nstars have overbalanced themselves and have fallen upon their faces\ntherein, and they have not found anything which will help them to ascend\nagain: their path is blocked by the tongue of R\u0101. Antebu [is] the guide of\nthe two lands. Seb is stablished [through] their rudders. The power which\nopeneth the Disk. The prince of the red beings, I am brought along like\nhim that hath suffered shipwreck; grant that my _Khu_, my brother, may\ncome to me, and that [I] may set out for the place whereof thou knowest.\u201d\n\n\u201cTell me my name,\u201d saith the wood whereat I would anchor; \u201cLord of the two\nlands who dwellest in the Shrine,\u201d is thy name.\n\n\u201cTell me my name,\u201d saith the Rudder; \u201cLeg of H\u0101piu\u201d is thy name.\n\n\u201cTell me my name,\u201d saith the Rope; \u201cHair with which Anpu (Anubis)\nfinisheth the work of my embalment\u201d is thy name.\n\n\u201cTell us our name,\u201d say the Oar-rests; \u201cPillars of the underworld\u201d is your\nname.\n\n\u201cTell me my name,\u201d saith the Hold; \u201cAkar\u201d is thy name.\n\n\u201cTell me my name,\u201d saith the Mast; \u201cHe who bringeth back the great lady\nafter she hath gone away\u201d is thy name.\n\n\u201cTell me my name,\u201d saith the Lower deck; \u201cStandard of Ap-uat\u201d is thy name.\n\n\u201cTell me my name,\u201d saith the Upper post; \u201cThroat of Mestha\u201d is thy name.\n\n\u201cTell me my name,\u201d saith the Sail; \u201cNut\u201d is thy name.\n\n\u201cTell us our name,\u201d say the Pieces of leather; \u201cYe who are made from the\nhide of the Mnevis Bull, which was burned by Suti,\u201d is your name.\n\n\u201cTell us our name,\u201d say the Paddles; \u201cFingers of Horus the first-born\u201d is\nyour name.\n\n\u201cTell me my name,\u201d saith the _M\u0101tchabet_; \u201cThe hand of Isis, which wipeth\naway the blood from the Eye of Horus,\u201d is thy name.\n\n\u201cTell us our names,\u201d say the Planks which are in its hulk; \u201cMesthi, H\u0101pi,\nTuam\u0101utef, Qebh-sennuf, Haqau (_i.e._, he who leadeth away captive),\nThet-em-\u0101ua (_i.e._, he who seizeth by violence), Maa-an-tef (_i.e._, he\nwho seeth what the father bringeth), and Ari-nef-tchesef (_i.e._, he who\nmade himself),\u201d are your names.\n\n\u201cTell us our name,\u201d say the Bows; \u201cHe who is at the head of his nomes\u201d is\nyour name.\n\n\u201cTell me my name,\u201d saith the Hull; \u201cMert\u201d is thy name.\n\n\u201cTell me my name,\u201d saith the Rudder; \u201cAqa\u201d (_i.e._, true one) is thy name,\nO thou who shinest from the water, hidden beam(?) is thy name.\n\n\u201cTell me my name,\u201d saith the Keel; \u201cThigh (or Leg) of Isis, which R\u0101 cut\noff with the knife to bring blood into the _Sektet_ boat,\u201d is thy name.\n\n\u201cTell me my name,\u201d saith the Sailor; \u201cTraveller\u201d is thy name.\n\n\u201cTell me my name,\u201d saith the Wind by which thou art borne along; \u201cThe\nNorth Wind which cometh from Tem to the nostrils of Khenti-Amenti\u201d(60) is\nthy name.\n\n\u201cTell me my name,\u201d saith the River, \u201cif thou wouldst travel upon me;\u201d\n\u201cThose which can be seen,\u201d is thy name.\n\n\u201cTell us our name,\u201d say the River-Banks; \u201cDestroyer of the god Au-\u0101\n(_i.e._, he of the specious hand) in the water-house\u201d is thy name.\n\n\u201cTell me my name,\u201d saith the Ground, \u201cif thou wouldst walk upon me;\u201d \u201cThe\nNose of heaven which proceedeth from the god Utu, who dwelleth in the\nSekhet-Aaru, and who cometh forth with rejoicing therefrom,\u201d is thy name.\n\nTHEN SHALL BE RECITED BEFORE THEM THESE WORDS:\n\n\u201cHail to you, O ye divine beings with splendid _Ka_s, ye divine lords of\nthings, who exist and who live forever, and [whose] double period of an\nillimitable number of years is eternity, I have made a way unto you, grant\nye me food and sepulchral meals for my mouth, [and grant that] I may speak\ntherewith, and that the goddess Isis [may give me] loaves and cakes in the\npresence of the great god. I know the great god before whose nostrils ye\nplace _tchefau_ food, and his name is Thekem; both when he maketh his way\nfrom the eastern horizon of heaven and when he journeyeth into the western\nhorizon of heaven may his journey be my journey, and his going forth my\ngoing forth. Let me not be destroyed at the _Mesqet_ chamber, and let not\nthe devils gain dominion over my members. I have my cakes in the city of\nPe, and I have my ale in the city of Tepu, and let the offerings [which\nare given unto you] be given unto me this day. Let my offerings be wheat\nand barley; let my offerings be _\u0101nti_ unguent and linen garments; let my\nofferings be for life, strength, and health: let my offerings be a coming\nforth by day in any form whatsoever in which it may please me to appear in\nSekhet-Aarru.\u201d\n\nIF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL COME FORTH INTO\nSEKHET-AARRU, AND BREAD, AND WINE, AND CAKES SHALL BE GIVEN UNTO HIM AT\nTHE ALTAR OF THE GREAT GOD, AND FIELDS, AND AN ESTATE [SOWN] WITH WHEAT\nAND BARLEY, WHICH THE FOLLOWERS OF HORUS SHALL REAP FOR HIM. AND HE SHALL\nEAT OF THAT WHEAT AND BARLEY, AND HIS LIMBS SHALL BE NOURISHED THEREWITH,\nAND HIS BODY SHALL BE LIKE UNTO THE BODIES OF THE GODS, AND HE SHALL COME\nFORTH INTO SEKHET-AARRU IN ANY FORM WHATSOEVER HE PLEASETH, AND HE SHALL\nAPPEAR THEREIN REGULARLY AND CONTINUALLY.\n\n\n\n\nOf Entering The Boat Of Ra\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheets 27 and 28).]\n\nTHE BOOK OF MAKING PERFECT THE _KHU_ AND OF CAUSING HIM TO GO FORTH INTO\nTHE BOAT OF RA ALONG WITH THOSE WHO ARE IN HIS FOLLOWING(?). The overseer\nof the palace, the chancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI have brought the divine _Bennu_ to the east, and Osiris to the city of\nTattu. I have opened the treasure-houses of the god H\u0101p, I have made clean\nthe roads of the Disk, and I have drawn the god Sekeri along upon his\nsledge. The mighty and divine Lady hath made me strong at her hour. I have\npraised and glorified the Disk, and I have united myself unto the divine\napes who sing at the dawn, and I am a divine Being among them. I have made\nmyself a counterpart of the goddess Isis, and her power (_Khu_) hath made\nme strong. I have tied up the rope, I have driven back Apep, I have made\nhim to walk backward. R\u0101 hath stretched out to me both his hands, and his\nmariners have not repulsed me; my strength is the strength of the\n_Utchat_, and the strength of the _Utchat_ is my strength. If the overseer\nof the house, the chancellor-in-chief, Nu, triumphant, be separated [from\nthe boat of R\u0101], then shall he (_i.e._, R\u0101) be separated from the Egg and\nfrom the _Abtu_ fish.\u201d\n\n[THIS CHAPTER] SHALL BE RECITED OVER THE DESIGN WHICH HATH BEEN DRAWN\nABOVE, AND IT SHALL BE WRITTEN UPON PAPYRUS WHICH HATH NOT BEEN WRITTEN\nUPON, WITH [INK MADE OF] GRAINS OF GREEN _ABUT_ MIXED WITH _ANTI_ WATER,\nAND THE PAPYRUS SHALL BE PLACED ON THE BREAST OF THE DECEASED; IT SHALL\nNOT ENTER IN TO (_I.E._, TOUCH) HIS MEMBERS. IF THIS BE DONE FOR ANY\nDECEASED PERSON HE SHALL GO FORTH INTO THE BOAT OF RA IN THE COURSE OF THE\nDAY EVERY DAY, AND THE GOD THOTH SHALL TAKE ACCOUNT OF HIM AS HE COMETH\nFORTH FROM AND GOETH IN THE COURSE OF THE DAY EVERY DAY, REGULARLY AND\nCONTINUALLY, [INTO THE BOAT OF RA] AS A PERFECT _KHU_. AND HE SHALL SET UP\nTHE _TET_ AND SHALL STABLISH THE BUCKLE, AND SHALL SAIL ABOUT WITH RA INTO\nANY PLACE HE WISHETH.\n\n\n\n\nOf Protecting The Boat Of Ra\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 27).]\n\n[THE CHAPTER OF PROTECTING THE BOAT OF RA.](61)\n\n\u201cO thou that cleavest the water as thou comest forth from the stream and\ndost sit upon thy place in thy boat, sit thou upon thy place in thy boat\nas thou goest forth to thy station of yesterday, and do thou join the\nOsiris, the overseer of the palace, the chancellor-in-chief, Nu,\ntriumphant, the perfect _Khu_, unto thy mariners, and let thy strength be\nhis strength. Hail, R\u0101, in thy name of R\u0101, if thou dost pass by the eye of\nseven cubits, which hath a pupil of three cubits, then verily do thou\nstrengthen the Osiris, Nu, triumphant, the perfect _Khu_, [and let him be\namong] thy mariners, and let thy strength be his strength. Hail, R\u0101, in\nthy name of R\u0101, if thou dost pass by those who are overturned in death\nthen verily do thou make the Osiris, Nu, triumphant, the perfect soul, to\nstand up upon his feet, and may thy strength be his strength. Hail, R\u0101, in\nthy name of R\u0101, if the hidden things of the underworld are opened unto\nthee and thou dost gratify(?) the heart of the cycle of thy gods, then\nverily do thou grant joy of heart unto the chancellor-in-chief, Nu,\ntriumphant, and let thy strength be his strength. Thy members, O R\u0101, are\nestablished by (this) Chapter(?).\u201d\n\n[THIS CHAPTER] SHALL BE RECITED OVER A BANDLET OF THE FINE LINEN OF KINGS\n[UPON WHICH] IT HATH BEEN WRITTEN WITH _ANTI_, WHICH SHALL BE LAID UPON\nTHE NECK OF THE PERFECT _KHU_ ON THE DAY OF THE BURIAL. IF THIS AMULET BE\nLAID UPON HIS NECK HE SHALL DO EVERYTHING WHICH HE DESIRETH TO DO EVEN\nLIKE THE GODS; AND HE SHALL JOIN HIMSELF UNTO THE FOLLOWERS OF HORUS; AND\nHE SHALL BE STABLISHED AS A STAR FACE TO FACE WITH SEPTET (SOTHIS); AND\nHIS CORRUPTIBLE BODY SHALL BE AS A GOD ALONG WITH HIS KINSFOLK FOREVER;\nAND THE GODDESS MENQET SHALL MAKE PLANTS TO GERMINATE UPON HIS BODY; AND\nTHE MAJESTY OF THE GOD THOTH LOVINGLY SHALL MAKE THE LIGHT TO REST UPON\nHIS CORRUPTIBLE BODY AT WILL, EVEN AS HE DID FOR THE MAJESTY OF THE KING\nOF THE NORTH AND OF THE SOUTH, THE GOD OSIRIS, TRIUMPHANT.\n\n\n\n\nOf Going Into The Boat Of Ra\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).]\n\nTHE CHAPTER OF GOING INTO THE BOAT OF RA. The chancellor-in-chief, Nu,\ntriumphant, saith:\n\n\u201cHail, thou Great God who art in thy boat, bring thou me into thy boat. [I\nhave come forward to thy steps], let me be the director of thy journeyings\nand let me be among those who belong to thee and who are among the stars\nwhich never rest. The things which are an abomination unto thee and the\nthings which are an abomination unto me I will not eat, that which is an\nabomination unto me, that which is an abomination unto me is filth and I\nwill not eat thereof; but sepulchral offerings and holy food [will I eat],\nand I shall not be overthrown thereby. I will not draw nigh unto filth\nwith my hands, and I will not walk thereon with my sandals, because my\nbread [is made] of white barley, and my ale [is made] of red barley; and\nbehold, the _Sektet_ boat and the _Atet_ boat have brought these things\nand have laid the gifts(?) of the lands upon the altar of the Souls of\nAnnu. Hymns of praise be to thee, O Ur-arit-s, as thou travellest through\nheaven! Let there be food [for thee], O dweller in the city of Teni\n(This), and when the dogs gather together let me not suffer harm. I myself\nhave come, and I have delivered the god from the things which have been\ninflicted upon him, and from the grievous sickness of the body of the arm,\nand of the leg. I have come and I have spit upon the body, I have bound up\nthe arm, and I have made the leg to walk. [I have] entered [the boat] and\n[I] sail round about by the command of R\u0101.\u201d\n\n\n\n\nOf Knowing The Souls Of The East\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]\n\nTHE CHAPTER OF KNOWING THE SOULS OF THE EAST. The chancellor-in-chief, Nu,\ntriumphant, saith:\n\n\u201cI, even I, know the eastern gate of heaven\u2014know its southern part is at\nthe Lake of Kharu and its northern part is at the canal of the\ngeese\u2014whereout R\u0101 cometh with winds which make him to advance. I am he who\nis concerned with the tackle(?) [which is] in the divine bark, I am the\nsailor who ceaseth not in the boat of R\u0101. I, even I, know the two\nsycamores of turquoise between which R\u0101 showeth himself when he strideth\nforward over the supports of Shu(62) toward the gate of the lord of the\nEast through which R\u0101 cometh forth. I, even I, know the Sektet-Aarru of\nR\u0101, the walls of which are of iron. The height of the wheat therein is\nfive cubits, of the ears thereof two cubits, and of the stalks thereof\nthree cubits. The barley therein is [in height] seven cubits, the ears\nthereof are three cubits, and the stalks thereof are four cubits. And\nbehold, the _Khu_s, each one of whom therein is nine cubits in height,\nreap it near the divine Souls of the East. I, even I, know the divine\nSouls of the East, that is to say, Heru-khuti (Harmachis), and the Calf of\nthe goddess Khera, and the Morning Star(63) [daily. A divine city hath\nbeen built for me, I know it, and I know the name thereof; \u2018Sekhet-Aarru\u2019\nis its name].\u201d(64)\n\n\n\n\nOf Sekhet-Hetepet\n\n\n[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 17).]\n\nHERE BEGIN THE CHAPTERS OF SEKHET-HETEPET, AND THE CHAPTERS OF COMING\nFORTH BY DAY; OF GOING INTO AND OF COMING OUT FROM THE UNDERWORLD; OF\nCOMING TO SEKHET-AARU; OF BEING IN SEKHET-HETEPET, THE MIGHTY LAND, THE\nLADY OF WINDS; OF HAVING POWER THERE; OF BECOMING A _KHU_ THERE; OF\nPLOUGHING THERE; OF REAPING THERE; OF EATING THERE; OF DRINKING THERE; OF\nMAKING LOVE THERE; AND OF DOING EVERYTHING EVEN AS A MAN DOETH UPON EARTH.\nBehold the scribe and artist of the Temple of Ptah, Nebseni, who saith:\n\n\u201cSet hath taken possession of Horus, who looked with the two eyes upon the\nbuilding(?) round Sekhet-hetep, but I have unfettered Horus [and taken him\nfrom] Set, and Set hath opened the ways of the two eyes [which are] in\nheaven. Set hath cast(?) his moisture to the winds upon the soul [that\nhath] his day (or his eye) and who dwelleth in the city of Mert, and he\nhath delivered the interior of the body of Horus from the gods of Akert.\nBehold me now, for I make this mighty boat to travel over the Lake of\nHetep, and I brought it away with might from the palace of Shu; the domain\nof his stars groweth young and reneweth its former strength. I have\nbrought the boat into the lakes thereof so that I may come forth into the\ncities thereof, and I have sailed into their divine city Hetep. And\nbehold, it is because I, even I, am at peace with his seasons, and with\nhis guidance, and with his territory, and with the company of the gods who\nare his first-born. He maketh the two divine fighters (_i.e._, Horus and\nSet) to be at peace with those who watch over the living ones whom he hath\ncreated in fair form, and he bringeth peace [with him]; he maketh the two\ndivine fighters to be at peace with those who watch over them. He cutteth\noff the hair from the divine fighters, he driveth away storm from the\nhelpless, and he keepeth away harm from the _Khu_s. Let me gain dominion\nwithin that Field, for I know it, and I have sailed among its lakes so\nthat I might come into its cities. My mouth is strong; and I am equipped\n[with weapons to use] against the _Khu_s; let them not have dominion over\nme. Let me be rewarded with thy fields, O thou god Hetep; that which is\nthy wish, shalt thou do, O lord of the winds. May I become a _khu_\ntherein, may I eat therein, may I drink therein, may I plough therein, may\nI reap therein, may I fight therein, may I make love therein, may my words\nbe mighty therein, may I never be in a state of servitude therein, but may\nI be in authority therein. Thou hast made strong(?) the mouth and the\nthroat(?) of the god Hetep; Qetetbu is its(?) name. He is stablished upon\nthe watery supports(?) of the god Shu, and is linked unto the pleasant\nthings of R\u0101. He is the divider of years, he is hidden of mouth, his mouth\nis silent, that which he uttereth is secret, he fulfilleth eternity and\ntaketh possession of everlastingness of existence as Hetep, the lord\nHetep. The god Horus maketh himself to be strong like unto the Hawk which\nis one thousand cubits in length and two thousand [cubits in width] in\nlife; he hath equipments with him, and he journeyeth on and cometh where\nthe seat of his heart wisheth in the Pools thereof and in the cities\nthereof. He was begotten in the birth-chamber of the god of the city, he\nhath offerings [made unto him] of the food of the god of the city, he\nperformeth that which it is meet to do therein, and the union thereof, in\nthe matter of everything of the birth-chamber of the divine city. When\n[he] setteth in life like crystal he performeth everything therein, and\nthese things are like unto the things which are done in the Lake of double\nFire, wherein there is none that rejoiceth, and wherein are all manner of\nevil things. The god Hetep goeth in, and cometh out, and goeth backward\n[in] that Field which gathereth together all manner of things for the\nbirth-chamber of the god of the city. When he setteth in life like crystal\nhe performeth all manner of things therein which are like unto the things\nwhich are done in the Lake of double Fire, wherein there is none that\nrejoiceth, and wherein are no evil things whatsoever. [Let me] live with\nthe god Hetep, clothed and not despoiled by the lords of the north(?), and\nmay the lords of divine things bring food unto me; may he make me to go\nforward and may I come forth, and may he bring my power to me there, and\nmay I receive it, and may my equipment be from the god Hetep. May I gain\nthe mastery over the great and mighty word which is in my body in this my\nplace, and by it I will remember and I will forget. Let me go forward on\nmy journey, and let me plough. I am at peace in the divine city,(65) and I\nknow the waters, cities, nomes, and lakes which are in Sekhet-hetep. I\nexist therein, I am strong therein, I become a _khu_ therein, I eat\ntherein, I sow seed therein, I reap the harvest therein, I plough therein,\nI make love therein, I am at peace with the god Hetep therein. Behold I\nscatter seed therein, I sail about among its Lakes and I come forward to\nthe cities thereof, O divine Hetep. Behold, my mouth is equipped with my\nhorns [for teeth], grant me an overflowing supply of the food whereon the\n_ka_s and _khu_s [live]. I have passed the judgment of Shu upon him that\nknoweth him, so that I may go forth to the cities thereof, and may sail\nabout among its lakes and may walk about in Sekhet-hetep; and behold, R\u0101\nis in heaven, and behold, the god Hetep is its double offering. I have\ncome onward to its land, I have put on my girdle(?), I have come forth so\nthat the gifts which are about to be given unto me may be given, I have\nmade gladness for myself. I have laid hold upon my strength which the god\nHetep hath greatly increased for me. O Unen-em-hetep,(66) I have entered\nin to thee and my soul followeth after me, and my divine food is upon both\nmy hands, O Lady of the two lands,(67) who stablishest my word whereby I\nremember and forget; I would live without injury, without any injury\n[being done] unto me, oh, grant to me, oh, do thou grant to me, joy of\nheart. Make thou me to be at peace, bind thou up my sinews and muscles,\nand make me to receive the air. O Un[en]-em-hetep, thou Lady of the winds,\nI have entered in to thee and I have opened (_i.e._, shown) my head. R\u0101\nfalleth asleep, but I am awake, and there is the goddess Hast at the gate\nof heaven by night. Obstacles have been set before me, but I have gathered\ntogether what he hath emitted. I am in my city. O Nut-urt,(68) I have\nentered into thee and I have counted my harvest, and I go forward to\nUakh.(69) I am the Bull enveloped in turquoise, the lord of the Field of\nthe Bull, the lord of the divine speech of the goddess Septet (Sothis) at\nher hours. O Uakh, I have entered into thee, I have eaten my bread, I have\ngotten the mastery over choice pieces of the flesh of oxen and of\nfeathered fowl, and the birds of Shu have been given unto me; I follow\nafter the gods and [I come after] the divine _ka_s. O Tchefet,(70) I have\nentered in to thee. I array myself in apparel, and I gird myself with the\n_sa_ garment of R\u0101; now behold, [he is] in heaven, and those who dwell\ntherein follow R\u0101, and [I] follow R\u0101 in heaven. O Unen-em-hetep, lord of\nthe two lands, I have entered in to thee, and I have plunged into the\nlakes of Tchesert; behold me, for all filth hath departed from me. The\nGreat God groweth therein, and behold, I have found [food therein]; I have\nsnared feathered fowl and I feed upon the finest [of them]. O\nQenqentet,(71) I have entered into thee, and I have seen the Osiris [my\nfather], and I have gazed upon my mother, and I have made love. I have\ncaught the worms and serpents, and I am delivered. And I know the name of\nthe god who is opposite to the goddess Tchesert, and who hath straight\nhair and is equipped with two horns; he reapeth, and I both plough and\nreap. O Hast, I have entered in to thee, I have driven back those who\nwould come to the turquoise [sky], and I have followed the winds of the\ncompany of the gods. The Great God hath given my head unto me, and he who\nhath bound on me my head is the Mighty one who hath turquoise(?) eyes,\nnamely, Ari-en-ab-f (_i.e._, he doeth as he pleaseth). O Usert,(72) I have\ncome into thee at the head of the house wherein divine food is brought for\nme. O Smam,(73) I have come into thee. My heart watcheth, my head is\nequipped with the white crown, I am led into celestial regions, and I make\nto flourish terrestrial objects, and there is joy of heart for the Bull,\nand for celestial beings, and for the company of the gods. I am the god\nwho is the Bull, the lord of the gods, as he goeth forth from the\nturquoise [sky]. O divine nome of wheat and barley, I have come unto thee,\nI have come forward to thee and I have taken up that which followeth me,\nnamely, the best of the libations of the company of the gods. I have tied\nup my boat in the celestial lakes, I have lifted up the post at which to\nanchor, I have recited the prescribed words with my voice, and I have\nascribed praises unto the gods who dwell in Sekhet-hetep.\u201d\n\n\n\n\nOf Knowing The Souls Of Pe\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]\n\nANOTHER CHAPTER OF KNOWING THE SOULS OF PE. The overseer of the palace,\nthe chancellor-in-chief, Nu, triumphant, saith:\n\n\u201c[Hail,] Khat, who dwellest in Khat, in Anpet,(74) and in the nome of\nKhat! [Hail,] ye goddesses of the chase who dwell in the city of Pe, ye\ncelestial lands(?), ye stars, and ye divine beings, who give cakes and\nale(?), do ye know for what reason the city of Pe hath been given unto\nHorus? I, even I, know though ye know it not. Behold, R\u0101 gave the city\nunto him in return for the injury in his eye, for which cause R\u0101 said to\nHorus, \u2018Let me see what is coming to pass in thine eye,\u2019 and forthwith he\nlooked thereat. Then R\u0101 said to Horus, \u2018Look at that black pig,\u2019 and he\nlooked, and straightway an injury was done unto his eye, [namely,] a\nmighty storm [took place]. Then said Horus unto R\u0101, \u2018Verily, my eye seems\nas if it were an eye upon which Suti had inflicted a blow;\u2019 [and thus\nsaying] he ate his heart.(75) Then said R\u0101 to those gods, \u2018Place ye him in\nhis chamber, and he shall do well.\u2019 Now the black pig was Suti who had\ntransformed himself into a black pig, and he it was who had aimed the blow\nof fire which was in the eye of Horus. Then said R\u0101 unto those gods, \u2018The\npig is an abominable thing unto Horus; oh, but he shall do well although\nthe pig is an abomination unto him.\u2019 Then the company of the gods, who\nwere among the divine followers of Horus when he existed in the form of\nhis own child, said, \u2018Let sacrifices be made [to the gods] of his bulls,\nand of his goats, and of his pigs.\u2019 Now the father of Mesthi, H\u0101pi,\nTuam\u0101utef and Qebhsennuf is Horus, and their mother is Isis. Then said\nHorus to R\u0101, \u2018Give me two divine brethren in the city of Pe and two divine\nbrethren in the city of Nekhen, who [have sprung] from my body and who\nshall be with me in the guise of everlasting judges, then shall the earth\nblossom and thunder-clouds and rain be blotted out.\u2019 And the name of Horus\nbecame \u2018Her-uatch-f\u2019 (_i.e._, Prince of his emerald stone). I, even I,\nknow the Souls of Pe, namely, Horus, Mesthi, and H\u0101pi.\u201d\n\n\n\n\nOf Knowing The Souls Of Nekhen\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]\n\nTHE CHAPTER OF KNOWING THE SOULS OF NEKHEN. The overseer of the palace,\nthe chancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI know the hidden things of the city of Nekhen, that is to say, the\nthings which the mother of Horus did for him, and how she [made her voice\nto go forth] over the waters, saying, \u2018Speak ye unto me concerning the\njudgment which is upon me, [and shew me] the path behind you, and let me\ndiscover [it];\u2019 and how R\u0101 said, \u2018This son of Isis hath perished;\u2019 and\nwhat the mother of Horus did for him [when] she cried out, saying, \u2018Sebek,\nthe lord of the papyrus swamp, shall be brought to us.\u2019 [And Sebek] fished\nfor them and he found them, and the mother of Horus made them to grow in\nthe places to which they belonged. Then Sebek, the lord of his papyrus\nswamp, said, \u2018I went and I found the place where they had passed with my\nfingers on the edge of the waters, and I enclosed them in [my] net: and\nstrong was that net.\u2019 And R\u0101 said, \u2018So then, there are fish with the god\nSebek, and [he] hath found the hands and arms of Horus for him in the land\nof fish;\u2019 and [that] land became the land of the city of Remu (_i.e._,\nFish). And R\u0101 said, \u2018A land of the pool, a land of the pool to this net.\u2019\nThen were the hands of Horus brought to him at the uncovering of his face\nat the festivals of the month and half month in the Land of Remu. And R\u0101\nsaid, \u2018I give the city of Nekhen to Horus for the habitation of his two\narms and hands, and his face shall be uncovered before his two hands and\narms in the city of Nekhen; and I give into his power the slaughtered\nbeings who are in them at the festivals of the month and half month.\u2019 Then\nHorus said, \u2018Let me carry off Tuam\u0101utef and Qebhsennuf, and let them watch\nover my body; and if they are allowed to be there, then shall they be\nsubservient to the god of the city of Nekhen.\u2019 And R\u0101 said, \u2018It shall be\ngranted unto thee there and in the city, of Senket (_i.e._, Sati), and\nthere shall be done for them what hath been done for those who dwell in\nthe city of Nekhen, and verily they shall be with thee.\u2019 And Horus said,\n\u2018They have been with thee and [now] they shall be with me, and shall\nhearken unto the god Suti when he calleth upon the Souls of Nekhen.\u2019 Grant\nto me [that I, even I, may pass on to the Souls of Nekhen, and that I may\nunloose the bonds of Horus]. I, even I, know the Souls of Nekhen, namely,\nHorus, Tuam\u0101utef, and Qebhsennuf.\u201d\n\n\n\n\nOf Knowing The Souls Of Khemennu\n\n\n[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 7).]\n\nTHE CHAPTER OF KNOWING THE SOULS OF KHEMENNU (Hermopolis).\n\n\u201cThe goddess Ma\u0101t is carried by the arm at the shining of the goddess\nNeith in the city of Mentchat, and at the shining of the Eye when it is\nweighed. I am carried over by it and I know what it bringeth from the city\nof Kesi,(76) and I will neither declare it unto men nor tell it unto the\ngods. I have come, being the envoy of R\u0101, to stablish Ma\u0101t upon the arm at\nthe shining of Neith in the city of Mentchat and to adjudge the eye to him\nthat shall scrutinize it. I have come as a power through the knowledge of\nthe Souls of Khemennu (Hermopolis) who love to know what ye love. I know\nMa\u0101t, which hath germinated, and hath become strong, and hath been judged,\nand I have joy in passing judgment upon the things which are to be judged.\nHomage to you, O ye Souls of Khemennu, I, even I, know the things which\nare unknown on the festivals of the month and half month. R\u0101 knoweth the\nhidden things of the night, and know ye that it is Thoth who hath made me\nto have knowledge. Homage to you, O ye Souls of Khemennu, since I know you\neach day.\u201d\n\n\n\n\nOf Coming Forth From Heaven\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]\n\nTHE CHAPTER OF COMING FORTH FROM HEAVEN, AND OF MAKING A WAY THROUGH THE\nAMMEHET, AND OF KNOWING THE SOULS OF ANNU (HELIOPOLIS). The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI have passed the day since yesterday among the great divine beings, and\nI have come into being along with the god Khepera. [My] face is uncovered\nbefore the Eye, the only One, and the orbit of the night hath been opened.\nI am a divine being among you. I know the Souls of Annu. Shall not the god\nUr-ma pass over it as [he] journeyeth forward with vigor? Have I not\novercome(?), and have I not spoken to the gods? Behold, he that is the\nheir of Annu hath been destroyed. I, even I, know for what reason was made\nthe lock of hair of the Man. R\u0101 spake unto the god Ami-haf, and an injury\nwas done unto his mouth, that is to say, he was wounded in [that] mouth.\nAnd R\u0101 spake unto the god Ami-haf, saying, \u2018O heir of men, receive [thy]\nharpoon;\u2019 and the harpoon-house came into being. Behold, O god Ami-haf,\ntwo divine brethren have come into being, [that is to say], Senti-R\u0101 came\ninto being, and Setem-ansi-f came into being. And his hand stayed not, and\nhe made his form into that of a woman with a lock of hair which became the\ndivine lock in Annu, and which became the strong and mighty one in this\ntemple; and it became the strong one of Annu, and it became the heir of\nthe heir of Ur-maat-f (_i.e._, the mighty one of the two eyes), and it\nbecame before him the god Urma of Annu. I know the Souls of Annu, namely,\nR\u0101, Shu, and Tefnut.\u201d\n\n\n\n\nOf Knowing The Souls Of Khemennu\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]\n\nANOTHER CHAPTER OF KNOWING THE SOULS OF KHEMENNU (HERMOPOLIS). The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cThe goddess Neith shineth in Matchat, and the goddess Ma\u0101t is carried by\nthe arm of him who eateth the Eye, and who is its divine judge, and the\nSem priest carrieth me over upon it. I will not declare it unto men, and I\nwill not tell it unto the gods; I will not declare it unto men, and I will\nnot tell it unto the gods. I have entered in being an ignorant man, and I\nhave seen the hidden things. Homage to you, O ye gods who dwell in\nKhemennu, ye know me even as I know the goddess Neith, and [ye give] to\nthe Eye the growth which endureth. There is joy [to me] at the judgment of\nthe things which are to be judged. I, even I, know the Souls of Annu; they\nare great at the festival of the month, and are little at the festival of\nthe half month. They are Thoth the Hidden one, and Sa, and Tem.\u201d\n\nIF THIS CHAPTER BE KNOWN [BY THE DECEASED] OFFAL SHALL BE AN ABOMINATION\nUNTO HIM, AND HE SHALL NOT DRINK FILTHY WATER.\n\n\n\n\nOf Receiving Paths\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]\n\nTHE CHAPTER OF RECEIVING PATHS [WHEREON TO WALK] IN RE-STAU. The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cThe paths which are above me [lead] to Re-stau. I am he who is girt about\nwith his girdle and who cometh forth from the [goddess of] the _Ureret_\ncrown. I have come, and I have stablished things in Abtu (Abydos), and I\nhave opened out paths in Re-stau. The god Osiris hath eased my pains. I am\nhe who maketh the waters to come into being, and who setteth his throne\n[thereon], and who maketh his path through the funeral valley and through\nthe Great Lake. I have made my path, and indeed I am [Osiris].\n\n\u201c[Osiris was victorious over his enemies, and the Osiris Nebqet is\nvictorious over his enemies. He hath become as one of yourselves, [O ye\ngods], his protector is the Lord of eternity, he walketh even as ye walk,\nhe standeth even as ye stand, he sitteth even as ye sit, and he talketh\neven as ye talk in the presence of the Great God, the Lord of\nAmentet.]\u201d(77)\n\n\n\n\nOf Coming Forth From Re-Stau\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]\n\nTHE CHAPTER OF COMING FORTH FROM RE-STAU. The chancellor-in-chief, Nu,\ntriumphant, saith:\n\n\u201cI was born in Re-stau, and splendor hath been given unto me by those who\ndwell in their spiritual bodies (_s\u0101hu_) in the habitation where libations\nare made unto Osiris. The divine ministers who are in Re-stau shall\nreceive [me] when Osiris is led into the twofold funeral region of Osiris;\noh, let me be a divine being whom they shall lead into the twofold funeral\nregion of Osiris.\u201d\n\n\n\n\nOf Coming Forth From Re-Stau\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]\n\nTHE CHAPTER OF COMING FORTH FROM RE-STAU.(78) The chancellor-in-chief, Nu,\ntriumphant, saith:\n\n\u201cI am the Great God who maketh his light. I have come to thee, O Osiris,\nand I offer praise unto thee. [I am] pure from the issues which are\ncarried away from thee. Thy name is made in Re-stau, and thy power is in\nAbtu (Abydos). Thou art raised up, then, O Osiris, and thou goest round\nabout through heaven with R\u0101, and thou lookest upon the generations of\nmen, O thou One who circlest, thou R\u0101. Behold, verily, I have said unto\nthee, O Osiris, \u2018I am the spiritual body of the God,\u2019 and I say, \u2018Let it\ncome to pass that I shall never be repulsed before thee, O Osiris.\u2019 \u201d\n\nThe following is the chapter in a fuller form:(79)\n\nTHE CHAPTER OF KNOWING THE NAME OF OSIRIS AND OF ENTERING INTO AND OF\nGOING OUT FROM RE-STAU [IN ALL THE FORMS WHEREIN HE WILLETH TO COME\nFORTH].(80) The scribe Mes-em-neter, triumphant, saith:\n\n\u201cI am the Great Name who maketh his light. I have come to thee, O Osiris,\nand I offer praise unto thee. I am pure from the issues which are carried\naway from thee. [Thy] name hath been made in Re-stau when it hath fallen\ntherein. Homage to thee, O Osiris, in thy strength and in thy power, thou\nhast obtained the mastery in Re-stau. Thou art raised up, O Osiris, in thy\nmight and in thy power, thou art raised up, O Osiris, and thy might is in\nRe-stau, and thy power is in Abtu (Abydos). Thou goest round about through\nheaven, and thou sailest before R\u0101, and thou lookest upon the generations\nof men, O thou Being who circlest, thou R\u0101. Behold, verily, I have said\nunto thee, O Osiris, \u2018I am the spiritual body of the God,\u2019 and I say, \u2018Let\nit come to pass that I shall never be repulsed before thee, O Osiris.\u2019 \u201d\n\n\n\n\nOf Going About In The Underworld\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]\n\nTHE CHAPTER OF GOING IN AFTER COMING FORTH [FROM THE UNDERWORLD]. The\noverseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:\n\n\u201cOpen unto me? Who then art thou? Whither goest thou? What is thy name? I\nam one of you, \u2018Assembler of Souls\u2019 is the name of my boat; \u2018Making the\nhair to stand on end\u2019 is the name of the oars; \u2018Watchful one\u2019 is the name\nof its bows; \u2018Evil is it\u2019 is the name of the rudder; \u2018Steering straight\nfor the middle\u2019 is the name of the M\u0101tchabet; so likewise [the boat] is a\ntype of my sailing onward to the pool. Let there be given unto me vessels\nof milk, together with cakes, and loaves of bread, and cups of drink, and\npieces of meat in the Temple of Anpu,\u201d or (as others say), \u201cGrant thou me\n[these things] wholly. Let it be so done unto me that I may enter in like\na hawk, and that I may come forth like the _Bennu_ bird, [and like] the\nMorning Star. Let me make [my] path so that [I] may go in peace into the\nbeautiful Amentet, and let the Lake of Osiris be mine. Let me make my\npath, and let me enter in, and let me adore Osiris, the Lord of life.\u201d\n\n\n\n\nOf Entering Into The Great House\n\n\nFrom the Papyrus of Nu (British Museum No. 10,477, sheet 10).]\n\nTHE CHAPTER OF ENTERING INTO THE GREAT HOUSE. The overseer of the palace,\nthe chancellor-in-chief, Nu, triumphant, saith:\n\n\u201cHomage to thee, O Thoth. I am Thoth, who have weighed the two divine\nFighters (_i.e._, Horus and Set), I have destroyed their warfare and I\nhave diminished their wailings. I have delivered the _Atu_ fish in his\nturning back, and I have performed that which thou didst order concerning\nhim, and afterward I lay down within my eye. [I am he who hath been\nwithout opposition. I have come; do thou look upon me in the Temple of\nNem-hra (or Uhem-hra).] I give commands in the words of the divine aged\nones, and, moreover, I guide for thee the lesser deities.\u201d\n\n\n\n\nOf Entering The Presence\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]\n\nTHE CHAPTER OF GOING INTO THE PRESENCE OF THE DIVINE SOVEREIGN PRINCES OF\nOSIRIS. The overseer of the palace, the chancellor-in-chief, Nu,\ntriumphant, saith:\n\n\u201cMy soul hath built for me a habitation in the city of Tattu; I sow seed\nin the city of Pe, and I plough my field with my laborers(?), and for this\nreason my palm tree is like Amsu. That which is an abomination unto me,\nthat which is an abomination unto me I shall not eat. That which is an\nabomination unto me, that which is an abomination unto me is filth. I\nshall not eat thereof; by sepulchral meals and food I shall not be\ndestroyed. [The abominable thing] I shall not take into my hands, I shall\nnot walk upon it in my sandals, because my cakes are [made] of white\ngrain, and my ale is [made] of red grain, and behold, the _Sektet_ boat\nand the _M\u0101tet_ boat bring them to me, and I eat [thereof] under the\nbranches of [the trees], the beautiful arms [of which] I know. Oh, let\nsplendor be prepared for me with the white crown which is lifted up upon\nme by the ur\u00e6i-goddesses. Hail, thou guardian of the divine doors of the\ngod Sehetep-taui (_i.e._, \u2018he who maketh the world to be at peace\u2019), bring\n[thou] to me that of which they make sepulchral meals; grant thou that I\nmay lift up the branches(?). May the god of light open to me his arms, and\nmay the company of the gods keep silence while the denizens of heaven talk\nwith the chancellor-in-chief, Nu, triumphant. I am the leader of the\nhearts of the gods which strengthen me, and I am a mighty one among the\ndivine beings. If any god or any goddess shall come forth against me he\nshall be judged by the ancestors of the year who live upon hearts and who\nmake(?) cakes(?) for me, and Osiris shall devour him at [his] coming forth\nfrom Abtu (Abydos). He shall be judged by the ancestors of R\u0101, and he\nshall be judged by the God of Light who clotheth heaven among the divine\nprinces. I shall have bread in my mouth at stated seasons, and I shall\nenter in before the gods Ahiu. He shall speak with me, and I shall speak\nwith the followers of the gods. I shall speak with the Disk and I shall\nspeak with the denizens of heaven. I shall put the terror of myself into\nthe blackness of night which is in the goddess Meh-urt, [who is near] him\nthat dwelleth in might. And behold, I shall be there with Osiris. My\ncondition of completeness shall be his condition of completeness among the\ndivine princes. I shall speak unto him [with] the words of men, and he\nshall repeat unto me the words of the gods. A _khu_ who is equipped [with\npower] shall come.(81) I am a _khu_ who is equipped [with power]; I am\nequipped [with the power] of all the _khu_s, [being the form of the _S\u0101hu_\n(_i.e._, spiritual bodies) of Annu, Tattu, Suten-henen, Abtu, Apu, and\nSennu.(82) The Osiris Auf-\u0101nkh is victorious over every god and every\ngoddess who are hidden in Neter-khertet].\u201d(83)\n\n\n\n\nThe Introduction To Maati\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 30).]\n\nTHE CHAPTER OF ENTERING INTO THE HALL OF DOUBLE MA\u0100TI; A HYMN OF PRAISE TO\nOSIRIS, THE GOVERNOR OF AMENTET. Osiris, the scribe Ani, triumphant,\nsaith:\n\n\u201cI have come, and [I] have drawn nigh to see thy beauties; my hands [are\nraised] in adoration of thy name \u2018Right and Truth.\u2019 I came and I drew nigh\nunto [the place where] the acacia-tree groweth not, where the tree thick\nwith leaves existeth not, and where the ground yieldeth neither herb nor\ngrass. Then I entered into the hidden place, and I spake with the god Set,\nand my protector(?) advanced to me, and his face was clothed (or covered),\nand [he] fell upon the hidden things. He entered into the Temple of\nOsiris, and he looked upon the hidden things which were therein; and the\nsovereign chiefs of the pylons [were] in the form of _khu_s. And the god\nAnpu spake [to those who were on] both sides of him with the speech of a\nman [as he] came from Ta-mera;(84) he knoweth our paths and our cities. I\nmake offerings(?), and I smell the odor of him as if he were one among\nyou, and I say unto him, I am Osiris, the scribe Ani, triumphant in peace,\ntriumphant! I have come, and (I) have drawn nigh to see the great gods,\nand I feed upon the offerings which are among their food. I have been to\nthe borders [of the territory of] Ba-neb-Tettet (_i.e._, the \u2018Soul, the\nlord of Tattu,\u2019 or Osiris), and he hath caused me to come forth like a\n_Bennu_ bird, and to utter words. I have been in the water of the stream,\nand I have made offerings of incense. I have guided myself to the\n_Shentet_ tree of the [divine] children. I have been in Abu (or Abu,\n_i.e._, Elephantine[?]) in the Temple of the goddess Satet. I have\nsubmerged the boat of mine enemies [while] I myself have sailed over the\nLake in the _Neshmet_ boat. I have seen the _S\u0101hu_ (_i.e._, the spiritual\nbodies) [in] the city of Qem-ur. I have been in the city of Tattu, and I\nhave brought myself to silence [therein]. I have caused the god to have\nthe mastery over his two feet. I have been in the Temple of Tep-tu-f\n(_i.e._, \u2018he that is on his hill,\u2019 or Anubis), and I have seen him that is\nlord of the divine temple. I have entered into the Temple of Osiris, and I\nhave arrayed myself in the apparel of him that is therein. I have entered\ninto Re-stau, and I have seen the hidden things which are therein. I was\nshrouded [therein], but I found a way for myself. I have gone into the\ncity of An-aarret-f (_i.e._, the place where nothing groweth), and I\ncovered my nakedness with the garments which were therein. There was given\nunto me the _\u0101nti_ unguent [such as] women [use], along with the powder of\nhuman beings. Verily Sut(?) hath spoken unto me the things which concern\nhimself, and I said, \u2018Let thy weighing be in(?) us.\u2019 \u201d\n\n\u201cThe Majesty of the god Anpu saith, \u2018Knowest thou the name of this door so\nas to declare it unto me?\u2019 And Osiris, the scribe Ani, triumphant in\npeace, triumphant! saith, \u2018Destroyer of the god Shu\u2019 is the name of this\ndoor. The Majesty of the god Anpu saith, \u2018Knowest thou the name of the\nupper leaf and of the lower leaf?\u2019 \u2018Lord of Ma\u0101t upon his two feet\u2019 is the\nname of the upper leaf, and \u2018Lord of twofold strength, the subduer of\ncattle,\u2019 [is the name of the lower leaf. The Majesty of the god Anpu\nsaith], \u2018Since thou knowest pass on, O Osiris the scribe, the teller of\nthe divine offerings of all the gods of Thebes, Ani, triumphant, the lord\nof reverence.\u2019 \u201d\n\n\n\n\nThe Introduction To Maati\n\n\n[From the Papyrus of Nu (British Museum No. 10477, sheet 22).]\n\n[THE FOLLOWING] SHALL BE SAID WHEN THE OVERSEER OF THE PALACE, THE\nCHANCELLOR-IN-CHIEF, NU, TRIUMPHANT, COMETH FORTH INTO THE HALL OF DOUBLE\nMA\u0100TI(85) SO THAT HE MAY BE SEPARATED FROM EVERY SIN WHICH HE HATH DONE\nAND MAY BEHOLD THE FACES OF THE GODS. The Osiris Nu, triumphant, saith:\n\n\u201cHomage to thee, O Great God, thou Lord of Double Ma\u0101ti, I have come to\nthee, O my Lord, and I have brought myself hither that I may behold thy\nbeauties. I know thee, and I know thy name, and I know the name[s] of the\ntwo and forty gods who exist with thee in this Hall of double Ma\u0101ti, who\nlive as warders of sinners and who feed upon their blood on the day when\nthe lives of men are taken into account in the presence of the god\nUn-nefer; in truth \u2018Rekhti-merti-neb-Ma\u0101ti\u2019 (_i.e._, \u2018twin-sisters with\ntwo eyes, ladies of double Ma\u0101ti\u2019) is thy name. In truth I have come to\nthee, and I have brought Ma\u0101t (_i.e._, right and truth) to thee, and I\nhave destroyed wickedness for thee. [I have not done evil to] mankind. I\nhave not oppressed the members of my family, I have not wrought evil in\nthe place of right and truth. I have had no knowledge of worthless men. I\nhave not wrought evil. I have not made to be the first [consideration] of\neach day that excessive labor should be performed for me. [I have] not\nbrought forward my name for [exaltation] to honors. I have not ill-treated\nservants. [I have not thought scorn of God.] I have not defrauded the\noppressed one of his property.(86) I have not done that which is an\nabomination unto the gods. I have not caused harm to be done to the\nservant by his chief. I have not caused pain. I have made no man to suffer\nhunger. I have made no one to weep. I have done no murder. I have not\ngiven the order for murder to be done for me. I have not inflicted pain\nupon mankind. I have not defrauded the temples of their oblations. I have\nnot purloined the cakes of the gods. I have not carried off the cakes\noffered to the _khu_s. I have not committed fornication. I have not\npolluted myself [in the holy places of the god of my city],(87) nor\ndiminished from the bushel. I have neither added to nor filched away land.\nI have not encroached upon the fields [of others]. I have not added to the\nweights of the scales [to cheat the seller]. I have not misread the\npointer of the scales [to cheat the buyer]. I have not carried away the\nmilk from the mouths of children. I have not driven away the cattle which\nwere upon their pastures. I have not snared the feathered fowl of the\npreserves of the gods. I have not caught fish [with bait made of] fish of\ntheir kind. I have not turned back the water at the time [when it should\nflow]. I have not cut a cutting in a canal of running water. I have not\nextinguished a fire (or light) when it should burn. I have not violated\nthe times(88) [of offering] the chosen meat-offerings. I have not driven\noff the cattle from the property of the gods. I have not repulsed God in\nhis manifestations. I am pure. I am pure. I am pure. I am pure. My purity\nis the purity of that great _Bennu_ which is in the city of Suten-henen\n(Heracleopolis), for, behold, I am the nose of the God of the winds, who\nmaketh all mankind to live on the day when the Eye (Utchat) of R\u0101 is full\nin Annu (Heliopolis) at the end of the second month(89) of the season Pert\n(_i.e._, the season of growing) [in the presence of the divine lord of\nthis earth].(90) I have seen the Eye of R\u0101 when it was full in Annu,\ntherefore let not evil befall me in this land and in this Hall of double\nMa\u0101ti, because I, even I, know the name[s] of these gods who are therein\n[and who are the followers of the great god].\u201d(91)\n\n\n\n\nThe Negative Confession\n\n\n[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 30).]\n\nThe scribe Nebseni, triumphant, saith:\n\n1. \u201cHail, thou whose strides are long, who comest forth from Annu\n(Heliopolis), I have not done iniquity.\n\n2. \u201cHail, thou who art embraced by flame, who comest forth from\nKher-\u0101ba,(92) I have not robbed with violence.\n\n3. \u201cHail, thou divine Nose (Fenti), who comest forth from Khemennu\n(Hermopolis), I have not done violence [to any man].\n\n4. \u201cHail, thou who eatest shades, who comest forth from the place where\nthe Nile riseth,(93) I have not committed theft.\n\n5. \u201cHail, Neha-h\u0101u,(94) who comest forth from Re-stau, I have not slain\nman or woman.\n\n6. \u201cHail, thou double Lion-god, who comest forth from heaven, I have not\nmade light the bushel.\n\n7. \u201cHail, thou whose two eyes are like flint,(95) who comest forth from\nSekhem (Letopolis), I have not acted deceitfully.\n\n8. \u201cHail, thou Flame, who comest forth as [thou] goest back, I have not\npurloined the things which belong unto God.\n\n9. \u201cHail, thou Crusher of bones, who comest forth from Suten-henen\n(Heracleopolis), I have not uttered falsehood.\n\n10. \u201cHail, thou who makest the flame to wax strong, who comest forth from\nHet-ka-Ptah (Memphis), I have not carried away food.\n\n11. \u201cHail, Qerti, (_i.e._, the two sources of the Nile), who come forth\nfrom Amentet, I have not uttered evil words.\n\n12. \u201cHail, thou whose teeth shine, who comest forth from Ta-she (_i.e._,\nthe Fayy\u00fbm), I have attacked no man.\n\n13. \u201cHail, thou who dost consume blood, who comest forth from the house of\nslaughter, I have not killed the beasts [which are the property of God].\n\n14. \u201cHail, thou who dost consume the entrails, who comest forth from the\n_m\u0101bet_ chamber, I have not acted deceitfully.\n\n15. \u201cHail, thou god of Right and Truth, who comest forth from the city of\ndouble Ma\u0101ti, I have not laid waste the lands which have been ploughed(?).\n\n16. \u201cHail, thou who goest backward, who comest forth from the city of Bast\n(Bubastis), I have never pried into matters [to make mischief].\n\n17. \u201cHail, Aati, who comest forth from Annu (Heliopolis), I have not set\nmy mouth in motion [against any man].\n\n18. \u201cHail, thou who art doubly evil, who comest forth from the nome of\nAti,(96) I have not given way to wrath concerning myself without a cause.\n\n19. \u201cHail, thou serpent Uamemti, who comest forth from the house of\nslaughter, I have not defiled the wife of a man.\n\n20. \u201cHail, thou who lookest upon what is brought to him, who comest forth\nfrom the Temple of Amsu, I have not committed any sin against purity.\n\n21. \u201cHail, Chief of the divine Princes, who comest forth from the city of\nNehatu,(97) I have not struck fear [into any man].\n\n22. \u201cHail, Khemiu (_i.e._, Destroyer), who comest forth from the Lake of\nKaui, I have not encroached upon [sacred times and seasons].\n\n23. \u201cHail, thou who orderest speech, who comest forth from Urit, I have\nnot been a man of anger.\n\n24. \u201cHail, thou Child, who comest forth from the Lake of Heq-\u0101t,(98) I\nhave not made myself deaf to the words of right and truth.\n\n25. \u201cHail, thou disposer of speech, who comest forth from the city of\nUnes,(99) I have not stirred up strife.\n\n26. \u201cHail, Basti, who comest forth from the Secret city, I have made [no\nman] to weep.\n\n27. \u201cHail, thou whose face is [turned] backward, who comest forth from the\nDwelling, I have not committed acts of impurity, neither have I lain with\nmen.\n\n28. \u201cHail, Leg of fire, who comest forth from Akhekhu, I have not eaten my\nheart.(100)\n\n29. \u201cHail, Kenemti, who comest forth from [the city of] Kenemet, I have\nabused [no man].\n\n30. \u201cHail, thou who bringest thine offering, who comest forth from the\ncity of Sau (Sa\u00efs), I have not acted with violence.\n\n31. \u201cHail, thou god of faces, who comest forth from the city of Tchefet, I\nhave not judged hastily.\n\n32. \u201cHail, thou who givest knowledge, who comest forth from Unth, I have\nnot ... and I have not taken vengeance upon the god.\n\n33. \u201cHail, thou lord of two horns, who comest forth from Satiu, I have not\nmultiplied [my] speech overmuch.\n\n34. \u201cHail, Nefer-Tem, who comest forth from Het-ka-Ptah (Memphis), I have\nnot acted with deceit, and I have not worked wickedness.\n\n35. \u201cHail, Tem-Sep, who comest forth from Tattu, I have not uttered curses\n[on the king].\n\n36. \u201cHail, thou whose heart doth labor, who comest forth from the city of\nTebti, I have not fouled(?) water.\n\n37. \u201cHail, Ahi of the water, who comest forth from Nu, I have not made\nhaughty my voice.\n\n38. \u201cHail, thou who givest commands to mankind, who comest forth from\n[Sau(?)], I have not cursed the god.\n\n39. \u201cHail, Neheb-nefert, who comest forth from the Lake of Nefer(?), I\nhave not behaved with insolence.\n\n40. \u201cHail, Neheb-kau, who comest forth from [thy] city, I have not sought\nfor distinctions.\n\n41. \u201cHail, thou whose head is holy, who comest forth from [thy]\nhabitations, I have not increased my wealth, except with such things as\nare [justly] mine own possessions.\n\n42. \u201cHail, thou who bringest thine own arm, who comest forth from Aukert\n(underworld), I have not thought scorn of the god who is in my city.\u201d\n\n\n\n\nAddress To The Gods Of The Underworld\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 24).]\n\n[THEN SHALL THE HEART WHICH IS RIGHTEOUS AND SINLESS SAY:](101)\n\nThe overseer of the palace, the chancellor-in-chief, Nu, triumphant,\nsaith:\n\n\u201cHomage to you, O ye gods who dwell in the Hall of double Ma\u0101ti, I, even\nI, know you, and I know your names. Let me not fall under your knives of\nslaughter, and bring ye not forward my wickedness unto the god in whose\ntrain ye are; and let not evil hap come upon me by your means. Oh, declare\nye me right and true in the presence of Neb-er-tcher, because I have done\nthat which is right and true in Ta-mera (Egypt). I have not cursed God,\nand let not evil hap come upon me through the king who dwelleth in my day.\nHomage to you, O ye gods, who dwell in the Hall of double Ma\u0101ti, who are\nwithout evil in your bodies, and who live upon right and truth, and who\nfeed yourselves upon right and truth in the presence of the god Horus, who\ndwelleth in his divine Disk: deliver ye me from the god Baba who feedeth\nupon the entrails of the mighty ones upon the day of the great judgment.\nOh, grant ye that I may come to you, for I have not committed faults, I\nhave not sinned, I have not done evil, I have not borne false witness;\ntherefore let nothing [evil] be done unto me. I live upon right and truth,\nand I feed upon right and truth. I have performed the commandments of men\n[as well as] the things whereat are gratified the gods, I have made the\ngods to be at peace [with me by doing] that which is his will. I have\ngiven bread to the hungry man, and water to the thirsty man, and apparel\nto the naked man, and a boat to the [shipwrecked] mariner. I have made\nholy offerings to the gods, and sepulchral meals to the _Khu_s. Be ye then\nmy deliverers, be ye then my protectors, and make ye not accusation\nagainst me in the presence of [the great god]. I am clean of mouth and\nclean of hands; therefore let it be said unto me by those who shall behold\nme, \u2018Come in peace; come in peace,\u2019 for I have heard that mighty word\nwhich the spiritual bodies (_s\u0101hu_)(102) spake unto the Cat in the House\nof Hapt-re. I have been made to give evidence before the god Hra-f-ha-f\n(_i.e._, he whose face is behind him), and he hath given a decision\n[concerning me]. I have seen the things over which the persea tree\nspreadeth [its branches] within Re-stau. I am he who hath offered up\nprayers to the gods and who knoweth their persons. I have come and I have\nadvanced to make the declaration of right and truth, and to set the\nbalance upon what supporteth it within the region of Aukert. Hail, thou\nwho art exalted upon thy standard, thou lord of the _Atefu_ crown, whose\nname is proclaimed as \u2018Lord of the winds,\u2019 deliver thou me from thy divine\nmessengers who cause dire deeds to happen, and who cause calamities to\ncome into being, and who are without coverings for their faces, for I have\ndone that which is right and true for the Lord of right and truth. I have\npurified myself and my breast with libations, and my hinder parts with the\nthings which make clean, and my inner parts have been in the Pool of Right\nand Truth. There is no single member of mine which lacketh right and\ntruth. I have been purified in the Pool of the South, and I have rested in\nthe northern city which is in the Field of the Grasshoppers, wherein the\ndivine sailors of R\u0101 bathe at the second hour of the night and at the\nthird hour of the day. And the hearts of the gods are gratified(?) after\nthey have passed through it, whether it be by night, or whether it be by\nday, and they say unto me, \u2018Let thyself come forward.\u2019 And they say unto\nme, \u2018Who, then, art thou?\u2019 And they say unto me, \u2018What is thy name?\u2019 \u2018I am\nhe who is equipped under the flowers [and I am] the dweller in his\nolive-tree,\u2019 is my name. And they say unto me straightway, \u2018Pass thou on\u2019;\nand I passed on by thy city to the north of the olive-tree. What, then,\ndidst thou see there? The leg and the thigh. What, then, didst thou say\nunto them? Let me see rejoicings in those lands of the Tenkhu.(103) And\nwhat did they give unto thee? A flame of fire and a tablet (or sceptre) of\ncrystal. What, then, didst thou do therewith? I buried them by the furrow\nof M\u0101n\u0101at as \u2018things for the night.\u2019 What, then, didst thou find by the\nfurrow of M\u0101n\u0101at? A sceptre of flint, the name of which is \u2018Giver of\nwinds.\u2019 What, then, didst thou do to the flame of fire and the tablet (or\nsceptre) of crystal after thou hadst buried them? I uttered words over\nthem in the furrow, [and I dug them out therefrom];(104) I extinguished\nthe fire, and I broke the tablet (or sceptre), and I created a pool of\nwater. \u2018Come, then,\u2019 [they say,] \u2018and enter in through the door of this\nHall of double Ma\u0101ti, for thou knowest us.\u2019 \u201d\n\n\u201c \u2018We will not let thee enter in through us,\u2019 say the bolts of the door,\n\u2018unless thou tellest [us] our names;\u2019 \u2018Tongue [of the Balance] of the\nplace of right and truth\u2019 is your name. \u2018I will not let thee enter in by\nme,\u2019 saith the [right] lintel of the door, \u2018unless thou tellest [me] my\nname;\u2019 \u2018Balance of the support of right and truth\u2019 is thy name. \u2018I will\nnot let thee enter in by me,\u2019 saith the [left] lintel of the door, \u2018unless\nthou tellest [me] my name;\u2019 [\u2018Balance of] wine\u2019 is thy name. \u2018I will not\nlet thee pass over me,\u2019 saith the threshold of this door, \u2018unless thou\ntellest [me] my name;\u2019 \u2018Ox of the god Seb\u2019 is thy name. \u2018I will not open\nunto thee,\u2019 saith the fastening of this door, \u2018unless thou tellest [me] my\nname;\u2019 \u2018Flesh of his mother\u2019 is thy name. \u2018I will not open unto thee,\u2019\nsaith the socket of the fastening of the door, \u2018unless thou tellest me my\nname;\u2019 \u2018Living eye of the god Sebek, the lord of Bakhau,\u2019 is thy name. \u2018I\nwill not open unto thee [and I will not let thee enter in by me,\u2019 saith\nthe guardian of the leaf of] this door, \u2018unless thou tellest [me] my\nname;\u2019 \u2018Elbow of the god Shu when he placeth himself to protect Osiris\u2019 is\nthy name. \u2018We will not let thee enter in by us,\u2019 say the posts of this\ndoor, \u2018unless thou tellest us our names;\u2019 \u2018Children of the ur\u00e6i-goddesses\u2019\nis your name.(105) \u2018Thou knowest us,\u2019 [they say,] \u2018pass on, therefore, by\nus.\u2019\n\n\u201c \u2018I will not let thee tread upon me,\u2019 saith the floor of the Hall of\ndouble Ma\u0101ti, \u2018because I am silent and I am holy, and because I do not\nknow the name[s] of thy two feet wherewith thou wouldst walk upon me;\ntherefore tell them to me.\u2019 \u2018Traveller(?) of the god Khas\u2019 is the name of\nmy right foot, and \u2018Staff of the goddess Hathor\u2019 is the name of my left\nfoot. \u2018Thou knowest me,\u2019 [it saith,] \u2018pass on therefore over me.\u2019 \u201d\n\n\u201c \u2018I will not make mention of thee,\u2019 saith the guardian of the door of\nthis Hall of double Ma\u0101ti, \u2018unless thou tellest [me] my name;\u2019 \u2018Discerner\nof hearts and searcher of the reins\u2019 is thy name. \u2018Now will I make mention\nof thee [to the god]. But who is the god that dwelleth in his hour? Speak\nthou it\u2019 (_i.e._, his name). M\u0101au-Taui (_i.e._, he who keepeth the record\nof the two lands) [is his name]. \u2018Who then is M\u0101au-Taui?\u2019 He is Thoth.\n\u2018Come,\u2019 saith Thoth. \u2018But why hast thou come?\u2019 I have come, and I press\nforward that I may be mentioned. What now is thy condition? I, even I, am\npurified from evil things, and I am protected from the baleful deeds of\nthose who live in their days; and I am not among them. \u2018Now will I make\nmention of thee [to the god].\u2019(106) \u2018[Tell me now,] who is he(107) whose\nheaven is of fire, whose walls [are surmounted by] living ur\u00e6i, and the\nfloor of whose house is a stream of water? Who is he? I say.\u2019 It is\nOsiris. \u2018Come forward, then: verily thou shalt be mentioned [to him]. Thy\ncakes [shall come] from the Eye of R\u0101, and thine ale [shall come] from the\nEye of R\u0101, and the sepulchral meals [which shall be brought to thee] upon\nearth [shall come] from the Eye of R\u0101. This hath been decreed for the\nOsiris the overseer of the palace, the chancellor-in-chief, Nu,\ntriumphant.\u2019 \u201d\n\n(THE MAKING OF THE REPRESENTATION OF WHAT SHALL HAPPEN IN THIS HALL OF\nDOUBLE MAATI.) THIS CHAPTER SHALL BE SAID [BY THE DECEASED] AFTER HE HATH\nBEEN CLEANSED AND PURIFIED, AND WHEN HE IS ARRAYED IN APPAREL, AND IS SHOD\nWITH WHITE LEATHER SANDALS, AND HIS EYES HAVE BEEN PAINTED WITH ANTIMONY,\nAND [HIS BODY] HATH BEEN ANOINTED WITH UNGUENT OF _ANTI_, AND WHEN HE\nOFFERETH OXEN, AND FEATHERED FOWL, AND INCENSE, AND CAKES, AND ALE, AND\nGARDEN HERBS. AND, BEHOLD, THOU SHALT DRAW A REPRESENTATION OF THIS IN\nCOLOR UPON A NEW TILE MOULDED FROM EARTH UPON WHICH NEITHER A PIG NOR\nOTHER ANIMALS HAVE TRODDEN. AND IF [THOU] DOEST THIS BOOK UPON IT [IN\nWRITING, THE DECEASED] SHALL FLOURISH, AND HIS CHILDREN SHALL FLOURISH,\nAND [HIS NAME] SHALL NEVER FALL INTO OBLIVION, AND HE SHALL BE AS ONE WHO\nFILLETH (_I.E._, SATISFIETH) THE HEART OF THE KING AND OF HIS PRINCES, AND\nBREAD, AND CAKES, AND SWEETMEATS, AND WINE, AND PIECES OF FLESH SHALL BE\nGIVEN UNTO HIM UPON THE ALTAR OF THE GREAT GOD; AND HE SHALL NOT BE TURNED\nBACK AT ANY DOOR IN AMENTET, AND HE SHALL BE BROUGHT IN ALONG WITH THE\nKINGS OF UPPER AND LOWER EGYPT, AND HE SHALL BE IN THE TRAIN OF\nOSIRIS(108) CONTINUALLY AND REGULARLY FOREVER.\n\n\n\n\nOf The Hour Apes(109)\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 24).]\n\nThe overseer of the palace, the chancellor-in-chief, Nu, triumphant, the\nson of the overseer of the palace, the chancellor-in-chief, Amen-hetep,\ntriumphant, saith:\n\n\u201cHail, ye four apes who sit in the bows of the boat of R\u0101, who convey\nright and truth to Neb-er-tcher, who sit in judgment on my misery and on\nmy strength, who make the gods to rest contented by means of the flame of\nyour mouths, who offer holy offerings to the gods and sepulchral meals to\nthe _khu_s, who live upon right and truth, and who feed upon right and\ntruth of heart, who are without deceit and fraud, and to whom wickedness\nis an abomination, do ye away with my evil deeds, and put ye away my sin\n[which deserved stripes upon earth, and destroy ye any evil whatsoever\nthat belongeth unto me],(110) and let there be no obstacle whatsoever on\nmy part toward you. Oh, grant ye that I may make my way through the\nunderworld (_ammehet_), let me enter into Re-stau, let me pass through the\nhidden pylons of Amentet. Oh, grant that there may be given to me cakes,\nand ale, and sweetmeats(?), even as [they are given] to the living _khu_s,\nand grant that I may enter in and come forth from Re-stau.\u201d\n\n\u201c[The four apes make answer, saying], \u2018Come, then, for we have done away\nwith thy wickedness, and we have put away thy sin, along with the [sin\ndeserving of] stripes which thou [didst commit] upon earth, and we have\ndestroyed [all] the evil which belonged to thee upon the earth. Enter,\ntherefore, into Re-stau, and pass thou through the hidden pylons of\nAmentet, and there shall be given unto thee cakes, and ale, and\nsweetmeats(?), and thou shalt come forth and thou shalt enter in at thy\ndesire, even as do those _khu_s who are favored [of the god], and thou\nshalt be proclaimed (or called) each day in the horizon.\u2019 \u201d\n\n\n\n\nOf The Praise Of The Gods\n\n\n[From the Tomb of Rameses IV (see Naville, op. cit., Bd. I. Bl. 141;\nLef\u00e9bure, \u201cTombeau de Rams\u00e8s IV,\u201d Plate 13).]\n\nTHE BOOK OF THE PRAISE OF THE GODS OF THE QERTI(111) WHICH A MAN SHALL\nRECITE WHEN HE COMETH FORTH BEFORE THEM TO ENTER IN TO SEE THE GOD IN THE\nGREAT TEMPLE OF THE UNDERWORLD. And he shall say:\n\n\u201cHomage to you, O ye gods of the _Qerti_, ye divine dwellers in Amentet!\nHomage to you, O ye guardians of the doors of the underworld, who keep\nward over the god, who bear and proclaim [the names of those who come]\ninto the presence of the god Osiris, and who hold yourselves ready, and\nwho praise [him], and who destroy the Enemies of R\u0101. Oh, send ye forth\nyour light and scatter ye the darkness [which is about] you, and behold ye\nthe holy and divine Mighty One, O ye who live even as he liveth, and call\nye upon him that dwelleth within his divine Disk. Lead ye the King of the\nNorth and of the South, (Usr-Ma\u0101t-R\u0101-setep-en-Amen), the son of the Sun,\n(R\u0101-meses-meri-Amen-R\u0101-heq-Ma\u0101t), through your doors, may his divine soul\nenter into your hidden places, [for] he is one among you, and he hath shot\nforth calamities upon the serpent fiend Apep, and he hath beaten down the\nobstacles [which Apep set up] in Amentet. Thy word hath prevailed mightily\nover thine enemies, O great God, who livest in thy divine Disk; thy word\nhath prevailed mightily over thine enemies, O Osiris, Governor of Amentet;\nthy word hath prevailed mightily over thine enemies in heaven and in\nearth, O thou King of the North and of the South,\n(Usr-Ma\u0101t-R\u0101-setep-en-Amen), the son of the Sun,\n(R\u0101-meses-meri-Amen-R\u0101-heq-Ma\u0101t), and over the sovereign princes of every\ngod and of every goddess, O Osiris, Governor of Amentet; he hath uttered\nwords in the presence [of the god in] the valley of the dead, and he hath\ngained the mastery over the mighty sovereign princes. Hail, ye\ndoorkeepers(?), hail, ye doorkeepers, who guard your gates, who punish\nsouls, who devour the bodies of the dead, who advance over them at their\nexamination in the places of destruction, who give right and truth to the\nsoul and to the divine _khu_, the beneficent one, the mighty one, whose\nthrone is holy in Akert, who is endowed with soul like R\u0101 and who is\npraised like Osiris, lead ye along the King of the North and of the South,\n(Usr-Ma\u0101t-R\u0101-setep-en-Amen), the son of the Sun,\n(R\u0101-meses-meri-Amen-R\u0101-heq-Ma\u0101t), unbolt ye for him the doors, and open\n[ye] the place of his _Qerti_ for him. Behold, make ye his word to triumph\nover his enemies, and indeed let meat-offerings and drink-offerings be\nmade unto him by the god of the double door, and let him put on the\n_nemmes_ crown of him that dwelleth in the great and hidden shrine. Behold\nthe image of Heru-khuti (Harmachis), who is doubly true, and who is the\ndivine Soul and the divine and perfect Khu; he hath prevailed with his\nhands. The two great and mighty gods cry out to the King of the North and\nSouth (Usr-Ma\u0101t-R\u0101-setep-en-Amen), the son of the Sun,\n(R\u0101-meses-meri-Amen-R\u0101-heq-Ma\u0101t), they rejoice with him, they sing praises\nto him [and clap] their hands, they accord him their protection, and he\nliveth. The King of the North and South (Usr-Ma\u0101t-R\u0101-setep-en-Amen), the\nson of the Sun, (R\u0101-meses-meri-Amen-R\u0101-heq-Ma\u0101t), riseth like a living\nsoul in heaven. He hath been commanded to make his transformations, he\nhath made himself victorious before the divine sovereign chiefs, and he\nhath made his way through the gates of heaven, and of earth, and of the\nunderworld, even as hath R\u0101. The King of the North and South,\n(Usr-Ma\u0101t-R\u0101-setep-en-Amen), the son of the Sun,\n(R\u0101-meses-meri-Amen-R\u0101-heq-Ma\u0101t), saith, \u2018Open unto me the gate[s] of\nheaven, and of earth, and of the underworld, for I am the divine soul of\nOsiris and I rest in him, and let me pass through their halls. Let [the\ngods] sing praises unto me [when] they see me; let me enter and let favor\nbe shown unto me; let me come forth and let me be beloved; and let me go\nforward, for no defect or failure hath been found clinging unto me.\u2019 \u201d\n\n\n\n\nAdoration Of The Gods Of The Qerti\n\n\n[From the Papyrus of Ptah-mes (Naville, op. cit., Bd. I. Bl. 142).]\n\nA CHAPTER TO BE RECITED ON COMING BEFORE THE DIVINE SOVEREIGN CHIEFS OF\nOSIRIS TO OFFER PRAISE UNTO THE GODS WHO ARE THE GUIDES OF THE UNDERWORLD.\nOsiris, the chief scribe and draughtsman, Ptah-mes, triumphant, saith:\n\n\u201cHomage to you, O ye gods who dwell in the _Qerti_, ye gods who dwell in\nAmentet, who keep ward over the gates of the underworld and are the\nguardians [thereof], who bear and proclaim [the names of those who come]\ninto the presence of Osiris, who praise him and who destroy the enemies of\nR\u0101. Oh, send forth your light and scatter ye the darkness [which is about]\nyou, and look upon the face of Osiris, O ye who live even as he liveth,\nand praise [ye] him that dwelleth in his Disk, and lead [ye] me away from\nyour calamities. Let me come forth and let me enter in through your secret\nplaces, for I am a mighty prince among you, for I have done away with evil\nthere, and I have beaten down the obstacles(?) [which have been set up] in\nAmentet. Thou hast been victorious over thine enemies, O thou that\ndwellest in thy Disk; thou hast been victorious over thine enemies, O\nThoth, who producest(?) statutes; thou hast been victorious over thine\nenemies, O Osiris, the chief scribe and draughtsman, Ptah-mes, triumphant;\nthou hast been triumphant over thine enemies, O Osiris, thou Governor of\nAmentet, in heaven and upon earth in the presence of the divine sovereign\nchiefs of every god and of every goddess; and the food(?) of Osiris, the\nGovernor of Amentet, is in the presence of the god whose name is hidden\nbefore the great divine sovereign chiefs. Hail ye guardians of the doors,\nye [gods] who keep ward over their habitations(?), who keep the reckoning\nand who commit [souls] to destruction, who grant right and truth to the\ndivine soul which is stablished, who are without evil in the abode of\nAkert, who are endowed with soul even as is R\u0101, and who are ... as is\nOsiris, guide ye Osiris the chief scribe, the draughtsman, Ptah-mes,\ntriumphant, open ye unto him the gates of the underworld, and the\nuppermost part of his estate and his _Qert_. Behold, make [ye him] to be\nvictorious over his enemies, provide [ye him] with the offerings of the\ngod of the underworld, make noble the divine being who dwelleth in the\n_nemmes_ crown, the lord of the knowledge of Akert. Behold, stablish ...\nthis soul in right and truth, [and let it become] a perfect soul that hath\ngained the mastery with its two hands. The great and mighty gods cry out,\n\u2018He hath gotten the victory,\u2019 and they rejoice in him, and they ascribe\npraise unto him with their hands, and they turn unto him their faces. The\nliving one is triumphant, and is even like a living soul dwelling in\nheaven, and he hath been ordered to perform [his] transformations. Osiris\ntriumphed over his enemies, and Osiris, the chief scribe and draughtsman,\nPtah-mes, triumphant, hath gained the victory over his enemies in the\npresence of the great divine sovereign chiefs who dwell in heaven, and in\nthe presence of the great divine sovereign chiefs who dwell upon the\nearth.\u201d\n\n\n\n\nHymn Of Praise To Osiris\n\n\n[From Lepsius, \u201cTodtenbuch,\u201d Bl. 51.]\n\nA HYMN OF PRAISE TO OSIRIS. The Osiris Auf-\u0101nkh, triumphant, saith:\n\n\u201cHomage to thee, O Osiris Un-nefer, triumphant, thou son of Nut, thou\nfirst-born son of Seb, thou mighty one who comest forth from Nut, thou\nKing in the city of Nifu-ur,(112) thou Governor of Amentet, thou lord of\nAbtu (Abydos), thou lord of souls, thou mighty one of strength, thou lord\nof the _atef_ crown in Suten-henen, thou lord of the divine form in the\ncity of Nifu-ur, thou lord of the tomb, thou mighty one of souls in Tattu,\nthou lord of [sepulchral] offerings, thou whose festivals are many in\nTattu. The god Horus exalteth his father in every place (or shrine), and\nhe uniteth [himself] unto the goddess Isis and unto the goddess Nephthys;\nand the god Thoth reciteth for him the mighty glorifyings which are within\nhim, [and which] come forth from his mouth, and the heart of Horus is\nstronger than that of all the gods. Rise up, then, O Horus, thou son of\nIsis, and avenge thy father Osiris. Hail, O Osiris, I have come unto thee;\nI am Horus and I have avenged thee, and I feed this day upon the\nsepulchral meals of oxen, and feathered fowl, and upon all the beautiful\nthings [offered] unto Osiris. Rise up, then, O Osiris, for I have struck\ndown for thee all thine enemies, and I have taken vengeance upon them for\nthee. I am Horus upon this beautiful day of thy fair rising in thy Soul\nwhich exalteth thee along with itself on this day before thy divine\nsovereign princes. Hail, O Osiris, thy _ka_ hath come unto thee and is\nwith thee, and thou restest therein in thy name of Ka-Hetep. I maketh thee\nglorious in thy name of Khu, and it maketh thee like unto the Morning Star\nin thy name of Pehu, and it openeth for thee the ways in thy name of\nAp-uat. Hail, O Osiris, I have come unto thee and I have set thine enemies\nunder [thy feet] in every place, and thou art triumphant in the presence\nof the company of the gods and of the divine sovereign chiefs. Hail, O\nOsiris, thou hast received thy sceptre and the place whereon thou art to\nrest, and thy steps are under thee. Thou bringest food to the gods, and\nthou bringest sepulchral meals unto those who dwell in their tombs. Thou\nhast given thy might unto the gods and thou hast created the Great God;\nthou hast thy existence with them in their spiritual bodies, thou\ngatherest thyself unto all the gods, and thou hearest the word of right\nand truth on the day when offerings to this god are ordered on the\nfestivals of Uka.\u201d\n\n\n\n\nOf Making Perfect The Khu\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 17).]\n\nANOTHER CHAPTER OF MAKING PERFECT THE _KHU_, WHICH IS [TO BE RECITED ON]\nTHE BIRTHDAY OF OSIRIS, AND OF MAKING TO LIVE THE SOUL FOREVER.(113) The\nchancellor-in-chief, Nu, triumphant, saith:\n\n\u201cThe heavens are opened, the earth is opened, the West is opened, the East\nis opened, the southern half of heaven is opened, the northern half of\nheaven is opened, the doors are opened, and the gates are thrown wide open\nto R\u0101 [as] he cometh forth from the horizon. The _Sektet_ boat openeth for\nhim the double doors and the _M\u0101tet_ boat bursteth open [for him] the\ngates; he breatheth, and the god Shu(114) [cometh into being], and he\ncreateth the goddess Tefnut. Those who are in the following of Osiris\nfollow in his train, and the overseer of the palace, the\nchancellor-in-chief, Nu, triumphant, followeth on in the train of R\u0101. He\ntaketh his iron weapon and he forceth open the shrine even as doth Horus,\nand pressing onward he advanceth unto the hidden things of his habitation\nwith the libations of his divine shrine; the messenger of the god that\nloveth him. The Osiris Nu, the overseer of the palace, the\nchancellor-in-chief, triumphant, bringeth forth the right and the truth,\nand he maketh to advance the going forward(115) of Osiris. The Osiris Nu,\nthe overseer of the palace, the chancellor-in-chief, triumphant, taketh in\n[his] hand[s] the cordage and he bindeth fast the shrine. Storms are the\nthings which he abominateth. Let no water-flood be nigh unto him, let not\nthe Osiris Nu, the overseer of the palace, the chancellor-in-chief,\ntriumphant, be repulsed before R\u0101, and let him not be made to turn back;\nfor, behold, the Eye is in his two hands. Let not the Osiris Nu, the\noverseer of the palace, the chancellor-in-chief, triumphant, walk in the\nvalley of darkness, let him not enter into the Lake of those who are evil,\nand let him have no existence among the damned, even for a moment. Let not\nthe Osiris Nu fall headlong among those who would lead him captive, and\nlet not [his] soul go in among them. Let his divine face take possession\nof the place behind the block, the block of the god Septu.\u201d\n\n\u201cHymns of praise be unto you, O ye divine beings of the Thigh, the knives\nof God [work] in secret, and the two arms and hands of God cause the light\nto shine; it is doubly pleasant unto him to lead the old unto him along\nwith the young at his season. Now, behold, the god Thoth dwelleth within\nhis hidden places, and he performeth the ceremonies of libation unto the\ngod who reckoneth millions of years, and he maketh a way through the\nfirmament, and he doeth away with storms and whirlwinds from his\nstronghold, and the Osiris Nu, the overseer of the palace, the\nchancellor-in-chief, triumphant, arriveth in the places of his\nhabitations. [O ye divine beings of the Thigh], do ye away with his\nsorrow, and his suffering, and his pain, and may the sorrow of the Osiris\nNu be altogether put away. Let the Osiris Nu, the overseer of the palace,\nthe chancellor-in-chief, triumphant, gratify R\u0101, let him make a way into\nthe horizon of R\u0101, let his boat be made ready for him, let him sail on\nhappily, and let Thoth put light into [his] heart; then shall the Osiris\nNu, triumphant, praise and glorify R\u0101, and R\u0101 shall hearken unto his\nwords, and he shall beat down the obstacles which come from his enemies. I\nhave not been shipwrecked, I have not been turned back in the horizon, for\nI am R\u0101-Osiris, and the Osiris Nu, the overseer of the palace, the\nchancellor-in-chief, shall not be shipwrecked in the Great Boat. Behold\nhim whose face is in the god of the Thigh, because the name of R\u0101 is in\nthe body of the Osiris Nu, the overseer of the palace, the\nchancellor-in-chief, and his honor is in his mouth; he shall speak unto\nR\u0101, and R\u0101 shall hearken unto his words.\u201d\n\n\u201cHymns of praise unto thee, O R\u0101, in the horizon, and homage unto thee, O\nthou that purifiest with light the denizens of heaven, O thou who hast\nsovereign power over heaven at that supreme moment when the paddles of\nthine enemies move with thee! The Osiris Nu, the overseer of the palace,\nthe chancellor-in-chief, triumphant, cometh with the ordering of right and\ntruth, for there is an iron firmament in Amentet which the fiend Apep hath\nbroken through with his storms before the double Lion-god, and this will\nthe Osiris Nu set in order; O hearken ye, ye who dwell upon the top of the\nthrone of majesty. The Osiris Nu shall come in among thy divine sovereign\nchiefs, and R\u0101 shall deliver him from Apep each day so that he may not\ncome nigh unto him, and he shall make himself vigilant. The Osiris Nu\nshall have power over the things which are written, he shall receive\nsepulchral meals, and the god Thoth shall provide him with the things\nwhich should be prepared for him. The Osiris Nu maketh right and truth to\ngo round about the bows in the Great Boat, and hath triumph among the\ndivine sovereign chiefs, and he establisheth [it] for millions of years.\nThe divine chiefs guide him and give unto him a passage in the boat with\njoy and gladness; the first ones among the company of the sailors of R\u0101\nare behind him, and he is happy. Right and truth are exalted, and they\nhave come unto their divine lord, and praises have been ascribed unto the\ngod Neb-er-tcher. The Osiris Nu, the overseer of the palace, the\nchancellor-in-chief, triumphant, hath taken in his hands the weapon and he\nhath made his way through heaven therewith; the denizens thereof have\nascribed praises unto him as [unto] a divine being who standeth up and\nnever sinketh to rest. The god R\u0101 exalteth him by reason of what he hath\ndone, and he causeth him to make of none effect the whirlwind and the\nstorm; he looketh upon his splendors, and he stablisheth his oars, and the\nboat saileth round about in heaven, rising like the sun in the darkness.\nThoth, the mighty one, leadeth the Osiris Nu within his eye, and he\nsitteth [upon his] thigh[s] in the mighty boat of Khepera; he cometh into\nbeing, and the things which he saith come to pass. The Osiris Nu\nadvanceth, and he journeyeth round about heaven unto Amentet, the fiery\ndeities stand up before him, and the god Shu rejoiceth exceedingly, and\nthey take in their hands the bows [of the boat] of R\u0101 along with his\ndivine mariners. R\u0101 goeth round about and he looketh upon Osiris. The\nOsiris Nu is at peace, the Osiris Nu is at peace. He hath not been driven\nback, the flame of thy moment hath not been taken away from him, [O R\u0101,]\nthe whirlwind and storm of thy mouth have not come forth against him, he\nhath not journeyed upon the path of the crocodile\u2014for he abominateth the\ncrocodile\u2014and it hath not drawn nigh unto him. The Osiris Nu embarked in\nthy boat, O R\u0101, he is furnished with thy throne, and he receiveth thy\nspiritual form. The Osiris Nu travelleth over the paths of R\u0101 at daybreak\nto drive back the fiend Nebt; [he] cometh upon the flame of thy boat, [O\nR\u0101,] upon that mighty Thigh. The Osiris Nu knoweth it, and he attaineth\nunto thy boat, and behold he [sitteth] therein; and he maketh sepulchral\nofferings.\u201d\n\n[THIS CHAPTER SHALL BE] RECITED OVER A BOAT OF THE GOD RA WHICH HATH BEEN\nPAINTED IN COLORS IN A PURE PLACE. AND BEHOLD THOU SHALT PLACE A FIGURE OF\nTHE DECEASED IN THE BOWS THEREOF, AND THOU SHALT PAINT A SEKTET BOAT UPON\nTHE RIGHT SIDE THEREOF, AND AN ATET BOAT UPON THE LEFT SIDE THEREOF, AND\nTHERE SHALL BE MADE UNTO THEM OFFERINGS OF BREAD, AND CAKES, AND WINE, AND\nOIL, AND EVERY KIND OF FAIR OFFERING UPON THE BIRTHDAY OF OSIRIS. IF THESE\nCEREMONIES BE PERFORMED HIS SOUL SHALL HAVE EXISTENCE, AND SHALL LIVE\nFOREVER, AND SHALL NOT DIE A SECOND TIME.\n\nThe following is from the rubric to this chapter in the Sa\u00efte Recension\n(see Lepsius, op. cit., Bl. 53):\n\n\u201c[He shall know] the hidden things of the underworld, he shall penetrate\nthe hidden things in Neter-khertet (the underworld).\u201d\n\n\u201c[This chapter] was found in the large hall(?) of the Temple under the\nreign of his Majesty Hesepti, triumphant, and it was found in the cavern\nof the mountain which Horus made for his father Osiris Un-nefer,\ntriumphant. Now since R\u0101 looketh upon this deceased in his own flesh, he\nshall look upon him as the company of the gods. The fear of him shall be\ngreat, and the awe of him shall be mighty in the heart of men, and gods,\nand _Khu_s, and the damned. He shall be with his soul and shall live\nforever; he shall not die a second time in the underworld; and on the day\nof weighing of words no evil hap shall befall him. He shall be triumphant\nover his enemies, and his sepulchral meals shall be upon the altar of R\u0101\nin the course of each day, day by day.\u201d\n\n\n\n\nOf Living Nigh Unto Ra\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheets 17 and 18).]\n\nTHE CHAPTER OF HAVING EXISTENCE NIGH UNTO R\u0100.(116) The overseer of the\npalace, the chancellor-in-chief, Nu, triumphant, saith:\n\n\u201cI am that god R\u0101 who shineth in the night. Every being who followeth in\nhis train shall have life in the following of the god Thoth, and he shall\ngive unto him the risings of Horus in the darkness. The heart of Osiris\nNu, the overseer of the palace, the chancellor-in-chief, triumphant, is\nglad because he is one of those beings, and his enemies have been\ndestroyed by the divine princes. I am a follower of R\u0101, and [I have]\nreceived his iron weapon. I have come unto thee, O my father R\u0101, and I\nhave advanced to the god Shu. I have cried unto the mighty goddess, I have\nequipped the god Hu, and I alone have removed the Nebt god from the path\nof R\u0101. I am a Khu, and I have come to the divine prince at the bounds of\nthe horizon. I have met and I have received the mighty goddess. I have\nraised up thy soul in the following of thy strength, and my soul [liveth]\nthrough thy victory and thy mighty power; it is I who give commands in\nspeech to R\u0101, in heaven. Homage to thee, O great god in the east of\nheaven, let me embark in thy boat, O R\u0101, let me open myself out in the\nform of a divine hawk, let me give my commands in words, let me do battle\nin my _Sekhem_(?), let me be master under my vine. Let me embark in thy\nboat, O R\u0101, in peace, and let me sail in peace to the beautiful Amentet.\nLet the god Tem speak unto me, [saying], \u2018Wouldst [thou] enter therein?\u2019\nThe lady, the goddess Mehen, is a million of years, yea, two million years\nin extent, and dwelleth in the House of Urt and Nif-urt [and in] the Lake\nof a million years; the whole company of the gods move about among those\nwho are at the side of him who is the lord of divisions of places(?). And\nI say, \u2018On every road and among these millions of years is R\u0101 the lord,\nand his path is in the fire, and they go round about behind him, and they\ngo round about behind him.\u2019 \u201d\n\n\n\n\nOf Bringing Men Back To Earth\n\n\n[From the Papyrus of Ani (British Museum No. 10,470, sheet 18).]\n\nTHE CHAPTER OF CAUSING A MAN TO COME BACK TO SEE HIS HOUSE UPON\nEARTH.(117) The Osiris Ani saith:\n\n\u201cI am the Lion-god coming forth with extended strides. I have shot arrows\nand I have wounded the prey; I have shot arrows and I have wounded the\nprey. I am the Eye of Horus, and I pass through the Eye of Horus at this\nseason. I have arrived at the furrows; let the Osiris Ani advance in\npeace.\u201d(118)\n\n\n\n\nOf Making Perfect The Khu\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 16).]\n\nTHE BOOK OF MAKING PERFECT THE _KHU_, WHICH IS TO BE RECITED ON THE DAY OF\nTHE MONTH. The Osiris Nu, the overseer of the palace, the\nchancellor-in-chief, triumphant, saith:\n\n\u201cR\u0101 riseth in his horizon, and his company of the gods follow after him.\nThe god cometh forth out of his hidden habitations, and food falleth out\nof the eastern horizon of heaven at the word of the goddess Nut who maketh\nplain the paths of R\u0101, whereupon straightway the Prince goeth round about.\nLift up then thyself, O thou R\u0101, who dwellest in thy divine shrine, draw\nthou into thyself the winds, inhale the north wind, swallow thou the\nskin(?) of thy net on the day wherein thou breathest right and truth. Thou\nseparatest the divine followers, and thou sailest in [thy] boat to Nut;\nthe divine princes march onward at thy word. Thou takest count of thy\nbones, thou gatherest together thy members, thou settest thy face toward\nthe beautiful Amentet, and thou comest, being renewed each day. Behold,\nthou art that Image of gold, and thou dost possess the splendors of the\ndisks of heaven and art terrible; thou comest, being renewed each day.\nHail, the horizon rejoiceth, and there are shouts of joy in the rigging\n[of thy boat]; when the gods who dwell in the heavens see the Osiris Nu,\nthe overseer of the palace, the chancellor-in-chief, triumphant, they\nascribe unto him as his due praises which are like unto those ascribed\nunto R\u0101. The Osiris Nu, the overseer of the palace, the\nchancellor-in-chief, triumphant, is a divine prince and he seeketh(?) the\n_ureret_ crown of R\u0101, and he, the only one, is strong in good fortune (?)\nin that supreme body which is of those divine beings who are in the\npresence of R\u0101. The Osiris Nu is strong both upon earth and in the\nunderworld; and the Osiris Nu is strong like unto R\u0101 every day. The Osiris\nNu shall not tarry, and he shall not lie without motion in this land\nforever. Being doubly beautiful [he] shall see with his two eyes, and he\nshall hear with his two ears; rightly and truly, rightly and truly. The\nOsiris Nu is like unto R\u0101, and he setteth in order the oars [of his boat]\namong those who are in the train of Nu. He doth not tell that which he\nhath seen, and he doth not repeat that which he hath heard in the secret\nplaces. Hail, let there be shouts of joy to the Osiris Nu, who is of the\ndivine body of R\u0101, as he journeyeth over Nu, and who propitiateth the KA\nof the god with that which he loveth. The Osiris Nu, the overseer of the\npalace, the chancellor-in-chief, is a hawk, the transformations of which\nare mighty (or manifold).\u201d(119)\n\n[THIS CHAPTER SHALL BE] RECITED OVER A BOAT FOUR(120) CUBITS IN ITS LENGTH\nAND MADE OF GREEN PORCELAIN [ON WHICH HAVE BEEN PAINTED] THE DIVINE\nSOVEREIGN CHIEFS OF THE CITIES; AND A HEAVEN WITH ITS STARS SHALL [ALSO]\nBE MADE, AND THIS THOU SHALT HAVE MADE CEREMONIALLY PURE BY MEANS OF\nNATRON AND INCENSE. AND, BEHOLD, THOU SHALT MAKE AN IMAGE OF RA IN\nYELLOW(?) COLOR UPON A NEW PLAQUE AND SET IT AT THE BOWS OF THE BOAT. AND\nBEHOLD, THOU SHALT PLACE AN IMAGE OF THE _KHU_ WHICH THOU DOST WISH TO\nMAKE PERFECT [AND PLACE IT] IN THIS BOAT, AND THOU SHALT MAKE IT TO TRAVEL\nABOUT IN THE BOAT [WHICH SHALL BE MADE IN THE FORM OF THE BOAT] OF RA; AND\nHE SHALL SEE THE GOD RA HIMSELF THEREIN. LET NOT THE EYE OF ANY MAN\nWHATSOEVER LOOK UPON IT WITH THE EXCEPTION OF THINE OWN SELF, OR THY\nFATHER,(121) OR THY SON, AND GUARD [THIS] WITH GREAT CARE.(122) [NOW THESE\nTHINGS] SHALL MAKE THE _KHU_ PERFECT IN THE HEART OF RA, AND IT SHALL GIVE\nUNTO HIM POWER WITH THE COMPANY OF THE GODS; AND THE GODS SHALL LOOK UPON\nHIM AS A DIVINE BEING LIKE UNTO THEMSELVES; AND MANKIND AND THE DEAD SHALL\nLOOK UPON HIM AND SHALL FALL DOWN UPON THEIR FACES, AND HE SHALL BE SEEN\nIN THE UNDERWORLD IN THE FORM OF THE RADIANCE OF RA.\n\n\n\n\nOf Making Perfect The Khu\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 17).]\n\nANOTHER CHAPTER OF MAKING PERFECT THE KHU.(123) The Osiris Nu, the\noverseer of the palace, the chancellor-in-chief, triumphant, saith:\n\n\u201cHomage to thee, O thou who art within thy divine shrine, who shinest with\nrays of light and sendest forth radiance from thyself, who decreest joy\nfor millions of years unto those who love him, who givest their hearts\u2019\ndesire unto mankind, thou god Khepera within thy boat who hast overthrown\nApep. O ye children of the god Seb, overthrow ye the enemies of Osiris Nu,\nthe overseer of the palace, the chancellor-in-chief, triumphant, and\ndestroy ye them from the boat of R\u0101; and the god Horus shall cut off their\nheads in heaven [where they are] in the form of feathered fowl, and their\nhind parts shall be on the earth in the form of animals and in the Lake in\nthe form of fishes. Every male fiend and every female fiend shall the\nOsiris Nu, the overseer of the palace, the chancellor-in-chief, destroy,\nwhether he descendeth from the heaven, or whether he cometh forth from the\nearth, or whether they come upon the waters, or whether they advance\ntoward the stars, the god Thoth, the son of Aner, coming forth from the\nAnerti, shall hack them in pieces. The Osiris Nu is silent and dumb(?);\ncause ye this god, the mighty one of slaughter, the being greatly to be\nfeared, to make himself clean in your blood and to bathe himself in your\ngore, and ye shall certainly be destroyed by him from the boat of his\nfather R\u0101. The Osiris Nu is the god Horus to whom his mother the goddess\nIsis hath given birth, and whom the goddess Nephthys hath nursed and\ndandled, even like Horus when [he] repulsed the fiends of the god Suti;\nand when they see the _ureret_ crown stablished upon his head they fall\ndown upon their faces and they glorify [him]. Behold, when men, and gods,\nand _Khu_s, and the dead see the Osiris Nu in the form of Horus with the\n_ureret_ crown stablished upon his head, they fall down upon their faces.\nAnd the Osiris Nu, the overseer of the palace, the chancellor-in-chief,\ntriumphant, is victorious over his enemies in the heights of heaven, and\nin the depths thereof, and before the divine sovereign chiefs of every god\nand of every goddess.\u201d\n\n[THIS CHAPTER] SHALL BE RECITED OVER A HAWK STANDING AND HAVING THE WHITE\nCROWN UPON HIS HEAD, [AND OVER FIGURES OF] TEM, SHU, TEFNUT, SEB, NUT,\nOSIRIS, ISIS, SUTI, AND NEPHTHYS PAINTED IN YELLOW COLOR UPON A NEW\nPLAQUE, WHICH SHALL BE PLACED IN [A MODEL OF] THE BOAT [OF THE SUN], ALONG\nWITH A FIGURE OF THE DECEASED WHOM THOU WOULDST MAKE PERFECT. THESE SHALT\nTHOU ANOINT WITH CEDAR OIL, AND INCENSE SHALL BE OFFERED UP TO THEM ON THE\nFIRE, AND FEATHERED FOWL SHALL BE ROASTED. IT IS AN ACT OF PRAISE TO RA AS\nHE JOURNEYETH, AND IT SHALL CAUSE A MAN TO HAVE HIS BEING ALONG WITH RA\nDAY BY DAY, WHITHERSOEVER THE GOD VOYAGETH; AND IT SHALL DESTROY THE\nENEMIES OF RA IN VERY TRUTH REGULARLY AND CONTINUALLY.\n\n\n\n\nFor The New Moon\n\n\n[From Lepsius \u201cTodtenbuch,\u201d Bl. 55.]\n\nANOTHER CHAPTER TO BE RECITED WHEN THE MOON RENEWETH ITSELF ON THE DAY OF\nTHE MONTH. The Osiris Auf-\u0101nkh, triumphant, saith:\n\n\u201cOsiris unfettereth,\u201d or, as others say, \u201copeneth the storm cloud [in] the\nbody of heaven, and is unfettered himself; Horus is made strong happily\neach day. He whose transformations are great (or many) hath offerings made\nunto him at the moment, and he hath made an end of the storm which is in\nthe face of the Osiris Auf-\u0101nkh, triumphant. Verily he cometh, and he is\nR\u0101 in [his] journeying, and he is the four celestial gods in the heavens\nabove. The Osiris Auf-\u0101nkh, triumphant, cometh forth in his day, and he\nembarketh among the tackle of the boat.\u201d\n\nIF THIS CHAPTER BE KNOWN BY THE DECEASED HE SHALL BECOME A PERFECT _KHU_\nIN THE UNDERWORLD, AND HE SHALL NOT DIE THEREIN A SECOND TIME, AND HE\nSHALL EAT HIS FOOD SIDE BY SIDE WITH OSIRIS. IF THIS CHAPTER BE KNOWN BY\nHIM UPON EARTH HE SHALL BE LIKE UNTO THOTH, AND HE SHALL BE ADORED BY THE\nLIVING ONES; HE SHALL NOT FALL HEADLONG AT THE MOMENT OF ROYAL FLAME OF\nTHE GODDESS BAST, AND THE MIGHTY PRINCESS SHALL MAKE HIM TO ADVANCE\nHAPPILY.\n\n\n\n\nOf Travelling In The Boat Of Ra\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).]\n\nANOTHER CHAPTER OF TRAVELLING IN THE GREAT BOAT OF RA. The Osiris Nu, the\noverseer of the palace, the chancellor-in-chief, triumphant, saith:\n\n\u201cBehold now, O ye luminaries in Annu, ye people in Kher-\u0101ba, the god\nKha(?) hath been born; his cordage hath been completed, and the instrument\nwherewith he maketh his way hath [he] grasped firmly. I have protected the\nimplements of the gods, and I have delivered the boat Kha(?) for him. I\nhave come forth into heaven, and I have travelled therein with R\u0101 in the\nform of an ape, and have turned back the paths of Nut at the staircase of\nthe god Sebek.\u201d\n\n\n\n\nOf Making Perfect The Khu\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 16).]\n\nANOTHER CHAPTER OF MAKING PERFECT THE _Khu_; [it shall be recited] on the\nfestival of Six. The Osiris Nu, the overseer of the palace, the\nchancellor-in-chief, triumphant, saith:\n\n\u201cBehold now, O ye luminaries in Annu (Heliopolis), ye people in Kher-\u0101ba,\nthe god hath been born; his cordage(?) hath been completed, and the\ninstrument wherewith he maketh his way he hath grasped firmly; and the\nOsiris Nu is strong with them to direct the implement of the gods. The\nOsiris Nu hath delivered the boat of the sun therewith ... and he cometh\nforth into heaven. The Osiris Nu sailed round about in heaven, he\ntravelleth therein unto Nut, he journeyeth along with R\u0101, and he voyageth\ntherein in the form of apes; [he] turneth back the water-flood which is\nover the Thigh of the goddess Nut at the staircase of the god Sebaku. The\nhearts of Seb and Nut are glad and repeat the name which is new. Un-neferu\nreneweth [his] youth, R\u0101 is in his splendors of light, Unti hath his\nspeech, and lo, the god of the Inundation is Prince among the gods. The\ntaste of sweetness hath forced a way into the heart of the destitute one,\nand the lord of thy outcries hath been done away with, and the oars(?) of\nthe company of the gods are in vigorous motion. Adored be thou, O divine\nSoul, who art endowed more than the gods of the South and North [in] their\nsplendors! Behold, grant thou that the Osiris Nu may be great in heaven\neven as thou art great among the gods; deliver thou him from every evil\nand murderous thing which may be wrought upon him by the Fiend, and\nfortify thou his heart. Grant thou, moreover, that the Osiris Nu may be\nstronger than all the gods, all the _Khu_s, and all the dead. The Osiris\nNu is strong and is the lord of powers. The Osiris Nu is the lord of right\nand truth which the goddess Uatchit worketh. The strength which protects\nthe Osiris Nu is the strength which protects the god R\u0101 in heaven. O god\nR\u0101, grant thou that the Osiris Nu may travel on in thy boat in peace, and\ndo thou prepare a road whereon [thy] boat may journey onward; for the\nforce which protecteth Osiris is the force which protecteth thee. The\nOsiris Nu driveth back the Crocodile from R\u0101 day by day. The Osiris Nu\ncometh even as doth Horus in the splendors(?) of the horizon of heaven,\nand he directeth R\u0101 through the mansions of the sky; the gods rejoice\ngreatly when the Osiris Nu repulseth the Crocodile. The Osiris Nu hath the\namulet(?) of the god, and the cloud of Nebt shall not come nigh unto him,\nand the divine guardians of the mansions of the sky shall not destroy him.\nThe Osiris Nu is a divine being whose face is hidden, and he dwelleth\nwithin the Great House [as] the chief of the Shrine of the god. The Osiris\nNu carrieth the words of the gods to R\u0101, and he cometh and maketh\nsupplication unto the divine lord with the words of his message. The\nOsiris Nu is strong of heart, and he maketh his offering at the moment\namong those who perform the ceremonies of sacrifice.\u201d\n\n[THIS CHAPTER] SHALL BE SAID OVER A FIGURE OF THE DECEASED WHICH SHALL BE\nPLACED IN [A MODEL OF] THE BOAT OF THE SUN, AND BEHOLD, [HE THAT RECITETH\nIT] SHALL BE WASHED, AND SHALL BE CEREMONIALLY PURE, AND HE SHALL HAVE\nBURNT INCENSE BEFORE RA, AND SHALL HAVE OFFERED WINE, AND CAKES, AND\nROASTED FOWL FOR THE JOURNEY [OF THE DECEASED] IN THE BOAT OF RA. NOW,\nEVERY _KHU_ FOR WHOM SUCH THINGS ARE DONE SHALL HAVE AN EXISTENCE AMONG\nTHE LIVING ONES, AND HE SHALL NEVER PERISH, AND HE SHALL HAVE A BEING LIKE\nUNTO THAT OF THE HOLY GOD; NO EVIL THING WHATSOEVER SHALL ATTACK HIM. AND\nHE SHALL BE LIKE UNTO A HAPPY _KHU_ IN AMENTET, AND HE SHALL NOT DIE A\nSECOND TIME. HE SHALL EAT AND HE SHALL DRINK IN THE PRESENCE OF OSIRIS\nEACH DAY; HE SHALL BE BORNE ALONG WITH THE KINGS OF THE NORTH AND OF THE\nSOUTH EACH AND EVERY DAY; HE SHALL QUAFF WATER AT THE FOUNTAIN-HEAD; HE\nSHALL COME FORTH BY DAY EVEN AS DOTH HORUS; HE SHALL LIVE AND SHALL BECOME\nLIKE UNTO GOD; AND HE SHALL BE HYMNED BY THE LIVING ONES, EVEN AS IS RA\nEACH AND EVERY DAY CONTINUALLY AND REGULARLY FOREVER.\n\n\n\n\nSailing In The Great Boat\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).]\n\nTHE CHAPTER OF SAILING IN THE GREAT BOAT OF R\u0100 TO PASS OVER THE CIRCLE OF\nBRIGHT FLAME. The Osiris Nu, the overseer of the palace, the\nchancellor-in-chief, triumphant, saith:\n\n\u201c[Hail], ye bright and shining flames that keep your place behind R\u0101, and\nwhich slay behind him, the boat of R\u0101 is in fear of the whirlwind and the\nstorm; shine ye forth, then, and make [ye yourselves] visible. I have come\n[daily] along with the god Sek-hra from the bight of his holy lake, and I\nhave seen the Ma\u0101t [goddesses] pass along, and the lion-gods who belong\nunto them. Hail, thou that dwellest in the coffer who hast multitudes of\nplants(?), I have seen [what is] there. We rejoice, and their princes\nrejoice greatly, and their lesser gods(?) are glad. I have made a way in\nfront of the boat of R\u0101, I have lifted myself up into his divine Disk, I\nshine brightly through his splendors; he hath furnished himself with the\nthings which are his, taking possession thereof as the lord of right and\ntruth. And behold, O ye company of the gods, and thou ancestor of the\ngoddess Isis,(124) grant ye that he may bear testimony to his father, the\nlord of those who are therein. I have weighed the ... in him [as] chief,\nand I have brought to him the goddess Tefnut and he liveth. Behold, come,\ncome, and declare before him the testimony of right and truth of the lord\nTem. I cry out at eventide and at his hour, saying, Grant ye unto me that\nI may come. I have brought unto him the jaws of the passages of the tomb;\nI have brought unto him the bones which are in Annu (Heliopolis); I have\ngathered together for him his manifold parts; I have driven back for him\nthe serpent fiend Apep; I have spit upon his gashes for him; I have made\nmy road and I have passed in among you. I am he who dwelleth among the\ngods, come, let [me] pass onward in the boat, the boat of the lord Sa.\nBehold, O Heru-ur, there is a flame, but the fire hath been extinguished.\nI have made [my] road, O ye divine fathers and your divine apes! I have\nentered upon the horizon, and I have passed on to the side of the divine\nprinces, and I have borne testimony unto him that dwelleth in his divine\nboat. I have gone forward over the circle of bright flame which is behind\nthe lord of the lock of hair which moveth round about. Behold, ye who cry\nout over yourselves, ye worms in [your] hidden places, grant ye that I may\npass onward, for I am the mighty one, the lord of divine strength, and I\nam the spiritual body (_s\u0101h_) of the lord of divine right and truth made\nby the goddess Uatchit. His strength which protecteth is my strength which\nprotecteth, which is the strength which protecteth R\u0101. [Grant ye that I\nmay be in the following of R\u0101], and grant ye that I may go round about\nwith him in Sekhet-hetep [and in] the two lands. [I am] a great god, and\n[I have been] judged by the company of his gods; grant that divine,\nsepulchral meals may be given unto me.\u201d\n\n\n\n\nOf The Four Flames\n\n\n[From the Papyrus of Nu (British Museum No. 10,477, sheet 26).]\n\nTHE CHAPTER OF THE FOUR BLAZING FLAMES WHICH ARE MADE FOR THE KHU. Behold,\nthou shalt make four square troughs of clay, whereon thou shalt scatter\nincense, and thou shalt fill them with the milk of a white cow, and by\nmeans of these thou shalt extinguish the flame. The Osiris Nu, the\noverseer of the palace, the chancellor-in-chief, triumphant, saith:\n\n\u201cThe fire cometh to thy KA, O Osiris, governor of Amenti; the fire cometh\nto thy KA, O Osiris Nu, the overseer of the palace, the\nchancellor-in-chief, triumphant. He that ordereth the night cometh after\nthe day. [The flame cometh to thy KA, O Osiris, governor of those in\nAmenti](125) and the two sisters(?) of R\u0101 come likewise. Behold, [the\nflame] riseth in Abtu (Abydos) and it cometh; and I cause it to come [to]\nthe Eye of Horus. It is set in order upon thy brow, O Osiris, governor of\nAmenti,(126) and it is fixed within thy shrine and riseth upon thy brow;\nit is set in order upon thy breast, O Osiris Nu, and it is fixed upon thy\nbrow. The Eye of Horus is protecting thee, O Osiris, governor of Amenti,\nand it keepeth thee in safety; it casteth down headlong all thine enemies\nfor thee and all thine enemies have fallen headlong before thee. O Osiris\nNu, the Eye of Horus protecteth thee, it keepeth thee in safety, and it\ncasteth down headlong all thine enemies. Thine enemies have fallen down\nheadlong before thy KA, O Osiris, governor of Amenti, the Eye of Horus\nprotecteth thee, it keepeth thee in safety, and it hath cast down headlong\nall thine enemies. Thine enemies have fallen down headlong before thy\n_Ka_, O Osiris Nu, the overseer of the palace, the chancellor-in-chief,\ntriumphant, the Eye of Horus protecteth thee, it keepeth thee in safety,\nit hath cast down headlong for thee all thine enemies, and thine enemies\nhave fallen down headlong before thee. The Eye of Horus cometh, it is\nsound and well, and it sendeth forth rays like unto R\u0101 in the horizon; it\ncovereth over with darkness the powers of Suti, it taketh possession\nthereof and it bringeth its flame against him upon [its] feet(?). The Eye\nof Horus is sound and well, thou eatest the flesh(?) of thy body by means\nthereof, and thou givest praise(?) thereto. The four flames enter into thy\nKA, O Osiris, governor of Amenti, the four flames enter into thy _ka_, O\nOsiris Nu, the overseer of the palace, the chancellor-in-chief,\ntriumphant. Hail, ye children of Horus, Mesthi, H\u0101pi, Tuam\u0101utef and\nQebhsennuf, ye have given your protection unto your divine Father Osiris,\nthe governor of Amenti, grant ye your protection to the Osiris Nu,\ntriumphant. Now, therefore, inasmuch as ye have destroyed the opponent[s]\nof Osiris, the governor of Amenti, he liveth with the gods, and he hath\nsmitten Suti, with his hand and arm since light dawned upon the earth, and\nHorus hath gotten power, and he hath avenged his divine Father Osiris\nhimself; and inasmuch as your divine father hath been made vigorous\nthrough the union which ye have effected for him with the _Ka_ of Osiris,\nthe governor of Amenti\u2014now the Eye of Horus hath avenged him, and it hath\nprotected him, and it hath cast down headlong for him all his enemies, and\nall his enemies have fallen down before him\u2014even so do ye destroy the\nopponent[s] of the Osiris Nu, the overseer of the palace, the\nchancellor-in-chief, triumphant. Let him live with the gods, let him smite\ndown his enemy, let him destroy [him] when light dawneth upon the earth,\nlet Horus gain power and avenge the Osiris Nu, let the Osiris Nu have\nvigor through the union which ye have effected for him with his _ka_. O\nOsiris Nu, the Eye of Horus hath avenged thee, it hath cast down headlong\nall thine enemies for thee, and all thine enemies have fallen down\nheadlong before thee. Hail, Osiris, governor of Amenti, grant thou light\nand fire to the happy soul which is in Suten-henen (Heracleopolis); and [O\nye children of Horus] grant ye power unto the living soul of the Osiris Nu\nwithin his flame. Let him not be repulsed and let him not be driven back\nat the doors of Amentet; oh let his offerings of bread and of linen\ngarments be brought unto him among [those of] the lords of funeral\noblations, oh, offer ye praises as unto a god, to the Osiris Nu, destroyer\nof his opponent[s] in his form of right and truth and in his attributes of\na god of right and truth.\u201d\n\n\n\n\n\nEGYPTIAN TALES\n\n\n                        Translated from the Papyri\n\n\n Edited by Wm. Flinders Petrie, Hon. D.C.L., LL.D., Edwards Professor of\n                 Egyptology, University College, London.\n\n\n\n\nThe Taking Of Joppa\n\n\nThere was once in the time of King Men-kheper-ra a revolt of the servants\nof his Majesty who were in Joppa; and his Majesty said, \u201cLet Tahutia go\nwith his footmen and destroy this wicked Foe in Joppa.\u201d And he called one\nof his followers, and said moreover, \u201cHide thou my great cane, which works\nwonders, in the baggage of Tahutia that my power may go with him.\u201d\n\nNow when Tahutia came near to Joppa, with all the footmen of Pharaoh, he\nsent unto the Foe in Joppa, and said, \u201cBehold now his Majesty, King\nMen-kheper-ra, has sent all this great army against thee; but what is that\nif my heart is as thy heart? Do thou come, and let us talk in the field,\nand see each other face to face.\u201d So Tahutia came with certain of his men;\nand the Foe in Joppa came likewise, but his charioteer that was with him\nwas true of heart unto the King of Egypt. And they spoke with one another\nin his great tent, which Tahutia had placed far off from the soldiers. But\nTahutia had made ready 200 sacks, with cords and fetters, and had made a\ngreat sack of skins with bronze fetters, and many baskets: and they were\nin his tent, the sacks and the baskets, and he had placed them as the\nforage for the horses is put in baskets. For while the Foe in Joppa drank\nwith Tahutia, the people who were with him drank with the footmen of\nPharaoh, and made merry with them. And when their bout of drinking was\npast, Tahutia said to the Foe in Joppa, \u201cIf it please thee, while I remain\nwith the women and children of thy own city, let one bring of my people\nwith their horses, that they may give them provender, or let one of the\nApuro run to fetch them.\u201d So they came, and hobbled their horses, and gave\nthem provender, and one found the great cane of Men-kheper-ra (Tahutmes\nIII), and came to tell of it to Tahutia. And thereupon the Foe in Joppa\nsaid to Tahutia: \u201cMy heart is set on examining the great cane of\nMen-kheper-ra, which is named \u2018... tautnefer.\u2019 By the _ka_ of the King\nMen-kheper-ra it will be in thy hands to-day; now do thou well and bring\nthou it to me.\u201d And Tahutia did thus, and he brought the cane of King\nMen-kheper-ra. And he laid hold on the Foe in Joppa by his garment, and he\narose and stood up, and said, \u201cLook on me, O Foe in Joppa; here is the\ngreat cane of King Men-kheper-ra, the terrible lion, the son of Sekhet, to\nwhom Amen his father gives power and strength.\u201d And he raised his hand and\nstruck the forehead of the Foe in Joppa, and he fell helpless before him.\nHe put him in the sack of skins and he bound with gyves the hands of the\nFoe in Joppa, and put on his feet the fetters with four rings. And he made\nthem bring the 200 sacks which he had cleaned, and made to enter into them\n200 soldiers, and filled the hollows with cords and fetters of wood, he\nsealed them with a seal, and added to them their rope-nets and the poles\nto bear them. And he put every strong footman to bear them, in all 600\nmen, and said to them, \u201cWhen you come into the town you shall open your\nburdens, you shall seize on all the inhabitants of the town, and you shall\nquickly put fetters upon them.\u201d\n\nThen one went out and said unto the charioteer of the Foe in Joppa, \u201cThy\nmaster is fallen; go, say to thy mistress, \u2018A pleasant message! For Sutekh\nhas given Tahutia to us, with his wife and his children; behold the\nbeginning of their tribute,\u2019 that she may comprehend the two hundred\nsacks, which are full of men and cords and fetters.\u201d So he went before\nthem to please the heart of his mistress, saying, \u201cWe have laid hands on\nTahutia.\u201d Then the gates of the city were opened before the footmen: they\nentered the city, they opened their burdens, they laid hands on them of\nthe city, both small and great, they put on them the cords and fetters\nquickly; the power of Pharaoh seized upon that city. After he had rested\nTahutia sent a message to Egypt to the King Men-kheper-ra his lord,\nsaying: \u201cBe pleased, for Amen thy good father has given to thee the Foe in\nJoppa, together with all his people, likewise also his city. Send,\ntherefore, people to take them as captives that thou mayest fill the house\nof thy father Amen Ra, king of the gods, with men-servants and\nmaid-servants, and that they may be overthrown beneath thy feet for ever\nand ever.\u201d\n\n\n\n\nThe Doomed Prince\n\n\nThere once was a king to whom no son was born; and his heart was grieved,\nand he prayed for himself unto the gods around him for a child. They\ndecreed that one should be born to him. And his wife, after her time was\nfulfilled, brought forth a son. Then came the Hathors to decree for him a\ndestiny; they said, \u201cHis death is to be by the crocodile, or by the\nserpent, or by the dog.\u201d Then the people who stood by heard this, and they\nwent to tell it to his Majesty. Then his Majesty\u2019s heart sickened very\ngreatly. And his Majesty caused a house to be built upon the desert; it\nwas furnished with people and with all good things of the royal house,\nthat the child should not go abroad. And when the child was grown, he went\nup upon the roof, and he saw a dog; it was following a man who was walking\non the road. He spoke to his page, who was with him, \u201cWhat is this that\nwalks behind the man who is coming along the road?\u201d He answered him, \u201cThis\nis a dog.\u201d The child said to him, \u201cLet there be brought to me one like\nit.\u201d The page went to repeat it to his Majesty. And his Majesty said, \u201cLet\nthere be brought to him a little pet dog, lest his heart be sad.\u201d And\nbehold they brought to him the dog.\n\nThen when the days increased after this, and when the child became grown\nin all his limbs, he sent a message to his father saying, \u201cCome, wherefore\nam I kept here? Inasmuch as I am fated to three evil fates, let me follow\nmy desire. Let God do what is in his heart.\u201d They agreed to all he said,\nand gave him all sorts of arms, and also his dog to follow him, and they\ntook him to the east country, and said to him, \u201cBehold, go thou whither\nthou wilt.\u201d His dog was with him, and he went northward, following his\nheart in the desert, while he lived on all the best of the game of the\ndesert. He went to the chief of Naharaina.\n\nAnd behold there had not been any born to the chief of Naharaina, except\none daughter. Behold, there had been built for her a house; its seventy\nwindows were seventy cubits from the ground. And the chief caused to be\nbrought all the sons of the chiefs of the land of Khalu, and said to them,\n\u201cHe who reaches the window of my daughter, she shall be to him for a\nwife.\u201d\n\nAnd many days after these things, as they were in their daily task, the\nyouth rode by the place where they were. They took the youth to their\nhouse, they bathed him, they gave provender to his horses, they brought\nall kinds of things for the youth, they perfumed him, they anointed his\nfeet, they gave him portions of their own food; and they spake to him,\n\u201cWhence comest thou, goodly youth?\u201d He said to them, \u201cI am son of an\nofficer of the land of Egypt; my mother is dead, and my father has taken\nanother wife. And when she bore children, she grew to hate me, and I have\ncome as a fugitive from before her.\u201d And they embraced him, and kissed\nhim.\n\nAnd after many days were passed, he said to the youths, \u201cWhat is it that\nye do here?\u201d And they said to him: \u201cWe spend our time in this: we climb\nup, and he who shall reach the window of the daughter of the chief of\nNaharaina, to him will be given her to wife.\u201d He said to them, \u201cIf it\nplease you, let me behold the matter, that I may come to climb with you.\u201d\nThey went to climb, as was their daily wont: and the youth stood afar off\nto behold; and the face of the daughter of the chief of Naharaina was\nturned to them. And another day the sons came to climb, and the youth came\nto climb with the sons of the chiefs. He climbed, and he reached the\nwindow of the daughter of the chief of Naharaina. She kissed him, she\nembraced him in all his limbs.\n\nAnd one went to rejoice the heart of her father, and said to him, \u201cOne of\nthe people has reached the window of thy daughter.\u201d And the prince\ninquired of the messenger, saying, \u201cThe son of which of the princes is\nit?\u201d And he replied to him, \u201cIt is the son of an officer, who has come as\na fugitive from the land of Egypt, fleeing from before his stepmother when\nshe had children.\u201d Then the chief of Naharaina was exceeding angry; and he\nsaid: \u201cShall I indeed give my daughter to the Egyptian fugitive? Let him\ngo back whence he came.\u201d And one came to tell the youth, \u201cGo back to the\nplace thou camest from.\u201d But the maiden seized his hand; she swore an oath\nby God, saying, \u201cBy the being of Ra Harakhti, if one takes him from me, I\nwill not eat, I will not drink, I shall die in that same hour.\u201d The\nmessenger went to tell unto her father all that she said. Then the prince\nsent men to slay the youth, while he was in his house. But the maiden\nsaid: \u201cBy the being of Ra, if one slay him I shall be dead ere the sun\ngoeth down. I will not pass an hour of life if I am parted from him.\u201d And\none went to tell her father. Then the prince made them bring the youth\nwith the maiden. The youth was seized with fear when he came before the\nprince. But he embraced him, he kissed him all over, and said: \u201cOh, tell\nme who thou art; behold, thou art to me as a son.\u201d He said to him: \u201cI am a\nson of an officer of the land of Egypt; my mother died, my father took to\nhim a second wife; she came to hate me, and I fled a fugitive from before\nher.\u201d He then gave to him his daughter to wife; he gave also to him a\nhouse, and serfs, and fields, also cattle and all manner of good things.\n\nBut after the days of these things were passed, the youth said to his\nwife, \u201cI am doomed to three fates\u2014a crocodile, a serpent, and a dog.\u201d She\nsaid to him, \u201cLet one kill the dog which belongs to thee.\u201d He replied to\nher, \u201cI am not going to kill my dog, which I have brought up from when it\nwas small.\u201d And she feared greatly for her husband, and would not let him\ngo alone abroad.\n\nAnd one went with the youth toward the land of Egypt, to travel in that\ncountry. Behold the crocodile of the river, he came out by the town in\nwhich the youth was. And in that town was a mighty man. And the mighty man\nwould not suffer the crocodile to escape. And when the crocodile was\nbound, the mighty man went out and walked abroad. And when the sun rose\nthe mighty man went back to the house; and he did so every day, during two\nmonths of days.\n\nNow when the days passed after this, the youth sat making a good day in\nhis house. And when the evening came he lay down on his bed, sleep seized\nupon his limbs; and his wife filled a bowl of milk, and placed it by his\nside. Then came out a serpent from his hole, to bite the youth; behold his\nwife was sitting by him, she lay not down. Thereupon the servants gave\nmilk to the serpent, and he drank, and was drunk, and lay upside down.\nThen his wife made it to perish with the blows of her dagger. And they\nwoke her husband, who was astonished; and she said unto him: \u201cBehold thy\nGod has given one of thy dooms into thy hand; he will also give thee the\nothers.\u201d And he sacrificed to God, adoring him, and praising his spirits\nfrom day to day.\n\nAnd when the days were passed after these things, the youth went to walk\nin the fields of his domain. He went not alone, behold his dog was\nfollowing him. And his dog ran aside after the wild game, and he followed\nthe dog. He came to the river, and entered the river behind his dog. Then\ncame out the crocodile, and took him to the place where the mighty man\nwas. And the crocodile said to the youth, \u201cI am thy doom, following after\nthee....\u201d\n\n(_Here the papyrus breaks off._)\n\n\n\n\nAnpu And Bata\n\n\nOnce there were two brethren, of one mother and one father; Anpu was the\nname of the elder, and Bata was the name of the younger. Now, as for Anpu\nhe had a house, and he had a wife. But his little brother was to him as it\nwere a son; he it was who made for him his clothes; he it was who followed\nbehind his oxen to the fields; he it was who did the ploughing; he it was\nwho harvested the corn; he it was who did for him all the matters that\nwere in the field. Behold, his younger brother grew to be an excellent\nworker, there was not his equal in the whole land; behold, the spirit of a\ngod was in him.\n\nNow after this the younger brother followed his oxen in his daily manner;\nand every evening he turned again to the house, laden with all the herbs\nof the field, with milk and with wood, and with all things of the field.\nAnd he put them down before his elder brother, who was sitting with his\nwife; and he drank and ate, and he lay down in his stable with the cattle.\nAnd at the dawn of day he took bread which he had baked, and laid it\nbefore his elder brother; and he took with him his bread to the field, and\nhe drave his cattle to pasture in the fields. And as he walked behind his\ncattle, they said to him, \u201cGood is the herbage which is in that place\u201d;\nand he listened to all that they said, and he took them to the good place\nwhich they desired. And the cattle which were before him became exceeding\nexcellent, and they multiplied greatly.\n\nNow at the time of ploughing his elder brother said unto him: \u201cLet us make\nready for ourselves a goodly yoke of oxen for ploughing, for the land has\ncome out from the water, it is fit for ploughing. Moreover, do thou come\nto the field with corn, for we will begin the ploughing in the morrow\nmorning.\u201d Thus said he to him; and his younger brother did all things as\nhis elder brother had spoken unto him to do them.\n\nAnd when the morn was come, they went to the fields with their things; and\ntheir hearts were pleased exceedingly with their task in the beginning of\ntheir work. And it came to pass after this that as they were in the field\nthey stopped for corn, and he sent his younger brother, saying, \u201cHaste\nthou, bring to us corn from the farm.\u201d And the younger brother found the\nwife of his elder brother, as she was sitting tying her hair. He said to\nher: \u201cGet up, and give to me corn, that I may run to the field, for my\nelder brother hastened me; do not delay.\u201d She said to him: \u201cGo, open the\nbin, and thou shalt take to thyself according to thy will, that I may not\ndrop my locks of hair while I dress them.\u201d\n\nThe youth went into the stable; he took a large measure, for he desired to\ntake much corn; he loaded it with wheat and barley; and he went out\ncarrying it. She said to him, \u201cHow much of the corn that is wanted, is\nthat which is on thy shoulder?\u201d He said to her: \u201cThree bushels of barley,\nand two of wheat, in all five; these are what are upon my shoulder.\u201d Thus\nsaid he to her. And she conversed with him, saying, \u201cThere is great\nstrength in thee, for I see thy might every day.\u201d And her heart knew him\nwith the knowledge of youth. And she arose and came to him, and conversed\nwith him, saying, \u201cCome, stay with me, and it shall be well for thee, and\nI will make for thee beautiful garments.\u201d Then the youth became like a\npanther of the south with fury at the evil speech which she had made to\nhim; and she feared greatly. And he spake unto her, saying: \u201cBehold thou\nart to me as a mother, thy husband is to me as a father, for he who is\nelder than I has brought me up. What is this wickedness that thou hast\nsaid to me? Say it not to me again. For I will not tell it to any man, for\nI will not let it be uttered by the mouth of any man.\u201d He lifted up his\nburden, and he went to the field and came to his elder brother; and they\ntook up their work, to labor at their task.\n\nNow afterward, at eventime, his elder brother was returning to his house;\nand the younger brother was following after his oxen, and he loaded\nhimself with all the things of the field; and he brought his oxen before\nhim, to make them lie down in their stable which was in the farm. And\nbehold the wife of the elder brother was afraid for the words which she\nhad said. She took a parcel of fat, she became like one who is evilly\nbeaten, desiring to say to her husband, \u201cIt is thy younger brother who has\ndone this wrong.\u201d Her husband returned in the even, as was his wont of\nevery day; he came unto his house; he found his wife ill of violence; she\ndid not give him water upon his hands as he used to have, she did not make\na light before him, his house was in darkness, and she was lying very\nsick. Her husband said to her, \u201cWho has spoken, with thee?\u201d Behold she\nsaid: \u201cNo one has spoken with me except thy younger brother. When he came\nto take for thee corn he found me sitting alone; he said to me, \u2018Come, let\nus stay together, tie up thy hair.\u2019 Thus spake he to me. I did not listen\nto him, but thus spake I to him: \u2018Behold, am I not thy mother, is not thy\nelder brother to thee as a father?\u2019 And he feared, and he beat me to stop\nme from making report to thee, and if thou lettest him live I shall die.\nNow behold he is coming in the evening; and I complain of these wicked\nwords, for he would have done this even in daylight.\u201d\n\nAnd the elder brother became as a panther of the south; he sharpened his\nknife; he took it in his hand; he stood behind the door of his stable to\nslay his younger brother as he came in the evening to bring his cattle\ninto the stable.\n\nNow the sun went down, and he loaded himself with herbs in his daily\nmanner. He came, and his foremost cow entered the stable, and she said to\nher keeper, \u201cBehold thou thy elder brother standing before thee with his\nknife to slay thee; flee from before him.\u201d He heard what his first cow had\nsaid; and the next entering, she also said likewise. He looked beneath the\ndoor of the stable; he saw the feet of his elder brother; he was standing\nbehind the door, and his knife was in his hand. He cast down his load to\nthe ground, and betook himself to flee swiftly; and his elder brother\npursued after him with his knife. Then the younger brother cried out unto\nRa Harakhti, saying, \u201cMy good Lord! Thou art he who divides the evil from\nthe good.\u201d And Ra stood and heard all his cry; and Ra made a wide water\nbetween him and his elder brother, and it was full of crocodiles; and the\none brother was on one bank, and the other on the other bank; and the\nelder brother smote twice on his hands at not slaying him. Thus did he.\nAnd the younger brother called to the elder on the bank, saying: \u201cStand\nstill until the dawn of day; and when Ra ariseth, I shall judge with thee\nbefore him, and he discerneth between the good and the evil. For I shall\nnot be with thee any more forever; I shall not be in the place in which\nthou art; I shall go to the valley of the acacia.\u201d\n\nNow when the land was lightened, and the next day appeared, Ra Harakhti\narose, and one looked unto the other. And the youth spake with his elder\nbrother, saying: \u201cWherefore earnest thou after me to slay me in\ncraftiness, when thou didst not hear the words of my mouth? For I am thy\nbrother in truth, and thou art to me as a father, and thy wife even as a\nmother: is it not so? Verily, when I was sent to bring for us corn, thy\nwife said to me, \u2018Come, stay with me\u2019; for behold this has been turned\nover unto thee into another wise.\u201d And he caused him to understand of all\nthat happened with him and his wife. And he swore an oath by Ra Harakhti,\nsaying, \u201cThy coming to slay me by deceit with thy knife was an\nabomination.\u201d Then the youth took a knife, and cut off of his flesh, and\ncast it into the water, and the fish swallowed it. He failed; he became\nfaint; and his elder brother cursed his own heart greatly; he stood\nweeping for him afar off; he knew not how to pass over to where his\nyounger brother was, because of the crocodiles. And the younger brother\ncalled unto him, saying: \u201cWhereas thou hast devised an evil thing, wilt\nthou not also devise a good thing, even like that which I would do unto\nthee? When thou goest to thy house thou must look to thy cattle, for I\nshall not stay in the place where thou art; I am going to the valley of\nthe acacia. And now as to what thou shalt do for me; it is even that thou\nshalt come to seek after me, if thou perceivest a matter, namely, that\nthere are things happening unto me. And this is what shall come to pass,\nthat I shall draw out my soul, and I shall put it upon the top of the\nflowers of the acacia, and when the acacia is cut down, and it falls to\nthe ground, and thou comest to seek for it, if thou searchest for it seven\nyears do not let thy heart be wearied. For thou wilt find it, and thou\nmust put it in a cup of cold water, and expect that I shall live again,\nthat I may make answer to what has been done wrong. And thou shalt know of\nthis, that is to say, that things are happening to me, when one shall give\nto thee a cup of beer in thy hand, and it shall be troubled; stay not\nthen, for verily it shall come to pass with thee.\u201d\n\nAnd the youth went to the valley of the acacia; and his elder brother went\nunto his house; his hand was laid on his head, and he cast dust on his\nhead; he came to his house, and he slew his wife, he cast her to the dogs,\nand he sat in mourning for his younger brother.\n\nNow many days after these things, the younger brother was in the valley of\nthe acacia; there was none with him; he spent his time in hunting the\nbeasts of the desert, and he came back in the even to lie down under the\nacacia, which bore his soul upon the topmost flower. And after this he\nbuilt himself a tower with his own hands, in the valley of the acacia; it\nwas full of all good things, that he might provide for himself a home.\n\nAnd he went out from his tower, and he met the Nine Gods, who were walking\nforth to look upon the whole land. The Nine Gods talked one with another,\nand they said unto him: \u201cHo! Bata, bull of the Nine Gods, art thou\nremaining alone? Thou hast left thy village for the wife of Anpu, thy\nelder brother. Behold his wife is slain. Thou hast given him an answer to\nall that was transgressed against thee.\u201d And their hearts were vexed for\nhim exceedingly. And Ra Harakhti said to Khnumu, \u201cBehold, frame thou a\nwoman for Bata, that he may not remain alive alone.\u201d And Khnumu made for\nhim a mate to dwell with him. She was more beautiful in her limbs than any\nwoman who is in the whole land. The essence of every god was in her. The\nseven Hathors came to see her: they said with one mouth, \u201cShe will die a\nsharp death.\u201d\n\nAnd Bata loved her very exceedingly, and she dwelt in his house; he passed\nhis time in hunting the beasts of the desert, and brought and laid them\nbefore her. He said: \u201cGo not outside, lest the sea seize thee; for I\ncannot rescue thee from it, for I am a woman like thee; my soul is placed\non the head of the flower of the acacia; and if another find it, I must\nfight with him.\u201d And he opened unto her his heart in all its nature.\n\nNow after these things Bata went to hunt in his daily manner. And the\nyoung girl went to walk under the acacia which was by the side of her\nhouse. Then the sea saw her, and cast its waves up after her. She betook\nherself to flee from before it. She entered her house. And the sea called\nunto the acacia, saying, \u201cOh, would that I could seize her!\u201d And the\nacacia brought a lock from her hair, and the sea carried it to Egypt, and\ndropped it in the place of the fullers of Pharaoh\u2019s linen. The smell of\nthe lock of hair entered into the clothes of Pharaoh; and they were wroth\nwith the fullers of Pharaoh, saying, \u201cThe smell of ointment is in the\nclothes of Pharaoh.\u201d And the people were rebuked every day, they knew not\nwhat they should do. And the chief fuller of Pharaoh walked by the bank,\nand his heart was very evil within him after the daily quarrel with him.\nHe stood still, he stood upon the sand opposite to the lock of hair, which\nwas in the water, and he made one enter into the water and bring it to\nhim; and there was found in it a smell, exceeding sweet. He took it to\nPharaoh; and they brought the scribes and the wise men, and they said unto\nPharaoh: \u201cThis lock of hair belongs to a daughter of Ra Harakhti: the\nessence of every god is in her, and it is a tribute to thee from another\nland. Let messengers go to every strange land to seek her: and as for the\nmessenger who shall go to the valley of the acacia, let many men go with\nhim to bring her.\u201d Then said his Majesty, \u201cExcellent exceedingly is what\nhas been said to us\u201d; and they sent them. And many days after these things\nthe people who were sent to strange lands came to give report unto the\nKing: but there came not those who went to the valley of the acacia, for\nBata had slain them, but let one of them return to give a report to the\nKing. His Majesty sent many men and soldiers, as well as horsemen, to\nbring her back. And there was a woman among them, and to her had been\ngiven in her hand beautiful ornaments of a woman. And the girl came back\nwith her, and they rejoiced over her in the whole land.\n\nAnd his Majesty loved her exceedingly, and raised her to high estate; and\nhe spake unto her that she should tell him concerning her husband. And she\nsaid, \u201cLet the acacia be cut down, and let one chop it up.\u201d And they sent\nmen and soldiers with their weapons to cut down the acacia; and they came\nto the acacia, and they cut the flower upon which was the soul of Bata,\nand he fell dead suddenly.\n\nAnd when the next day came, and the earth was lightened, the acacia was\ncut down. And Anpu, the elder brother of Bata, entered his house, and\nwashed his hands; and one gave him a cup of beer, and it became troubled;\nand one gave him another of wine, and the smell of it was evil. Then he\ntook his staff, and his sandals, and likewise his clothes, with his\nweapons of war; and he betook himself forth to the valley of the acacia.\nHe entered the tower of his younger brother, and he found him lying upon\nhis mat; he was dead. And he wept when he saw his younger brother verily\nlying dead. And he went out to seek the soul of his younger brother under\nthe acacia tree, under which his younger brother lay in the evening. He\nspent three years in seeking for it, but found it not. And when he began\nthe fourth year, he desired in his heart to return into Egypt; he said, \u201cI\nwill go to-morrow morn.\u201d Thus spake he in his heart.\n\nNow when the land lightened, and the next day appeared, he was walking\nunder the acacia; he was spending his time in seeking it. And he returned\nin the evening, and labored at seeking it again. He found a seed. He\nreturned with it. Behold this was the soul of his younger brother. He\nbrought a cup of cold water, and he cast the seed into it: and he sat\ndown, as he was wont. Now when the night came his soul sucked up the\nwater; Bata shuddered in all his limbs, and he looked on his elder\nbrother; his soul was in the cup. Then Anpu took the cup of cold water, in\nwhich the soul of his younger brother was; Bata drank it, his soul stood\nagain in its place, and he became as he had been. They embraced each\nother, and they conversed together.\n\nAnd Bata said to his elder brother: \u201cBehold I am to become as a great\nbull, which bears, every good mark; no one knoweth its history, and thou\nmust sit upon my back. When the sun arises I shall be in the place where\nmy wife is, that I may return answer to her; and thou must take me to the\nplace where the King is. For all good things shall be done for thee; for\none shall lade thee with silver and gold, because thou bringest me to\nPharaoh, for I become a great marvel, and they shall rejoice for me in all\nthe land. And thou shalt go to thy village.\u201d\n\nAnd when the land was lightened, and the next day appeared, Bata became in\nthe form which he had told to his elder brother. And Anpu sat upon his\nback until the dawn. He came to the place where the King was, and they\nmade his Majesty to know of him; he saw him, and he was exceeding joyful\nwith him. He made for him great offerings, saying, \u201cThis is a great wonder\nwhich has come to pass.\u201d There were rejoicings over him in the whole land.\nThey presented unto him silver and gold for his elder brother, who went\nand stayed in his village. They gave to the bull many men and many things,\nand Pharaoh loved him exceedingly above all that is in this land.\n\nAnd after many days after these things, the bull entered the purified\nplace; he stood in the place where the princess was; he began to speak\nwith her, saying, \u201cBehold, I am alive indeed.\u201d And she said to him, \u201cAnd,\npray, who art thou?\u201d He said to her, \u201cI am Bata. I perceived when thou\ncausedst that they should destroy the acacia of Pharaoh, which was my\nabode, that I might not be suffered to live. Behold, I am alive indeed, I\nam as an ox.\u201d Then the princess feared exceedingly for the words that her\nhusband had spoken to her. And he went out from the purified place.\n\nAnd his Majesty was sitting, making a good day with her: she was at the\ntable of his Majesty, and the King was exceeding pleased with her. And she\nsaid to his Majesty, \u201cSwear to me by God, saying, \u2018What thou shalt say, I\nwill obey it for thy sake.\u2019 \u201d He hearkened unto all that she said, even\nthis. \u201cLet me eat of the liver of the ox, because he is fit for naught.\u201d\nThus spake she to him. And the King was exceeding sad at her words, the\nheart of Pharaoh grieved him greatly. And after the land was lightened,\nand the next day appeared, they proclaimed a great feast with offerings to\nthe ox. And the King sent one of the chief butchers of his Majesty, to\ncause the ox to be sacrificed. And when he was sacrificed, as he was upon\nthe shoulders of the people, he shook his neck, and he threw two drops of\nblood over against the two doors of his Majesty. The one fell upon the one\nside, on the great door of Pharaoh, and the other upon the other door.\nThey grew as two great Persea trees, and each of them was excellent.\n\nAnd one went to tell unto his Majesty, \u201cTwo great Persea trees have grown,\nas a great marvel of his Majesty, in the night by the side of the great\ngate of his Majesty.\u201d And there was rejoicing for them in all the land,\nand there were offerings made to them.\n\nAnd when the days were multiplied after these things, his Majesty was\nadorned with the blue crown, with garlands of flowers on his neck, and he\nwas upon the chariot of pale gold, and he went out from the palace to\nbehold the Persea trees: the princess also was going out with horses\nbehind his Majesty. And his Majesty sat beneath one of the Persea trees,\nand it spake thus with his wife: \u201cOh thou deceitful one, I am Bata, I am\nalive, though I have been evilly entreated. I knew who caused the acacia\nto be cut down by Pharaoh at my dwelling. I then became an ox, and thou\ncausedst that I should be killed.\u201d\n\nAnd many days after these things the princess stood at the table of\nPharaoh, and the King was pleased with her. And she said to his Majesty,\n\u201cSwear to me by God, saying, \u2018That which the princess shall say to me I\nwill obey it for her.\u2019 \u201d And he hearkened unto all she said. And he\ncommanded, \u201cLet these two Persea trees be cut down, and let them be made\ninto goodly planks.\u201d And he hearkened unto all she said. And after this\nhis Majesty sent skilful craftsmen, and they cut down the Persea trees of\nPharaoh; and the princess, the royal wife, was standing looking on, and\nthey did all that was in her heart unto the trees. But a chip flew up, and\nit entered into the mouth of the princess; she swallowed it, and after\nmany days she bore a son. And one went to tell his Majesty, \u201cThere is born\nto thee a son.\u201d And they brought him, and gave to him a nurse and\nservants; and there were rejoicings in the whole land. And the King sat\nmaking a merry day, as they were about the naming of him, and his Majesty\nloved him exceedingly at that moment, and the King raised him to be the\nroyal son of Kush.\n\nNow after the days had multiplied after these things, his Majesty made him\nheir of all the land. And many days after that, when he had fulfilled many\nyears as heir, his Majesty flew up to heaven. And the heir said, \u201cLet my\ngreat nobles of his Majesty be brought before me, that I may make them to\nknow all that has happened to me.\u201d And they brought also before him his\nwife, and he judged with her before him, and they agreed with him. They\nbrought to him his elder brother; he made him hereditary prince in all his\nland. He was thirty years King of Egypt, and he died, and his elder\nbrother stood in his place on the day of burial.\n\n_Excellently finished in peace, for the ka of the scribe of the treasury\nKagabu, of the treasury of Pharaoh, and for the scribe Hora, and the\nscribe Meremapt. Written by the scribe Anena, the owner of this roll. He\nwho speaks against this roll, may Tahuti smite him._\n\n\n\n\nSetna And The Magic Book\n\n\nThe mighty King User.maat.ra (Rameses the Great) had a son named Setna\nKha.em.uast who was a great scribe, and very learned in all the ancient\nwritings. And he heard that the magic book of Thoth, by which a man may\nenchant heaven and earth, and know the language of all birds and beasts,\nwas buried in the cemetery of Memphis. And he went to search for it with\nhis brother An.he.hor.eru; and when they found the tomb of the King\u2019s son,\nNa.nefer.ka.ptah, son of the King of Upper and Lower Egypt, Mer.neb.ptah,\nSetna opened it and went in.\n\nNow in the tomb was Na.nefer.ka.ptah, and with him was the _ka_ of his\nwife Ahura; for though she was buried at Koptos, her _ka_ dwelt at Memphis\nwith her husband, whom she loved. And Setna saw them seated before their\nofferings, and the book lay between them. And Na.nefer.ka.ptah said to\nSetna, \u201cWho are you that break into my tomb in this way?\u201d He said, \u201cI am\nSetna, son of the great King User.maat.ra, living forever, and I come for\nthat book which I see between you.\u201d And Na.nefer.ka.ptah said, \u201cIt cannot\nbe given to you.\u201d Then said Setna, \u201cBut I will carry it away by force.\u201d\n\nThen Ahura said to Setna, \u201cDo not take this book; for it will bring\ntrouble on you, as it has upon us. Listen to what we have suffered for\nit.\u201d\n\n\n\nAhura\u2019s Tale\n\n\n\u201cWe were the two children of the King Mer.neb.ptah, and he loved us very\nmuch, for he had no others; and Na.nefer.ka.ptah was in his palace as heir\nover all the land. And when we were grown, the King said to the Queen, \u2018I\nwill marry Na.nefer.ka.ptah to the daughter of a general, and Ahura to the\nson of another general.\u2019 And the Queen said, \u2018No; he is the heir, let him\nmarry his sister, like the heir of a king; none other is fit for him.\u2019 And\nthe King said, \u2018That is not fair; they had better be married to the\nchildren of the general.\u2019\n\n\u201cAnd the Queen said, \u2018It is you who are not dealing rightly with me.\u2019 And\nthe King answered, \u2018If I have no more than these two children, is it right\nthat they should marry one another? I will marry Na.nefer.ka.ptah to the\ndaughter of an officer, and Ahura to the son of another officer. It has\noften been done so in our family.\u2019\n\n\u201cAnd at a time when there was a great feast before the King, they came to\nfetch me to the feast. And I was very troubled, and did not behave as I\nused to do. And the King said to me, \u2018Ahura, have you sent someone to me\nabout this sorry matter, saying, \u201cLet me be married to my elder brother\u201d?\u2019\nI said to him, \u2018Well, let me marry the son of an officer, and he marry the\ndaughter of another officer, as it often happens so in our family.\u2019 I\nlaughed, and the King laughed. And the King told the steward of the\npalace, \u2018Let them take Ahura to the house of Na.nefer.ka.ptah to-night,\nand all kinds of good things with her.\u2019 So they brought me as a wife to\nthe house of Na.nefer.ka.ptah; and the King ordered them to give me\npresents of silver and gold, and things from the palace.\n\n\u201cAnd Na.nefer.ka.ptah passed a happy time with me, and received all the\npresents from the palace; and we loved one another. And when I expected a\nchild, they told the King, and he was most heartily glad; and he sent me\nmany things, and a present of the best silver and gold and linen. And when\nthe time came, I bore this little child that is before you. And they gave\nhim the name of Mer-ab, and registered him in the book of the \u2018House of\nlife.\u2019\n\n\u201cAnd when my brother Na.nefer.ka.ptah went to the cemetery of Memphis, he\ndid nothing on earth but read the writings that are in the catacombs of\nthe kings, and the tablets of the \u2018House of life,\u2019 and the inscriptions\nthat are seen on the monuments, and he worked hard on the writings. And\nthere was a priest there called Nesi-ptah; and as Na.nefer.ka.ptah went\ninto a temple to pray, it happened that he went behind this priest, and\nwas reading the inscriptions that were on the chapels of the gods. And the\npriest mocked him and laughed. So Na.nefer.ka.ptah said to him, \u2018Why are\nyou laughing at me?\u2019 And he replied, \u2018I was not laughing at you, or if I\nhappened to do so, it was at your reading writings that are worthless. If\nyou wish so much to read writings, come to me, and I will bring you to the\nplace where the book is which Thoth himself wrote with his own hand, and\nwhich will bring you to the gods. When you read but two pages in this you\nwill enchant the heaven, the earth, the abyss, the mountains, and the sea;\nyou shall know what the birds of the sky and the crawling things are\nsaying; you shall see the fishes of the deep, for a divine power is there\nto bring them up out of the depth. And when you read the second page, if\nyou are in the world of ghosts, you will become again in the shape you\nwere in on earth. You will see the sun shining in the sky, with all the\ngods, and the full moon.\u2019\n\n\u201cAnd Na.nefer.ka.ptah said: \u2018By the life of the King! Tell me of anything\nyou want done and I\u2019ll do it for you, if you will only send me where this\nbook is.\u2019 And the priest answered Na.nefer.ka.ptah, \u2018If you want to go to\nthe place where the book is, you must give me 100 pieces of silver for my\nfuneral, and provide that they shall bury me as a rich priest.\u2019 So\nNa.nefer.ka.ptah called his lad and told him to give the priest 100 pieces\nof silver; and he made them do as he wished, even everything that he asked\nfor. Then the priest said to Na.nefer.ka.ptah: \u2018This book is in the middle\nof the river at Koptos, in an iron box; in the iron box is a bronze box;\nin the bronze box is a sycamore box; in the sycamore box is an ivory and\nebony box; in the ivory and ebony box is a silver box; in the silver box\nis a golden box, and in that is the book. It is twisted all round with\nsnakes and scorpions and all the other crawling things around the box in\nwhich the book is; and there is a deathless snake by the box.\u2019 And when\nthe priest told Na.nefer.ka.ptah, he did not know where on earth he was,\nhe was so much delighted.\n\n\u201cAnd when he came from the temple he told me all that had happened to him.\nAnd he said: \u2018I shall go to Koptos, for I must fetch this book; I will not\nstay any longer in the north.\u2019 And I said, \u2018Let me dissuade you, for you\nprepare sorrow and you will bring me into trouble in the Thebaid.\u2019 And I\nlaid my hand on Na.nefer.ka.ptah, to keep him from going to Koptos, but he\nwould not listen to me; and he went to the King, and told the King all\nthat the priest had said. The King asked him, \u2018What is it that you want?\u2019\nand he replied, \u2018Let them give me the royal boat with its belongings, for\nI will go to the south with Ahura and her little boy Mer-ab, and fetch\nthis book without delay.\u2019 So they gave him the royal boat with its\nbelongings, and we went with him to the haven, and sailed from there up to\nKoptos.\n\n\u201cThen the priests of Isis of Koptos, and the high-priest of Isis, came\ndown to us without waiting, to meet Na.nefer.ka.ptah, and their wives also\ncame to me. We went into the temple of Isis and Harpokrates; and\nNa.nefer.ka.ptah brought an ox, a goose, and some wine, and made a\nburnt-offering and a drink-offering before Isis of Koptos and Harpokrates.\nThey brought us to a very fine house, with all good things; and\nNa.nefer.ka.ptah spent four days there and feasted with the priests of\nIsis of Koptos, and the wives of the priests of Isis also made holiday\nwith me.\n\n\u201cAnd the morning of the fifth day came; and Na.nefer.ka.ptah called a\npriest to him, and made a magic cabin that was full of men and tackle. He\nput the spell upon it, and put life in it, and gave them breath, and sank\nit in the water. He filled the royal boat with sand, and took leave of me,\nand sailed from the haven: and I sat by the river at Koptos that I might\nsee what would become of him. And he said, \u2018Workmen, work for me, even at\nthe place where the book is.\u2019 And they toiled by night and by day; and\nwhen they had reached it in three days, he threw the sand out, and made a\nshoal in the river. And then he found on it entwined serpents and\nscorpions and all kinds of crawling things around the box in which the\nbook was; and by it he found a deathless snake around the box. And he laid\nthe spell upon the entwined serpents and scorpions and all kinds of\ncrawling things which were around the box, that they should not come out.\nAnd he went to the deathless snake, and fought with him, and killed him;\nbut he came to life again, and took a new form. He then fought again with\nhim a second time; but he came to life again, and took a third form. He\nthen cut him in two parts, and put sand between the parts, that he should\nnot appear again.\n\n\u201cNa.nefer.ka.ptah then went to the place where he found the box. He\nuncovered a box of iron, and opened it; he found then a box of bronze, and\nopened that; then he found a box of sycamore wood, and opened that; again,\nhe found a box of ivory and ebony, and opened that; yet, he found a box of\nsilver, and opened that; and then he found a box of gold; he opened that,\nand found the book in it. He took the book from the golden box, and read a\npage of spells from it. He enchanted the heaven and the earth, the abyss,\nthe mountains, and the sea; he knew what the birds of the sky, the fish of\nthe deep, and the beasts of the hills all said. He read another page of\nthe spells, and saw the sun shining in the sky, with all the gods, the\nfull moon, and the stars in their shapes; he saw the fishes of the deep,\nfor a divine power was present that brought them up from the water. He\nthen read the spell upon the workmen that he had made, and taken from the\nhaven, and said to them, \u2018Work for me, back to the place from which I\ncame.\u2019 And they toiled night and day, and so he came back to the place\nwhere I sat by the river of Koptos; I had not drunk nor eaten anything,\nand had done nothing on earth, but sat like one who is gone to the grave.\n\n\u201cI then told Na.nefer.ka.ptah that I wished to see this book, for which we\nhad taken so much trouble. He gave the book into my hands; and when I read\na page of the spells in it I also enchanted heaven and earth, the abyss,\nthe mountains, and the sea. I also knew what the birds of the sky, the\nfishes of the deep, and the beasts of the hills all said. I read another\npage of the spells, and I saw the sun shining in the sky with all the\ngods, the full moon, and the stars in their shapes; I saw the fishes of\nthe deep, for a divine power was present that brought them up from the\nwater. As I could not write, I asked Na.nefer.ka.ptah, who was a good\nwriter, and a very learned one; he called for a new piece of papyrus, and\nwrote on it all that was in the book before him. He dipped it in beer, and\nwashed it off in the liquid; for he knew that if it were washed off, and\nhe drank it, he would know all that there was in the writing.\n\n\u201cWe returned back to Koptos the same day, and made a feast before Isis of\nKoptos and Harpokrates. We then went to the haven and sailed, and went\nnorthward of Koptos. And as we went on Thoth discovered all that\nNa.nefer.ka.ptah had done with the book; and Thoth hastened to tell Ra,\nand said, \u2018Now know that my book and my revelation are with\nNa.nefer.ka.ptah, son of the King Mer.neb.ptah. He has forced himself into\nmy place, and robbed it, and seized my box with the writings, and killed\nmy guards who protected it.\u2019 And Ra replied to him, \u2018He is before you,\ntake him and all his kin.\u2019 He sent a power from heaven with the command,\n\u2018Do not let Na.nefer.ka.ptah return safe to Memphis with all his kin.\u2019 And\nafter this hour, the little boy Mer-ab, going out from the awning of the\nroyal boat, fell into the river: he called on Ra, and everybody who was on\nthe bank raised a cry. Na.nefer.ka.ptah went out of the cabin, and read\nthe spell over him; he brought his body up because a divine power brought\nhim to the surface. He read another spell over him, and made him tell of\nall what happened to him, and of what Thoth had said before Ra.\n\n\u201cWe turned back with him to Koptos. We brought him to the Good House, we\nfetched the people to him, and made one embalm him; and we buried him in\nhis coffin in the cemetery of Koptos like a great and noble person.\n\n\u201cAnd Na.nefer.ka.ptah, my brother, said: \u2018Let us go down, let us not\ndelay, for the King has not yet heard of what has happened to him, and his\nheart will be sad about it.\u2019 So we went to the haven, we sailed, and did\nnot stay to the north of Koptos. When we were come to the place where the\nlittle boy Mer-ab had fallen into the water, I went out from the awning of\nthe royal boat, and I fell into the river. They called Na.nefer.ka.ptah,\nand he came out from the cabin of the royal boat; he read a spell over me,\nand brought my body up, because a divine power brought me to the surface.\nHe drew me out, and read the spell over me, and made me tell him of all\nthat had happened to me, and of what Thoth had said before Ra. Then he\nturned back with me to Koptos, he brought me to the Good House, he fetched\nthe people to me, and made one embalm me, as great and noble people are\nburied, and laid me in the tomb where Mer-ab my young child was.\n\n\u201cHe turned to the haven, and sailed down, and delayed not in the north of\nKoptos. When he was come to the place where we fell into the river, he\nsaid to his heart: \u2018Shall I not better turn back again to Koptos, that I\nmay lie by them? For, if not, when I go down to Memphis, and the King asks\nafter his children, what shall I say to him? Can I tell him, \u201cI have taken\nyour children to the Thebaid, and killed them, while I remained alive, and\nI have come to Memphis still alive\u201d?\u2019 Then he made them bring him a linen\ncloth of striped byssus; he made a band, and bound the book firmly, and\ntied it upon him. Na.nefer.ka.ptah then went out of the awning of the\nroyal boat and fell into the river. He cried on Ra; and all those who were\non the bank made an outcry, saying: \u2018Great woe! Sad woe! Is he lost, that\ngood scribe and able man that has no equal?\u2019\n\n\u201cThe royal boat went on, without anyone on earth knowing where\nNa.nefer.ka.ptah was. It went on to Memphis, and they told all this to the\nKing. Then the King went down to the royal boat in mourning, and all the\nsoldiers and high-priests of Ptah were in mourning, and all the officials\nand courtiers. And when he saw Na.nefer.ka.ptah, who was in the inner\ncabin of the royal boat\u2014from his rank of high scribe\u2014he lifted him up. And\nthey saw the book by him; and the King said, \u2018Let one hide this book that\nis with him.\u2019 And the officers of the King, the priests of Ptah, and the\nhigh-priest of Ptah, said to the King, \u2018Our Lord, may the King live as\nlong as the sun! Na.nefer.ka.ptah was a good scribe, and a very skilful\nman.\u2019 And the King had him laid in his Good House to the sixteenth day,\nand then had him wrapped to the thirty-fifth day, and laid him out to the\nseventieth day, and then had him put in his grave in his resting-place.\n\n\u201cI have now told you the sorrow which has come upon us because of this\nbook for which you ask, saying, \u2018Let it be given to me.\u2019 You have no claim\nto it; and, indeed, for the sake of it, we have given up our life on\nearth.\u201d\n\n                  -------------------------------------\n\nAnd Setna said to Ahura, \u201cGive me the book which I see between you and\nNa.nefer.ka.ptah; for if you do not I will take it by force.\u201d Then\nNa.nefer.ka.ptah rose from his seat and said: \u201cAre you Setna, to whom my\nwife has told of all these blows of fate, which you have not suffered? Can\nyou take this book by your skill as a good scribe? If, indeed, you can\nplay games with me, let us play a game, then, of 52 points.\u201d And Setna\nsaid, \u201cI am ready,\u201d and the board and its pieces were put before him. And\nNa.nefer.ka.ptah won a game from Setna; and he put the spell upon him, and\ndefended himself with the game board that was before him, and sunk him\ninto the ground above his feet. He did the same at the second game, and\nwon it from Setna, and sunk him into the ground to his waist. He did the\nsame at the third game, and made him sink into the ground up to his ears.\nThen Setna struck Na.nefer.ka.ptah a great blow with his hand. And Setna\ncalled his brother An.he.hor.eru and said to him, \u201cMake haste and go up\nupon earth, and tell the King all that has happened to me, and bring me\nthe talisman of my father Ptah, and my magic books.\u201d\n\nAnd he hurried up upon earth, and told the King all that had happened to\nSetna. The King said, \u201cBring him the talisman of his father Ptah, and his\nmagic books.\u201d And An.he.hor.eru hurried down into the tomb; he laid the\ntalisman on Setna, and he sprang up again immediately. And then Setna\nreached out his hand for the book, and took it. Then\u2014as Setna went out\nfrom the tomb\u2014there went a Light before him, and Darkness behind him. And\nAhura wept at him, and she said: \u201cGlory to the King of Darkness! Hail to\nthe King of Light! all power is gone from the tomb.\u201d But Na.nefer.ka.ptah\nsaid to Ahura: \u201cDo not let your heart be sad; I will make him bring back\nthis book, with a forked stick in his hand, and a fire-pan on his head.\u201d\nAnd Setna went out from the tomb, and it closed behind him as it was\nbefore.\n\nThen Setna went to the King, and told him everything that had happened to\nhim with the book. And the King said to Setna, \u201cTake back the book to the\ngrave of Na.nefer.ka.ptah, like a prudent man, or else he will make you\nbring it with a forked stick in your hand, and a fire-pan on your head.\u201d\nBut Setna would not listen to him; and when Setna had unrolled the book he\ndid nothing on earth but read it to everybody.\n\n[Here follows a story of how Setna, walking in the court of the temple of\nPtah, met Tabubua, a fascinating girl, daughter of a priest of Bast, of\nAnkhtaui; how she repelled his advances, until she had beguiled him into\ngiving up all his possessions, and slaying his children. At the last she\ngives a fearful cry and vanishes, leaving Setna bereft of even his\nclothes. This would seem to be merely a dream, by the disappearance of\nTabubua, and by Setna finding his children alive after it all; but on the\nother hand he comes to his senses in an unknown place, and is so terrified\nas to be quite ready to make restitution to Na.nefer.ka.ptah. The episode,\nwhich is not creditable to Egyptian society, seems to be intended for one\nof the vivid dreams which the credulous readily accept as half realities.]\n\nSo Setna went to Memphis, and embraced his children for that they were\nalive. And the King said to him, \u201cWere you not drunk to do so?\u201d Then Setna\ntold all things that had happened with Tabubua and Na.nefer.ka.ptah. And\nthe King said, \u201cSetna, I have already lifted up my hand against you\nbefore, and said, \u2018He will kill you if you do not take back the book to\nthe place you took it from.\u2019 But you have never listened to me till this\nhour. Now, then, take the book to Na.nefer.ka.ptah, with a forked stick in\nyour hand, and a fire-pan on your head.\u201d\n\nSo Setna went out from before the King, with a forked stick in his hand,\nand a fire-pan on his head. He went down to the tomb in which was\nNa.nefer.ka.ptah. And Ahura said to him, \u201cIt is Ptah, the great god, that\nhas brought you back safe.\u201d Na.nefer.ka.ptah laughed, and he said, \u201cThis\nis the business that I told you before.\u201d And when Setna had praised\nNa.nefer.ka.ptah, he found it as the proverb says, \u201cThe sun was in the\nwhole tomb.\u201d And Ahura and Na.nefer.ka.ptah besought Setna greatly. And\nSetna said, \u201cNa.nefer.ka.ptah, is it aught disgraceful (that you lay on me\nto do)?\u201d And Na.nefer.ka.ptah said, \u201cSetna, you know this, that Ahura and\nMer-ab, her child, behold! they are in Koptos; bring them here into this\ntomb, by the skill of a good scribe. Let it be impressed upon you to take\npains, and to go to Koptos to bring them here.\u201d Setna then went out from\nthe tomb to the King, and told the King all that Na.nefer.ka.ptah had told\nhim.\n\nThe King said, \u201cSetna, go to Koptos and bring back Ahura and Mer-ab.\u201d He\nanswered the King, \u201cLet one give me the royal boat and its belongings.\u201d\nAnd they gave him the royal boat and its belongings, and he left the\nhaven, and sailed without stopping till he came to Koptos.\n\nAnd they made this known to the priests of Isis at Koptos and to the\nhigh-priest of Isis; and behold they came down to him, and gave him their\nhand to the shore. He went up with them and entered into the temple of\nIsis of Koptos and of Harpokrates. He ordered one to offer for him an ox,\na goose, and some wine, and he made a burnt-offering and a drink-offering\nbefore Isis of Koptos and Harpokrates. He went to the cemetery of Koptos\nwith the priests of Isis and the high-priest of Isis. They dug about for\nthree days and three nights, for they searched even in all the catacombs\nwhich were in the cemetery of Koptos; they turned over the steles of the\nscribes of the \u201cdouble house of life,\u201d and read the inscriptions that they\nfound on them. But they could not find the resting-place of Ahura and\nMer-ab.\n\nNow Na.nefer.ka.ptah perceived that they could not find the resting-place\nof Ahura and her child Mer-ab. So he raised himself up as a venerable,\nvery old, ancient, and came before Setna. And Setna saw him, and Setna\nsaid to the ancient, \u201cYou look like a very old man; do you know where is\nthe resting-place of Ahura and her child Mer-ab?\u201d The ancient said to\nSetna: \u201cIt was told by the father of the father of my father to the father\nof my father, and the father of my father has told it to my father; the\nresting-place of Ahura and of her child Mer-ab is in a mound south of the\ntown of Pehemato(?).\u201d And Setna said to the ancient, \u201cPerhaps we may do\ndamage to Pehemato, and you are ready to lead one to the town for the sake\nof that.\u201d The ancient replied to Setna: \u201cIf one listens to me, shall he\ntherefore destroy the town of Pehemato! If they do not find Ahura and her\nchild Mer-ab under the south corner of their town may I be disgraced.\u201d\nThey attended to the ancient, and found the resting-place of Ahura and her\nchild Mer-ab under the south corner of the town of Pehemato. Setna laid\nthem in the royal boat to bring them as honored persons, and restored the\ntown of Pehemato as it originally was. And Na.nefer.ka.ptah made Setna to\nknow that it was he who had come to Koptos, to enable them to find out\nwhere the resting-place was of Ahura and her child Mer-ab.\n\nSo Setna left the haven in the royal boat, and sailed without stopping,\nand reached Memphis with all the soldiers who were with him. And when they\ntold the King he came down to the royal boat. He took them as honored\npersons escorted to the catacombs, in which Na.nefer.ka.ptah was, and\nsmoothed down the ground over them.\n\n_This is the completed writing of the tale of Setna Kha.em.uast, and\nNa.nefer.ka.ptah, and his wife Ahura, and their child Mer-ab. It was\nwritten in the 35th year, the month Tybi._\n\n\n\n\nTales Of The Magicians\n\n\nOne day, when King Khufu reigned over all the land, he said to his\nchancellor, who stood before him, \u201cGo call me my sons and my councillors,\nthat I may ask of them a thing.\u201d And his sons and his councillors came and\nstood before him, and he said to them, \u201cKnow ye a man who can tell me\ntales of the deeds of the magicians?\u201d\n\nThen the royal son Khafra stood forth and said, \u201cI will tell thy Majesty a\ntale of the days of thy forefather Nebka, the blessed; of what came to\npass when he went into the temple of Ptah of Ankhtaui.\u201d\n\n\n\nKhafra\u2019s Tale\n\n\n\u201cHis Majesty was walking unto the temple of Ptah, and went unto the house\nof the chief reciter Uba-aner, with his train. Now when the wife of\nUba-aner saw a page, among those who stood behind the King, her heart\nlonged after him; and she sent her servant unto him, with a present of a\nbox full of garments.\n\n\u201cAnd he came then with the servant. Now there was a lodge in the garden of\nUba-aner; and one day the page said to the wife of Uba-aner, \u2018In the\ngarden of Uba-aner there is now a lodge; behold, let us therein take our\npleasure.\u2019 So the wife of Uba-aner sent to the steward who had charge over\nthe garden, saying, \u2018Let the lodge which is in the garden be made ready.\u2019\nAnd she remained there, and rested and drank with the page until the sun\nwent down.\n\n\u201cAnd when the even was now come the page went forth to bathe. And the\nsteward said, \u2018I must go and tell Uba-aner of this matter.\u2019 Now when this\nday was past, and another day came, then went the steward to Uba-aner, and\ntold him of all these things.\n\n\u201cThen said Uba-aner, \u2018Bring me my casket of ebony and electrum.\u2019 And they\nbrought it; and he fashioned a crocodile of wax, seven fingers long: and\nhe enchanted it, and said, \u2018When the page comes and bathes in my lake,\nseize on him.\u2019 And he gave it to the steward, and said to him, \u2018When the\npage shall go down into the lake to bathe, as he is daily wont to do, then\nthrow in this crocodile behind him.\u2019 And the steward went forth bearing\nthe crocodile.\n\n\u201cAnd the wife of Uba-aner sent to the steward who had charge over the\ngarden, saying, \u2018Let the lodge which is in the garden be made ready, for I\ncome to tarry there.\u2019\n\n\u201cAnd the lodge was prepared with all good things; and she came and made\nmerry therein with the page. And when the even was now come, the page went\nforth to bathe as he was wont to do. And the steward cast in the wax\ncrocodile after him into the water; and, behold! it became a great\ncrocodile seven cubits in length, and it seized on the page.\n\n\u201cAnd Uba-aner abode yet seven days with the King of Upper and Lower Egypt,\nNebka, the blessed, while the page was stifled in the crocodile. And after\nthe seven days were passed, the King of Upper and Lower Egypt, Nebka, the\nblessed, went forth, and Uba-aner went before him.\n\n\u201cAnd Uba-aner said unto his Majesty, \u2018Will your Majesty come and see this\nwonder that has come to pass in your days unto a page?\u2019 And the King went\nwith Uba-aner. And Uba-aner called unto the crocodile and said, \u2018Bring\nforth the page.\u2019 And the crocodile came forth from the lake with the page.\nUba-aner said unto the King, \u2018Behold, whatever I command this crocodile he\nwill do it.\u2019 And his Majesty said, \u2018I pray you send back this crocodile.\u2019\nAnd Uba-aner stooped and took up the crocodile, and it became in his hand\na crocodile of wax. And then Uba-aner told the King that which had passed\nin his house with the page and his wife. And his Majesty said unto the\ncrocodile, \u2018Take to thee thy prey.\u2019 And the crocodile plunged into the\nlake with his prey, and no man knew whither he went.\n\n\u201cAnd his Majesty the King of Upper and Lower Egypt, Nebka, the blessed,\ncommanded, and they brought forth the wife of Uba-aner to the north side\nof the harem, and burned her with fire, and cast her ashes in the river.\n\n\u201cThis is a wonder that came to pass in the days of thy forefather the King\nof Upper and Lower Egypt, Nebka, of the acts of the chief reciter\nUba-aner.\u201d\n\nHis Majesty the King of Upper and Lower Egypt, Khufu, then said, \u201cLet\nthere be presented to the King Nebka, the blessed, 1,000 loaves, 100\ndraughts of beer, an ox, two jars of incense; and let there be presented a\nloaf, a jar of beer, a jar of incense and a piece of meat to the chief\nreciter Uba-aner; for I have seen the token of his learning.\u201d And they did\nall things as his Majesty commanded.\n\n\n\nBau-F-Ra\u2019s Tale\n\n\nThe royal son Bau-f-ra then stood forth and spake. He said, \u201cI will tell\nthy Majesty of a wonder which came to pass in the days of thy father\nSeneferu, the blessed, of the deeds of the chief reciter Zazamankh. One\nday King Seneferu, being weary, went throughout his palace seeking for a\npleasure to lighten his heart, but he found none. And he said, \u2018Haste, and\nbring before me the chief reciter and scribe of the rolls Zazamankh;\u2019 and\nthey straightway brought him. And the King said, \u2018I have sought in my\npalace for some delight, but I have found none.\u2019 Then said Zazamankh to\nhim, \u2018Let thy Majesty go upon the lake of the palace, and let there be\nmade ready a boat, with all the fair maidens of the harem of thy palace;\nand the heart of thy Majesty shall be refreshed with the sight, in seeing\ntheir rowing up and down the water, and seeing the goodly pools of the\nbirds upon the lake, and beholding its sweet fields and grassy shores;\nthus will thy heart be lightened. And I also will go with thee. Bring me\ntwenty oars of ebony inlaid with gold, with blades of light wood inlaid\nwith electrum; and bring me twenty maidens, fair in their limbs, their\nbosoms, and their hair, all virgins; and bring me twenty nets, and give\nthese nets unto the maidens for their garments.\u2019 And they did according to\nall the commands of his Majesty.\n\n\u201cAnd they rowed down the stream and up the stream, and the heart of his\nMajesty was glad with the sight of their rowing. But one of them at the\nsteering struck her hair, and her jewel of new malachite fell into the\nwater. And she ceased her song, and rowed not; and her companions ceased,\nand rowed not. And his Majesty said, \u2018Row you not further?\u2019 And they\nreplied, \u2018Our little steerer here stays and rows not.\u2019 His Majesty then\nsaid to her, \u2018Wherefore rowest thou not?\u2019 She replied, \u2018It is for my jewel\nof new malachite which is fallen in the water.\u2019 And he said to her, \u2018Row\non, for behold I will replace it.\u2019 And she answered, \u2018But I want my own\npiece back in its setting.\u2019 And his Majesty said, \u2018Haste, bring me the\nchief reciter Zazamankh,\u2019 and they brought him. And his Majesty said,\n\u2018Zazamankh, my brother, I have done as thou sayedst, and the heart of his\nMajesty is refreshed with the sight of their rowing. But now a jewel of\nnew malachite of one of the little ones is fallen in the water, and she\nceases and rows not, and she has spoiled the rowing of her side. And I\nsaid to her, \u201cWherefore rowest thou not?\u201d and she answered to me, \u201cIt is\nfor my jewel of new malachite which is fallen in the water.\u201d I replied to\nher, \u201cRow on, for behold I will replace it;\u201d and she answered to me, \u201cBut\nI want my own piece again back in its setting.\u201d \u2019 Then the chief reciter\nZazamankh spake his magic speech. And he placed one part of the waters of\nthe lake upon the other, and discovered the jewel lying upon a shard; and\nhe took it up and gave it unto its mistress. And the water, which was\ntwelve cubits deep in the middle, reached now to twenty-four cubits after\nhe turned it. And he spake, and used his magic speech; and he brought\nagain the water of the lake to its place. And his Majesty spent a joyful\nday with the whole of the royal house. Then rewarded he the chief reciter\nZazamankh with all good things. Behold, this is a wonder that came to pass\nin the days of thy father, the King of Upper and Lower Egypt, Seneferu, of\nthe deeds of the chief reciter, the scribe of the rolls, Zazamankh.\u201d\n\nThen said the majesty of the King of Upper and Lower Egypt, Khufu, the\nblessed, \u201cLet there be presented an offering of 1,000 cakes, 100 draughts\nof beer, an ox, and two jars of incense to the King of Upper and Lower\nEgypt, Seneferu, the blessed; and let there be given a loaf, a jar of\nbeer, and a jar of incense to the chief reciter, the scribe of the rolls,\nZazamankh; for I have seen the token of his learning.\u201d And they did all\nthings as his Majesty commanded.\n\n\n\nHordedef\u2019s Tale\n\n\nThe royal son Hordedef then stood forth and spake. He said: \u201cHitherto hast\nthou only heard tokens of those who have gone before, and of which no man\nknoweth their truth. But I will show thy Majesty a man of thine own days.\u201d\nAnd his Majesty said, \u201cWho is he, Hordedef?\u201d And the royal son Hordedef\nanswered, \u201cIt is a certain man named Dedi, who dwells at Dedsneferu. He is\na man of 110 years old; and he eats 500 loaves of bread and a side of\nbeef, and drinks 100 draughts of beer, unto this day. He knows how to\nrestore the head that is smitten off; he knows how to cause the lion to\nfollow him trailing his halter on the ground; he knows the designs of the\ndwelling of Tahuti. The majesty of the King of Upper and Lower Egypt,\nKhufu, the blessed, has long sought for the designs of the dwelling of\nTahuti, that he may make the like of them in his pyramid.\u201d\n\nAnd his Majesty said, \u201cThou, thyself, Hordedef, my son, bring him to me.\u201d\nThen were the ships made ready for the King\u2019s son Hordedef, and he went up\nthe stream to Dedsneferu. And when the ships had moored at the haven, he\nlanded, and sat him in a litter of ebony, the poles of which were of cedar\nwood overlaid with gold. Now when he drew near to Dedi, they set down the\nlitter. And he arose to greet Dedi, and found him lying on a palmstick\ncouch at the door of his house; one servant held his head and rubbed him,\nand another rubbed his feet.\n\nAnd the King\u2019s son Hordedef said, \u201cThy state is that of one who lives to\ngood old age; for old age is the end of our voyage, the time of embalming,\nthe time of burial. Lie, then, in the sun, free of infirmities, without\nthe babble of dotage: this is the salutation to worthy age. I come from\nfar to call thee, with a message from my father Khufu, the blessed, for\nthou shalt eat of the best which the King gives, and of the food which\nthose have who follow after him; that he may bring thee in good estate to\nthy fathers who are in the tomb.\u201d\n\nAnd Dedi replied to him: \u201cPeace to thee! Peace to thee! Hordedef, son of\nthe King, beloved of his father. May thy father Khufu, the blessed, praise\nthee, may he advance thee among the elders, may thy _ka_ prevail against\nthe enemy, may thy soul know the right road to the gate of him who clothes\nthe afflicted; this is the salutation to the King\u2019s son.\u201d Then the King\u2019s\nson, Hordedef, stretched forth his hands to him, and raised him up, and\nwent with him to the haven, giving unto him his arm. Then said Dedi, \u201cLet\nthere be given me a boat, to bring me my youths and my books.\u201d And they\nmade ready for him two boats with their rowers. And Dedi went down the\nriver in the barge in which was the King\u2019s son, Hordedef. And when he had\nreached the palace, the King\u2019s son, Hordedef, entered in to give account\nunto his Majesty the King of Upper and Lower Egypt, Khufu, the blessed.\nThen said the King\u2019s son Hordedef, \u201cO King, life, wealth, and health! My\nlord, I have brought Dedi.\u201d His Majesty replied, \u201cBring him to me\nspeedily.\u201d And his Majesty went into the hall of columns of Pharaoh (life,\nwealth, and health), and Dedi was led before him. And his Majesty said,\n\u201cWherefore is it, Dedi, that I have not yet seen thee?\u201d And Dedi answered:\n\u201cHe who is called it is that comes; the King (life, wealth, and health)\ncalls me, and behold I come.\u201d And his Majesty said, \u201cIs it true, that\nwhich men say, that thou canst restore the head which is smitten off?\u201d And\nDedi replied, \u201cTruly, I know that, O King (life, wealth, and health), my\nlord.\u201d And his Majesty said, \u201cLet one bring me a prisoner who is in\nprison, that his punishment may be fulfilled.\u201d And Dedi said: \u201cLet it not\nbe a man, O King, my lord; behold we do not even thus to our cattle.\u201d And\na duck was brought unto him, and its head was cut off. And the duck was\nlaid on the west side of the hall, and its head on the east side of the\nhall. And Dedi spake his magic speech. And the duck fluttered along the\nground, and its head came likewise; and when it had come part to part the\nduck stood and quacked. And they brought likewise a goose before him, and\nhe did even so unto it. His Majesty caused an ox to be brought, and its\nhead cast on the ground. And Dedi spake his magic speech. And the ox stood\nupright behind him, and followed him with his halter trailing on the\nground.\n\nAnd King Khufu said, \u201cAnd is it true what is said, that thou knowest the\nnumber of the designs of the dwelling of Tahuti?\u201d And Dedi replied,\n\u201cPardon me, I know not their number, O King (life, wealth, and health),\nbut I know where they are.\u201d And his Majesty said, \u201cWhere is that?\u201d And\nDedi replied: \u201cThere is a chest of whetstone in a chamber named the\nplan-room, in Heliopolis; they are in this chest.\u201d And Dedi said further\nunto him, \u201cO King (life, wealth, and health), my lord, it is not I that is\nto bring them to thee.\u201d And his Majesty said, \u201cWho, then, is it that shall\nbring them to me?\u201d And Dedi answered to him, \u201cIt is the eldest of the\nthree children who are in the body of Rud-didet who shall bring them to\nthee.\u201d And his Majesty said: \u201cWould that it may be as thou sayest! And who\nis this Rud-didet?\u201d And Dedi replied: \u201cShe is the wife of a priest of Ra,\nlord of Sakhebu. And she has conceived these three sons by Ra, lord of\nSakhebu, and the god has promised her that they shall fulfil this noble\noffice (of reigning) over all this land, and that the eldest of them shall\nbe high-priest in Heliopolis.\u201d And his Majesty\u2019s heart became troubled for\nthis; but Dedi spake unto him: \u201cWhat is this that thou thinkest, O King\n(life, wealth, health), my lord? Is it because of these three children? I\ntell thee thy son shall reign, and thy son\u2019s son, and then one of them.\u201d\nHis Majesty said, \u201cAnd when shall Rud-didet bear these?\u201d And he replied,\n\u201cShe shall bear them on the twenty-fifth of the month Tybi.\u201d And his\nMajesty said, \u201cWhen the banks of the canal of Letopolis are cut, I will\nwalk there that I may see the temple of Ra, lord of Sakhebu.\u201d And Dedi\nreplied, \u201cThen I will cause that there be four cubits of water by the\nbanks of the canal of Letopolis.\u201d When his Majesty returned to his palace,\nhis Majesty said: \u201cLet them place Dedi in the house of the royal son\nHordedef, that he may dwell with him, and let them give him a daily\nportion of 1,000 loaves, 100 draughts of beer, an ox, and 100 bunches of\nonions.\u201d And they did everything as his Majesty commanded.\n\nAnd one day it came to pass that Rud-didet felt the pains of birth. And\nthe majesty of Ra, Lord of Sakhebu, said unto Isis, to Nebhat, to\nMeskhent, to Hakt, and to Khnumu: \u201cGo ye, and deliver Rud-didet of these\nthree children that she shall bear, who are to fulfil this noble office\nover all this land; that they may build up your temples, furnish your\naltars with offerings, supply your tables of libation, and increase your\nendowments.\u201d Then went these deities; their fashion they made as that of\ndancing-girls, and Khnumu was with them as a porter. They drew near unto\nthe house of Ra-user, and found him standing, with his girdle fallen. And\nthey played before him with their instruments of music. But he said unto\nthem, \u201cMy ladies, behold, here is a woman who feels the pains of birth.\u201d\nThey said to him, \u201cLet us see her, for we know how to help her.\u201d And he\nreplied, \u201cCome, then.\u201d And they entered in straightway to Rud-didet, and\nthey closed the door on her and on themselves. Then Isis stood before her,\nand Nebhat stood behind her, and Hakt helped her. And Isis said, \u201cO child,\nby thy name of User-ref, do not do violence.\u201d And the child came upon her\nhands, as a child of a cubit; its bones were strong, the beauty of its\nlimbs was like gold, and its hair was like true lapis-lazuli. They washed\nhim, and prepared him, and placed him on a carpet on the brickwork. Then\nMeskhent approached him and said, \u201cThis is a king who shall reign over all\nthe land.\u201d And Khnumu gave strength to his limbs. Then Isis stood before\nher, and Nebhat stood behind her, and Hakt helped her. And Isis said, \u201cO\nchild, by thy name of Sah-ra, stay not in her.\u201d Then the child came upon\nher hands, a child of a cubit; its bones were strong, the beauty of its\nlimbs was like gold, and its hair was like true lapis-lazuli. They washed\nhim, and prepared him, and laid him on a carpet on the brickwork. Then\nMeskhent approached him and said, \u201cThis is a king who shall reign over all\nthe land.\u201d And Khnumu gave strength to his limbs. Then Isis stood before\nher, and Nebhat stood behind her, and Hakt helped her. And Isis said, \u201cO\nchild, by thy name of Kaku, remain not in darkness in her.\u201d And the child\ncame upon her hands, a child of a cubit; its bones were strong, the beauty\nof its limbs was like gold, and its hair was like true lapis-lazuli. And\nMeskhent approached him and said, \u201cThis is a king who shall reign over all\nthe land.\u201d And Khnumu gave strength to his limbs. And they washed him, and\nprepared him, and laid him on a carpet on the brickwork.\n\nAnd the deities went out, having delivered Rud-didet of the three\nchildren. And they said, \u201cRejoice! O Ra-user, for behold three children\nare born unto thee.\u201d And he said unto them, \u201cMy ladies, and what shall I\ngive unto ye? Behold, give this bushel of barley here unto your porter,\nthat ye may take it as your reward to the brew-house.\u201d And Khnumu loaded\nhimself with the bushel of barley. And they went away toward the place\nfrom which they came. And Isis spake unto these goddesses, and said,\n\u201cWherefore have we come without doing a marvel for these children, that we\nmay tell it to their father who has sent us?\u201d Then made they the divine\ndiadems of the King (life, wealth, and health), and laid them in the\nbushel of barley. And they caused the clouds to come with wind and rain;\nand they turned back again unto the house. And they said, \u201cLet us put this\nbarley in a closed chamber, sealed up, until we return northward,\ndancing.\u201d And they placed the barley in a close chamber.\n\nAnd Rud-didet purified herself, with a purification of fourteen days. And\nshe said to her handmaid, \u201cIs the house made ready?\u201d And she replied, \u201cAll\nthings are made ready, but the brewing barley is not yet brought.\u201d And\nRud-didet said, \u201cWherefore is the brewing barley not yet brought?\u201d And the\nservant answered, \u201cIt would all of it long since be ready if the barley\nhad not been given to the dancing-girls, and lay in the chamber under\ntheir seal.\u201d Rud-didet said, \u201cGo down, and bring of it, and Ra-user shall\ngive them in its stead when he shall come.\u201d And the handmaid went, and\nopened the chamber. And she heard talking and singing, music and dancing,\nquavering, and all things which are performed for a king in his chamber.\nAnd she returned and told to Rud-didet all that she had heard. And she\nwent through the chamber, but she found not the place where the sound was.\nAnd she laid her temple to the sack, and found that the sounds were in it.\nShe placed it in a chest, and put that in another locker, and tied it fast\nwith leather, and laid it in the storeroom, where the things were, and\nsealed it. And Ra-user came returning from the field; and Rud-didet\nrepeated unto him these things; and his heart was glad above all things;\nand they sat down and made a joyful day.\n\nAnd after these days it came to pass that Rud-didet was wroth with her\nservant, and beat her with stripes. And the servant said unto those that\nwere in the house: \u201cShall it be done thus unto me? She has borne three\nkings, and I will go and tell this to his Majesty King Khufu the blessed.\u201d\nAnd she went, and found the eldest brother of her mother, who was binding\nhis flax on the floor. And he said to her, \u201cWhither goest thou, my little\nmaid?\u201d And she told him of all these things. And her brother said to her:\n\u201cWherefore comest thou thus to me? Shall I agree to treachery?\u201d And he\ntook a bunch of the flax to her, and laid on her a violent blow. And the\nservant went to fetch a handful of water, and a crocodile carried her\naway.\n\nHer uncle went therefore to tell of this to Rud-didet; and he found\nRud-didet sitting, her head on her knees, and her heart beyond measure\nsad. And he said to her, \u201cMy lady, why makest thou thy heart thus?\u201d And\nshe answered, \u201cIt is because of this little wretch that was in the house;\nbehold she went out saying, \u2018I will go and tell it.\u2019 \u201d And he bowed his\nhead unto the ground, and said, \u201cMy lady, she came and told me of these\nthings, and made her complaint unto me; and I laid on her a violent blow.\nAnd she went forth to draw water, and a crocodile carried her away.\u201d\n\n(_The rest of the tale is lost._)\n\n\n\n\nThe Peasant And The Workman\n\n\nThere dwelt in the Sekhet Hemat\u2014or Salt Country\u2014a peasant called the\nSekhti, with his wife and children, his asses and his dogs; and he\ntrafficked in all good things of the Sekhet Hemat to Henenseten. Behold\nnow he went with rushes, natron, and salt, with wood and pods, with stones\nand seeds, and all good products of the Sekhet Hemat. And this Sekhti\njourneyed to the south unto Henenseten; and when he came to the lands of\nthe house of Fefa, north of Denat, he found a man there standing on the\nbank, a man called Hemti\u2014the workman\u2014son of a man called Asri, who was a\nserf of the high-steward Meruitensa. Now said this Hemti, when he saw the\nasses of Sekhti, that were pleasing in his eyes, \u201cOh that some good god\nwould grant me to steal away the goods of Sekhti from him!\u201d\n\nNow the Hemti\u2019s house was by the dike of the tow-path, which was\nstraightened, and not wide, as much as the width of a waistcloth: on the\none side of it was the water, and on the other side of it grew his corn.\nHemti said then to his servant, \u201cHasten! bring me a shawl from the house,\u201d\nand it was brought instantly. Then spread he out this shawl on the face of\nthe dike, and it lay with its fastening on the water and its fringe on the\ncorn.\n\nNow Sekhti approached along the path used by all men. Said Hemti: \u201cHave a\ncare, Sekhti! you are not going to trample on my clothes!\u201d Said Sekhti, \u201cI\nwill do as you like, I will pass carefully.\u201d Then went he up on the higher\nside. But Hemti said, \u201cGo you over my corn, instead of the path?\u201d Said\nSekhti: \u201cI am going carefully; this high field of corn is not my choice,\nbut you have stopped your path with your clothes, and will you then not\nlet us pass by the side of the path?\u201d And one of the asses filled its\nmouth with a cluster of corn. Said Hemti: \u201cLook you, I shall take away\nyour ass, Sekhti, for eating my corn; behold it will have to pay according\nto the amount of the injury.\u201d Said Sekhti: \u201cI am going carefully; the one\nway is stopped, therefore took I my ass by the inclosed ground; and do you\nseize it for filling its mouth with a cluster of corn? Moreover, I know\nunto whom this domain belongs, even unto the lord steward Meruitensa. He\nit is who smites every robber in this whole land; and shall I then be\nrobbed in his domain?\u201d\n\nSaid Hemti, \u201cThis is the proverb which men speak: \u2018A poor man\u2019s name is\nonly his own matter.\u2019 I am he of whom you spake, even the lord steward of\nwhom you think.\u201d Thereon he took to him branches of green tamarisk and\nscourged all his limbs, took his asses, and drave them into the pasture.\nAnd Sekhti wept very greatly, by reason of the pain of what he had\nsuffered. Said Hemti, \u201cLift not up your voice, Sekhti, or you shall go to\nthe demon of silence.\u201d Sekhti answered: \u201cYou beat me, you steal my goods,\nand now would take away even my voice, O demon of silence! If you will\nrestore my goods, then will I cease to cry out at your violence.\u201d\n\nSekhti stayed the whole day petitioning Hemti, but he would not give ear\nunto him. And Sekhti went his way to Khenensuten to complain to the lord\nsteward Meruitensa. He found him coming out from the door of his house to\nembark on his boat, that he might go to the judgment-hall. Sekhti said:\n\u201cHo! turn, that I may please thy heart with this discourse. Now at this\ntime let one of thy followers, whom thou wilt, come to me that I may send\nhim to thee concerning it.\u201d The lord steward Meruitensa made his follower,\nwhom he chose, go straight unto him, and Sekhti sent him back with an\naccount of all these matters. Then the lord steward Meruitensa accused\nHemti unto the nobles who sat with him; and they said unto him: \u201cBy your\nleave: As to this Sekhti of yours, let him bring a witness. Behold thou it\nis our custom with our Sekhtis; witnesses come with them; behold, that is\nour custom. Then it will be fitting to beat this Hemti for a trifle of\nnatron and a trifle of salt; if he is commanded to pay for it, he will pay\nfor it.\u201d But the high steward Meruitensa held his peace; for he would not\nreply unto these nobles, but would reply unto the Sekhti.\n\nNow Sekhti came to appeal to the lord steward Meruitensa, and said, \u201cO my\nlord steward, greatest of the great, guide of the needy:\n\n\n    When thou embarkest on the lake of truth\u2014\n    Mayest thou sail upon it with a fair wind;\n    May thy mainsail not fly loose.\n    May there not be lamentation in thy cabin;\n    May not misfortune come after thee.\n    May not thy mainstays be snapped;\n    Mayest thou not run aground.\n    May not the wave seize thee;\n    Mayest thou not taste the impurities of the river;\n    Mayest thou not see the face of fear.\n\n    May the fish come to thee without escape;\n    Mayest thou reach unto plump water-fowl.\n    For thou art the orphan\u2019s father, the widow\u2019s husband,\n    The desolate woman\u2019s brother, the garment of the motherless.\n    Let me celebrate thy name in this land for every virtue,\n    A guide without greediness of heart;\n    A great one without any meanness.\n\n    Destroying deceit, encouraging justice;\n    Coming to the cry, and allowing utterance.\n\n    Let me speak, do thou hear and do justice;\n    O praised! whom the praised ones praise.\n\n    Abolish oppression, behold me, I am overladen,\n    Reckon with me, behold me defrauded.\u201d\n\n\nNow the Sekhti made this speech in the time of the majesty of the King\nNeb-ka-n-ra, blessed. The lord steward Meruitensa went away straight to\nthe King and said: \u201cMy lord, I have found one of these Sekhti, excellent\nof speech, in very truth; stolen are his goods, and he has come to\ncomplain to me of the matter.\u201d\n\nHis Majesty said: \u201cAs thou wishest that I may see health! lengthen out his\ncomplaint, without replying to any of his speeches. He who desireth him to\ncontinue speaking should be silent; behold, bring us his words in writing,\nthat we may listen to them. But provide for his wife and his children, and\nlet the Sekhti himself also have a living. Thou must cause one to give him\nhis portion without letting him know that thou art he who is giving it to\nhim.\u201d\n\nThere were given to him four loaves and two draughts of beer each day;\nwhich the lord steward Meruitensa provided for him, giving it to a friend\nof his, who furnished it unto him. Then the lord steward Meruitensa sent\nthe governor of the Sekhet Hemat to make provision for the wife of the\nSekhti, three rations of corn each day.\n\nThen came the Sekhti a second time, and even a third time, unto the lord\nsteward Meruitensa; but he told two of his followers to go unto the\nSekhti, and seize on him, and beat him with staves. But he came again unto\nhim, even unto six times, and said:\n\n\n    \u201cMy Lord Steward\u2014\n    Destroying deceit, and encouraging justice;\n    Raising up every good thing, and crushing every evil;\n    As plenty comes removing famine,\n    As clothing covers nakedness,\n    As clear sky after storm warms the shivering;\n    As fire cooks that which is raw,\n    As water quenches the thirst;\n    Look with thy face upon my lot; do not covet, but content me\n                without fail; do the right and do not evil,\u201d\n\n\nBut yet Meruitensa would not hearken unto his complaint; and the Sekhti\ncame yet, and yet again, even unto the ninth time. Then the lord steward\ntold two of his followers to go unto the Sekhti; and the Sekhti feared\nthat he should be beaten as at the third request. But the lord steward\nMeruitensa then said unto him: \u201cFear not, Sekhti, for what thou hast done.\nThe Sekhti has made many speeches, delightful to the heart of his Majesty,\nand I take an oath\u2014as I eat bread, and as I drink water\u2014that thou shalt be\nremembered to eternity.\u201d Said the lord steward, \u201cMoreover, thou shalt be\nsatisfied when thou shalt hear of thy complaints.\u201d He caused to be written\non a clean roll of papyrus each petition to the end, and the lord steward\nMeruitensa sent it to the majesty of the King Neb-ka-n-ra, blessed, and it\nwas good to him more than anything that is in the whole land: but his\nMajesty said to Meruitensa: \u201cJudge it thyself; I do not desire it.\u201d\n\nThe lord steward Meruitensa made two of his followers to go to the Sekhet\nHemat, and bring a list of the household of the Sekhti; and its amount was\nsix persons, beside his oxen and his goats, his wheat and his barley, his\nasses and his dogs; and moreover he gave all that which belonged unto the\nHemti to the Sekhti, even all his property and his officers, and the\nSekhti was beloved of the King more than all his overseers, and ate of all\nthe good things of the King, with all his household.\n\n\n\n\nThe Shipwrecked Sailor\n\n\nThe wise servant said: \u201cLet thy heart be satisfied, O my lord, for that we\nhave come back to the country; after we have long been on board, and rowed\nmuch, the prow has at last touched land. All the people rejoice, and\nembrace us one after another. Moreover, we have come back in good health,\nand not a man is lacking; although we have been to the ends of Wawat, and\ngone through the land of Senmut, we have returned in peace, and our\nland\u2014behold, we have come back to it. Hear me, my lord; I have no other\nrefuge. Wash thee, and turn the water over thy fingers; then go and tell\nthe tale to the Majesty.\u201d\n\nHis lord replied: \u201cThy heart continues still its wandering words! but\nalthough the mouth of a man may save him, his words may also cover his\nface with confusion. Wilt thou do then as thy heart moves thee? This that\nthou wilt say, tell quietly.\u201d\n\nThe sailor then answered: \u201cNow I shall tell that which has happened to me,\nto my very self. I was going to the mines of Pharaoh, and I went down on\nthe sea on a ship of 150 cubits long and forty cubits wide, with 150\nsailors of the best of Egypt, who had seen heaven and earth, and whose\nhearts were stronger than lions. They had said that the wind would not be\ncontrary, or that there would be none. But as we approached the land the\nwind arose, and threw up waves eight cubits high. As for me, I seized a\npiece of wood; but those who were in the vessel perished, without one\nremaining. A wave threw me on an island, after that I had been three days\nalone, without a companion beside my own heart. I laid me in a thicket,\nand the shadow covered me. Then stretched I my limbs to try to find\nsomething for my mouth. I found there figs and grapes, all manner of good\nherbs, berries and grain, melons of all kinds, fishes and birds. Nothing\nwas lacking. And I satisfied myself; and left on the ground that which was\nover, of what my arms had been filled withal. I dug a pit, I lighted a\nfire, and I made a burnt-offering unto the gods.\n\n\u201cSuddenly I heard a noise as of thunder, which I thought to be that of a\nwave of the sea. The trees shook, and the earth was moved. I uncovered my\nface, and I saw that a serpent drew near. He was thirty cubits long, and\nhis beard greater than two cubits; his body was as overlaid with gold, and\nhis color as that of true lazuli. He coiled himself before me.\n\n\u201cThen he opened his mouth, while that I lay on my face before him, and he\nsaid to me: \u2018What has brought thee, what has brought thee, little one,\nwhat has brought thee? If thou sayest not speedily what has brought thee\nto this isle, I will make thee know thyself; as a flame thou shalt vanish,\nif thou tellest me not something I had not heard, or which I knew not,\nbefore thee.\u2019\n\n\u201cThen he took me in his mouth and carried me to his resting-place, and\nlaid me down without any hurt. I was whole and sound, and nothing was gone\nfrom me. Then he opened his mouth against me, while that I lay on my face\nbefore him, and he said, \u2018What has brought thee, what has brought thee,\nlittle one, what has brought thee to this isle which is in the sea, and of\nwhich the shores are in the midst of the waves?\u2019\n\n\u201cThen I replied to him, and holding my arms low before him, I said to him:\n\u2018I was embarked for the mines by the order of the majesty, in a ship; 150\ncubits was its length, and the width of it forty cubits. It had 150\nsailors of the best of Egypt, who had seen heaven and earth, and the\nhearts of whom were stronger than lions. They said that the wind would not\nbe contrary, or that there would be none. Each of them exceeded his\ncompanion in the prudence of his heart and the strength of his arm, and I\nwas not beneath any of them. A storm came upon us while we were on the\nsea. Hardly could we reach to the shore when the wind waxed yet greater,\nand the waves rose even eight cubits. As for me, I seized a piece of wood,\nwhile those who were in the boat perished without one being left with me\nfor three days. Behold me now before thee, for I was brought to this isle\nby a wave of the sea.\u2019\n\n\u201cThen said he to me: \u2018Fear not, fear not, little one, and make not thy\nface sad. If thou hast come to me, it is God who has let thee live. For it\nis he who has brought thee to this isle of the blest, where nothing is\nlacking, and which is filled with all good things. See now, thou shalt\npass one month after another, until thou shalt be four months in this\nisle. Then a ship shall come from thy land with sailors, and thou shalt\nleave with them and go to thy country, and thou shalt die in thy town.\u2019\n\n\u201c \u2018Converse is pleasing, and he who tastes of it passes over his misery. I\nwill therefore tell thee of that which is in this isle. I am here with my\nbrethren and my children around me; we are seventy-five serpents, children\nand kindred; without naming a young girl who was brought unto me by\nchance, and on whom the fire of heaven fell, and burnt her to ashes.\n\n\u201c \u2018As for thee if thou art strong, and if thy heart waits patiently, thou\nshalt press thy infants to thy bosom and embrace thy wife. Thou shalt\nreturn to thy house, which is full of all good things; thou shalt see thy\nland, where thou shalt dwell in the midst of thy kindred.\u2019\n\n\u201cThen I bowed, in my obeisance, and I touched the ground before him.\n\u2018Behold now that which I have told thee before. I shall tell of thy\npresence unto Pharaoh, I shall make him to know of thy greatness, and I\nwill bring to thee of the sacred oils and perfumes, and of incense of the\ntemples with which all gods are honored. I shall tell, moreover, of that\nwhich I do now see (thanks to him), and there shall be rendered to thee\npraises before the fulness of all the land. I shall slay asses for thee in\nsacrifice, I shall pluck for thee the birds, and I shall bring for thee\nships full of all kinds of the treasures of Egypt, as is comely to do unto\na god, a friend of men in a far country, of which men know not.\u2019\n\n\u201cThen he smiled at my speech, because of that which was in his heart, for\nhe said to me: \u2018Thou art not rich in perfumes, for all that thou hast is\nbut common incense. As for me I am Prince of the land of Punt, and I have\nperfumes. Only the oil which thou sayest thou wouldst bring is not common\nin this isle. But, when thou shalt depart from this place, thou shalt\nnever more see this isle; it shall be changed into waves.\u2019\n\n\u201cAnd, behold, when the ship drew near, according to all that he had told\nme before, I got me up into an high tree, to strive to see those who were\nwithin it. Then I came and told to him this matter; but it was already\nknown unto him before. Then he said to me: \u2018Farewell, farewell; go to thy\nhouse, little one, see again thy children, and let thy name be good in thy\ntown; these are my wishes for thee.\u2019\n\n\u201cThen I bowed myself before him, and held my arms low before him, and he,\nhe gave me gifts of precious perfumes, of cassia, of sweet woods, of kohl,\nof cypress, an abundance of incense, of ivory tusks, of baboons, of apes,\nand all kinds of precious things. I embarked all in the ship which was\ncome, and, bowing myself, I prayed God for him.\n\n\u201cThen he said to me, \u2018Behold thou shalt come to thy country in two months,\nthou shalt press to thy bosom thy children, and thou shalt rest in thy\ntomb.\u2019 After this I went down to the shore unto the ship, and I called to\nthe sailors who were there. Then on the shore I rendered adoration to the\nmaster of this isle and to those who dwelt therein.\n\n\u201cWhen we shall come, in our return, to the house of Pharaoh, in the second\nmonth, according to all that the serpent has said, we shall approach unto\nthe palace. And I shall go in before Pharaoh, I shall bring the gifts\nwhich I have brought from this isle into the country. Then he shall thank\nme before the fulness of all the land. Grant them unto me a follower, and\nlead me to the courtiers of the King. Cast thy eye upon me, after that I\nam come to land again, after that I have both seen and proved this. Hear\nmy prayer, for it is good to listen to people. It was said unto me,\n\u2018Become a wise man, and thou shalt come to honor,\u2019 and behold I have\nbecome such.\u201d\n\nThis is finished from its beginning unto its end, even as it was found in\na writing. It is written by the scribe of cunning fingers Ameni-amen-aa;\nmay he live in life, wealth, and health!\n\n\n\n\nThe Adventures Of Sanehat\n\n\nThe hereditary prince, royal seal-bearer, confidential friend, judge,\nkeeper of the gate of the foreigners, true and beloved royal acquaintance,\nthe royal follower Sanehat says:\n\nI attended my lord as a follower of the King, of the house of the\nhereditary princess, the greatly favored, the royal wife,\nAnkhet-Usertesen, who shares the dwelling of the royal son Amenemhat in\nKanefer.\n\nIn the thirtieth year, the month Paophi, the seventh day the god entered\nhis horizon, the King Sehotepabra flew up to heaven and joined the sun\u2019s\ndisk, the follower of the god met his maker. The palace was silenced, and\nin mourning, the great gates were closed, the courtiers crouching on the\nground, the people in hushed mourning.\n\nHis Majesty had sent a great army with the nobles to the land of the\nTemehu (Lybia), his son and heir, the good god King Usertesen as their\nleader. Now he was returning, and had brought away living captives and all\nkinds of cattle without end. The councillors of the palace had sent to the\nWest to let the King know the matter that had come to pass in the inner\nhall. The messenger was to meet him on the road, and reach him at the time\nof evening: the matter was urgent. \u201cA hawk had soared with his followers.\u201d\nThus said he, not to let the army know of it. Even if the royal sons who\ncommanded in that army send a message, he was not to speak to a single one\nof them. But I was standing near, and heard his voice while he was\nspeaking. I fled far away, my heart beating, my arms failing, trembling\nhad fallen on all my limbs. I turned about in running to seek a place to\nhide me, and I threw myself between two bushes, to wait while they should\npass by. Then I turned me toward the south, not from wishing to come into\nthis place\u2014for I knew not if war was declared\u2014nor even thinking a wish to\nlive after this sovereign, I turned my back to the sycamore, I reached\nShi-Seneferu, and rested on the open field. In the morning I went on and\novertook a man, who passed by the edge of the road. He asked of me mercy,\nfor he feared me. By the evening I drew near to Kher-ahau (? old Cairo),\nand I crossed the river on a raft without a rudder. Carried over by the\nwest wind, I passed over to the east to the quarries of Aku and the land\nof the goddess Herit, mistress of the red mountain (Gebel Ahmar). Then I\nfled on foot, northward, and reached the walls of the prince, built to\nrepel the Sati. I crouched in a bush for fear of being seen by the guards,\nchanged each day, who watch on the top of the fortress. I took my way by\nnight, and at the lighting of the day I reached Peten, and turned me\ntoward the valley of Kemur. Then thirst hasted me on; I dried up, and my\nthroat narrowed, and I said, \u201cThis is the taste of death.\u201d When I lifted\nup my heart and gathered strength, I heard a voice and the lowing of\ncattle. I saw men of the Sati, and one of them\u2014a friend unto Egypt\u2014knew\nme. Behold he gave me water and boiled me milk, and I went with him to his\ncamp; they did me good, and one tribe passed me on to another. I passed on\nto Sun, and reached the land of Adim (Edom).\n\nWhen I had dwelt there half a year Amu-an-shi\u2014who is the Prince of the\nUpper Tenu\u2014sent for me and said: \u201cDwell thou with me that thou mayest hear\nthe speech of Egypt.\u201d He said thus for that he knew of my excellence, and\nhad heard tell of my worth, for men of Egypt who were there with him bore\nwitness of me. Behold he said to me: \u201cFor what cause hast thou come\nhither? Has a matter come to pass in the palace? Has the King of the two\nlands, Sehetepabra, gone to heaven? That which has happened about this is\nnot known.\u201d But I answered with concealment, and said: \u201cWhen I came from\nthe land of the Tamahu, and my desires were there changed in me, if I fled\naway it was not by reason of remorse that I took the way of a fugitive; I\nhave not failed in my duty, my mouth has not said any bitter words, I have\nnot heard any evil counsel, my name has not come into the mouth of a\nmagistrate. I know not by what I have been led into this land.\u201d And\nAmu-an-shi said: \u201cThis is by the will of the god (King of Egypt); for what\nis a land like if it know not that excellent god, of whom the dread is\nupon the lands of strangers, as they dread Sekhet in a year of\npestilence?\u201d I spake to him, and replied: \u201cForgive me; his son now enters\nthe palace, and has received the heritage of his father. He is a god who\nhas none like him, and there is none before him. He is a master of wisdom,\nprudent in his designs, excellent in his decrees, with good-will to him\nwho goes or who comes; he subdued the land of strangers while his father\nyet lived in his palace, and he rendered account of that which his father\ndestined him to perform. He is a brave man, who verily strikes with his\nsword; a valiant one, who has not his equal; he springs upon the\nbarbarians, and throws himself on the spoilers; he breaks the horns and\nweakens the hands, and those whom he smites cannot raise the buckler. He\nis fearless, and dashes the heads, and none can stand before him. He is\nswift of foot, to destroy him who flies; and none who flees from him\nreaches his home. His heart is strong in his time; he is a lion who\nstrikes with the claw, and never has he turned his back. His heart is\nclosed to pity; and when he sees multitudes, he leaves none to live behind\nhim. He is a valiant one who springs in front when he sees resistance; he\nis a warrior who rejoices when he flies on the barbarians. He seizes the\nbuckler, he rushes forward, he never needs to strike again, he slays and\nnone can turn his lance; and when he takes the bow the barbarians flee\nfrom his arms like dogs; for the great goddess has given to him to strike\nthose who know her not; and if he reaches forth he spares none, and leaves\nnaught behind. He is a friend of great sweetness, who knows how to gain\nlove; his land loves him more than itself, and rejoices in him more than\nin its own god; men and women run to his call. A king, he has ruled from\nhis birth; he, from his birth, has increased births, a sole being, a\ndivine essence, by whom this land rejoices to be governed. He enlarges the\nborders of the South; but he covets not the lands of the North: he does\nnot smite the Sati, nor crush the Nemau-shau. If he descends here, let him\nknow thy name, by the homage which thou wilt pay to his majesty. For he\nrefuses not to bless the land which obeys him.\u201d\n\nAnd he replied to me: \u201cEgypt is indeed happy and well settled; behold thou\nart far from it, but whilst thou art with me I will do good unto thee.\u201d\nAnd he placed me before his children, he married his eldest daughter to\nme, and gave me the choice of all his land, even among the best of that\nwhich he had on the border of the next land. It is a goodly land, Iaa is\nits name. There are figs and grapes; there is wine commoner than water;\nabundant is the honey, many are its olives; and all fruits are upon its\ntrees: there are barley and wheat, and cattle of kinds without end. This\nwas truly a great thing that he granted me, when the prince came to invest\nme, and establish me as prince of a tribe in the best of his land. I had\nmy continual portion of bread and of wine each day, of cooked meat, of\nroasted fowl, as well as the wild game which I took, or which was brought\nto me, beside what my dogs captured. They made me much butter, and\nprepared milk of all kinds. I passed many years, the children that I had\nbecame great, each ruling his tribe. When a messenger went or came to the\npalace, he turned aside from the way to come to me; for I helped every\nman. I gave water to the thirsty, I set on his way him who went astray,\nand I rescued the robbed. The Sati who went far, to strike and turn back\nthe princes of other lands, I ordained their goings; for the Prince of the\nTenu for many years appointed me to be general of his soldiers. In every\nland which I attacked I played the champion, I took the cattle, I led away\nthe vassals, I carried off the slaves, I slew the people, by my sword, my\nbow, my marches and my good devices. I was excellent to the heart of my\nprince; he loved me when he knew my power, and set me over his children\nwhen he saw the strength of my arms.\n\nA champion of the Tenu came to defy me in my tent: a bold man without\nequal, for he had vanquished the whole country. He said, \u201cLet Sanehat\nfight with me\u201d; for he desired to overthrow me; he thought to take my\ncattle for his tribe. The prince counselled with me. I said: \u201cI know him\nnot. I certainly am not of his degree, I hold me far from his place. Have\nI ever opened his door, or leaped over his fence? It is some envious\njealousy from seeing me; does he think that I am like some steer among the\ncows, whom the bull overthrows? If this is a wretch who thinks to enrich\nhimself at my cost, not a Bedawi and a Bedawi fit for fight, then let us\nput the matter to judgment. Verily a true bull loves battle, but a\nvainglorious bull turns his back for fear of contest; if he has a heart\nfor combat, let him speak what he pleases. Will God forget what he has\nordained, and how shall that be known?\u201d I lay down; and when I had rested\nI strung my bow, I made ready my arrows, I loosened my poniard, I\nfurbished my arms. At dawn the land of the Tenu came together; it had\ngathered its tribes and called all the neighboring people, it spake of\nnothing but the fight. Each heart burnt for me, men and women crying out;\nfor each heart was troubled for me, and they said: \u201cIs there another\nstrong one who would fight with him? Behold the adversary has a buckler, a\nbattle-axe, and an armful of javelins.\u201d Then I drew him to the attack; I\nturned aside his arrows, and they struck the ground in vain. One drew near\nto the other, and he fell on me, and then I shot him. My arrow fastened in\nhis neck, he cried out, and fell on his face: I drove his lance into him,\nand raised my shout of victory on his back. While all the men of the land\nrejoiced, I, and his vassals whom he had oppressed, gave thanks unto\nMentu. This prince, Amu-an-shi, embraced me. Then I carried off his goods\nand took his cattle, that which he had wished to do to me, I did even so\nunto him; I seized that which was in his tent, I spoiled his dwelling. As\ntime went on I increased the richness of my treasures and the number of my\ncattle.\n\nPetition To The King Of Egypt\n\n\u201cNow behold what the god has done for me who trusted in him. Having once\nfled away, yet now there is a witness of me in the palace. Once having\nfled away, as a fugitive\u2014now all in the palace give unto me a good name.\nAfter that I had been dying of hunger, now I give bread to those around. I\nhad left my land naked, and now I am clothed in fine linen. After having\nbeen a wanderer without followers, now I possess many serfs. My house is\nfine, my land wide, my memory is established in the temple of all the\ngods. And let this flight obtain thy forgiveness; that I may be appointed\nin the palace; that I may see the place where my heart dwells. How great a\nthing is it that my body should be embalmed in the land where I was born!\nTo return there is happiness. I have made offering to God to grant me this\nthing. His heart suffers who has run away unto a strange land. Let him\nhear the prayer of him who is afar off, that he may revisit the place of\nhis birth, and the place from which he removed.\n\n\u201cMay the King of Egypt be gracious to me that I may live of his favor. And\nI render my homage to the mistress of the land, who is in his palace; may\nI hear the news of her children. Thus will my limbs grow young again. Now\nold age comes, feebleness seizes me, my eyes are heavy, my arms are\nfeeble, my legs will not move, my heart is slow. Death draws nigh to me,\nsoon shall they lead me to the city of eternity. Let me follow the\nmistress of all (the queen, his former mistress); lo! let her tell me the\nexcellencies of her children; may she bring eternity to me.\u201d\n\nThen the majesty of King Kheper-ka-ra, the blessed, spake upon this my\ndesire that I had made to him. His Majesty sent unto me with presents from\nthe King, that he might enlarge the heart of his servant, like unto the\nprovince of any strange land; and the royal sons who are in the palace\naddressed themselves unto me.\n\nCopy of the Decree Which Was Brought, To Me Who Speak To You, To Lead Me\nBack Into Egypt\n\n\u201cThe Horus, life of births, lord of the crowns, life of births, King of\nUpper and Lower Egypt, Kheper-ka-ra, son of the Sun, Amen-em-hat, ever\nliving unto eternity. Order for the follower Sanehat. Behold this order of\nthe King is sent to thee to instruct thee of his will.\n\n\u201cNow, although thou hast gone through strange lands from Adim to Tenu, and\npassed from one country to another at the wish of thy heart\u2014behold, what\nhast thou done, or what has been done against thee, that is amiss?\nMoreover, thou reviledst not; but if thy word was denied, thou didst not\nspeak again in the assembly of the nobles, even if thou wast desired. Now,\ntherefore, that thou hast thought on this matter which has come to thy\nmind, let thy heart not change again; for this thy Heaven (queen), who is\nin the palace is fixed, she is flourishing, she is enjoying the best in\nthe kingdom of the land, and her children are in the chambers of the\npalace.\n\n\u201cLeave all the riches that thou hast, and that are with thee, altogether.\nWhen thou shalt come into Egypt behold the palace, and when thou shalt\nenter the palace, bow thy face to the ground before the Great House; thou\nshalt be chief among the companions. And day by day behold thou growest\nold; thy vigor is lost, and thou thinkest on the day of burial. Thou shalt\nsee thyself come to the blessed state, they shall give thee the bandages\nfrom the hand of Tait, the night of applying the oil of embalming. They\nshall follow thy funeral, and visit the tomb on the day of burial, which\nshall be in a gilded case, the head painted with blue, a canopy of cypress\nwood above thee, and oxen shall draw thee, the singers going before thee,\nand they shall dance the funeral dance. The weepers crouching at the door\nof thy tomb shall cry aloud the prayers for offerings: they shall slay\nvictims for thee at the door of thy pit; and thy pyramid shall be carved\nin white stone, in the company of the royal children. Thus thou shalt not\ndie in a strange land, nor be buried by the Amu; thou shalt not be laid in\na sheepskin when thou art buried; all people shall beat the earth, and\nlament on thy body when thou goest to the tomb.\u201d\n\nWhen this order came to me, I was in the midst of my tribe. When it was\nread unto me, I threw me on the dust, I threw dust in my hair; I went\naround my tent rejoicing and saying: \u201cHow may it be that such a thing is\ndone to the servant, who with a rebellious heart has fled to strange\nlands? Now with an excellent deliverance, and mercy delivering me from\ndeath, thou shalt cause me to end my days in the palace.\u201d\n\nCopy Of The Answer To This Order\n\n\u201cThe follower Sanehat says: In excellent peace above everything consider\nof this flight that he made here in his ignorance; Thou, the Good God,\nLord of both Lands, Loved of R\u0101, Favorite of Mentu, the Lord of Thebes,\nand of Amen, lord of thrones of the lands, of Sebek, R\u0101, Horus, Hathor,\nAtmu, and of his fellow-gods, of Sopdu, Neferbiu, Samsetu, Horus, lord of\nthe east, and of the royal ur\u00e6us which rules on thy head, of the chief\ngods of the waters, of Min, Horus of the desert, Urrit, mistress of Punt,\nNut, Harnekht, R\u0101, all the gods of the land of Egypt, and of the isles of\nthe sea. May they give life and peace to thy nostril, may they load thee\nwith their gifts, may they give to thee eternity without end,\neverlastingness without bound. May the fear of thee be doubled in the\nlands of the deserts. Mayest thou subdue the circuit of the sun\u2019s disk.\nThis is the prayer to his master of the humble servant who is saved from a\nforeign land.\n\n\u201cO wise King, the wise words which are pronounced in the wisdom of the\nmajesty of the sovereign, thy humble servant fears to tell. It is a great\nthing to repeat. O great God, like unto R\u0101 in fulfilling that to which he\nhas set his hand, what am I that he should take thought for me? Am I among\nthose whom he regards, and for whom he arranges? Thy majesty is as Horus,\nand the strength of thy arms extends to all lands.\n\n\u201cThen let his Majesty bring Maki of Adma, Kenti-au-ush of Khenti-keshu,\nand Tenus from the two lands of the Fen-khu; these are the princes who\nbear witness of me as to all that has passed, out of love for thyself.\nDoes not Tenu believe that it belongs to thee like thy dogs? Behold this\nflight that I have made: I did not have it in my heart; it was like the\nleading of a dream, as a man of Adehi (Delta) sees himself in Abu\n(Elephantine), as a man of the plain of Egypt who sees himself in the\ndeserts. There was no fear, there was no hastening after me, I did not\nlisten to an evil plot, my name was not heard in the mouth of the\nmagistrate; but my limbs went, my feet wandered, my heart drew me; my god\ncommanded this flight, and drew me on; but I am not stiff-necked. Does a\nman fear when he sees his own land? R\u0101 spread thy fear over the land, thy\nterrors in every strange land. Behold me now in the palace, behold me in\nthis place; and lo! thou art he who is over all the horizon; the sun rises\nat thy pleasure, the water in the rivers is drunk at thy will, the wind in\nheaven is breathed at thy saying.\n\n\u201cI who speak to thee shall leave my goods to the generations to follow in\nthis land. And as to this messenger who is come even let thy majesty do as\npleaseth him, for one lives by the breath that thou givest. O thou who art\nbeloved of R\u0101, of Horus, and of Hathor; Mentu, lord of Thebes, desires\nthat thy august nostril should live forever.\u201d\n\nI made a feast in Iaa, to pass over my goods to my children. My eldest son\nwas leading my tribe, all my goods passed to him, and I gave him my corn\nand all my cattle, my fruit, and all my pleasant trees. When I had taken\nmy road to the south, and arrived at the roads of Horus, the officer who\nwas over the garrison sent a messenger to the palace to give notice. His\nMajesty sent the good overseer of the peasants of the King\u2019s domains, and\nboats laden with presents from the King for the Sati who had come to\nconduct me to the roads of Horus. I spoke to each one by his name, and I\ngave the presents to each as was intended. I received and I returned the\nsalutation, and I continued thus until I reached the city of Thetu.\n\nWhen the land was brightened, and the new day began, four men came with a\nsummons for me; and the four men went to lead me to the palace. I saluted\nwith both my hands on the ground; the royal children stood at the\ncourtyard to conduct me: the courtiers who were to lead me to the hall\nbrought me on the way to the royal chamber.\n\nI found his Majesty on the great throne in the hall of pale gold. Then I\nthrew myself on my belly; this god, in whose presence I was, knew me not.\nHe questioned me graciously, but I was as one seized with blindness, my\nspirit fainted, my limbs failed, my heart was no longer in my bosom, and I\nknew the difference between life and death. His Majesty said to one of the\ncompanions, \u201cLift him up, let him speak to me.\u201d And his Majesty said,\n\u201cBehold thou hast come, thou hast trodden the deserts, thou hast played\nthe wanderer. Decay falls on thee, old age has reached thee; it is no\nsmall thing that thy body should be embalmed, that the Pedtiu shall not\nbury thee. Do not, do not, be silent and speechless; tell thy name; is it\nfear that prevents thee?\u201d I answered in reply, \u201cI fear, what is it that my\nlord has said that I should answer it? I have not called on me the hand of\nGod, but it is terror in my body, like that which brings sudden death. Now\nbehold I am before thee; thou art life; let thy Majesty do what pleaseth\nhim.\u201d\n\nThe royal children were brought in, and his Majesty said to the Queen,\n\u201cBehold thou Sanehat has come as an Amu, whom the Sati have produced.\u201d\n\nShe cried aloud, and the royal children spake with one voice, saying,\nbefore his Majesty, \u201cVerily it is not so, O King, my lord.\u201d Said his\nMajesty, \u201cIt is verily he.\u201d Then they brought their collars, and their\nwands, and their sistra in their hands, and displayed them before his\nMajesty; and they sang\u2014\n\n\n    \u201cMay thy hands prosper, O King;\n    May the ornaments of the Lady of Heaven continue.\n    May the Goddess Nub give life to thy nostril;\n    May the mistress of the stars favor thee, when thou sailest south\n                and north.\n    All wisdom is in the mouth of thy Majesty;\n    Thy ur\u00e6us is on thy forehead, thou drivest away the miserable.\n    Thou art pacified, O Ra, lord of the lands;\n    They call on thee as on the mistress of all.\n                    Strong is thy horn,\n                    Thou lettest fly thine arrow.\n    Grant the breath to him who is without it;\n    Grant good things to this traveller, Samehit the Pedti, born in\n                the land of Egypt,\n    Who fled away from fear of thee,\n    And fled this land from thy terrors.\n    Does not the face grow pale, of him who beholds thy countenance;\n    Does not the eye fear, which looks upon thee.\u201d\n\n\nSaid his Majesty, \u201cLet him not fear, let him be freed from terror. He\nshall be a Royal Friend amongst the nobles; he shall be put within the\ncircle of the courtiers. Go ye to the chamber of praise to seek wealth for\nhim.\u201d\n\nWhen I went out from the palace, the royal children offered their hands to\nme; we walked afterward to the Great Gates. I was placed in a house of a\nking\u2019s son, in which were delicate things, a place of coolness, fruits of\nthe granary, treasures of the White House, clothes of the King\u2019s\nguardrobe, frankincense, the finest perfumes of the King and the nobles\nwhom he loves, in every chamber. All the servitors were in their several\noffices.\n\nYears were removed from my limbs: I was shaved, and polled my locks of\nhair; the foulness was cast to the desert with the garments of the\nNemau-sha. I clothed me in fine linen, and anointed myself with the fine\noil of Egypt; I laid me on a bed. I gave up the sand to those who lie on\nit; the oil of wood to him who would anoint himself therewith. There was\ngiven to me the mansion of a lord of serfs, which had belonged to a royal\nfriend. There many excellent things were in its buildings; all its wood\nwas renewed. There were brought to me portions from the palace, thrice and\nfour times each day; beside the gifts of the royal children, always\nwithout ceasing. There was built for me a pyramid of stone among the\npyramids. The overseer of the architects measured its ground; the chief\ntreasurer wrote it; the sacred masons cut the well; the chief of the\nlaborers on the tombs brought the bricks; all things used to make a strong\nbuilding were there used. There were given to me peasants; there were made\nfor me a garden, and fields in it before my mansion, as is done for the\nchief royal friend. My statue was inlaid with gold, its girdle of pale\ngold; his majesty caused it to be made. Such is not done to a man of low\ndegree.\n\nMay I be in the favor of the King until the day shall come of my death!\n\n(_This is finished from beginning to end, as was found in the writing_.)\n\n\n\n\n\nTHE TELL AMARNA TABLETS\n\n\n           Translated by C. R. Conder, D.C.L., LL.D., M.R.A.S.\n\n\n\n\nThe Hittite Invasion Of Damascus\n\n\nNo. 36 B. M.\u2014\u201cTo King _Annumuria_(127) (Amenophis III) Son of the Sun, my\nLord thus (says) this thy servant _Akizzi_.(128) Seven times at the feet\nof my Lord I bow. My Lord in these my lands I am afraid. Mayst thou\nprotect one who is thy servant under the yoke of my Lord. From the yoke of\nmy Lord I do not rebel. Lo! there is fear of my foes. The people of this\nthy servant are under thy yoke: this country is among thy lands: the city\n_Katna_(129) is thy city: I am on the side of my Lord\u2019s rule (yoke). Lo!\nthe soldiers and the chariots of my Lord\u2019s government have received corn\nand drink, oxen and beasts (oil and honey?), meeting the soldiers and the\nchariots of my Lord\u2019s dominion (coming?) to me. And now let my Lord ask\nthe great men of his dominion. My Lord, all lands tremble before thy\nsoldiers and thy chariots. If these lands are under the dominion of my\nLord\u2019s land, and they are seizing them, let him order his soldiers and his\nchariots this year, and let him take the land of _Marhasse_,(130) the\nwhole of it, to the yoke of my Lord, when\u2014my Lord\u2014the soldiers of the\nslaves(131) are(132) ... For six days ago he went out into the land of\n_Hu(ba)_, and truly _Aziru_ is sending them, and if in this year my Lord\ndoes not send out the soldiers and the chariots of his government ... to\nmeet _Aziru_ (and) make him flee ... all will rebel ... My Lord, know him.\nMy Lord (know) the men who are his foes ... And lo! now the King of the\nland of the _Hittites_ ... with pride rebels against his gods. And men who\nare destroyers serve the King of the land of the _Hittites_: he sends them\nforth. My Lord, my servants, the men of the city of _Katna_, _Aziru_\nexpels, and all that is theirs, out of the land of the dominion of my\nLord; and behold (he takes?) the northern lands of the dominion of my\nLord. Let (my Lord) save the ... of the men of the city _Katna_. My Lord\ntruly they made ... he steals their gold my Lord; as has been said there\nis fear, and truly they give gold. My Lord\u2014Sun God, my fathers\u2019\ngod(133)\u2014the men have made themselves your foes, and they have wasted from\nover against the abode of their camp (or fortress); and now behold\u2014O Sun\nGod of my fathers\u2014the King of the _Hittites_ makes them march. And know of\nthem, my Lord\u2014may the gods make slack their hand. As has been said there\nis fear. And lo! perchance the Sun God of my fathers will turn his heart\ntoward me. My Lord\u2019s word is sure, and let the (increase or tithe of\ngold?) be given him, as we have purposed for the Sun God of my fathers. As\nhas been said they have done to me; and they have destroyed the ... of my\nLord. For this corner\u2014the dwelling of their fortress (or camp)\u2014is out of\nsight of the Sun God.\u201d\n\n37 B. M.\u2014\u201cTo King _Annumuria_, Son of the Sun, my Lord, thus (says)\n_Akizzi_ thy servant: seven times ... at the feet of my Lord I bow. My\nLord, now there is flight and no breathing of the ... of the King my Lord.\nAnd behold now the ... of this dominion of my Lord, in these lands ... and\nbehold now ... the King of the land of the _Hittites_ ... sends forth ...\nand the heart of ... smites him. And now behold the King my Lord sends to\nme, and is complaining ... with me as to the rule of the King of the land\nof the _Hittites_. And as for me ... the King of the land of the\n_Hittites_. As for me I am with the King my Lord, and with the land of\nEgypt. I sent and ... as to the rule of the King of the land of the\n_Hittites_.\u201d\n\nThis text is much damaged; it goes on to speak of _Aidugama_,(134)the\nHittite King, in the country of the King of Egypt, who has taken various\nthings\u2014enumerated, but not intelligible\u2014including, perhaps, ships or\nboats, and dwellings; and it mentions _Neboyapiza_. It then continues:\n\n\u201cMy Lord: _Teuiatti_ of the city of _Lapana_,(135) and _Arzuia_ of the\ncity _Ruhizzi_,(136) minister before _Aidugama_; but this land is the land\nof the dominion of my Lord. He is burning it with fire. My Lord, as said,\nI am on the side of the King my Lord. I am afraid also because of the King\nof the land of _Marhasse_, and the King of the land of _Ni_, and the King\nof the land of _Zinzaar_,(137) and the King of the land of _Canaan_. And\nall of these are kings under the dominion (or, of the rule) of my\nLord\u2014chiefs who are servants. As said let the King my Lord live and become\nmighty, and so O King my Lord wilt not thou go forth? and let the King my\nLord despatch the _bitati_(138) soldiers, let them expel (them) from this\nland. As said, my Lord, these kings have ... the chief of my Lord\u2019s\ngovernment, and let him say what they are to do, and let them be\nconfirmed. Because my Lord this land ministers heartily to the King my\nLord. And let him speed soldiers, and let them march; and let the\nmessengers of the dominion of the King my Lord arrive. For my Lord\n_Arzuia_ of the city _Ruhizzi_, and _Teuiatti_ of the city _Lapana_, dwelt\nin the land of _Huba_,(139) and _Dasru_ dwelt in the land _Amma_,(140) and\ntruly my Lord has known them. Behold the land of _Hobah_ was at peace my\nLord in the days of this government. They will be subject to _Aidugama_.\nBecause we ask, march thou here and mayest ... all the land of _Hobah_. My\nLord, as said, the city _Timasgi_,(141) in the land of _Hobah_, is without\nsin at thy feet; and aid thou the city _Katna_ which is without sin at thy\nfeet. It has been feeble. And my Lord in presence of my messenger the\nmaster shall ordain (our) fate. As has been said, have not I served in the\npresence of the _bitati_ soldiers of my Lord? Behold, as said, my Lord has\npromised soldiers to this my land, and they shall ... in the city\n_Katna_.\u201d\n\n96 B., a letter mainly complimentary, from _Neboyapiza_(142) to the King\nof Egypt, ends as follows:\n\n\u201cBehold I myself, with my soldiers and my chariots, with my brethren and\nwith (men of blood?) and with my people the men of my kindred go to meet\nthe Egyptian soldiers, as far as the ground which the King my Lord will\nname.\u201d\n\n142 B.\u2014\u201cTo the King my Lord thus saith this thy servant. At the feet of my\nLord my Sun seven times on my face, seven times I bow. My Lord I am thy\nservant, and they will devour me\u2014_Neboyapiza_: we abide before thy face,\nmy Lord, and lo! they will devour me in your sight. Behold every fortress\nof my fathers is taken, by the people out of the city _Gidisi_.(143) And\nmy fortresses (say) \u2018Speed us avengers.\u2019 I make ready, and (because that?)\nthe _Pakas_(144) of the King my Lord, and the chiefs of his land have\nknown my faithfulness, behold I complain to the ruler being one approved;\nlet the ruler consider that (_Neboyapiza_) has given proof ... for now\nthey have cast thee out. As for me, I have (gathered?) all my brethren,\nand we have made the place strong for the King my Lord. I have caused them\nto march with my soldiers and with my chariots, and with all my people.\nAnd behold _Neboyapiza_ has sped to all the fortresses of the King my\nLord. Part of the men of blood are from the land _Ammusi_,(145) and (part)\nfrom the land of _Hubi_, and it is won (or reached). But march fast, thou\nwho art a God(146) and a Sun in my sight, and restore the strongholds\nholds to the King my Lord from the men of blood. For they have cast him\nout; and the men of blood have rebelled, and are invaders of the King my\nLord. We were obedient to thy yoke, and they have cast out the King my\nLord, and all my brethren.\u201d\n\nIt appears, from other letters, that the city of this chief was the\nimportant town _Cumidi_, now _Kamid_, in the southern Lebanon, at the\nsouth end of the Baalbek plain, west of Baal Gad. In Abu el Feda\u2019s time\nthis town was the capital of the surrounding district.\n\n189 B. is much broken. It is from _Arzana_, chief of the city\n_Khazi_.(147) He speaks of an attack on _Tusulti_, by bloody soldiers\nfighting against the place, and perhaps of the city _Bel Gidda_ (Baal\nGad),(148) and mentions a _Paka_, or Egyptian official, called _Aman\nKhatbi_, named after the Egyptian god Amen. The foes are spoiling the\nvalley (of Baalbek) in sight of the Egyptian general, and are attacking\n_Khazi_, his city. They had already taken _Maguzi_,(149) and are spoiling\nBaal Gad. It seems that he asks the King not to blame his general, and\nspeaks finally of friendly and faithful men.\n\n43 B. M., broken at the top, reads thus:\n\n\u201c... his horses and his chariots ... to men of blood and not ... As for\nme, I declare myself for the King my Lord, and a servant to preserve these\nto the King entirely. _Biridasia_ perceives this, and has betrayed it, and\nhe has secretly passed beyond my city _Maramma_;(150) and the great pass\nis open behind me. And he is marching chariots from the city\n_Astarti_,(151) and commands them for the men of blood, and does not\ncommand them for the King my Lord. Friendly to him is the King of the city\n_Buzruna_;(152) and the King of the city of _Khalavunni_(153) has made\npromises to him: both have fought with _Biridasia_ against me. Wickedly\nthey vex us. I have marched our kinsmen\u2014the people of _Neboyapiza_\u2014but his\nsuccess never fails ... and he rebels. As for me from ... and he sends out\nfrom ... the city _Dimasca_ (Damascus) behold ... they complain ... they\nafflict. I am complaining to the King of Egypt as a servant; and\n_Arzaiaia_ is marching to the city _Gizza_,(154) and _Azi_ (_ru_) takes\nsoldiers ... The Lord of the city _Saddu_(155) declares for the men of\nblood, and her chief does not declare for the King my Lord; and as far as\nthis tribe marches it has afflicted the land of _Gizza_. _Arzaiaia_ with\n_Biridasia_ afflicts the land (which is wretched? or _Abitu_), and the\nKing witnesses the division of his land. Let not men who have been hired\ndisturb her. Lo! my brethren have fought for me. As for me, I will guard\nthe town of _Cumidi_ (Kamid), the city of the King my Lord. But truly the\nKing forgets his servant ... his servant, O King ... have arrayed kings\n... the men of the wretched land\u201d (or of the land _Abitu_).\n\n152 B.\u2014\u201c... thus _Ara_ (_ga?_) chief of the city _Cumidi_(156) (Kamid) ...\nat the feet of the King my Lord seven times seven times I bow. Behold as\nto me I am thy faithful servant: let the King my Lord ask of his _Pakas_\n(chiefs) as to me, a faithful servant of the King my Lord, one whom they\nhave ruined. Truly I am a faithful servant of the King my Lord, and let\nthe King my Lord excuse this dog, and let him (bear me in remembrance?).\nBut never a horse and never a chariot is mine, and let this be considered\nin sight of the King my Lord; and closely allied(157) is his servant; and\nto explain this I am despatching my son to the land of the King my Lord,\nand let the King my Lord deign to hear me.\u201d\n\n46 B. M.\u2014\u201cAt the feet of the King my Lord seven and seven (times) I bow.\nBehold what this our saying tells, as to the land _Am_ (Ham) the\nfortresses of the King my Lord. A man named _Eda_ ... has arisen, a chief\nof the land _Cinza_ east of the land of the _Hittites_, to take the\nfortresses of the King my Lord ... and we made the fortresses for the King\nmy Lord my God my Sun, and we have lived in the fortresses of the King my\nLord.\u201d\n\n125 B.\u2014\u201cTo the King my Lord thus _Arzaiaia_, chief of the city\n_Mikhiza_.(158) At the feet of my Lord I bow. King my Lord, I have heard\nas to going to meet the Egyptian (_bitati_) soldiers of the King my Lord\nwho are with us, to meet the general (_Paka_) with (all the infantry?) ...\nall who have marched to overthrow the King my Lord. Truly a (great\nstrength to the people?) are the Egyptian (_bitati_) soldiers of the King\nmy Lord, and his commander (_Paka_). As for me, do I not order all to ...\nafter them? Behold they have been speedy, O King my Lord, and his foes are\ndelayed by them by the hand of the King my Lord.\u201d\n\n126 B.\u2014The same writer, in a broken letter, calls himself a faithful\nservant of the King. This was perhaps at an earlier period of the war,\nbefore the events recorded by Neboyapiza (189 B., 43 B. M.).\n\n75 B. M.\u2014A short letter from _Dasru_ to say he has heard the King\u2019s\nmessage. He lived in the land of _Ham_ (37 B. M.).\n\n127 B. M.\u2014The same writer says that all that the King does for his land is\nof good omen.\n\n171 B.\u2014\u201cA message and information from the servant of the King my Lord my\nGod.... And behold what the chief of _Simyra_ has done to my brethren of\nthe city of _Tubakhi_;(159) and he marches to waste the fortresses of the\nKing my Lord my God my Sun ... the land of the _Amorites_. He has wearied\nout our chiefs. The fortresses of the King my Lord my God ... are for men\nof blood. And now strong is the god of the King my Lord my God my Sun; and\nthe city of _Tubakhi_ goes forth to war, and I have stirred up my\nbrethren, and I guard the city of _Tubakhi_ for the King my Lord my God my\nSun. And behold this city of _Tubakhi_ is the city of the plains of my\nfathers.\u201d\n\n132 B.\u2014\u201cTo the King my Lord by letter thus (says) _Artabania_, chief of\nthe city _Ziribasani_(160) thy servant. At the feet of the King my Lord\nseven times, on my face, seven times I bow. Behold a message to me to\nspeed to meet the Egyptian (_bitati_) soldiers. And who am I but a dog\nonly, and shall I not march? Behold me, with my soldiers and my chariots\nmeeting the Egyptian soldiers at the place of which the King my Lord\nspeaks.\u201d\n\n78 B. M.\u2014\u201cTo the King my Lord thus the chief of the city _Gubbu_(161) thy\nservant. At the feet of the King my Lord my Sun (permit?) that seven\ntimes, on my face, seven times I bow. Thou hast sent as to going to meet\nthe Egyptian soldiers, and now I with my soldiers and my chariots meet the\nsoldiers of the King my Lord, at the place you march to.\u201d\n\n64 B. M.\u2014\u201cTo _Yankhamu_(162) my Lord by letter thus _Muu-taddu_ thy\nservant. I bow at my Lord\u2019s feet as this says, announcing that the enemy\nis hastening speedily as\u2014my Lord\u2014was announced to the King of the city\n_Bikhisi_(163) from friends(164) of his Lord. Let the King my Lord speed:\nlet the King my Lord fly: for the foe is wasting in the city _Bikhisi_\nthis two months, there is none ... On account of (_Bibelu_?) having told\nme this one has asked then ... until by the arrival of _Anamarut_\n(Amenophis IV)(165) the city of _Ashtoreth_ is occupied.(166) Behold they\nhave destroyed all the fortresses of neighboring lands: the city\n_Udumu_,(167) the city _Aduri_,(168) the city _Araru_,(169) the city\n_Meis_(_pa?_),(170) the city _Macdalim_,(171) the city _Khini_.(172) I\nannounced that they had taken the city _Zaar_.(173) They are fighting this\ncity, the city _Yabisi_.(174) Moreover, fearing the force against me, I am\nwatching it till you arrive. One has come from your way to the city\n_Bikhisi_,(175) and he has made us hear the news.\u201d\n\n134 B.\u2014\u201cTo the King my Lord by letter thus _Abdmelec_ the chief of this\ncity _Saskhi_(176) thy servant. At the feet of the King my Lord ... on my\nface seven times I bow. Thou hast sent as to going to meet the Egyptian\nsoldiers, accordingly I with my soldiers and my chariots (am) meeting the\nsoldiers of the King my Lord, at the place to which you will march.\u201d\n\n143 B.\u2014\u201cTo the King our Lord thus (says) _Addubaya_ and thus also\n_Betili_. At the feet of our Lord we bow. Peace indeed to the face of our\nLord. And (as is fit?) from the lands of our Lord, much they salute. O our\nLord, will not you settle everything in your heart? Will not you harden\nyour heart as to this combat O our Lord? But their intention is clear\u2014to\nmake war on the stations, as in our country they do not follow after thee.\n_Lupackhallu_(177) has removed the soldiers of the _Hittites_; they will\ngo against the cities of the land of Ham (_Am_) and from _Atadumi_ they\nwill (take?) them. And let our Lord know, since we hear that _Zitana_(178)\nthe Ph\u0153nician (_Kharu_) has deserted, who will march. And nine chiefs of\nthe soldiers of the government are with us, who march, and the message is\nunfavorable: a gathering in the land they have made; and they will arrive\nfrom the land of _Marhasse_ (_Mer\u2019ash_). But I cause _Betili_ to send\nagainst this (foe). Thus we wage war against them. And my trusty messenger\nI cause to be sent to your presence, as said; for you to return an order\nwhether we shall do so or whether not. To _Raban_ and _Abdbaal_, to\n_Rabana_ and _Rabziddu_ thus: behold to all of you be peace indeed, and\nwill not you harden your hearts, and will not you settle all in your\nhearts, and do what is fitting from your places? Much peace; and to (the\npeople?) peace be increased.\u201d\n\n91 B.\u2014\u201cTo the King my Lord thus (says) the city _Gebal_(179) (and) thus\n_Rabikhar_ (\u2018the Lord of Ph\u0153nicia\u2019) thy servant. At the feet of my Lord\nthe Sun seven times I bow. Do not be angry, O King my Lord, with the city\nof _Gebal_ (_Gubla_) thy handmaid\u2014a city of the King from of old, obeying\nwhat the King commands as to _Aziru_, and it did as he wished. Behold\n_Aziru_ slew _Adunu_, Lord of the land of _Ammia_,(180) and the King of\nthe land of _Ardata_,(181) and has slain the great men, and has taken\ntheir cities for himself. The city _Simyra_ is his. Of the cities of the\nKing only the city _Gebal_ escapes for the King. Behold the city _Simyra_\nis subjected. He has smitten the city _Ullaza_.(182) The captains of both\nhave gone into exile. Behold this sin _Aziru_ wrought. Sinful are his\nstrivings against her ... he has smitten all the lands of _Ham_ (_Am_),\nlands of the King; and now he has despatched his men to destroy all the\nlands of _Ham_; and the King of the land of the _Hittites_, and the king\nof the land of _Nereb_ (_Nariba_)(183) (have made?) the land conquered\nland.\u201d\n\nFrom these letters we learn clearly that the Mongol kings near the\nEuphrates (and, as appears later, in Armenia) were leagued with the\nHittites of Mer\u2019ash in the extreme north of Syria, and of Kadesh on the\nOrontes, and were supported by the Amorites of the northern Lebanon and by\nsome of the Ph\u0153nicians; that the enemy marched south, a distance of 300\nmiles, taking all the towns in the Baalbek Valley, reaching Damascus by\nthe gorge of the Barada River, and advancing into the land of Ham\u2014in\nBashan\u2014where all the chief towns fell. This serves to make clear the\ntreachery of Aziru\u2019s letters which follow. The Amorite advance on the\nPh\u0153nician coast was contemporary, and extended to Tyre. It appears,\nhowever, that the Amorites were a Semitic people, while the names of the\nHittites are Mongolic.\n\n\n\n\nThe Amorite Treachery\n\n\nNo. 35 B.\u2014\u201cTo the King my Lord my God my Sun _Aziru_ thy servant; and\nseven times at the feet of my Lord my God my Sun I bow.\u201d The letter is\nmuch broken, but promises he will never rebel, and says he is sincere. He\ndesires land of the King (at Simyra), and says the men of the government\nare friendly, but that the city of Simyra is to be made promptly to fulfil\nits engagements.\n\n35 B. M.\u2014\u201cTo the Great King my Lord my God my Sun thus (says) this thy\nservant _Aziru_. Seven times and seven times at the feet of my Lord my God\nmy Sun I bow. My Lord I am thy servant, and (from my youth?) in the\npresence of the King my Lord, and I fulfil all my orders to the sight of\nmy Lord. And what they who are my (agents?) shall say to my Lord as to the\nchiefs who are faithful, in the sight of the King my Lord, will not you\nhear me speak, I who am thy servant sincere as long as I live? But when\nthe King my Lord sent _Khani_,(184) I was resting in the city of _Tunip_\n(_Tennib_) and there was no knowledge behold of his arriving. Whereupon he\ngave notice, and coming after him also, have I not reached him? And let\n_Khani_ speak to testify with what humility, and let the King my Lord ask\nhim how my brethren have prepared to tend (him), and _Betilu_ will send to\nhis presence oxen and beasts and fowls: his food and his drink will be\nprovided. I shall give horses and beasts for his journey; and may the King\nmy Lord hear my messages, with my assurances in the presence of the King\nmy Lord. _Khani_ will march much cared for in my sight, he accompanies me\nas my comrade, like my father; and lo! my Lord says, \u2018You turn away from\nthe appearance of Khani.\u2019 Thus thy Gods and the Sun-God truly had known if\nI did not stay in the city of _Tunip_. Moreover because of the intention\nto set in order the city of Simyra, the King my Lord has sent word (and)\nthe Kings of the land of _Marshasse_ (_Mer\u2019ash_) have been foes to me.\nThey have marched on my cities: they have observed the desire of\n_Khatib_,(185) and has not he promised them? lo! hastily he has promised\nthem. And truly my Lord has known that half of the possessions that the\nKing my Lord has given _Khatib_ takes: the tribute, and the gold and the\nsilver that the King my Lord has given me; and _Khatib_ takes all the\ntribute; and truly my Lord has known. Moreover as against my Lord the\nKing\u2019s having said, \u2018Why dost thou yield service to the messenger of the\nKing of the land of the _Hittites_, and dost not yield service to my\nmessenger?\u2019 this region is the land of my Lord, he establishes me in it,\nwith men of government. Let a messenger of my Lord come, and all that I\nspeak of in the sight of my Lord let me give. Tin and ships, men(186) and\nweapons, and trees let me give.\u201d\n\n40 B.\u2014\u201cTo _Dudu_(187) my Lord my father thus (says) _Aziru_ your son your\nservant: at the feet of my father I bow. Lo! let _Dudu_ send the wishes of\nmy Lord ... and I ... Moreover behold thou shalt not reject (me) my\nfather, and whatever are the wishes of _Dudu_ my father, send, and will\nnot I ... Behold thou art my father and my Lord: I am thy son: the land of\nthe Amorites is your land; and my house is your house.(188) Say what you\nwish and I will truly perform your wishes.\u201d The latter part is broken, but\nstates that he will not rebel against the wishes of the King or those of\nDudu.\n\n38 B.\u2014\u201cTo _Dudu_ my Lord my father thus _Aziru_ thy servant. At my lord\u2019s\nfeet I bow. _Khatib_ will march, and has carefully followed the messages\n(or orders) of the King my Lord before (he goes); and what is good\nincreases; and I have been gladdened very much; and my brethren, men\nserving the King my Lord, and men who are servants of _Dudu_ my Lord. They\nhad feared exceedingly. Behold he will march, to command for the King my\nLord with me. From the orders of my Lord my God and my Sun, and from the\norders of _Dudu_ my Lord, I will never depart. My Lord now _Khatib_ goes\nforth with me, and also he will march to strengthen me. My Lord, the King\nof the land of the _Hittites_ will march from the land of _Marhasse_\n(_Mer\u2019ash_), and has he not boasted to meet me? and the King of the\n_Hittites_ will rebel, and behold I and _Khatib_ will march. Let the King\nmy Lord hear my messages. I have feared without the countenance of the\nKing my Lord, and without the countenance of _Dudu_; and now (my Gods and\nmy messenger(189)). And truly these are my brethren\u2014_Dudu_ and the great\nmen of the King my Lord; and truly I will march; and since O _Dudu_ both\nthe King my Lord and the chiefs thus are ready, everything against _Aziru_\nis forgiven which has been unfavorable for my God,(190) and for us. And\nnow I and _Khatib_ have appeared servants of the King. Truly thou knowest\n_Dudu_, behold I go forth mightily.\u201d\n\n31 B.\u2014\u201cTo _Khai_(191) my brother thus (says) this thy brother _Aziru_.\nWith thee (be) peace indeed, and from the Egyptian soldiers of the King my\nLord there is much safety. Whoever (is) against it the promise remains, in\nsight of the King my Lord; being formerly promised it remains. I and my\nsons and my brethren are all servants of the King: it is good for me. Now\nI and _Khatib_ will both march, behold, with speed. O _Khai_, as among you\ntruly it is known, lo! I have been troubled. From the orders of my Lord\nthere is no rebellion, nor from your orders. I am a servant of my Lord.\nThe King of the land of the _Hittites_ dwells in the land of _Marhasse_\n(_Mer\u2019ash_) and I have feared his appearance. They who are in the West\nlands(192) have armed. He gathers; and while the city of _Tunip_ is\nunoccupied, he dwells two swift marches from the city. And I have been\nafraid of his appearance; and contrary to messages of promise he goes\nforth to his rebellions. But now we shall both march, I and _Khatib_, with\nspeed.\u201d\n\n32 B. repeats the preceding\u2014perhaps to another correspondent: it mentions\n_Dudu_, and says: \u201cI have been afraid of this rebel son of a dog, and I\nhave been troubled. Now he has sent a message from the Western land\u2014the\nland of my Lord: they will both march together, and I have been afraid for\nmy Lord\u2019s land.\u201d\n\n33 B., much broken at the top, refers to the existing promise or treaty,\nand continues: \u201cI cause the land of my Lord to be guarded, and my\ncountenance is toward the men who are servants of the King my Lord in\npeace. My Lord now I and _Khatib_ are made friends,(193) and let my Lord\nknow behold I have ... in haste. The King of the land of the _Hittites_\ndwells ... and I have been afraid ... have armed ... of the land ... my\nLord I remain quietly ... in the West land ... King my Lord to defend his\nland ... and now behold in the land of _Marhasse_ he dwells\u2014two swift\nmarches from the city of _Tunip_; and I fear his wastings. Let the city of\n_Tunip_ be defended: my Lord is a shield to men who serve him; mayst thou\nhear what is said and my sons will ... forever.\u201d\n\n39 B., broken at the top. \u201cI have strengthened this ... I have\nstrengthened this wall in front of the mouth of the great pass,(194) and\nmy Lord\u2019s fortress. And let my Lord hear as to the servants of his\nservant\u2014thy servant _Aziru_: they will keep watch: strife surrounds us: I\ntrust there will be an expedition; and let us watch the lands of the King\nour Lord. Moreover to _Dudu_ my Lord. Hear the message of the King of the\nland of _Marhasse_ to me. They said: \u2018Your father(195) what gold has this\nKing of Egypt given him, and what has his Lord promised him out of the\nLand of Egypt; and all the lands, and all the soldier slaves they have\nfought against?\u2019 (thus) they said ... to _Aziru_ ... out of the Land of\nEgypt, and behold the slaves come round from the Land of ... _Ni_(196):\nthey have rebelled; and I repeat that thirty chiefs push on against me ...\nland of Egypt he remains ... my Lord to _Aziru_ ... soldiers ...\n_Marhasse_.\u201d\n\n34 B.\u2014\u201cTo the King my Lord my God my Sun thus (says) this _Aziru_ thy\nservant: seven times and seven times at the feet of my Lord I bow. Now\nwhat you wish is desirable. Sun God my Lord I am thy servant forever; and\nmy sons serve thee.... Now two men ... I have commanded as envoys ... what\nhe says ... and let him rule ... in the land of the Amorites.\u201d\n\n34a B.\u2014The salutation of the usual type is here injured. The letter\ncontinues: \u201cMy Lord my God my Sun, I am thy servant and my sons and my\nbrethren, to serve the King my Lord forever. Now all my Lord\u2019s wishes, and\nwhat he causes to be despatched, duly ... the King my Lord having\ndespatched. Now eight chiefs who are great, and many (decrees?) we ... all\nof which ... from ... the King my Lord ... And the Kings of the Land of\n_Marhasse_ will follow with ... and are these not promised (or leagued) to\nthe city _Simyra_ these thirty years? I turn me to the city _Simyra_. My\nLord I am thy servant forever, and a King of men who are friends; will not\nmy (agents?) ... my Lord (wilt not thou hear?). And the King is my Lord my\nGod and my Sun: let him send his messenger with my messenger, and let them\ngo up who serve the King ...\u201d\n\n36 B.\u2014\u201cTo the King ... thus _Aziru_: seven times and seven times at ... of\nmy God and Sun. Behold truly thou hast known this, O King my Lord; behold\nI am thy servant forever; from my Lord\u2019s commands I never rebel: my Lord\nfrom of old (it has been) thus. I am kind to the men who are servants of\nmy King; but the chiefs of the city _Simyra_ have not kept faith\nrighteously with us; and behold neither one nor all are with us: my Lord\nthe King did not you cause to be asked? The King my Lord has known that\nthe chiefs are sinful; and why ask, \u2018What does he contend for?\u2019 I say nay\n...\u201d\n\nFrom these letters by Aziru, we must conclude either that he was a great\nliar or that he was induced to change sides later. The other\ncorrespondents seem to have believed that he had long deceived the King of\nEgypt; but, in the end, his invasion of Ph\u0153nicia\u2014perhaps cloaked by\npretences of hostility to the Hittite league\u2014caused him, as we shall see,\nto be proclaimed a rebel. The quarrel with Simyra may have been due to his\nbeing pushed south, out of his dominions, but is here said to be due to a\nPh\u0153nician league with his foes. It does not appear who Khatib was. Perhaps\nthe name was Hittite,(197) and he may have been the Prince of Hamath or of\nEmesa. The following letter from Aziru\u2019s father, Abdasherah, belongs to a\nlater period of the war, when Ullaza and all the cities north of Gebal had\nbeen conquered by the Amorites. It is couched in the same insidious\nlanguage; and the letters of Ribadda, which follow, show that Amenophis\nwas not open to conviction for a long time, though warned by his true\nfriends. The proclamation is still later, after the attack on Sidon, and\nmay fitly conclude the Amorite correspondence.\n\n97 B.\u2014\u201cTo the King my Son my Lord thus _Abdasratu_(198) thy servant, the\ndust of thy feet. At the feet of the King my Lord seven times and seven\ntimes I bow. Behold I am the King\u2019s servant, and a dog who is his neighbor\n(or his \u2018friend\u2019?); and all the land of the Amorites is his. I often said\nto _Pakhanati_(199) my _Paka_ (Egyptian resident), \u2018Let him gather\nsoldiers to defend the people of this King.\u2019 Now all (cursed?) as King,\nthe King of the Ph\u0153nician (_Kharri_) soldiers ... _Kharri_: the King shall\nask if I do not guard the city of _Simyra_ (and) the city _Ullaza_. Lo my\n_Paka_ is in her: I proclaim the Sun-King; and I have (given orders?) to\nobey. The city _Simyra_ is a neighbor,(200) and all the lands are the\nKing\u2019s\u2014my Sun, my Lord; I watch for him: and I know that the King my Lord\nis very glorious; and _Pakhanati_ my _Paka_ is established to judge\ntherein.\u201d\n\nCOPY OF A PROCLAMATION AGAINST AZIRU, SENT TO EGYPT BY KHANNI, WHEN SENT\nAGAIN TO SYRIA\n\n92 B.\u2014\u201cTo the Chief of the Amorite city by letter thus (says) your Lord. A\nchief of the city of _Gebal_ has said thus in his petition: \u2018Send him away\nfrom my gate (he says); he is robbing me and disputes with me in my chief\ncity.\u2019(201) And I have heard this and much beside which they have said to\nme as I now speak to say.\n\n\u201cThou hast sent to the King thy Lord (saying thus), \u2018I am thy servant as\nall former guardians(202) who have been in this city.\u2019 And you do well to\nsay thus. (But) I hear so to say a ruler of ours whose petition (is),\n\u2018Send him away from my gate, (he is) out of his city.\u2019 And in the city\n_Zituna_ (Sidon) he abides, and has subjected himself among chiefs who are\ngovernors; and, though certainly knowing what is said, thou dost not\nconfess the persecution of these chiefs. If thou art, as is assured, a\nservant of the King, how is his cutting off lawful in the sight of the\nKing your Lord? Thus this ruler beseeches me, \u2018Let a supplicant be\nprotected, for he is disputing my chief city with me.\u2019 And if you do as is\nasserted, and not according to all the messages that I send against these\nthings, you are hindering the King traitorously. So will be understood all\nthat has been said.\n\n\u201cAnd now a certain Chief hears of a gathering with the Chief of the city\nof _Ciidsa_ (Kadesh on Orontes, the capital of the southern Hittites);\ndevising hostilities, ready to fight, you have made alliance. And if so,\nwhy dost thou so? Why should a chief foregather with a chief save that he\nis on his side? But if you cause what is assured to be done, and you\nrespect the orders to yourself and to him, I say nothing more as to the\nmessages you formerly made (and) as to what was pretended by you in them.\nBut thou art not on the side of the King thy Lord.\n\n\u201cLo! this is the message, that their fortress burns in flames through\n(your burning?) and thou ragest against everything grievously. But if thou\ndost service to the King thy Lord, what is it that I will not do to\ninterceding with the King? If then thou ragest against everything, I make\nGod my witness; and if you persist, God is my witness, that messages of\nwar (will be) in your midst, and by the might of the King thou diest, and\nas many as are with thee.\n\n\u201cBut do service to the King thy Lord and live. And thou thyself knowest\nthat the King does not deem needful a subjection of the land of\nCanaan.(203) So he is wroth. And as I sent, truly was commanded me of the\nKing my Lord this year and not ... in another year. My son (this)\ncontumacy in the sight of the King thy Lord is vain.\n\n\u201cAnd now the King thy Lord is anxious as to thee this year. If it is\ndifficult for thee to come, then send thy son. And thou beholdest a King\nat whose commands many lands tremble: and dost not thou (fear?): thus\ntruly is ordered this year concerning us; failing to go to the presence of\nthe King thy Lord, send thy son to the King thy Lord as a hostage, and let\nhim not delay at all.\n\n\u201cAnd now the King thy Lord hears, for I send to the King. Thus truly has\nthe King commanded me\u2014Khanni\u2014a second time a messenger of the King. Truly\nit is to fetch to his hands men who are the foes of his house. Behold now\nI have been sent, as they are troublous; and moreover thou shalt bind\nthem, and shalt not leave one among them. Now I am desired by the King thy\nLord to name the men who are foes of the King in the letter from Khanni\nthe King\u2019s messenger; and once more I am obeying the King thy Lord; and\nthou shalt not leave one among them. A chain of bronze exceeding heavy\nshall shackle their feet. Behold the men thou shalt fetch to the King thy\nLord. _Sarru_ with all his sons; _Tuia_; _Lieia_ with all his sons:\n_Pisyari_(204) with all his sons: the son-in-law of _Mania_ with all his\nsons, with his wives, the women of his household: the chief of\n_Pabaha_,(205) whose wickedness is abhorred, who made the trumpet to be\nblown: _Dasarti: Paluma: Numahe_\u2014a fugitive in the land of the Amorites.\n\n\u201cAnd knowest thou not that the glory of the King is as the Sun in heaven;\nhis soldiers and his chariots are many. From the shore lands to the land\nof Gutium,(206) from the rising of the Sun to the going down of the same,\nthere is much salutation.\u201d\n\nThe attack on Sidon was thus apparently the fact which opened the eyes of\nAmenophis. It appears to have preceded the final success, when the wealthy\ncity of Gebal was taken by Aziru.\n\n\n\n\nThe War In Ph\u0153nicia\n\n\nLETTERS FROM CITIES NEAR GEBAL\n\nNo. 42 B. M.\u2014\u201cThis letter is the letter of the city _Irkata_(207) to the\nKing. O our Lord, thus (says) the city of _Irkata_, and her men, her\n(flock? or lords?). At the feet of the King our Lord seven times seven\ntimes they bow. To the King our Lord thus (saith) the city of _Irkata_.\nKnowing the heart of the King our Lord we have guarded the city of\n_Irkata_ for him ... Behold the King our Lord orders _Abbikha_ ... he\nspeaks to us thus, O King ... to guard it. The city of _Irkata_ answers\n... the man ruling for the King.... \u2018It is well. Let us save ... the city\nof _Irkata_. It is well to save (a city?) faithful to the King.\u2019 ...\nBehold many fight ... the people ... are frightened ... Thirty horses and\nchariots enter the city of _Irkata_. Lo! has arrived ... a letter of the\nKing as to arriving ... thy land they reach. The men of the city ...\n(belonging) to the King have made ... to fight with us for the King our\nLord. You send your chief to us that he may be our protector. Let the King\nour Lord hear the message of these his servants, and appoint us provision\nfor his servant, and thou shalt exult over our foes and thou shalt\nprevail. The message of command of the King thou shalt not deny us. Our\ndestroyer was troubled at the coming of the King\u2019s order to us. Mightily\nhe has fought against us, exceeding much.\u201d\n\n128 B.\u2014\u201cTo _Yankhamu_ by letter thus (says) _Yapaaddu_.(208) Why is it\nspoken? Lo! from the city of _Simyra_ a destruction by _Aziru_ of all the\nlands, in length from the city of _Gebal_ to the city of _Ugariti_;(209)\nand the destruction of this the city _Sigata_,(210) and of the city\n_Ambi_.(211) Behold ... the slave has (broken?) the ships ... in the city\n_Ambi_ and in the city _Sigata_, and in all which dispute for the lands\nwith the city of _Simyra_: and shall we not arise to enter the city\n_Simyra_,(212) or what shall we ourselves do? But send this news to your\ngreat city (or palace).(213) It is regretted that the ... is unfortunate.\u201d\n\n44 B. M.\u2014This letter seems to be an appeal by the cities of Ph\u0153nicia on\nbehalf of Ribadda, the brave King of Gebal, during the time of his\nresistance to Aziru, which failed because no help was given to him from\nEgypt, where Aziru was still thought faithful. The spokesman Khaia is\nperhaps the same Egyptian mentioned in Aziru\u2019s letters.\n\n\u201cThus (saith) our confederacy to the King and the men of _Sidon_ and the\nmen of _Beruta_ (_Beir\u00fbt_). Whose are these cities\u2014are not they the\nKing\u2019s? Place a chief one chief in the midst of the city, and shall not he\njudge the ships of the land of the _Amorites_? and to slay _Abdasherah_\nthe King shall set him up against them. Does not the King mourn for three\ncities and the ships of the men of _Misi_?(214) and you march not to the\nland of the _Amorites_, and _Abdasherah_ has gone forth to war; and judge\nfor thine own self, and hear the message of thy faithful servant.\nMoreover, who has fought as a son for the King\u2014is it not _Khaia_? Will you\ngather us ships of men of _Misi_ for the land of the _Amorites_ and to\nslay _Abdasherah_? Lo! there is no message as to them and no memorial:\nthey have shut the road\u2014they have closed the way. In order to give passage\nto the land of _Mitana_(215) he has left the fleet which he has built. Was\nnot this a plot against me of the men of _Ar\u0101da_?(216) But if behold they\nare with you, seize the ships of the men of the city of _Ar\u0101da_ which they\nhave made in the land of Egypt. Again behold _Khaiya_ laments ... for you\ndo not ... and as for us we ... by the land of the _Amorites_.\u201d\n\n45 B. M., a broken letter with passages of interest as follows:\n\n\u201cMoreover, now this city of _Gula_(217) is afflicted. The region behold of\nthe city of _Gula_ is for the King my Lord. Cannot you do what we desire?\nBut he has done as his heart (desired) with all the lands of the King.\nBehold this sin which _Aziru_ ... with the King; (he has slain) the King\nof the land of _Ammiya_(218) and (the King of _Ar_) _data_: and the King\nof the Land of _Ni_ ... (has slain?) a _Paka_ (\u2018chief\u2019) of the King my\nLord ... and the King knows his faithful servant, and he has despatched a\ngarrison from his city, thirty men and fifty chariots, to the city of\n_Gebal_. I have been right. He had turned, O King, his heart from\neverything that _Aziru_ orders him. For everything that he orders, the\nmessages are unanswered. But every governor of the King he has ordered to\nbe slain. I am forgotten. Behold _Aziru_ has cursed the King my Lord.\u201d\n\n158 B.\u2014The greater part of this letter is too broken to read, but refers\nto Abdasherah, and appears to be written to Yankhamu. The city of _Simyra_\nis mentioned, and the city _Arpad_,(219) and the palace or fortress of the\nformer, with certain men therein. The soldiers of a city _Sekhlali_ are\nalso noticed, but it is not clear where this place is to be sought.\n\nRIBADDA\u2019S LETTERS FROM GEBAL\n\n47 B.\u2014\u201c_Ribadda_(220) of the city of _Gebal_(221) (Gubla) to his Lord the\nKing of many lands, the prosperous King. Baalath of Gebal she hath given\npower to the King my Lord. At the feet of the King my Lord my Sun seven\ntimes seven times I bow. Behold this ... it will grieve me ... our city\n... my foes ... the chief ... watches O King ... no men of garrison ...\nwere given to the King\u2019s chiefs, or preservation by the King against him,\nand this I (say) is not defended, and the King has not preserved me; and\nbeing angry _Pakhura_ has gathered and has despatched men of the land\n_Umuti_ (Hamath).(222) They have slain a chief servant; and three chiefs\n(he has bound?) without appeal to the land of Egypt; and he has made gifts\nseducing the city against me; and woe to the place, she has become\nungrateful: the city which was not base in old times is base to us. But\nthe King shall hear the message of his servant and you shall give orders\nto the chiefs. Do not you ... this sin they do? ... my destruction is\nbefore me, and is it not my order that chiefs in the sight of the King\nshould ... my destruction. Behold now since I shall gather to ... and\n(perchance I shall repel this?).\u201d\n\n46 B.\u2014The salutation, as in the preceding letter, is peculiar to Ribadda.\n\u201cLo! the King is sending to me _Irimaia_(223): maybe, he will arrive to\ngladden us from before thee: he has not come before me. The King sends to\nme the most distinguished of thy great men, the chiefest of the city of\nthe King that thou hast, who shall defend me ... mighty before my foes ...\nNow they will make a government: the city they rule shall be smitten like\nas (is smitten?) a dog, and none that breathes shall be left behind him,\nfor what they have done to us. I am laid waste (by foes?) by men of blood:\nthus on account of this slave there was no help from the King for me.\n(But?) my free men of the lands have fought for me. If the heart of the\nKing is toward the guarding of his city, and of his servant, thou wilt\norder men to guard, and thou shalt defend the city, thou shalt guard my\n... made prosperous ...\u201d\n\n18 B. M.\u2014The salutation as in the first letter (47 B.). \u201cAgain behold thy\nfaithful city of _Gebal_. _Abdasherah_ was coming out against me aforetime\nand I sent to thy father who ordered soldiers of the King (_bitati_) to\nspeed, and I went up over all his land. No allies marched to _Abdasherah_.\nBut behold this: _Aziru_ has chosen all the men of blood and has said to\nthem: \u2018If the city of _Gebal_ is not ... he has come ..., then _Yankhamu_\nis with thee, and ... if I am not obedient to his wishes. Thou art\ndeceived ... _Abdasherah_ has marched without stopping to ... but he has\nwatched the city of the King his Lord obediently. So now as to _Paia_ ...\nand is it not heard from the messages of _Kha_ ... their father, as he\ndesires ... This _Khaib_ gave to the city _Simyra_. Lo! I lament that the\nKing is not able to do this (for) the _Paka_ (general) when behold it has\nbeen asked. And _Bikhura_ has not marched from the city _Cumidi_ (Kamid).\nI have been friends with all the men of thy Government ... Lo whereas I\nwas upright to the King ... and he makes no sign (to me?) Despatch\nsoldiers: thou shalt march with every ... Five thousand men and 3,000 ...\nfifty chariots, 1,000 ... the _bitati_ soldiers, and cause (them) to take\ncaptive ... the land.\u2019 \u201d\n\n13 B. M.\u2014The usual salutation, as given in the first letter. \u201cDoes the\nKing know? Behold _Aziru_ has fought my chiefs, and has taken twelve of my\nchiefs, and has insisted on receiving at our expense fifty talents; and\nthe chiefs whom I despatched to the city _Simyra_ he has caused to be\nseized in the city. Both the city _Beruta_ (Beir\u00fbt) and the city _Ziduna_\n(Sidon) are sending ships to the city _Simyra_. All who are in the land of\nthe _Amorites_ have gathered themselves. I am to be attacked; and behold\nthis: _Yapaaddu_ has fought for me with _Aziru_, but afterward behold he\nwas entangled in the midst of the enemy when my ships were taken. And the\nKing sees as to his city and his servant, and I need men to save the\nrebellion of this land if you will not come up to save from the hands of\nmy enemies (or destroyers). Send me back a message, and know the deed that\nthey have done. Now as they send to thee concerning the city _Simyra_ he\nnow marches. But (give?) me soldiers for ... and these shall deliver her\n... they have tried but ... now.\u201d\n\n61 B.\u2014The usual salutation precedes, here much broken. \u201cDoes the King my\nLord know? Lo! we know that he has fought mightily. Lo! they tell of us in\nthy presence what the city _Simyra_ has done to the King. Know O King\nboldly marching they have contrived to seize her\u2014the sons of _Abdasherah_,\nand (there is) none who lives to carry the message to the King. But\ncounsel now thy faithful servant. I say also the whole of the fortress\nthey have destroyed ... I sent to the King ... of advice as to the city\n_Simyra_. As a bird in the midst of the net she has remained. The siege of\nthe usurpers is exceeding strong, and the messenger who from...\u201d\n\nThe letter is much broken. It refers to Yapaaddu and to his own\nfaithfulness to the _Pakas_ (\u201cchiefs\u201d) of the King. He also appears to\nrefer to the King destroying the Amorites, and goes on:\n\n\u201cThe ruins perchance he will assign to his servant; and he has been\nconstant and is upright against this thing\u2014to subdue all the King\u2019s\n(provinces?). He has lost all the cities which ... this has befallen to\n... and from the destruction ... against me none who ... them. The two or\nthree that have held fast are turning round. But he hears his faithful\nservant\u2019s message, and a servant who has been constant in all labor, and\nhis handmaid the city of _Gebal_ (is) the only one that holds fast for me.\nThe evils of this deed are equally thine, but I am broken in pieces.\nHenceforth _Aziru_ is the foe of _Yapaaddu_. They have marched; and (there\nis) news that they have been cruel in their ravages against me. They rest\nnot: they desire the evil of all that are with me. So they have waxed\nstrong, powerful against me (a servant) faithful to the King from of old\n... Moreover, behold I am a faithful servant: this evil is wrought me:\nbehold this message: lo! I am the dust of the King\u2019s feet. Behold thy\nfather did not wring, did not smite the lands of his rulers (_Khazani_)\nand the Gods established him\u2014the Sun God, the God ... and Baalath of\nGebal. But the sons of _Abdasherah_ have destroyed from ... us the throne\nof thy father\u2019s house, and ... to take the King\u2019s lands for themselves.\nThey have joined the King of the land of _Mitana_,(224) and the King of\nthe land of _Casi_(225) and the King of the land of the _Hittites_ ... the\nKing will order soldiers (_bitati_). _Yankhamu_ with the ... of my poor\nland ... The _Paka_ of the city _Cumidi_ ... and they have marched ...\n_Gebal_ ... to a faithful servant.\u201d\n\n83 B.\u2014A much broken fragment, referring to the taking of Simyra, appears\nto belong to this period.\n\n43 B.\u2014\u201c_Ribadda_ speaks to the King of many lands. At the feet (of my\nLord) seven times and seven times I bow (a servant) forever. Lo! the city\nof _Gebal_ is his place\u2014the Sun-God revered by many lands. Lo! I am the\nfootstool at the feet of the King my Lord; I am also his faithful servant.\nNow as to the city _Simyra_ the sword of these fellows(226) has risen very\nstrong against her and against me. And so now the destruction of the city\nof _Simyra_ is at her gates. She has bowed down before them and they have\nconquered her power.\n\n\u201cTo what purpose have they sent here to _Ribadda_ a letter (saying) thus:\n\u2018Peace to the palace from its brethren before _Simyra_.\u2019 Me! they have\nfought against me _for five years_, and thus they have sent to my Lord. As\nfor me not (to be forgotten is?) _Yapahaddu_ not to be forgotten is\n_Zimridi_.(227) All the fortresses they have ruined ... there was no cause\nof strife with the city of _Simyra_...\u201d The next passage is much damaged.\n\u201cAnd as said to what purpose have they sent a letter to _Ribadda_? In the\nsight of the King my Lord they have feigned to please me, they have\npretended to please me, and now they proclaim peace. Truly thus behold it\nis with me. Let me learn the intention of my Lord, and will not he order\n_Yankhamu_ with the _Paka_, _Yankhamu_ joined beside the King my Lord, to\nlay waste? From before the chiefs of the _Hittite_ chief men have fled and\nall the chiefs are afraid thereat. May it please my Lord also shall not he\nbe (degraded?) who was thy commander of the horse with thy servant, to\nmove the chiefs when we two went forth to the wars of the King my Lord, to\noccupy my cities which I name before my Lord. Know my Lord when they went\nforth with the ally he has left your soldiers fighting hard, and all have\nbeen slain.\u201d\n\n52 B.\u2014The ordinary salutation. The letter is much damaged. It states that\nthe land of _Mitana_ had formerly fought against the King\u2019s enemies; that\nthe sons of the dog _Abdasherah_ destroy the cities and the corn, and\nattack the governors, and had demanded fifty talents. It appears that\nYankhamu has arrived, and has known the chief whom the King had\nestablished. Apparently a written letter has been sent \u201cto the Amorite\nland for them to swallow.\u201d He continues: \u201cBehold I am a faithful servant\nof the King, and there was none was like me a servant, before this man\nlied to the King of the Land of Egypt. But they have mastered the lands of\nour home.\u201d They have slain Egyptians, he continues, and have done\nsomething (the verb is lost) to the temples of the Gods of _Gebal_; they\nhave carried off a chief and shed his blood. He finally mentions his son\n_Khamu_.\n\n25 B. M., a short letter with the usual salutation. He requests soldiers\nto guard the lands for the rulers, which have been torn in pieces. The\nKing sends no messages about himself to the writer or to _Yankhamu_. The\ngovernor\u2019s men have gathered to fight (for the _Khar_ or Ph\u0153nicians?).\n\n42 B. begins with the usual salutation given in the first letter. \u201cHaving\njust heard the chiefs from the presence of the King it is fit that I send\nback a messenger (or message). Behold O Sun descending from heaven, the\nSons of _Abdasherah_ are wasting (shamefully?), as among them there is not\none of the horses of the King or chariots, and the chiefs have devised\nevil\u2014a rebellious race. And a chief is here with us of the Amorite\ncountry, with a written message from the allies which is with me. They\nhave demanded what is shameful. Hereby is spoken a friendly message in the\npresence of the King\u2014the Sun God. As for me I am thy faithful servant, and\nthe news which is known, and which I hear, I send to the King my Lord.\n(What are they but dogs trembling?) in the presence of the Egyptian\nsoldiers (_bitati_) of the King\u2014the Sun God. I sent to your father and he\n... \u2018to my servant ... soldiers\u2019 ... they have not marched ...\n_Abdasherah_ ... the chiefs of this government ... their faces against\nhim. So now they have joined ... But the _Misi_ men (Egyptians) ... have\nbrought us, with speed, corn ... So now not without favor ... I have\nbecome a great man, behold: strong and powerful in their sight we have\nbeen made. But mighty and rebellious to the King is this power. (His land\ndoes not intend to help the land?) Behold I am despatching two men to the\ncity of _Simyra_, and all the men of its chief have gathered in order to\nconsult as to messages to the King, who will know why you hear from us\nyour chiefs. Good is the letter they have brought us, and the letter which\nthe messengers of the King have uttered to us.(228) Through the\npretensions of this dog the King\u2019s heart has been grieved with men, and\n... has been unrighteously set up, devising in their hearts ... and ...\n(your chief?). I go against the men of blood from the city _Simyra_ ... to\nkeep ... and whatsoever I have been commanded. And let the King ... the\nnews of his servant. I have despatched ten chiefs of the Land of\n_Nubia_,(229) twenty chiefs of the Land of Egypt, as a guard to the King.\nSun-God and Lord thy servant is faithful to thee.\u201d\n\n73 B.\u2014\u201cTo the King ... thus says _Ribadda_ thy servant, the footstool of\nthe feet of the Sun-God my Lord. Seven times and seven times at his feet I\nbow. Grievous it is to say what, in the sight of the King, he has done\u2014the\ndog _Abdasherah._ Behold what has befallen the lands of the King on\naccount of him; and he cried peace to the land, and now behold what has\nbefallen the city of _Simyra_\u2014a station of my Lord, a fortress ... and\nthey spoil our fortress ... and the cries of the place ... a violent man\nand a dog.\u201d\n\nThe next message is too broken to read, but refers to the city of _Gebal_.\nThe letter continues:\n\n\u201cWill not the King order his _Paka_ to pronounce judgment? and let him\nguard the chief city of my Lord, and order me as I (say), and let my Lord\nthe Sun set free the lands, and truly my lord shall order the wicked men\nall of them to go out. I present my memorial in the sight of my Lord, but\nthis dog has not taken any of thy Gods. Prosperity has fled which abode in\n_Gebal_, which city of _Gebal_ was as a city very friendly to the King. It\nis grievous. Behold I have associated _Abdbaal_ the prefect with _Ben\nKhia_ (or _Ben Tobia_) a man of (war?); but despatch thou him to thy\nservant...\u201d\n\n57 B.\u2014The salutation as usual mentions Baalath of Gebal. \u201cWhy shall the\nKing my Lord send to me? The best indeed trembles, of those who watch for\nhim against my foes, and of my freemen. What shall defend me if the King\nwill not defend his servant?... if the King will order for us chiefs of\nthe Land of Egypt, and of the Land of _Nubia_, and horses, by the hand of\nthis my chief as I hope, and preservation for the servants of the King my\nLord. If none at all ... to me ... to march horses ... my land is\nmiserable. By my soul\u2019s life! if the King cared at heart for the life of\nhis servant, and of his chief city, he would have sent a garrison, and\nthey had guarded thy city and thy servant. That the King shall know ... of\nour lands; and Egyptian soldiers (_bitati_) shall be ordered; and to save\nall that live in his land, therefore it is spoken as a message to the King\n(with thy messengers?) As to the ... of this dispute of _Khaia_ with the\ncity of _Simyra_, that they should send us without delay thirteen talents\n(or pieces of gold): I gave the proclamation. The men of blood are named\nin the letter to the city of _Simyra_.(230) It avails not. Ask _Khaia_ as\nto the letter of our previous dispute with the city of _Simyra_\u2014to satisfy\nthe King, and to give security to the King, they are sending again,\nand...\u201d\n\n24 B. M.\u2014This is broken at the top.\n\n\u201cAnd King my Lord, soldiers are moving to the city of _Gebal_, and behold\nthe city _Durubli_(231) has sent forth soldiers to war to the city\n_Simyra_. If the heart of the King my Lord is toward the city of _Durubli_\nmy Lord will also order many soldiers, thirty chariots and an hundred\nchief men of your land; and you will halt at the city _Durubli_, my Lord\u2019s\ncity. If the lands are to be defended, the King will order the departure\nof Egyptian soldiers (_bitati_) to the city of _Gebal_, and (I doubt not?)\nyou will march to us. And I ... to slay him, and ... behold the King my\nLord ... faithful; and they have warred with the men _Kau Paur_(232)\n(Egyptian magnates) of the King. Lo! they have slain _Biari_ the _Paur_\n(magnate) of the King, and he has given gifts to my ... and they are\nhelping. And none are servants of the King. And evil in our eyes behold is\nthis. I am spoiled, and I fear lest ... no wish of the faithful chief be\ngranted to him. Lo! you will make my kindred to be afflicted. The King\nshall arm the land ... thy soldiers great and small, all of them; and\n_Pakhamnata_(233) did not listen to me and they do a deed that ... and\nthou shalt tell him this, that he shall set free the city of _Simyra_; and\n(the King) will listen to the message of his servant, and shall (send)\nEgyptian soldiers. Behold he will say to the King that the Egyptian\nsoldiers have no corn or food to eat, all the enemies have cut off from\nthe midst of the cities of the King my Lord the food and the corn ... and\n(I) have raised soldiers gathering (in) the city of _Gebal_ ... there is\nnot ... you shall send to us ... and to march to it, and I have stopped\n... and not one of the lands of the _Canaanites_ helps _Yankhamu_ though\nhe is for the King.\u201d\n\n58 B.\u2014This is a large and important tablet, but much broken; it begins\nwith a short salutation, and then says at once, \u201cI am laid low.\u201d It refers\nto the loss of the city _Abur_,(234) and mentions the names of _Aziru_ and\n_Abdasherah_, and says there is no garrison. The enemy are marching on to\nthe capital. He says: \u201cI sent to the palace (or capital of Egypt) for\nsoldiers and you gave me no soldiers.\u201d \u201cThey have burned the city _Abur_,\nand have made an end in the sight of _Khamu_ my son.\u201d \u201cThe man of sin\nAziru has marched ... he has remained in the midst ... I have despatched\nmy son to the palace more than three months (ago) who has not appeared\nbefore the King. Thus (says) my chief of the city of _Takhida_(235)\u2014they\nare reaching him: of what use are the fortifications to the men left\ntherein?\u201d \u201cThe chief who came out of the lands of Egypt to inform, whom\nyou announced us on account of _Aziru_ formerly, I shall send to the King.\nYou will not have heard this message as to the city _Abur_. The dogs are\nwasting, as is said, do you not mark the news? If the King had thought of\nhis servant, and had given me soldiers. ..\u201d The next passages are much\ndamaged, but refer to the same general subject of complaint. The next\nintelligible sentence is: \u201cThe people have been enraged expecting that the\nKing my Lord would give me for my chief city corn for the food of the\npeople of the strongholds.\u201d He then protests his good faith, and says\nfinally: \u201cAnd my sons are servants of the King, and our expectation is\nfrom the King ... The city is perishing, my Lord has pronounced our death\n...\u201d\n\n77 B.\u2014After a short salutation: \u201cLet the King hear the news of his\nfaithful servant. It is ill with me: mightily fighting, the sons of\n_Abdasherah_ have striven in the land of the _Amorites_. They had subdued\nall the land of the city of _Simyra_, and they have wrecked the city\n_Irkata_ (Arkah) for its ruler. And now they are coming out of the city of\n_Simyra_, and it is ill for the ruler (who is) in face of the foes who\ncome out.\u201d The tablet is here broken, but refers to _Gebal_ and to the\nrulers _Zimridi_ and _Yapaaddu_. The writer hopes for the arrival of\ntroops. \u201cEgyptian soldiers; and the Sun-King will protect me. Friendly men\nhave been (shut up?) in the midst of his land. Moreover, the King my Lord\nshall hear the message of his servant, and deliver the garrison of\n_Simyra_ and of _Irkata_: for all the garrison have ... out of the city\n_Simyra_ and ... Sun-God Lord of the lands will order for me also twenty\n(companies?\u2014_tapal_) of horse, and, as I trust, to the city of _Simyra_\n(to defend her) you will speed (a division?) instructing the garrisons to\nbe strong and zealous, and to encourage the chiefs in the midst of the\ncity. If also you grant us no Egyptian soldiers no city in the plains will\nbe zealous for thee. But the chain of the Egyptian soldiers has quitted\nall the lands\u2014they have disappeared to the King.\u201d(236)\n\n14 B. M.\u2014\u201c_Ribadda_ speaks to his Lord the King of many lands the Great\nKing. Baalath of Gebal has given power to the King my Lord: at the feet of\nmy Lord, my Sun, seven times seven times I bow. Why wilt not thou utter\nfor us a message to me? And (now) know the demand which my chief is\ndespatched to make in presence of the King my Lord; and his division of\nhorse has marched, but the man has delayed marching\u2014its chief\u2014as the\nletters to the King were not given to the hand of my chief ... as to what\nhas been said ... of your land, is it not needful that the allies of the\n_Paka_ should march to the men of blood; have not all the lands been\ngrieved? It will be necessary for the allies, but they come not being\nslow. Moreover I sent for men of garrison and for horses, but you care not\nfor us (even) to return us a message for me. And I am destroyed by\n_Abdasherah_ like _Yapaaddu_ and _Zimridi_\u2014and they are fugitives.\nMoreover, the revolt of the city of _Simyra_ and of the city _Saarti_(237)\ncontinues against him. We remain under the hand of _Yankhamu_; and he\ngives us corn for my eating. We two guard the King\u2019s city for him, and he\ncollects for the King, and orders my chief, appointing chiefs to assist\nfor me, fulfilling the decree which thou hast thyself appointed. We have\ntrusted in the King. And two chiefs of the city have been despatched to be\nsent, having come down bound from the camp of _Yankhamu_. Moreover, as to\nthis assistance to _Yankhamu_, _Ribadda_ is in your hands, and all that is\ndone for him (is) before you; it is not for me to punish thy soldiers. My\nsuperior is over me. And I will send to him if you do not speak about\nthis, or he gives up the city, or I depart. Moreover, if you do not utter\nfor us a message for me, both the city will be surrendered, and I shall go\naway with the men who support me. And learn that our corn also is failing,\nand _Milcuru_ has measured the corn\u2014measure of _Baalath_(238) ... very\nmuch ...\u201d\n\n89 B.\u2014This is much broken. After the usual salutation he says that\nAbdasherah has fought strongly, and has seized cities belonging to Gebal;\nthat news has reached the city as to what has befallen the city _Ammia_\n(_Amyun_) from the men of blood. A certain _Berber_(239) chief is\nmentioned. He speaks of \u201ctwo months,\u201d apparently as the limit of time in\nwhich he expects to be aided by the _bitati_, or Egyptian soldiers.\nAbdasherah is marching on Gebal.\n\n79 B.\u2014Also broken. With the usual salutation, speaks of a great fight with\nthe men of blood, who made an end of men, women, and soldiers of his poor\ncountry. He sent men, and they were beaten. The city of _Irkata_ (Arkah)\nis mentioned, and the King of the _Hittites_, who is making war on all the\nlands. The King of _Mitani_ will be king of the weak (or false) land of\nthe writer\u2019s people. He concludes by calling _Abdasherah_ a dog.\n\n44 B.\u2014After the usual salutation, this letter appears perhaps to refer to\nthe coming of Irimaia. \u201cLo the King shall send the choicest of thy\nchiefs\u2014a son of Memphis (_Nupi_) to guard the city.\u201d The text is then much\nbroken, referring to the palace and to cavalry, and to guarding the city\nfor the King. He will fulfil the wishes of the _Pakas_, and is a faithful\nservant, as they would testify. The lands are to be made quiet again. \u201cI\nsay as to myself, lo! my heart is not at all changed as to my intention to\nserve the King my Lord. Now pronounce this judgment O Lord of justice.\nCause all to be told that whoever crosses over from his own place the King\nmy Lord will ... My Lord shall decide that this evil shall not go on. Who\nshall say anything against it? Now return a letter, and all my possessions\nthat are with _Yapaaddu_ (he will make equally safe?) in the sight of the\nKing.\u201d\n\n72 B.\u2014\u201cTo _Khaia_(240) the _Pa_ ... (an Egyptian title) thus says\n_Ribadda_. I bow at thy feet. The God _Amen_ and the God _Sa_ ...(241)\nhave given you power in the presence of the King. Behold thou art a man of\ngood ... the King knows, and through your zeal the King sends you for a\n_Paka_. Why is it asked and you will not speak to the King? that he should\norder for us Egyptian soldiers to go up to the place\u2014the city _Simyra_.\nWho is _Abdasherah?_\u2014a slave, a dog, and shall the King\u2019s land be smitten\nby him? Who set him up? And mighty with men of blood is the strength of\nhis power. But send reinforcements: fifty _tapal_ (companies?) of horse\nand 200 foot soldiers; and both shall go forth from the city _Sigata_(242)\n(Shakkah). Know his intentions. Until the (_bitati_) Egyptian soldiers are\nsent he will not be mastered, (nor) any of the men of blood, and the city\nof _Sigata_ and the city of _Ambi_(243) are both taken, and thus ...\u201d\n\n17 B. M.\u2014\u201c_Ribadda_ speaks to ... (Amenophis IV?(244)) the King of many\nLands: at the feet of ... my Sun-God. And I repeat as to ... (the\nexpedition?) against the city of _Kappa_(245) ... and against the city\n_Amma_ ... cities faithful to the King my Lord. Who is this\n_Abdasherah_?\u2014a slave, a dog, and shall he ... in the midst in the lands\nof my Lord? ... the King my Lord has asked as to his servant, and ... I\nsend my messenger. Lo ... my cities, and with the letter ... my messages.\nAnd now behold he is marching to the city _Batruna_(246) and he will cut\nit off from my rule. They have seized the city of _Kalbi_(247)\u2014the great\npass of the city of Gebal. Truly the confederates are pushing on secretly\nfrom the great pass, and they have not made an end\u2014mightily contumacious.\nFor they have promised to take the city of _Gebal_ ... And let the King my\nLord hear ... this day ... they have hastened chariots and ... I trust and\n... and the fate of the city of _Gebal_ ... by them, and all the lands ...\nas far as the land of Egypt have been filled with men of blood. My Lord\nhas sent no news as to this decree as I hoped by letter. And we desire\nthat the city be saved, and the villages of the city, from him, for my\ninhabiting. I have been hard pushed. Help speedily O King my Lord ...\nsoldiers and chariots, and you will strengthen the chief city of the King\nmy Lord. Behold the city of _Gebal_: there is not, as is said, of chief\ncities (like) the city _Gebal_ a chief city with the King my Lord from of\nold. The messenger of the King of the city of _Acca_(248) (Accho) honor\nthou with (my) messenger. And we have given cavalry at his pleasure ...\nand a division of horse ... because of pleasuring him(249) ...\u201d\n\n60 B.\u2014After salutation: \u201cThe King my Lord shall know: behold\n_Benmabenat_(250) son of _Abdasherah_ strives for the city _Gatza_.(251)\nThey have subdued the city of _Ardata_, the city _Yahlia_, the city\n_Ambi_, the city _Sigata_,(252) all the cities are theirs; and the King\nshall order the cutting off of the city _Simyra_, so that the King may\nrule his land. Who is this _Abdasherah_?\u2014a slave, a dog. O King it is thy\nland, and they have joined the King of the land of _Mitani_. But come to\nus to the King\u2019s land to ... before the cities of your rulers are\ndestroyed; and lo! this has been said ... thy _Paka_, and not ... his\ncities to them. Now they have taken the city of _Ullaza_(253) for it is as\nhas been said, until you shall march to this city of _Simyra_. And they\nhave slain for us the _Paka_ and the Egyptian (_bitati_) soldiers who\n(were) in the city of _Simyra_ ... they have done to us, and shall not I\ngo up ... to the city of _Simyra?_ The cities _Ambi_, _Sigata_, _Ullaza_,\n(_Caphar?_) _Yazu_(254) have fought for me. Their destruction for us by\nthem, will be pleaded against the city of _Simyra_, these cities ... and\nthe sons of _Abdasherah_ ... Alas! and the city of Gebal demands of the\nmen of blood as to the city _Tikhedi_.(255) I marched; but there befell an\nentering-in to spoil by the men of blood.\u201d\n\n23 B. M.\u2014The usual salutation is absent, and it seems to be written to an\nofficial: \u201cTo ... as a letter thus _Ribadda_. I bow at thy feet. Baalath\nof Gebal the God of the King my Lord may (she?) strengthen thy power in\nthe presence of the King thy Lord\u2014the Sun of the lands. You know behold\nthat a (covenant?) has been engraved. But why was it sent? And lo! this\nthou shalt announce: I am left in fear that an end will be made of all.\nThou shalt make the whole known. Behold it was sent to me. \u2018Do not wait to\ngo forth to the city _Simyra_ till I come.\u2019 Behold you know, the wars are\nexceeding mighty against me, but he comes not. I did march, and lo! the\ncity of _Ambi_ (_\u2019Aba_) has been burned by me. You know that the chief and\nthe principal men of this city have gathered with _Abdasherah_, and behold\nI did not march farther. Behold you know all that has been; and on this\naccount ... having asked my question of my prophet(256) behold I feared\naccordingly. Hear me speak\u2014favorably as I trust (as to) coming; and you\nknow that they strive with our country, who behold are men of good will.\nBecause ... your favor is strong ... do not you urge ... a message to this\ncity, and out of its midst she sends to ...\u201d\n\n86 B., a much-broken letter, supposed to be from _Ribadda_, mentions\n_Batruna_ and _Ambi_.(257) Toward the end it reads continuously: \u201cThe King\nof the land of the _Hittites_ behold is ... to the sons of _Abdasherah_,\nfor he hastens to despatch soldiers of the royal ... and the neighboring\nplaces have joined: the lands of the King my Lord are made a desert, which\nthe dogs bring to naught: they have mourned. If _Neboyapiza_ fears the\nKing my Lord will he not march on them, if the King my Lord will speak to\nthe great man of the chief city\u2014to the great man of the chief city of\n_Cumidi_(258) (_Kamid_) ... to march to join ... to me...\u201d\n\n41 B. begins with the usual salutation from _Ribadda_. \u201cBehold I am a\nfaithful servant of the Sun-King, and I confess that my messages have been\nsad for the King, as you own. The King my Lord shall hear the messages of\nhis faithful servant, and _Buri_ is sending out in the direction of the\ncity _Simyra_ and _Hadar_ ... has marched against you, and they have\nbeaten us, and they have brought us low. (These foes?) are destroying in\nmy sight, and I was ready (to go out?) with the _Paka_ to keep watch in\nthe presence of the chiefs of the governments. And my Lord shall hear the\nnews. Now _Aziru_ the son of _Abdasherah_ is marching with his brethren\nfrom(259) the city _Gebal_: and despatch Egyptian soldiers (_bitati_), and\nthou shalt march against him and smite him\u2014the land is the King\u2019s land;\nand since one has talked thus and you have not moved, the city of _Simyra_\nhas been lost. The King my Lord shall hear the news of his faithful\nservant. There is no money to buy me horses, all is finished, we have been\nspoiled. Give me thirty (companies\u2014_tapal?_) of horse with chariots ...\nmen ... there is none of this with me ... not a horse ...\u201d\n\n22 B. M.\u2014\u201cTo _Amanabba_(260) ... as a letter, thus says this _Ribadda_ thy\nservant. I bow at my Lord\u2019s feet. The God _Amen_ and _Baalath_ of _Gebal_\nhave established your power in the presence of the King my Lord. To what\npurpose is thy messenger with me to go to the King your Lord? And may I\nindeed expect horses and chariots to be ordered of thee? Will not you\nfortify the city? And this is heard by your message, and I am sincere, but\nthe covenant is mocked and no soldiers are heard of with it. And they have\nrouted the ... The city of _Batruna_ (_Batr\u00fbn_) is his; and bloody\nsoldiers and chariots have established themselves in the midst of the\ncity, and I had lain in wait for them outside the great pass of the city\nof _Gebal_(261) ... to the King my Lord ... with thee the soldiers of the\nprefect ... chariots and ... here with ...\u201d\n\n45 B. begins with the usual salutation, and continues: \u201cThe King my Lord\nwill be sad. Why will you not send him to me? Behold I have no ruler over\nmy fugitives. The city of _Simyra_ they have (shut up?); all have turned\non me: and two chiefs of the land of Egypt, who travelled from the palace,\nwent not forth. No man has travelled to the King who might carry my letter\nto the palace. Now these two chiefs brought us letters for the King, and\nthe two have not gone forth, as being now afraid, and (refusing?) to my\nface ... I send to the palace (or capital), and _Azru_ (_Aziru?_) is\nlaying snares, gathering soldiers: has not _Abdasherah_ marched with\nwhatever he had? As I am told they will send friendly messages to my Lord,\nbut thou wilt say \u2018Why do ye send friendly messages to me when you refuse\nmy message?\u2019(262)\n\n\u201cI have been afraid of the snare. _Azaru_ (is) like ... Lo! I am strong\nthrough the King ... The sons of _Abdasherah_\u2014the slave dog\u2014have pretended\nthat the cities of the governments of the King are given to them\u2014our\ncities. The fortress has not opened to _Aziru_ ... O King as to their\ncities are they not subject to them? From the city Simyra, to the city\n_Ullaza_, the city _Sapi_(263) ... chariots ... land of Egypt ... from\ntheir hands for me. So now I am despatching this chief: he has left: do I\nnot send to the King? Now the two chiefs of the land of Egypt, they whom\nyou sent us remain with me, and have not gone out, since no soldiers are\n(intended for?) me, and ... the lands for the men of blood. And since the\nKing\u2019s heart altogether has forgotten my Egyptian soldiers (_bitati_) I\nsend to _Yankhamu_ and to _Biri_. They have taken those that were with the\ngovernors. Lo! may the land of the _Amorites_ become (their) conquest. The\ncorn which they have threshed for me has been stored up, a part of the\nwhole with my ... and one part with me; and ... the King will order ... we\n... all whatever breathes; (it is not right to shut them up?) for the\nKing; he is not coming to him: the chief must help himself to what was\nordered to be stored up for the King. The King shall order a memorial as\nto the innocence of his servant. And as to the produce of the city O King\nthere is none at all with me; all is finished from being distributed for\n(my own subsistence?). But as to this chief, the King will order him as I\ntrust, and will give us men of garrison for ... to guard his faithful\nservant and his chief city, and the men of _Nubia_ who are with us, as\nthose who are your foes (exult?). Moreover behold (much to say?) ...\nThinking this, I shall send to the palace for a garrison\u2014men of _Nubia_\n... The King will ... men of garrison ... of the land of _Nubia_ for its\nguarding, you will not ... this city to the men of blood.\u201d\n\n51 B.\u2014The ordinary salutation: the letter goes on in an eloquent strain:\n\u201cThe storm (or a tumult) has burst forth. Let the King behold the city of\n_Simyra_. Lo! the city of _Simyra_ has remained as a bird caught in the\nsnare: so her ... is left to the city of _Simyra_. The sons of\n_Abdasherah_ by their devices, and the men of the city of _Ar\u0101da_ (Arvad)\nby their hostility have made her wroth, and a fleet has sped ... in the\nsight of _Yankhamu_ ... men of the city ... they have seized, and ... Lo!\nthe men of the city _Arvad_ searched for the coming forth of the Egyptian\nsoldiers (_bitati_); _Abdasherah_ is with them, has he not marched? and\ntheir ships are set against the reinforcements from the Land of Egypt. So\nnow there is no navigation. Let them make haste. Now they have seized the\ncity _Ullaza_ (_Kefr Khullis_) and all whatsoever _Abdasherah_ has ... to\nthe chiefs. And lo! we ... and the ships of the men of _Misi_ (the\nDelta?)(264) have been broken, with whatsoever was theirs. And as for me\nthey went not up to fight for the mastery of the city of _Simyra_.\n_Yapaaddu_ has fought on my side, against whosoever was not faithful (or\nconstant). They have trodden me down ... So now in sight of _Zabandi_(265)\nand of _Ibikhaza_ also, I have (joined?) myself to _Yankhamu_; and you\nwill know their (good opinion?) of my faithfulness: as to what he thinks\nof my zeal make him confess, so he will (make it known?). He has fought\nfor me and lo! they are wasting the city _Ullaza_ (to make an end\nthereof?).\u201d\n\nThe back of this long letter is unfortunately quite destroyed. The final\nsentences are on the edge, the tablet being of considerable thickness:\n\n\u201cI have desired peace (like?) a faithful servant of the King. The men of\nEgypt, expelled from this city of our neighbor, are with me; and there is\nno ... for them to eat. _Yapaaddu_ has not granted my servants this ...\nthis poor country; but we have been swift to help the city _Simyra_ ...\nthey have gone up to fight the ships (of the city) of _Ar\u0101da_ (Arvad) ...\n(it was grievous?) ... _Riib_ ...\u201d\n\n55 B.\u2014A much-broken letter appears to refer to a message from the King\nbeing seized, and that 300 men poured out and burned a city. It speaks of\na _Paka_ and of Egyptian soldiers, and of the city _Beruti_ (_Beir\u00fbt_) and\nof _Abdasherah\u2019s_ forces.\n\n16 B. M.\u2014\u201cTo the King my Lord thus says _Ribadda_ thy servant, the dust of\nthy feet. I bow seven times and seven times at the feet of my Lord. And\nwill not my Lord hear the message of thy servant? Men of the city of\n_Gebal_, and my family; and a wife whom I loved, they have taken away\nafter the son of _Abdasherah_; and we have made a gathering; we have\nsearched; and I cannot hear a word spoken about them. I am sending to the\nKing my Lord, and once more, despatch thou men of garrison, men of war,\nfor thy servant; and will you not defend the city of the King my Lord? But\nnews has not arrived from the King my Lord for his servant. But he will be\ngenerous; he will remember me; and the advice (I speak) comes from my\nheart. The region near (us) _Ammunira_(266) has traversed throughout, and\nI went to him, for he gave assistance. And I myself searched for my\nfamily, but it has been made to vanish from my sight; and the King my Lord\nshall counsel his servant. Lo! the ally is zealous; and he has decreed a\ngathering of the Egyptian soldiers (_bitati_) of the King my Lord; and the\nKing my Lord will counsel his servant. If there is no wish to be kind on\nthe part of the King my Lord, I myself am helpless; and the King has no\nservants. Moreover, my son and my wife have been subjected to a man who\nsins against the King.\u201d(267)\n\n15 B. M.\u2014\u201cTo _Amanabba_ my father, thus _Ribadda_ thy son. I bow at my\nfather\u2019s feet. Baalath of the city _Gebal_ strengthens your favor in the\nsight of the King your Lord. Why has it been asked, and no complaint (is\nmade) to the King? and you hesitate about the Egyptian soldiers\n(_bitati_), and you are brought low before the land of the _Amorites_. If\nyou had heard of us (that) the Egyptian soldiers (are) strong, and that\nthey have deserted their towns, and gone away, you know not the land of\nthe _Amorites_. Behold they have taken these places from us, and I am ill\nat ease. Behold now do not they support _Abdasherah_? behold they have\ndeceived us about them, and you promise us, day and night to send the\nEgyptian soldiers, and we are made sad about it, and all the chiefs of the\nGovernment. Thou shalt promise us to do this thing to _Abdasherah_: lo! he\nsends to the chiefs of the city of _Ammiya_ (_Amy\u00fbn_) to slay him who was\nestablished as Lord, and they submitted to the men of blood. So now thou\nshalt say for us\u2014the Chiefs of the Government; so now they are doing to\nus, and thou shalt announce to him (that) all the lands are for men of\nblood, and speak thou this message in the presence of the King my Lord.\nLo! a father and a lord this thou art to me; and as for thee my face I\nbend, you know, to my master: behold what is done in the city of _Simyra_,\nlo! I am ... with thee. But complain to the King thy Lord, and you will\nsend ... to me as I trust.\u201d\n\n20 B. M.\u2014\u201c_Ribadda_ sends to his Lord the Great King, the King of many\nlands to the prosperous King. Baalath of Gebal has confirmed the power of\nthe King my Lord. At the feet of my Lord the Sun seven times seven times\nhe bows him. A petition has been made long ago, made for the city of\n_Gebal_, to despatch _Bikuru_ (to the) chiefs of the Land of _Egada_(268)\n... served me, which ... I ... three of the chiefs ... they strove ... the\nLand of Egypt ... and ... then the King my Lord ... a sin against....\n\n\u201cIf the King my Lord supports his faithful servant; and despatch thou ...\nthis her chief (speedily?); and we two watch the city for the King. The\nKing shall send the choicest of thy great men, from among those who guard\nhim. The three chiefs whom _Bikhuru_ strove to despatch, but who have\nfled, (are) _Abdirama_, _Iddinaddu_, _Abdmelec_, these are sons of\n_Abdasherah_;(269) and they have taken the King\u2019s land for themselves. He\nshall send the _bitati_...\u201d\n\n21 B. M.\u2014\u201cTo _Amanabba_ ... (by letter) thus (says) this _Ribadda_ thy\nservant. I bow (at my Lord\u2019s feet). The god _Amen_ ... of thy Lord, builds\nup thy favor (with) the King thy Lord. Hear ... (they have fought)\nmightily, and over the Egyptian soldiers are victorious, and ... to the\nLand of the _Amorites_.\u201d The letter becomes too broken to read\nconsecutively, but refers to the Land of _Mitana_, and apparently to a\ndefeat of _Yankhamu_. He asks for corn, and speaks of having nothing to\neat, in connection with the city of _Gebal_; and refers to three years of\n(dearth?), and to the corn failing.\n\n19 B. M.\u2014After the usual salutation to the King, this letter reads: \u201cThe\nKing my Lord will say that the choicest of thy great men, and the choicest\nof thy city that thou hast are among those who guard us. My great men and\n(those of?) the city, were formerly men of garrison with me; and the King\nasked of us corn for them to eat, from my poor country. But now behold\n_Aziru_ is destroying me, and I repeat there (are) no oxen, nor ... for\nme; _Aziru_ has taken all. And there is no corn for my eating. And the\nchiefs\u2014the _Pakas_\u2014also have been nourished by the cities, exhausting the\ncorn for their eating. Again: (being faithful), the King shall establish\nfor me, as men of government, the men of government of their own cities,\nthe men who at first were with their subjects. But as for me my cities are\nAziru\u2019s, and they long for me, to whom destruction is made by him, who is\na dog of the sons of _Abdasherah_, and either you shall do for us as they\nwish, or you shall give orders for us to the King\u2019s cities in these\nmatters.\u201d\n\n48 B.\u2014This begins with the usual salutation, and then continues: \u201cIf\nperchance I send a message to the King my Lord, do not thou refuse the\nrequest of my memorial. Lo! thrice has come upon me a year of storms (or\ntumults), and again a year of storms begins. My wheat is naught; the wheat\nfor us to eat: that which was for sowing for my freemen is finished; their\nbeasts, their herbs, the trees of their gardens, are wretched, in my\nunhappy land. Our corn has failed. Once more the King will hear the\nmessage of his faithful servant, and will order wheat in ships, and his\nservant shall live; and be thou moved and send us com. The chiefs (will\nsend?) horses, as commanded, to _Zu_ ... And thou shalt defend the city\n(by so doing?) ... behold _Yankhamu_ says (or asks) ... that wheat be\ngiven to _Ribadda_ ... to him ... corn (the bread of men?) ... and now\nwith _Yapaaddu_ ... their money henceforth ... ask him, he will tell all\nin your presence. Mayest thou know when it is spoken in the presence of\nthe King my Lord. And this year of storms makes the wheat scarce (in) my\nunhappy land ... there was scarcity before in the city _Simyra_, and now\nbehold in the city _Gebal_.\u201d\n\nThe text is here too broken to be read. It seems, perhaps, to refer to the\nenemy having possession of the sea, and to the entreaties of _Yankhamu_,\nand to certain waters, and the general wretchedness. A paragraph then\nbegins:(270)\n\n\u201cThe King of the Land _Taratzi_(271) has coveted the city of _Simyra_; and\nthey desired to march to the city of _Gebal_; and none now has urged him,\nand he has stayed in his land. Now as he is strong he will send to the\ngreat ... by my wish ... they have returned to us.\u201d The letter is again\nmuch broken; it refers to a ruler, saying: \u201cHis heart is with my heart;\nbut _Abdasherah_ has conquered beyond the land of the _Amorites_, also\nsince the time of your father the city of _Sidon_ has submitted to the\noccupation by his allies: the lands are for the men of blood, so now there\nis none who is a friend (or kin) to me. Let the King regard the message of\nhis servant. Let him give men to guard his city. Is not she insulted by\nall the men of blood?\u201d\n\nThe latter part, referring to allies, is much broken.\n\n54 B.\u2014This is broken at the top, and considerably injured. It demands\nsoldiers, and the restoration of the rulers. \u201cThe city of (_Sidon?_), and\nthe city of _Beir\u00fbt_, the sons of _Abdasherah_ have silenced: they fought\nfor the King, but the city of _Sidon_ and the city of _Beir\u00fbt_ are not the\nKing\u2019s. We sent a _Paka_: he did not desert his duty to you, but she has\nrebelled to your face: for it was permitted by the freemen. The men of\nblood have seized the city.(272) Behold as for me this is my repetition\n... city _Atsar_ ... restraint ...\u201d\n\n49 B.\u2014This letter is much damaged; it begins with the usual salutation,\nand continues: \u201cLo! he makes the chiefs of (_Ukri?_) to dwell in fear of\nmaking an end. Lo! the King asked from his rulers as to my brethren. O\nKing, is it not right to approach them, when the King shall ask? and we\nhave set our faces fast toward thy servants. I desire this to strengthen\nmy neighbor ... the city of (_Ukri?_).(273) Their ruler will go out then\nfrom my presence. They have interfered with my sister (town), and the\nwaters of my brother\u2019s growing corn. I am despatching to the city _Ukri_\n... from the presence of Abdasherah ... The King ... all the lands ... if\nas to my brethren ... the King will ask ... a neighbor ... I shall send to\nthe King this ... Blame us not for his weakness (or affliction), and in\ntime past we have ruled over him, and if you will ask as to my brethren,\nand shall be grieved, this city (has) no (government that the King should\nask after it?). Do not we know this day (what) he did to all? and trust\nme, if the King will not ask of the rulers. Lo! if he ceases oppression as\nan enemy I am well pleased. Behold the land of the city of _Ukri_: there\nare no lands (or towns) of rulers ... his ... spoiled the land for us.\u201d\nThe next passage about servants, governors, and the _Paka_ is too broken\nto read. The letter concludes by asking support, and asks excuse on\naccount of the enemy\u2019s success.\n\n75 B.\u2014The usual salutation is here damaged, and the middle of the text.\n\u201cBehold since the arrival of _Amanappa_ in my presence all the men of\nblood have set their faces to me; they have fulfilled the wishes of\n_Abdasherah_; and my Lord shall hear the messages of his servant; and ...\nmen of garrison, for the defence of the royal city. Send the Egyptian\nsoldiers (_bitati_) ... as there are no Egyptian soldiers it befalls thee,\nthat the lands ... to the men of blood; since the seizing of the city\n_Maar_ ... (274) at the command of _Abdasherah_; and so our limits are the\ncity of _Gebal_ and the city of _Batruna_;(275) but so not all the lands\nare to the men of blood\u2014two chief cities which are (still) to be wrecked\nfor (us). And they have turned back(276) to take from us ... She has\nremained peaceful to the King, and my Lord shall order men of garrison for\nhis two cities, till the Egyptian soldiers march forth. But everything\nfails me, of the food of the land (our teeth have gnawed nothing at all?).\nAs the heart of a bird fails, seeing the snare, this city has remained.\nShe is helpless before them ... lamenting. Once more ... they have shut up\nmy ... it has come to pass ... the lands ... _Abdasherah_, the slave dog\n... the lands of the King to himself.\u201d\n\n84 B. is much broken; all the cities are taken except _Gebal_ and\n_Batruna_, which remain like birds in the snare. But he still \u201ctrusts.\u201d\n\n12 B. M.\u2014\u201c_Ribadda_ speaks to the King of Lands, of many lands, the great\nKing the prosperous King. The Lady (Ballath) of Gebal gives power to the\nKing my Lord. I bow at my Lord\u2019s feet\u2014the Sun-God\u2014seven times seven times.\nLet the King know! behold! the city _Gebal_ his handmaid, faithful to the\nKing, has gathered because of the allies who are his foes. And I am ill at\nease: behold the King lets slip from his hand the chief city that is\nfaithful to him. Let the King smite the lands of those who rob him. Lo! is\nnot he a faithful servant, her chief who abides in the city of _Gebal_? Do\nnot you say so to your servant, when there is a mighty fighting against\nhim of men of blood, and the Gods of the land are (evilly disposed?), and\nour sons have been worn out, and our daughters have fled, and there is\nweakness in my unhappy land. For our living, my fields gave sustenance,\nwhich no ... secured. For as many as I possess, all my cities which are in\nflames, also the foe has overthrown: they submitted to the bloody\nsoldiers. The city of _Gebal_ with two cities, remains to me; and I am ill\nat ease because _Abdasherah_ is marching. The city of _Sigata_ (is) his;\nand he is saying to the chiefs of the city of _Ammia_ (_Amyun_), \u2018They\nhave slain your chief and you have done like us, and you have rebelled,\nand you obeyed his order, and they will punish you as men of blood.\u2019 And I\nam ill at ease. Lo! now _Abdasherah_ sends for soldiers. I have remained\nalone\u2014they will be rejoiced at it, and there is ruin before the city of\n_Gebal_, if there is no great man to gain me safety from his hands. And\nthe chiefs of the government are expelled from the midst of the lands; and\nyou relinquish all the lands to the men of blood, squandering the wealth\nof all the lands; and they have torn away sons and daughters nobly born;\nand (this) while the King is pondering about it, and all the lands have\nfought for him. And from what they have done to us, behold now thou wilt\nbecome naked to their destructions. And so now I am exceedingly afraid.\nBehold now there is no great man who wins me salvation from their hands.\nAs birds that are in the midst of the snares this place has remained. I\nmyself am in the city of _Gebal_. Why is there this overthrow of thy land?\nNow I send (complaint?) to the palace (or great city) and you will not\nhear us. Now this (is) my message. _Amanabba_ is with thee, ask him: he\nhas fled,(277) and he will show the evils that are against me. Let the\nKing hear his servant\u2019s message; and he shall establish his servant\u2019s\nlife, and his servant shall live, and shall defend the ... with him.\u201d\n\nThe remainder of the letter is broken. It asks for advice and information,\nand for consideration of the memorial. Ribadda\u2019s letters increase in\npathetic eloquence as the great catastrophe approaches.\n\n56 B., a much-broken letter. They are advancing to take _Gebal_. Money has\nbeen given to a certain chief who has turned against _Ribadda_.\n\n62 B., a mere fragment. The enemy are advancing on _Gebal_ with the\nintention of taking it.\n\n63 B.\u2014This also is much broken. It refers to _Yapaaddu_, to the King\u2019s\n_Paka_ receiving orders, and to the rulers, and contains the statement,\n\u201cThey have cut off two of my ships, with my sons (or men) and all that was\nmine.\u201d\n\n80 B. begins with the usual salutation, and continues: \u201cDoes the King my\nLord know? Behold the city of _Gebal_ has gathered, she has gathered those\nfaithful to the King, and very mighty was the battle of the men of blood\nagainst me, and there is no rest through the city of _Simyra_. (Defeat has\nnot befallen?) the men of blood, through the King\u2019s _Paka_ (chief), whom\nthey cast out from the city of _Simyra_. The chief city is troubled. Now\n_Pakha_(_mnata_), the King\u2019s _Paka_, who (was) in the city of _Simyra_,\nhas sent a message\u2014he has failed. Sixty minas (_mana_)(278) it is that\nthey are asking the city of _Gebal_, from my unhappy land. The battle was\nwaged very mightily against us, and the King is not defended by his\nfortress.\u201d\n\n81 B.\u2014\u201cTo _Rabzabi_(279) ... thus _Ribadda_ thy son.\u201d The letter is much\nbroken. He refers to money, and asks him to complain to the King. He says\nhe is afraid that the freemen are not (faithful?) to the King\u2019s governor,\nif the broken portion may be so understood.\n\n82 B.\u2014\u201cTo _Ribadda_ my son thus by letter (says) King _Rabzabi_ thy\nfather. May our Gods prosper thee, prosper thy fortress. Let him ask to\nknow. The sons of our Lord have spoken accordingly. They have spoken of\nthe strife of the chiefs of the city of _Simyra_. (He has vanquished my\nfears?) of being made to perish by the city of _Simyra_, of our perishing\nby these chiefs; and lo! they have allotted decrees, they are creating a\nmemorial. Have I not been bent upon the decrees? and decrees of the King\nhave followed. And unless they have destroyed everything, the King makes\nsure to show them their master. For the King is imposing decrees. The\ndecrees of the King are saying: \u2018Why do ye make a waste land to those who\nare servants of the King? I shall despatch men. I shall send a garrison\nfor the chief city.\u2019 I am sending the King\u2019s ... to you ... soldiers ...\nin ... A gathering they are making of all.\u201d\n\nIn spite of his father\u2019s zealous assistance in Egypt, this favorable\nintention came too late.\n\n76 B.\u2014\u201cFrom _Riibiddi_ as a letter to the King my Lord: beneath the feet\nof my Lord seven times and seven times I bow. Behold my Lord\u2019s message\nfrom this (remnant?): from the lands of the despised, and from the chief\ncity of fugitives, they have wandered. To go for us, accordingly I have\nordered my ships to go out from shore (or wall). Lo! _Aziru_ has fought\nwith me. And all the chiefs of the government gathered, hardening their\nhearts. I have gathered to us their ships; and as they go to us in haste\ntheir abodes are deserted, which are subject (to) this _Amorite_ race; and\nthey have been suddenly destroyed. I am chosen chief of the chiefs of the\ngovernment. To me accordingly they have subjected everything; and they\nhave removed\u2014on account of the success of the chiefs of my enemies\u2014the\nsilver from the palaces, and all else, on account of his destructions. But\nthe King shall order soldiers for them, and now I shall send to my Lord\nfor soldiers; and soldiers of garrison do not thou ...\u201d\n\nThe letter is much broken here. It refers to the son of _Abdasherah_, and\nto the chief city of the _Giblites_, to his messenger, and to there being\nno news of soldiers coming. \u201cYou will not (even) glance at us ... and\ndespatch him. The lean soldiers are growling. \u2018When (is) the King to feed\nthis city? and he thinks evil of her.\u2019 Speed your chief to ... her. Why is\nhe not ordered from the palace, being said that soldiers (are to be) sent?\nThey have destroyed us, and they ravage the lands ... I cause to be sent\nrepeatedly; a message is not returned us for me. They have seized all the\nlands of the King my Lord; and my Lord has said that they are to repent.\nBut now behold the soldiers of the land of the _Hittites_ have trampled\ndown our papyrus.(280) The chief city of _Gebal_ (has) no food. But\ncounsel the city ... and accordingly I will listen. O King! for the _Misi_\n(Delta) men\u2014all of them, you ordered of me presents of the royal gold,\nbecause of the sons of _Abdasherah_; and when you ordered me they were\nsubjecting the sons of _Abdasherah_ to the King; and so now it is lawful.\u201d\n\n85 B.\u2014This is a list of various articles, with a broken name, apparently\n(_Rib_)_adda\u2019s_, at the top, including perhaps either presents or his own\nproperty sent to Egypt. The tablet is much injured. It appears to mention\nprecious stones and articles of gold, and includes male and female slaves.\n_Yazimi_, \u201cthe servant of God,\u201d with _Abdaddu_, is mentioned near the end.\n\n71 B.\u2014\u201c_Ribadda_ ... to the King my Lord ... at the feet ... seven times\nand seven times(281) ... I send and I repeat (the message), and you listen\nnot thereto ... The King my Lord shall hear the message, and it explains\nto the _Paur_ (magnate) ... to the Lords of the Palace, because in vain\nthe soldiers of garrison have hasted to him. And you will remember my ...\nLo! it is not granted to my sons to take root for me, as the prophets have\nperceived of old; and the race of the foes (will) remain. I being asked am\ngoing to those who are free, to _Khamu_ my son, and to my younger brother,\nwho have both left the city of _Gebal_. There was good-fortune for the\nsons of _Abdasherah_, as to the subjugation of the capital city; behold my\nbrother has commanded, he went out as my envoy. It is no use: the soldiers\nof the garrison failed with him; and they have defeated me; and so the\nevil is done; and they make me flee from the city: it is not defended from\nthe power of the enemy. Now I say do not prevent a descent to the Lands of\nEgypt, and a settlement. And you will help me very much. My great men\nconsent; and the King my Lord will consider. Lo! the Gods of _Gebal_ (be\nwith him) and you will help me very much; and \u2018It is well\u2019 they have said:\ngood are my wishes to the Gods. So now I shall not come down to the\npresence of the King my Lord. But now my son, a servant of the King my\nLord, I am sending to the presence of the King my Lord, and the King shall\nhear the desire of his faithful servant, and appoint us Egyptian soldiers\n(_bitati_). And request (has been made) to the King of _Babeli_\n(Babylon,(282) an ally of Egypt); but he ... no soldiers of his host ...\nin her midst.... Egyptian soldiers of the King my Lord ... to come to her.\nBehold the entanglement of the chiefs friendly to my (throne?) in the\nmidst of the city. A son of one of the chiefs is a friend in her midst.\nThe Egyptian soldiers are strong; and they have heard of those who are\nreaching her; and the city has remained to the King my Lord; and the King\nmy Lord knows that it is against him that they have (cried war?). Now I am\ngoing to a town (that) I defend for my Lord, determined in heart, before\nthe King my Lord, that the chief city shall not be given to the sons of\nAbdasherah. So my brother has fought him: the city is stubborn against the\nsons of _Abdasherah_. He is not able to leave the town,(283) when there is\nplenty of silver and gold in her midst in the Temple of Gods, plenty of\neverything if they take her. O King my Lord what is done to his servant by\nthem is done. But appoint the town of _Buruzizi_(284) for my dwelling. Lo!\n_Khamu_ my son (sets forth?) the request in the presence. Behold! this\ndwelling of the chief city\u2014the town of _Buruzizi_\u2014the sons of _Abdasherah_\nhave been afraid to smite. Lo! _Khamu_ my son is going to the presence:\nfor the sons of _Abdasherah_ have pricked against me, and none remains to\nmourn, O King, for me. And I mourn to the King my Lord. Behold the city of\n_Gebal_ is a city truly like our eye: there is plenty of all that is royal\nin her midst: the servants of the chief city were at peace, the chiefs\nwere our well-wishers before time when the King\u2019s voice was for all. It is\nthe chief city of the land they have wasted for me\u2014and is none of his.\nWill not this desire prevail with the King? Behold thy servant, my son, I\nam despatching to the presence of the King my Lord; and there shall be\nordered him protection of the King by soldiers ... you will come marching\nto us. For the King my Lord will protect me. And restore thou me to the\nchief city, and to my house as of old. O King my Lord ... of the King my\nLord in her midst; and ... the city from (shame?) ... as ... _Khamu_ ...\ntill ... shall hear ... their servant ... to her midst ... the soldiers\n(_bitati_) of the King my Lord; and you will strengthen the soldiers of\nthis place speedily ... the chief city, as I trust; and you will march to\nthe city ... Lo! what he is saying in the presence of the King cannot it\nbe done? O King my Lord ... the chief city of a neighbor (_Gur_); and\nwhich has been laid low to the demands of those that hate the same ... it\nis not just to see what is done to the lands ... the soldiers of the King\nmy Lord; and she trusts the King my Lord.\u201d\n\nThis seems to be the last of Ribadda\u2019s fifty letters. There is no mention\nof any return to Gebal, or of victory over the Amorites. We do not know\nthat he got safe to Buruzizi, but can only hope he did. It was too late\nwhen his father obtained promise of aid. So energetic a writer would\nprobably have written again if he had been alive to do so. The Amorite\nletters had blinded the eyes of Amenophis so long that their position was\nsecured. As we shall see also, there were other appeals from every part of\nthe country.\n\nSUBANDI\u2019S LETTERS\n\nIf Subandi be the Zabandi of Ribadda\u2019s letter (51 B.), the following also\nbelong to the Ph\u0153nician-Amorite war:\n\n38 B. M.\u2014\u201cTo the King my Lord my God my Sun, the Sun from heaven, thus\nsays _Subandi_ thy servant, the captain of thy horse: at the feet of the\nKing my Lord, the Sun from heaven, seven times and seven times is made to\nbow both the heart and also the body. I hear all the messages of the King\nmy Lord, the Sun from heaven, and now I shall guard the land of the King\nthat is with me, and ... I hear ... exceeding much.\u201d\n\n39 B. M. is an almost identical letter from the same writer.\n\n40 B. M.\u2014The salutation by _Subandi_ is the same. The letter is broken. He\nspeaks of a message from the King, and of fighting. He speaks of assisting\nthe King\u2019s servant and the fortresses, and mentions the arrival of the\nKing as expected, and the _Kau Mas_. These latter words are evidently\nEgyptian, _Kau_ meaning \u201cmen\u201d and _Masa_ \u201cinfantry.\u201d\n\n116 B.\u2014The same salutation. It is a short letter acknowledging the receipt\nof a letter, and ends by speaking of men of blood, and that the \u201cKing\nknows about his cities.\u201d\n\n117 B.\u2014The same salutation: \u201cThe King my Lord, the Sun from heaven, has\nsent _Khanni_ to me.\u201d It is injured, but seems to refer to \u201can hundred\noxen and thirty women. For the King my Lord, the Sun from heaven, has\ninstructed.\u201d\n\n118 B.\u2014A similar salutation. He will defend the King\u2019s land. \u201c(Ask?) the\ngreat man if we have not listened to the King\u2019s _Paka_: now he has been\nlistened to exceeding much\u2014the _Paka_ of the King my Lord, Son of the Sun\nfrom heaven.\u201d\n\n120 B., a short letter from _Subandi_, merely saying that he has received\nthe King\u2019s message.(285)\n\n\n\n\nNorthern Palestine\n\n\nLETTERS FROM BEIRUT\n\nNo. 26 B. M.\u2014\u201cTo the King my Lord my Sun my God, to the King my Lord by\nletter thus _Ammunira_, chief of the city of _Burutu_, thy servant, the\ndust of thy feet: at the feet of the King my Lord my Sun my God\u2014the King\nmy Lord\u2014seven and seven times I bow. I hear the messages of ... of the\nKing my Lord my Sun my God\u2014the ruler of my life, and they have drawn the\nheart of thy servant, and the dust of the feet of the King my Lord my Sun\nand my God\u2014the King my Lord\u2014exceeding much. Sufficient is the order of the\nKing my Lord my Sun my God, for his servant and the dust of his feet.\nBehold the King my Lord my Sun has sent to his servant, and the dust of\nhis feet, \u2018Speed to the presence of the Egyptian soldiers (_bitati_) of\nthe King thy Lord.\u2019 I listen exceeding much, and now I have sped, with my\nhorses, and with my chariots, and with all who march with the servant of\nthe King my Lord, to meet the Egyptian soldiers of the King my Lord. And\nart not thou confident of the event? The breast of the enemies of the King\nmy Lord my Sun my God shall be troubled. And shall not the eyes of thy\nservant behold this, through the mastery of the King my Lord; and the King\nmy Lord my Sun my God, the King my Lord, shall see. Thou increasest the\nfavors of thy servant. Now as to the servant of the King my Lord, and the\nfootstool of his feet, now let him fortify the city of the King my Lord my\nSun\u2014the ruler of my life, and her gardens (that is to say the\nmulberries),(286) till the eyes behold the Egyptian soldiers of the King\nmy Lord, and ... the servant of the King I proclaim\u201d (or predict).\n\n27 B. M.\u2014\u201cTo the King ... my Lord thus says _Ammunira_ thy servant, the\ndust of thy feet. At the feet of the King my Lord seven and seven times I\nbow. I hear the message of the letter, and what is thereby commanded to me\nO King my Lord. And I hear (the precept?) of the message of the scribe of\nmy Lord, and my heart is eager, and my eyes are enlightened exceedingly.\nNow I have watched much, and have caused the city of _Burutu_ to be\nfortified for the King my Lord, until the coming of the Egyptian soldiers\n(_bitati_) of the King my Lord. As to the chief of the city of _Gebal_ who\nis in trouble together with me, now they defend him till there shall be\ncounsel of the King to his servant. The King my Lord is shown the grief of\none\u2019s brother, which troubles us both. From the city of Gebal, lo! the\nsons of _Ribaadda_ who is in trouble with me, are subjected to chiefs who\nare sinners to the King, who (are) from the land of the _Amorites_. Now I\nhave caused them to haste with my horses and with my chariots and with all\nwho are with me, to meet the soldiers (_bitati_) of the King my Lord. At\nthe feet of the King my Lord seven and seven times I bow.\u201d\n\nAmmunira was Ribadda\u2019s friend (see 16 B. M.), and his letter agrees with\nRibadda\u2019s: clearly, therefore, the seizure of Ribadda\u2019s sons comes\nhistorically before the loss of Beir\u00fbt, Mearah, and Sidon (54 B., 75 B.).\n\nLETTER FROM SIDON\n\n90 B.\u2014\u201cTo the King my Lord my God my Sun\u2014the King my Lord(287)\u2014by letter\nthus _Zimridi_, the Governor of the city of Sidon (_Ziduna_): at the feet\nof the King my Lord my God my Sun\u2014the King my Lord\u2014seven times and seven\ntimes I bow. Does not the King my Lord know? Lo! the city of _Sidon_ has\ngathered. I am gathering, O King my Lord, all who are faithful to my hands\n(power). And lo! I hear the message of the King my Lord. Behold, he causes\nit to be sent to his servant, and my heart rejoices, and my head is\nraised, and my eyes are enlightened; my ears hear the message of the King\nmy Lord; and know O King I have proclaimed in presence of the Egyptian\nsoldiers (_bitati_) of the King my Lord, I have proclaimed all, as the\nKing my Lord has spoken; and know O King my Lord lo! mighty has been the\nbattle against me: all ... who are faithful to the King in ... it has come\nto pass, and the chiefs ... sons, and are faithful to the King ... and her\nchief who goes out in the presence of the King\u2019s Egyptian soldiers\n(_bitati_). The greatest of the fortresses deserts to the enemies: which\nhas gone well for the men of blood, and they are gaining them from my\nhands, and my destruction is before me. O King my Lord as said the chiefs\nwho are my foes have done.\u201d\n\nFrom the letters of the King of Tyre which follow (99 B. and 28-31 B. M.)\nwe see that Zimridi was a weak ruler. His own letter agrees with one from\nRibadda (54 B.) as showing that Sidon fell by treachery, not by war.\n\nLETTERS FROM TYRE\n\nThese appear to begin early, before the appearance of Aziru, and show that\nthe rivalry of Tyre and Sidon was of early origin. None of the letters\nmention Tyre except those written by her King.\n\n99 B.\u2014\u201cTo the King my Lord my God my Sun thus (says) _Abimelec_(288) thy\nservant: seven and seven (times) at the feet of the King my Lord (I bow).\nThe King my Lord sends (to ask) if I have finished what is doing with me.\nI present to the King my Lord 100 ornaments (or \u2018crowns,\u2019 perhaps\n\u2018shekels\u2019\u2014_tacilal_); and let the King my Lord give his countenance to his\nservant, and let him give the city _Huzu_(289) to his servant\u2014a fountain\nto supply water for his drinking: let the King my Lord grant (a chief a\nsubject?)(290) to guard his town; and let me plead, and let the face of\nthe King my Lord regard my explanation before the King my Lord. As said\nbehold let the King my Lord confide in me to defend his city. Lo! the King\nof the city of _Sidon_ is taking the people who are my subjects\u2014a chief\nwho is my inferior (or foe). Let the King give his countenance to his\nservant, and let him order his _Paka_ (chief), and let him give the city\nof _Huzu_ for waters to his servant, to take trees for our use for the\ndwellings. Lo! he has made war: nothing is left. In vain have they\nthreshed corn if the King of Sidon despoils the King\u2019s land. The King of\nthe city of _Khazura_ (Hazor)(291) is leaving his city, and goes out with\nmen of blood. Let the King show their borders to the hostile (or inferior)\nchiefs. The King\u2019s land is vexed by men of blood. Let the King send his\n_Paka_ (chief) who is in our land.\u201d\n\n29 B. M.\u2014\u201cTo the King my Lord, my God, my Sun thus (says) _Abimelec_ thy\nservant: seven and seven (times) at the feet of the King my Lord I bow. I\n(am) the dust beneath the shoes of the King my Lord my master\u2014the Sun-God\nwho comes forth in presence of the world from day to day, as the\nmanifestation of the Sun-God his gracious father: who gives life by his\ngood word, and gives light to what is obscure: who frees all lands from\ndissensions by just rule of a free country; who gives this his compassion\nfrom heaven, like the God Adonis, and causes all lands to rest through his\nmercy. This is the message of a servant to his Lord. Lo! I hear the\ngracious messenger of the King who reaches his servant, and the good\nutterance which comes from the hands of the King my Lord for his servant;\nand the utterance it makes clear, since the arrival of the messenger of\nthe King my Lord. Does not he make it clear?\u2014the utterance is clear. The\nlands of my fathers behold it records. Lo! the utterance of the King comes\nto me, and I rejoice exceedingly and (my heart has risen?) from day to day\nbecause the land is not ... Behold I heard the gracious messenger from my\nLord, and all my land has been afraid as to my Lord\u2019s countenance. Lo! I\nheard the good utterance; and the gracious messenger who reaches me,\nbehold he said, O King my Lord, that the region (is) to be established by\nthe presence of many soldiers; and the servant says for his Lord that my\nplain is my land over against my highlands, over against the plain of my\ncities. He has borne the order of the King my Lord listening to the King\nhis Lord, and has served him (in his integrity?), and the Sun-God he has\nproclaimed before him; and he makes clear the good utterance from the\nhands of his Lord, and does he not listen to the order of his Lord? The\nportion of his town his Lord has divided. His word none shall overthrow in\nall the lands forever. Behold (this is) the duty that he heard from his\nLord. His city will rest, will rest from overthrowing his utterance for\nall time. Thou art the Sun-God whom he has proclaimed before him; and the\ndecision which shall set at rest is lasting for one. And because she\njudges that the King my Lord is just our land obeys\u2014the land that I am\ngiven. This Abimelec says to the Sun-God. My Lord I am given what appears\nbefore the King my Lord. And now the city _Zarbitu_(292)is to be guarded\nby the city of Tyre (_Tsuru_) for the King my Lord.\u201d\n\n31 B. M.\u2014\u201cTo the King the Sun ... thus says _Abimel_(_ec_) ... seven times\nand seven times at the feet ... I am the dust from ... below ... and the\nKing the Sun forever ... The King spoke to his servant (and) to his\nservant my comrade: he has granted that extension be given, and as to\nwaters for (his servant\u2019s) drinking And they did not as the King my Lord\nhas said; and we arrive at no fulfilment. And let the King counsel his\nservant my comrade. He has granted that the waters be given, because of\nthe abundance there to drink. My Lord the King, behold, there is no one to\ntend my trees, no one (to tend) my waters, no one to make ... Let the King\nmy Lord know.\u201d The next lines are much broken, and the letter then\ncontinues: \u201c... As the King has said. And let the King assign to his\nservant and to the city of Tyre (_Tsuru_) the city that my comrade has\ngiven, and what the order lays down on the side of the King for his\nservant, which the King made an order (less than a year ago?). The King is\nthe eternal Sun-God, and to his faithful servant the King my Lord shall\n... for guardians of the town that my comrade has granted. My requests as\nto this town ... Moreover, my Lord ... soldiers against me ... to my\ndesire ... King ... Lo! his heart is evil ... King my Lord; and he turns\naway from my wish; and O King my Lord (thou knowest the hearts of all\nthose in the land?), and let the King give his countenance to his servant;\nand to the city of _Tyre_ the town that my comrade has granted (is) to be\ngiven ... waters for (irrigation?). Moreover, my Lord ... Let the King ask\nhis _Paka_. Lo! the chief of the city of _Zar_(_epta_) has followed the\ncity of _Simyra_ (with) a ship. I am marching, and the chief of the city\nof _Sidon_ marches out; and as for me he has marched with all ... and let\nthe King counsel his servant ...\u201d\n\n30 B. M.\u2014_Abimelec_ begins with his ordinary salutation. \u201cThus far I\ndefend the King\u2019s city which he confides to my hands very much. My\nintention (has been) to walk in sight of the face of the King my Lord, and\nnot to take by force from the hands of _Zimridi_ of the city of _Sidon_.\nLo! I hear me that he will strive, and has made war with me. Let the King\nmy Lord send down to me ... chiefs for guards of the city of the King my\nLord; and let me strive (or plead) for the dwellings of the King my Lord,\nwith those who deceive his gracious countenance. I set my face to\n(encourage?) the region of those who are peaceful with the King my Lord;\nand let the King my Lord ask his _Paka_ (chief). Lo! I set my face (or,\nconfirm my intention) forever, O King my Lord. Now a messenger I am\ndespatching to ... of the King my Lord, and ... the King my Lord the\nmessenger ... ... his letter ... and may it be the means of ... the King\nmy Lord ... (that) he sets his face ... forever to ... the face of the\nKing my Lord. His servant will not let slip ... from (his) hands ... Let\nthe King my Lord give his countenance ... and (he) shall ... waters for\nthe drawing ... and woods for his servant.... Know O King my Lord behold\nthey are plucking the fruit that we left. There are no waters and no woods\nfor us. Now _Elisaru_ the messenger to the presence of the King my Lord\nhas hasted, and I have made bold to present five precious things of\ncopper, this agate, one throne of gold. The King my Lord sends to me\n(saying) \u2018Send to me all you hear from the land of Canaan\u2019 (_Cina\u2019ana_).\nThe King of _Danuna_(293) has been destroyed, and his brother is ruling\nafter him, and his land has broken out, and they have seized the King of\nthe town of _Hugarit_,(294) and mighty is the slaughter that follows him.\nHe is strong, and none are saved from him, nor any from the chiefs of the\narmy of the land of the _Hittites_. The proud _Edagama_(295) of the city\n_Ciidzi_ (Kadesh on Orontes, the capital of the Southern Hittites, now\n_Kades_) and _Aziru_ have fought\u2014they have fought with _Neboyapiza_; they\nhave come to the regions of _Zimridi_. Lo! he gathers ships of soldiers\nagainst me from the fortresses of _Aziru_. And lo! they have grievously\nopposed my Lord\u2019s subjects, and all will break out. Let the King give\ncountenance to his servant, and let him leap forth to go out a conqueror\u201d\n(or \u201cto the region\u201d).\n\n28 B. M.\u2014\u201cTo the King my Lord my Sun my God thus (says) _Abimelec_ thy\nservant; seven and seven (times) at the feet of the King my Lord I bow. I\nam the dust beneath the feet. Consider me O King my Lord. The King my Lord\n(is) like the Sun; like the air god (or Adonis) in heaven art thou. Let\nthe King advise his servant: the King my Lord confides in me. I watch the\ncity of _Tyre_ the handmaid of the King. And I send a hasty letter to the\nKing my Lord, and no order does he return to me. I am the _Paka_(296)\n(chief) of the King my Lord, and I have diligently followed what was\nordered. But as to our silence to the King my Lord let the King be\nassured. As a subject I guard his city. And let me plead (or strive)\nbefore the King my Lord, and let him see his face. Who shall preserve one\nborn a subject? Lo there has gone forth no command from the hands of the\nKing his Lord; and he may not know when the King sends to his servant. He\nmay never know. As for me ...\u201d\n\nThe letter is here too broken to read consecutively. It refers to the\n\u201cwest,\u201d and apparently to \u201cburning,\u201d to _Aziru_, and to someone, perhaps a\nking\u2019s messenger, called _Khabi_. The letter becomes readable on the back\nof the tablet.\n\n\u201c... by _Elisaru_ the messenger it is confirmed that the city of _Simyra_\nis _Aziru\u2019s_. And is not the King nourished by his city of _Tyre_, by his\ncountry? Lo! if I shall be destroyed the King is destroyed. But thus his\nfortress has been wasted, and there has been great fear, and all the lands\nhave feared; for he has not walked after (_i.e._, obeyed) the King my\nLord. O King know: desolation has remained with me\u2014with the _Paka_ in the\ncity of _Tyre_. _Zimridi_ is gone to the city _Irib_.(297) He has escaped\nfrom slavery; and there is no water or wood for us; and alas! there is\nnone remaining to stand up for me. The chief is helpless. And let the King\nmy Lord advise his servant by a letter he sends to me, whom you thus hear.\nAnd _Zimrida_ of the city of _Sidon_ has sent to the King, and _Aziru_ is\na man sinful against the King, and the chiefs of the city _Ar\u0101da_ (Arvad)\ndestroy me,(298) and (everything is altered?) through their ravages; and\nthey will gather their ships, their chariots, their foot soldiers, to\nseize the city of _Tyre_ the King\u2019s handmaid. She has been very constant\nto the King\u2019s hand, and the city of _Tyre_ has been crushed by them. Were\nthey not violent in taking the city of _Simyra_? They took from the hands\nof _Zimrida_ him who bore the King\u2019s order to _Aziru_; and I sent a letter\nto the King my Lord, and he returns me not an order for his servant. They\nhave fought (for a long time?) against me. There are no waters(299) and no\ntrees. Let there be ordered a letter for his servant, and let me plead,\nand let me see his face, and the King ... to his servant, and to his city,\nand not ... his city and his land. Why do they ... the King our Lord from\nthe land, and ... and he has known that I honor the King\u2019s power, who ...\nno ... to my letter\u2014a subject before the King my Sun, my Lord; and let the\nKing answer his servant.\u201d\n\nLETTERS FROM ACCHO\n\n93 B.\u2014_Surata_, chief of _Acca_, sends the usual formula of compliment,\nand continues: \u201cWhat chief is there who when the King his Lord sends to\nhim will not hear? As this is sent out by desire of the Sun-God from\nheaven, so now it is promised him.\u201d\n\n32 B. M., a short letter from _Zitatna_, of Accho, merely says that he\nbows seven times and seven times at the King\u2019s feet.\n\n94 B., another short letter by the same, states that he listens to the\nKing\u2019s wishes.\n\n95 B.\u2014\u201cTo the King my Lord my ... the Sun from heaven thus says _Zatatna_\nchief of the city of _Acca_, thy servant, the King\u2019s servant, and the dust\nat the feet trampled under the feet of the King my Lord\u2014the Sun-God from\nheaven: seven times and seven times he bows both heart and body. The King\nmy Lord shall hear the message of his servant; the woman my wife ... He\nhas left from ... _Neboyapiza_ ... with _Suta_ ... of the King, in the\ncity of _Acca_ ... to say anything ... him. She has urged (that) soldiers\nof the King my Lord shall go out with her from the city _Magid_ ... No\nword is mentioned as to him or explanation before me; and now we two are\nsending. My reason (is) to assure her\u2014_Ziza_ the woman my wife\u2014as to\n_Neboyapiza_, and she has not slept because of him. Behold the city of\n_Acca_ like the city of _Makdani_(300) (is) with the Land of Egypt, and\nthe King will not refuse ... and will send ... before me, and is it not\nthat the King my Lord ... his _Paka_, and let him empower him.\u201d\n\nLETTERS FROM HAZOR\n\n48 B. M.\u2014\u201cTo the King my Lord by letter thus says _Iebaenu_ (Jabin) chief\nof the city _Khazura_ (Hazor) thy servant. At the feet of the King my Lord\nI bow, who behold am one of the faithful servants of the King my Lord; and\nall those who guard the city of _Hazor_(301) with her fortresses belonging\nto the King my Lord; and let him expect this. Let him recall to the King\nmy Lord all that the city _Hazor_\u2014thy city, and thy servant is made to\nsuffer.\u201d\n\n47 B. M.\u2014\u201cTo the King my Lord thus (says) the King of the city of _Hazor_:\nI bow at the feet of my Lord. Lo! I am guarding the fortresses belonging\nto the King my Lord, until the arrival of my Lord my God; and lo! I hear\nall these messages, and I am departing O Sun-God my God ... and I am being\nbrought low: the ... that they have taken is increased, and the Gods have\nnodded to his revolt over me, and now I am causing all to be despatched\ntill the coming of the King my Lord. Behold this, lo! they come ... your\nenvoy ... very much ... my Lord ... safety ... the city of _Hazor_ ...\nwhen the land ... and all ... Lo ... Moreover behold ... and my place ...\nwith soldiers.\u201d\n\nUnfortunately King Jabin does not mention the nationality of the enemy.\nFrom the Tyre letters he seems to have been an enemy of the Ph\u0153nicians,\nbeing perhaps on the side of Aziru; but the date of the present letters is\nnot fixed by any reference to persons mentioned in the other letters. It\nis quite possible that the Hebrews, and not the Hittites, were his foes,\nsince the Hebrew conquest took place in the lifetime of _Yankhamu_ and\n_Suta_, who are noticed in the northern letters also. If he was a friend\nof _Aziru\u2019s_, the enemy, though enemies of Egypt, could not well have been\nHittites or Amorites; and the name of the King is that of Joshua\u2019s enemy,\nJabin of Hazor. It is clear that the Egyptians, though expected, were not\nin Hazor at the time. The kings of Hazor ruled lower Galilee, where they\nhad a force of chariots a century later. In Joshua\u2019s time (Josh. xi.)\nthere were also many chariots in and near Hazor.\n\nIt is remarkable that none of the letters from Tell Amarna refer to\ncentral Palestine. There is no mention of any town in lower Galilee or in\nSamaria, except Zabuba and Megiddo. Taanach, Shechem, Jezreel, Dothan,\nBethel, and other such places are unnoticed, as well as Heshbon, Medeba,\nRabbath-Ammon, Ramoth Gilead, and other places in Moab and Gilead. The\nEgyptians probably had no stations in these wild mountains, where their\nchariots could not pass. The Egyptian traveller mentions no town between\nMegiddo and Joppa in the time of Rameses II, and no towns in the regions\nof Samaria or Gilead or Moab occur in the list of places taken by Thothmes\nIII; nor were there any stations in the Hebron mountains.(302) On the\nother hand, many places in Sharon and Philistia, and in the lower hills to\nthe east, and in the Negeb hills south of Hebron, were conquered by the\nlast-mentioned king, and are again mentioned by the traveller of the time\nof Rameses II, and these occur in the present letters. We are thus at once\ntransported to the south of the country.\n\n\n\n\nSouthern Palestine\n\n\nLETTERS FROM JOPPA\n\nNo. 57 B. M.\u2014\u201cTo the King my Lord my God my Lord of Hosts, by letter thus\n(says) _Yabitiri_ (Abiathar?) thy servant, the dust of the feet of the\nKing my Lord my God my Lord of Hosts. Seven times and seven times I bow.\nAs thou seest I am among the faithful servants of the King my Lord. I am\narraying. But if I am arraying has not he been furious? and I am arraying\nbefore the King; and he has been furious. Shall the brick (letter) hide it\nunder deceptions? But I will not conceal under deep sayings (_emiki_) to\nthe King my Lord. And the King my Lord shall ask _Yankhamu_ his _Paka_.\nLo! I am a warrior, and I am casting down the rebellion, O King my Lord,\nand I am sending out from the pass belonging to the King my Lord. And let\nthe King my Lord ask his _Paka_ (\u2018head man\u2019). Lo! I am defending the pass\n(or great gate) of the city of _\u2019Azati_ (Gaza) and the passage of the city\nof _Yapu_ (Joppa), and I myself and the soldiers (_bitati_) of the King my\nLord have marched to the lands. I myself (am) with them, and now, and lo!\nnow, I myself (am) with them. The yoke of the King my Lord (is) on my neck\nand I will bear it.\u201d\n\n71 B. M.\u2014The usual salutation from a servant of the King, whose name is\nbroken, but reads _Mus_ ... _ni_. \u201cI hear the messages of the King my Lord\nwhich he sends to his servant, hearing what is spoken by thy chief (_Ka_),\nand (it is) \u2018Strengthen thou the fortresses of the King thy Lord which are\nwith thee.\u2019 Now they have minded the message of the King my Lord to me,\nand the King my Lord learns of his servant. Now _Biia_ the son of the\nwoman _Gulata_(303) was my ... of my brethren whom I am despatching to go\ndown from the city _Yapu_ (Joppa), and to be the defenders of the\nmessengers returning to the King my Lord; and now _Biia_ is the son of\n_Gulata_, he took them; and the King my Lord shall learn this message of\nhis servant. Thus since the King my Lord said to me, \u2018Make him leave thy\ncity, on the appearance of _Biia_.\u2019 He also indeed is made to leave; and\nboth go, and indeed both are sent down O King my Lord day and night till\nthey reach the place.\u201d\n\nJoppa is not mentioned in the history of Joshua\u2019s wars in the south, but\nthe \u201cborder before (east of) Japho\u201d is noticed in the later topographical\ncharter (Josh. xix. 46).\n\nLETTERS FROM ASCALON\n\n129 B.\u2014\u201cTo the Great King my Lord _Dagantacala_(304) thy servant speaks.\nSeven times and seven times at the feet of the Great King my Lord I bow.\nAnd now behold _Dagantacala_ is thy servant O Great King my Lord. He hears\ncarefully the message of the Great King his Lord ... like my fathers,\n(and) what my fathers have not done for the Great King I have done for the\nGreat King my Lord. And the Great King my Lord says to me, \u2018Listen thou\nfor us to the head man (_Ka_) thy governor.\u2019(305) I hear this carefully as\nto the chief governor, and the ruler knows it.\u201d\n\n74 B. M.\u2014This begins with the same salutation from _Dagantacala_, and\ncontinues: \u201cRedeem me from the strong foes, from the hands of men of\nblood. The chiefs are hiding and the chiefs are flying, and redeem thou me\nO Great King my Lord. And the son of a dog has ... But thou (art) the\nGreat King my Lord. Come down redeem me, and I shall rejoice because of\nthe Great King my Lord.\u201d\n\n118 B.\u2014From _Yadaya_ of _Ascalon_, a captain of the horse of the \u201cKing\u2014the\nSun from Heaven.\u201d The usual salutation is much broken. The letter\ncontinues: \u201cNow I shall defend the places of the King that are with me.\nThe strong chiefs who are not foes of the Law (or throne) have cherished\ngreatly the King\u2019s _Paka_. Now both they and I listen to him very\nexceedingly\u2014to the _Paka_ of the King my Lord the Son of the Sun from the\nheavens.\u201d\n\n119 B.\u2014From the same _Yadaya_, chief of the city of _Ascalon_, with the\nusual salutation. He is a captain of the horse and the dust of the King\u2019s\nfeet. He continues: \u201cThe trusty adherent\u2014the chief of the King my Lord,\nwho is sent by the King my Lord\u2014the Sun from heaven\u2014to me, I listen\nexceeding much to his messages; now I will defend the King\u2019s land which is\nwith me.\u201d\n\n121 B.\u2014From the same writer, with the same salutations. \u201cNow the King\u2019s\nland which is with me is defended, and all that the King has sent to me\nthey hear. The decree is very powerful. Who am I but a dog, and shall such\na one not listen to the message of the King his Lord, the Son of the Sun?\u201d\n\n122 B.\u2014From _Yadia_, the captain of the horse, with the usual salutation;\nit continues: \u201cNow they guard ... my. May the Gods of the King my Lord\ngrant to all his lands not to be confounded. I hear the message of the\nKing my Lord to his _Paka_. Lo! without resting he has caused the land of\nthe King my Lord to be defended; and now establish O King my Lord one who\nis in favor in the sight of the _Paka_ of the King my Lord, who is mighty\nin the sight of the King my Lord. He will work with joy to ... whatever is\n(proclaimed?) by desire of the King my Lord. Now he will watch the land\ncarefully.\u201d\n\n54 B. M.\u2014From the same _Yadaya_, captain of the horse, with the usual\nsalutation; it continues: \u201cNow (they watch for a message?) of the King my\nLord the Son of the Sun. And now I am sending drink, oil, sheep, oxen,\nbeasts, to meet the soldiers of the King my Lord ... with all for the\nsoldiers of the King my Lord. Who am I\u2014a dog, and shall such a one not\nhear the messages of the King my Lord the Son of the Sun?\u201d\n\n53 B. M.\u2014The same salutation from _Yadaya_, captain of horse and \u201cdust of\nthe King\u2019s feet.\u201d \u201cNow they guard the land of the King my Lord, and the\nKing\u2019s chief city, as has asked the King my Lord\u2014the Sun from Heaven.\nBehold what the King my Lord has said to his servant\u2014to take arms: I am\nnow sending to the King my Lord thirty bands to carry weapons. Moreover,\nwho am I but a dog, and shall such a one not hear the message of the King\nmy Lord the Sun from Heaven? the Sun\u2014Son of the Sun whom you adore.\u201d\n\n52 B. M. is very similar to 54 B. M. _Yadia_ watches the land and the\ncity, and is a dog unworthy to hear the King\u2019s message; he sends drink\n(beer, according to one value of the sign\u2014and the Egyptians drank\nbeer)(306) and oxen, and beasts, and (beans?), and all that the King\nrequires for the soldiers.\n\nIt is to be remarked that Ascalon was not among the cities that Joshua\ntook, but we learn that the region submitted to the Hebrews (B. 103) and\nAscalon was lost before 1360 B.C.\n\nLETTERS FROM MAKKEDAH\n\nThese letters appear to be early. They have been supposed to come from\nMegiddo, but the topography (111 B. and 72 B. M.) cannot be reconciled\nwith the latter, and applied exactly to the former town (now _El Mugh\u00e2r_);\nin addition to which Megiddo appears as _Makdani_ in the letter from Accho\n(95 B.).\n\n113 B.\u2014\u201cTo the King my Lord ... and my Sun by letter thus (says) _Biridi_\na faithful servant, that I bow at the feet of the King my Lord and my Sun\nand my God, seven times and seven times. I have heard (literally, the\nservant has heard) the messages of the King my Lord and my Sun, and now\nthey guard the city of _Makidah_, the chief city of the King my Lord.\u201d The\ntext is broken, but seems to read probably \u201cwithout rest, and is set right\n... without rest they watch with chariots, and they guard with chariots of\nthe King my Lord, from those who do injury. And now behold a battle of\nchiefs in (or from) the land (below Mizpah?).(307) The King is my Lord for\nhis land.\u201d\n\n114 B.\u2014\u201cTo the King my Lord and my Sun by letter thus (says) Biridia,\nChief of the city _Makidda_, a faithful servant of the King. At the feet\nof the King my Lord and my Sun seven times and seven times prostrated. I\nhave been obedient then, zealous for the King ... thirty oxen ... they\nhave gathered, and I (too) to fight.\u201d\n\n115 B.\u2014_Biridia_ sends the usual salutation without mentioning his city.\nThe text is rather worn and broken, but may be read as follows: \u201cLet the\nKing my Lord know this. Lo! since the Egyptian soldiers (_bitati_) have\ngone down (or away) _Labaya_ makes war against me and (without cause?)\ncoming angrily and (without cause?). Thereupon the entrance (of gate) has\nbeen closed through the appearance of _Labaya_. Behold learn this, and\nthere are no men of the Egyptian soldiers with us. So now it is desired to\nsee them sent into the city of _Magiid_(_da_) and let the King see\naccordingly whether (it is to be) done. Let not _Labaya_ seize the city.\nIf there is no word the city will open its gates. (For two years?) he\nrebels; and will not the King grant this also\u2014chiefs of his guard as\ndefenders of his chief city. Let not Labaya take her, though those who\nhave fled from _Labaya_ have failed in this. Moreover those who disgraced\nthe city _Ma_ ... are slain.\u201d\n\n112 B.\u2014\u201cTo the King my Lord and my Sun thus _Labaya_ thy servant, and the\ndust of thy feet. At the feet of the King my Lord and my Sun seven times\nseven times I bow. I have heard the message which the King sent to me; and\nwho am I? and the King will afflict his country before me. (I swear?) I am\nmyself a faithful servant, and I have not sinned, and I have not murmured\nat my tribute, and I have not murmured at the wishes of my friends (or\nsubjects). Lo! this province my destroyers eat up, and I have had no food.\nThe King my Lord (says) it is my fault. Once more he makes it my fault.\nLo! I strive with the city Gezer (_Gazri_)(308) and I complain of the\nyoung men. The King one hears will march. I restrained the band of\n_Milcilu_ and my band desirous to fight. The quarrel of _Milcilu_ against\nme is relinquished; as to _Ben Zachariah_ the King has sent not to attack.\nLo! _Ben Zachariah_ with men of blood was known to us to march, and I\nmarched, and we are conquering him. He gives up _Abukasu_. Once more he\nhas made peace. The King has sent to my band (saying) \u2018I order peace.\u2019 I\nam desirous of peace, since the King has sent to me. Stay thy sword,\nponder in thy heart, and is the peace hollow. Nay, the King\u2019s messages\nhave been done.\u201d\n\n59 B. M.\u2014\u201cTo the King my Lord and my Sun and my God thus _Yasdata_ a\nfaithful servant to the King, and (he is) dust of the King\u2019s feet. At the\nfeet of the King my Lord and Sun and my God seven times and seven times I\nbow. Let the King my Lord know this. Lo! all whatsoever things the King my\nLord judges for his servant ... him ... the chiefs of the city of\n_Tabu_(309) have slain a hundred of my oxen, and they have wasted me. And\nwith _Biridia_ I have caused (men) to go forth. Let the King my Lord know\nthis as to his servant.\u201d\n\nThis letter shows that the writer lived near _Biridia_, who was attacked\nby _Labaya_, and that the Hebron hills were inhabited by marauders.\n\n72 B. M.\u2014\u201cLo! a letter as to destruction of my brethren because of what\nthe Gods of the King our Lord have done. And the people of _Labaya_ are\nconquered; and so we have ordered _Khaia_(310) that this be borne by him\nto the King our Lord. And a (company?) of my horse was placed, and the\npeople are sent out after him, and he rides with _Yasdata_ also till I\ncome. And he is gone away to smite him, and now _Yasdata_ is thy servant,\nand he strives mightily with me in battle array, and has not he ... the\nrule of the King my Lord, and let there be ... to the King my Lord ... and\n_Zurata_ is stopping the way of _Labaya_ from the city _Makidda_. And he\nasked me to gather ships\u2014my fleet, and it will go straight to inform the\nKing; and _Zurata_ marches on him and hinders him; from the city of\n_\u2019Anana_ which is his. _Zurata_ is damming the marshes. They have\ncontrived a stoppage of the head (waters) from his drinking. Behold what\nthus I have done for the King my Lord. Lo! possession is possible for me,\nbut it is difficult. My brethren (have become few?) but _Zurata_ delays\n_Labaya_, and _Zurata_ hinders _Addumemur_ from them. And does not the\nKing my Lord know this?\u201d\n\nThis letter (confirmed by 154 B.) shows that a town near the sea, not like\nMegiddo, inland, is intended. Labaya had apparently taken Makkedah from\nBiridia, who had been afraid of it (115 B.). The writer of the present\nletter was probably Biridia and he was perhaps blockading the province by\nsea on the west, while Yasdata, who was on the east (which agrees with 59\nB. M.), blocked up the stream near \u2019Anana. This site would be the Enam of\nthe Bible (Josh. xv. 34), which is thus fixed at the ruin of _Kefr \u2019Ain_,\nby the numerous head springs which feed the river _Rub\u00een_, which passes\nclose to Makkedah on the south. The marshes here between the hills would\neasily be dammed, and the water supply of Makkedah (_el Mugh\u00e2r_) so cut\noff. Makkedah is close to the only stream of perennial water south of\nJoppa, and stands high on a cliff, not far from the sea. It is in the\ncentre of the province, the boundaries of which Labaya\u2019s sons describe\n(154 B.).\n\n149 B.\u2014\u201c(To the) King my Lord thus (says) _Addu_(_urbilu_) thy servant at\nthe feet of my Lord I bow\u2014to the King my Lord. And know thou, behold I\nhave raised my ... what I desire as to _Milcilu_. Lo! my chiefs are going\nagainst his servants. As to _Takanu_ a chief will march out to subject his\nservants for me.(311) And I have requited to this slave what they did to\nus.\u201d The letter then becomes broken, but refers to Milcilu, who was the\nKing of Gezer. Takanu (or Tagi) is mentioned again in connection with\n_Givti_ (B. 199).\n\n61 B. M.\u2014\u201cTo the King (my master?) by letter thus (says) _Labaya_ thy\nservant. I bow at the feet of the King my Lord. Lo! a message as to me.\nStrong were the chiefs who have taken the city. As when a snake coils\nround one, the chiefs, by fighting, have taken the city. They hurt the\ninnocent, and outrage the orphan. The chief man is with me. They have\ntaken the city (and he receives sustenance?). My destroyers exult in the\nface of the King my Lord. He is left like the ant whose home is destroyed.\nYou (will be displeased?), but I have extended to the hand of her chief\nthat which is asked of him: like me he is ruined and unfortunate; and this\nsame taking of my city had been stopped if you had spoken against it. This\nwickedness (or foolishness) you caused, and thou hast destroyed thy city.\nThey have desired to throttle (or persecute) us\u2014the chiefs who have taken\nthe city from him. It is the city of my fathers also (that) they\npersecute.\u201d\n\n154 B.\u2014\u201cTo the King my Lord by letter thus (says) _Addurbilu_ thy servant,\nat the feet of the King my Lord seven times and seven times I bow. The\nKing my Lord will know the hate which is desired by the son of the sinful\nchief who hated me\u2014the second son of _Labaya_. His face is estranged. I\nforesee estrangement of the land of the King my Lord. He has plotted as\nplotted (against me?) the chief who was his father; and the King my Lord\nshall know it. Lo! he has built a fort ... against me. The second son of\n_Labaya_ (says) \u2018Why has a vain papyrus(312) taken from us the lowlands of\nthe _Gitties?_ ... thy Lord, O city of those who besieged the chief our\nfather.\u2019 As I am saying speaks to us the second son of _Labaya_. He has\nmade war for me with the chiefs of the Land of _Gina_ (causing a chief our\nfriend to be slain?). And when (there was) a battle he has not been\nconfounded, and the fight was great, but he has made it his dwelling,\nbereaving me in the sight of the King my Lord: for he has made war in ...\nof _Gina_ (with?) the servants of the King my Lord. And truly alone of the\nchiefs exceeding strong (is) _Biruyapiza_.(313) (And thou shalt hear?)\nwhat is said as to him.\u201d The text becomes broken, but still refers to the\ndoings of the second son of _Labaya_, and continues with an important\npassage on the back of the tablet:\n\n\u201cAnd as I say speaks to us the second son of _Labaya_ who is making war.\n\u2018As to our possessions from the King thy Lord, lo! this is the boundary:\nover against the city of _Sunasu_ and over against the city _Burku_ and\nover against the city _Kharabu_. And behold the boundary of the dwelling\nof my race. So it was defined by our Lord; and it includes the city of\n_Giti_ Rimuna (Gath Rimmon). And the King thy Lord is (breaking the bond\nof our...?).\u2019 And I answered him. It is known that he deprives me of it in\nsight of the King my Lord. Because of his making wars with the King my\nLord\u2014my King my Lord\u2014I and my brethren have gone down as you heard of us\nby me. And did not the messenger of _Milcilu_ speak to him before the face\nof the second son of _Labaya?_ It was made complete. I foresee\nestrangement of the land of the King my Lord. They disturb a peaceful\nregion, and in vain I repeat the letter about me. The guard of my Lord ...\nto go down, and the King my Lord shall hear what the message says.\u201d\n\nThis letter settles the site of Gath Rimmon (the full name of Gath, so\ncalled as standing on a height)\u2014now _Tell es S\u00e2fi_. The land of _Gina_ was\nnear the present _Umm J\u00eena_\u2014probably Engannim of Judah (Josh. xv. 34)\u2014in\nthe low hills about six miles to the northeast. Sunasu is _Sanasin_, a\nruin in the hills east of the Valley of Elah. Burka is _Burkah_, in the\nplain northeast of Ashdod. Kharabu is _el Khurab_, a village east of\nJaffa, and just north of the Valley of Jaffa. Gath stood over the Valley\nof Elah, and Burka close to the same. The province extended from the hills\nof Hebron to the sea, and from the Valley of Elah to the Valley of Jaffa;\nand just in the middle of this province was Makkedah.\n\n111 B., a fragment of a letter from _Biridia_. He is a faithful servant,\nand sends the usual salutation. He has heard of (peace?), and he is\nmarching. The son of _Labaya_ is noticed, and there is a reference to\ngold. Biridia has already appeared as one of the enemies of Labaya.\n\n73 B. M.\u2014This seems to come from the same region on account of its\ntopography. The letter is injured at the top, and probably not addressed\nto the King himself. \u201cI say the dog is marching ... from their ravages\nagainst me. Now behold from (being loosed?) ... from the wastings against\n... Lo! consider thou thyself my chief cities. Mighty against me ... he\nhas made ... to the city _Macdalim_.(314) And soldiers of the city\n_Cuuzbe_(315) have destroyed east of me. And now there is no commander to\nlead me forth from their hands. Moreover, _Abbikha_ (or _Abbinebo_) smites\nmy western region. They have sinned against me and all the passes he\nmarches against ... _Abbikha_...\u201d\n\nLETTERS FROM GEZER\n\n63 B. M.\u2014\u201cTo the King my Lord my God my Sun by letter thus (says)\n_Milcili_ thy servant the dust of thy feet. At the feet of the King my\nLord my God my Sun seven times seven times I bow. I hear what the King my\nLord has sent to me, and the King my Lord despatches Egyptian soldiers\n(_pitati_) to his servants, and the King my Lord despatches (them) to\ndwell as guards. It is apportioned for my honor.\u201d\n\n108 B., with the same salutation, is broken. It appears to refer to\ndespatching six females, five chiefs, sons of ... and five trusty chiefs\nled to the King.(316)\n\n109 B.\u2014Begins with the same salutation as the preceding, and continues:\n\u201cThe message of the King my Lord my God my Sun to me being brought, now\nhis command they have done for the King my Lord\u2014the Sun from heaven; and\ntruly the King my Lord my God my Sun knows, that peaceful is the land of\nthe King my Lord which is with me.\u201d\n\n110 B.\u2014Begins with the same salutation, and continues: \u201cThe King my Lord\nshall know. Behold mighty is the war against me, and against\n_Su\u0101rdat\u0101_;(317) but the King my Lord shall pluck his land from the hands\nof men of blood. Since there are none, the King my Lord shall despatch\nchariots to march to us ... you will restrain our slaves for us ...\n_Yankhamu_ his servant...\u201d\n\nThis may refer to the submission of Gezer to the Hebrews mentioned in a\nletter from Jerusalem (B. 103).\n\n62 B. M.\u2014Begins with the same salutation as the preceding, and continues:\n\u201cKnow O King my Lord the demands made to me by _Yankhamu_ since my going\nforth from before the King my Lord. Lo! he ... let him take from my hands.\nAnd they say to me (give us?) thy wife and thy sons. And does the King\nknow this? And does the King my Lord demand despatch of chariots, and that\nI shall go to his presence? Nay! Let it be brought to nothing by thee.\u201d\n\n70 B. M., if not from Gezer, must come from near that town. It is written\nby _Takanu_, who is mentioned in connection with Milcilu (149 B.) in a\nletter from near Makkedah, which was the next great town to Gezer on the\nsouth.\n\n\u201cTo the King my Lord thus (says) _Takanu_(318) thy servant: at the feet of\nthe King my Lord seven times and seven times I bow. Lo! I am the King\u2019s\nservant, and the guard of the whole of my roads was in the hands of my\npeople, but they are now without refuge: they have not come up to guard my\nroads for the King my Lord; and ask the chiefs thy _Tarkas_,(319) if they\nare not now without refuge for my people. Moreover, behold us. My eyes are\ntoward thee when I beseech the God of heaven: for we are cast from the\nland, and have been needy. We have lacked at thy hand, and behold this\nnow, the guard that guards my roads is in the hands of a chief who hates\nme because of the King my Lord, and the King my Lord shall instruct;\nbehold send down a host and it shall watch.\u201d\n\nThough the date is doubtful, within limits, this letter probably refers to\nthe departure of the Egyptian soldiers mentioned in the Jerusalem letters.\n\n155 B.\u2014A much-damaged letter. The name of the writer is lost. He sends the\nusual salutation, and speaks of a letter: of transgression and sin; and\nmentions the city _Gazri_ (Gezer). He speaks of the going down of the king\n(or casting down), and of the _Paka_. (See note.)\n\n50 B. M.\u2014\u201cTo the King my Lord my God my Sun, the Sun from the heavens,\nthus (says) _Yapa\u2019a_(320) the chief of the city of _Gazri_ (Gezer) thy\nservant, the dust of thy feet, a chief captain of thy horse. At the feet\nof the King my Lord\u2014the Sun from the heavens, seven times and seven times\nbow indeed both this heart and this body; and whatever the King my Lord\nsays to me I listen to exceeding much. I am the King\u2019s servant, the dust\nof thy feet. And the King my Lord shall learn. Behold the chief of my\nbrethren; fellows foreign to me also strive for the city of\n_Mu(ra)\u2019azi_;(321) and the delivery of the same is the demand of men of\nblood; and now behold what has arisen against me, and counsel as to thy\nland. Let the King send to the chief who is his friend against one (who is\na foe?).\u201d\n\n49 B. M.\u2014After the same salutation from _Yapa\u2019a_, chief of _Gezer_, master\nof the horse, the letter continues: \u201cI hear the message of the messenger\nof the King my Lord exceeding much. And let the King my Lord, the Sun from\nheaven, counsel his servant as to his land. Now strong is the chief of the\nmen of blood against us; and send thou to destroy him O King my Lord for\nme; and will not the King restore from the hand of the chief of bloody\nones? We are not quite made an end of by the chief of the bloody ones.\u201d\n\n51 B. M.\u2014With the usual salutation from _Yapa\u2019a_, the letter continues:\n\u201cWhatever the King my Lord says to me I listen to him exceedingly. It is\ngracious. But as I fear what shall befall, help thou my region from the\npower of the people of the desert lands. And now I hear that the _Pauri_\n(chiefs; see the Jerusalem letter B. 103) of the King gather a multitude;\nand it suffices for me. And they have enlarged my heart very much.\u201d\n\nFrom these letters we gather that there had been a withdrawal of the\nEgyptian troops about the time when the \u201cdesert people\u201d attacked _Yapa\u2019a_.\nThat these desert people were the Hebrews under Joshua, who was the\ncontemporary of Japhia, we learn more clearly from the Jerusalem letters.\nThat Gezer submitted to them is also shown by the same.\n\nLETTERS FROM JERUSALEM\n\n105 B.\u2014\u201cTo the King my Lord ... thus (says) _Adonizedek_(322) thy servant\n... at the feet of my Lord ... seven times and seven times ... Behold\n_Milcilu_ is not rid from the sons of _Labaya_, and from the sons of\n_Arzaya_, as to their desire of the King\u2019s land for themselves. A ruling\nman who makes demand thereof, why has he not asked it of the King? Lo!\n_Milcilu_ and _Takanu_ have desired the doing thereof. Lo! he has marched\nto it. Not having desired to strive ...\u201d The lower half of the front is\nhere lost, and the rest is on the back.\n\n\u201cSo now, failing those who were chiefs of the garrison of the King, let me\nfly to the King.(323) Truly _Ben Piru_ (or _Ben Carru_) has fled his being\nled captive by my destroyers, he goes from the city _\u2019Azati_ (Gaza): let\nhim remind the King in his presence of a garrison to guard the land. All\nthe King\u2019s land is rebellious. _Yagu Balaam_ is sent, and let the King\u2019s\nland know from the King\u2019s scribe ... Thus says _Adonizedek_ thy servant\n... the messages.\u201d\n\n102 B.\u2014\u201cTo the King my Lord is mourning thus this _Adonizedek_ thy\nservant. At the feet of my Lord, of the King, seven times and seven times\nI bow. What shall I ask of the King my Lord? They have prevailed, they\nhave (taken the fortress of Jericho(324)) they who have gathered against\nthe King of Kings, which Adonizedek has explained to the King his Lord.\nBehold, as to me, my father is not and my army is not.(325) The tribe that\nhas ground me in this place is very rebellious to the King, the same is\nstruggling with me for the house of my father. Why has the tribe sinned\nagainst the King my Lord? Behold O King my Lord arise! I say to the _Paka_\n(resident) of the King my Lord, \u2018Why should you tremble before the chief\nof the _\u2019Abiri_(326) (Hebrews) and the rulers fear the end? So now they\nmust send from the presence of the King my Lord.\u2019 Behold I say that the\nland of the King my Lord is ruined. So now they must send to the King my\nLord, and let the King my Lord know this; behold the King my Lord has\nplaced a garrison to stop the way ... (_Bel\u2019amu_ or _Yankhamu_?) ... of\nkings ... chiefs of the garrison ... the king as master to his land ... as\nto his land she has rebelled, the (lands) of the King my Lord\u2014the whole of\nit. _Ilimelec_(327) cuts off all the King\u2019s land. And let one warn the\nKing as to his land. I myself speak pleading with the King my Lord and\n(for once?) let the King my Lord behold the entreaties. And the wars are\nmighty against me, and (I am not receiving any pledge?) from the King my\nLord. And let an order return from the King (my Lord). Whether will he not\norder chiefs for garrison? And let him be kind, and let the King my Lord\nregard the entreaties. This tribe behold O King my Lord has risen up. Lo\nthe _Paka_ they have expelled. I say the lands of the King my Lord are\nruined. Dost not thou hear this same of me? They have destroyed all the\nrulers. There is no ruler now O King my Lord. Let the King give his\ncountenance to the chiefs; and whether shall the chiefs of the Egyptian\nsoldiers (_pitati_) remain at rest? They have lingered O King my Lord. The\nlands are failing to the King my Lord. The _Hebrew_ chiefs plunder all the\nKing\u2019s lands. Since the chiefs of the Egyptian soldiers (_pitati_) have\ngone away quitting the lands this year O King my Lord, and since there is\nno chief of the Egyptian soldiers (_pitati_) there is ruin to the lands of\nthe King my Lord. They have ... O King my Lord, and _Adonizedek_ (is) dust\n... messages (are asked?) of the King my Lord, there is destruction by the\nfoe of the lands of the King my Lord.\u201d\n\nThis letter, like others, clearly indicates a withdrawal of the Egyptian\ntroops shortly before the appearance of the Hebrews.\n\n106 B.\u2014The salutation is broken, but is the same as before\u2014from\n_Adonizedek_. The text continues: \u201c... which have done for me _Milcilu_,\nand _Suardata_(328) for the land of the King my Lord. They have hired\nsoldiers of the city of _Gezer_, soldiers of the city _Givti_(329) and\nsoldiers of the city _Kielti_.(330) They have gone out to (or seized) the\ncity of _Rubute_.(331) The King\u2019s land rebels to the chiefs of the\n_Hebrews_, and now against this capital city _U-ru-sa-lim_ (Jerusalem) the\ncity called _Beth Baalath_,(332) a neighbor of the city of the King\u2014has\nrebelled, to delay the chiefs of the city of _Kielti_. Let the King hear\nas to _Adonizedek_; and will not he order Egyptian soldiers (_pitati_),\nand shall not the King\u2019s land turn to the King? And because there are no\nEgyptian soldiers (_pitati_) the King\u2019s land has rebelled to the chiefs of\nthe tribe of the _Hebrews_. They have demanded to dwell in the same with\nme. They have gone out against (or seized) _Milcilu_ ... and the city....\nAnd let the King do justice to (or purify) his land.\u201d\n\n104 B.\u2014The same salutation from _Adonizedek_. He continues: \u201cLo! the King\nmy Lord has established his law from the (rising?) of the Sun to the going\ndown of the Sun. He is a flatterer who deceives as to me. Lo! am not I a\nruler myself, a man allied to the King my Lord? Lo! I myself am a good\nchief of the King, and I have sent tribute to the King. There is no chief\nto join me, and my friends (or army) fail; they have been fighting for the\nKing mightily. I remain ... in this _Beth Amilla_(333) ... from before me\nthirteen ... I am giving ten slaves ... _Suuta_ the King\u2019s _Paka_\n(resident) takes charge from before me of twenty-one slave women. Twenty\nchiefs who remain trusty to my hand _Suuta_ has led away to the King my\nLord,(334) which the King advises to his country. The whole of the King\u2019s\ncountry, which is seized from me, is ruined. They have fought against me\nas far as the lands of _Seeri_ (Seir)(335) as far as the city _Givti\nKirmil_ (Gibeah of Carmel?).(336) They have banded together against all\nthe chiefs of the governments, and they have fought with me. Behold I, the\nchief of the lords (or of the Amorites), am breaking to pieces,(337) and\nthe King my Lord does not regard entreaties, while they have fought\nagainst me (unceasingly?). Behold array O mighty King a fleet in the midst\nof the sea. Thou shalt march to our land, the land of _Nahrima_ and the\nland of _Cazib_, and behold these are fortresses of the King.(338) Thou\nshalt march against the chieftains of the _Hebrew_. There is not a single\nruler for the King my Lord. They have destroyed all. Lo _Tuurbazu_(339)\n(is slaughtered?...): in the great pass of the city of _Ziluu_(340) they\nhave bowed down. Behold _Zimridi_ of the city of _Lachish_. The slaves\nhave subjected him; they have done as they chose(341).... The region of\n_Rimmon_(342) laments: slaughter (is) in the midst ... the fort of _Zilu_\nis overthrown ... let the King take heed ... let the King give his\ncountenance to.... Egyptian soldiers (_pitati_) to the land.... Since\nthere are no Egyptian soldiers (_pitati_) in this same year destruction\nhas destroyed the people of all the lands of the King my Lord. Do not they\nsay to the face of the King my Lord, \u2018Behold the land of the King my Lord\nhas been ruined, and all the rulers have been slain, within this same\nyear.\u2019 Will the King not order his _Paka_? And let the fleet come to me as\nhelpers, and let them take care of the port (with the King commanding?)\n... (to) the scribe of the King my Lord, (lo!) _Adonizedek_ is his\nservant, at his feet (he bows). Translate the messages now to the King. I\nam thy ... myself.\u201d\n\n103 B.\u2014The salutation is much broken, but part of the name of _Adonizedek_\nis left. It then speaks of messages, and continues: \u201cLet him know that\nthey have fought all the lands that have been at peace with me; and let me\nwarn the King as to his land. Lo! the land of the city of _Gezer_, and the\nland of the city of _Ascalon_, and the land of the city of (_Lachish?_)\nthey have given (or settled) for themselves. Corn and oil (or fruit), and\nall things, this race has altogether gathered. And let me warn the King as\nto Egyptian soldiers (_pitati_). Will not he order Egyptian soldiers\n(_pitati_) against the chiefs who have done wrong to the King my Lord?\nSince within this year the Egyptian soldiers (_pitati_) have gone away,\nand quit the lands, the ruler of the King my Lord\u2014since there were no\nEgyptian soldiers\u2014(_pitati_) is brought to naught. Yea and the rulers of\nthe King.... Behold the land of the city of _Jerusalem_.(343) No man is my\nsubject. No people is subject to me. His tribe is arrayed (or prepared).\nThey are not subject to me. Lo! my desire is the same as the desire of\n_Milcilu_ and the desire of the sons of _Labaya_, that the chiefs of the\n_Hebrews_ be subject to the King\u2019s land. Lo! the King my Lord will be just\nto me, because the chiefs are sorcerers.(344) Let the King ask his _Pakas_\n(or let one ask of the King\u2019s _Pakas_). Lo he is strong, very\n(determined?) and (men) have feared. The sinful fort (or camp) is very\narrogant. They have burst forth from their pasture (or border) and ... to\nthe land of the habitation of the people (night?).... Will not there be\nsent from the land (of Egypt?) ... (soldiers?): thou shalt come up with\n... let the servants be defended ... to them. The tribe is pouring out ...\nlands from the city of _As_(_calon_). Let the King ask about them. Plenty\nof corn, plenty of fruit (or oil), plenty.... Up to the province of my\nLord _Pauru_(345) the King\u2019s _Paka_ for the land of the city of\n_Jerusalem_ my foe is rebelling. Up to the chiefs of the garrison this\nchief has surged up. Let the King\u2019s (foe) perish by the King ... for me my\nfoe ... revolted from me. Do not desert this ... send me a chief of\ngarrison\u2014a _Paka_ of the King, despatched to this thy people. (The women?)\nare despatched(346) to the King my Lord (with) men who have been upright.\nFour messengers(347) ... to go out. The chiefs of the fort (or camp) are\nclosing the roads of the pass ... the tribe who have caused the\ndestruction of the city of _Ajalon_.(348) Let this be known to the King my\nLord. Have not I shown the people despatched a road for the King, though\nit is not easy?(349) Lo! the King my Lord has established his law in the\nland of the city of _Jerusalem_ forever, and is not the desertion of the\nlands of the city of _Jerusalem_ manifest? To the scribe of the King my\nLord this lamentation thus (speaks) _Adonizedek_ thy servant\u2014the\nafflicted. Translate the messages well to the King my Lord. O, scribe of\nthe King my Lord (I am) afflicted, greatly am I afflicted. And thou shalt\nperform the desire of our people before the chiefs of the land of\nCush(350) (_Casi_). Truly is not there slaughter with us? Thou shalt make\nit ... clear to the chiefs of the land of Cush (_Casi_) ... midst of my\nland the people to take ... the King to ... seven times and seven times\n... my Lord to me...\u201d\n\n199 B. appears to be from _Adonizedek_, and speaks of _Jerusalem_. Only\nthe lower third of the tablet remains. The clay is different to that of\nthe preceding, and it may have been written after the city was left.\n\n\u201cAnd lo now! the city of _Jerusalem_ when these went away from the land\n(was) faithful to the King. Lo! the city of _Gaza_ has remained to the\nKing. Behold the land of _Harti Cirmiel_(351) belonging to _Takanu_ and\nthe men of the city _Givti_,(352) they have bowed down, going away from\nthe land quietly. And truly we do so (or but whether do we do so?). Behold\n_Labaya!_(353) and the land _Salabimi_(354) are inhabited by the _Hebrew_\nchiefs. _Milcilu_ has sent for (tribute?)(355) and the fellows (say) \u2018Have\nwe not indeed dwelt in (or spoiled?) this land?\u2019 They are adjudging all\nthat they desire to the men of the city of _Keilah_. And truly we are\nleaving the city of _Jerusalem_. The chiefs of the garrison have\nleft\u2014without an order\u2014through the wastings of this fellow whom I fear.\nThese march to _Addasi_.(356) He has remained in his land (or camp) in the\ncity of _Gaza_ ... (women?) ... to the land of Egypt...\u201d\n\nThis letter was written apparently after the defeat of Ajalon, perhaps\nfrom Makkedah, where the kings hid in the cave. It is clear from this\ncorrespondence that when they fled, after sending away their harems, the\nintention was to reach Egypt. Gaza is not mentioned as taken by Joshua,\nand it was here that they expected to find safety.\n\nSUYARDATA\u2019S LETTERS FROM (_Keilah_?)(357)\n\n69 B. M.\u2014\u201cTo the King my Lord my God my Sun by letter thus (says)\n_Suyardata_ thy servant, the dust of thy feet. At the feet of the King my\nLord my God my Sun seven times and seven times I bow. The message which is\nsent by the King my Lord the Sun from heaven (has come?). His order shall\nbe done for the King my Lord the Sun from heaven.\u201d\n\n67 B. M.\u2014Is a broken letter. It appears to begin as follows: \u201cTo the King\nmy Lord thus (says) this _Suyardata_ thy servant: at the feet of the King\nmy Lord seven times and seven times this soul and this body bow. An\nannouncement to the King my Lord that I am causing one to make to bring\nall the soldiers of the King my Lord; and now this _Ra_(358) the overseer,\nmy prince, has caused the countries of the King my Lord to be stripped. I\nam sending them to the King; to (inform myself?) of the King, I am sending\nto the King my Lord. Let him know this. Who are we ... of the King my Lord\nto the hands ... it is ruled. At the feet of the King my Lord seven times\nand seven times I bow.\u201d\n\n100 B.\u2014\u201c... to the King my Lord ... my Sun ... letter thus (says)\n_Suyardata_ thy servant, the dust of thy feet: at the feet of the King my\nLord my God my Sun seven times seven times I bow. O King (the message?) is\ndespatched by me, as to there having been made a war. With the city of\n_Cielti_ (Keilah) I am warring.(359) My chief city has gathered and has\nturned to me: against which has sent _Adonizedek_ who is greedy of\nsilver\u2014against the chiefs of the city of _Keilah_. And they have marched\non me behind (or to the west of) me. And know O King my Lord lo! he is\nmarching\u2014_Adonizedek_\u2014to remove my city from my hands. Let the King ask if\nhe is marching\u2014this chief; and if there is one ox or a beast before\nhim.(360) And _Labaya_ has deserted his faith. The weak (or the gate) he\nis marching against we have succored. But now _Labaya_ is with\n_Adonizedek_. I march to a city of my brethren.... Know O King as to his\nservant. Order thou this my desire. And do they not gather? They have put\nall to shame. The news (is true?): let there be an order of the King for\nhis servant.\u201d\n\n107 B.\u2014Begins with the same salutation from _Suyardata_. It is much\ninjured, but the following words are clear: \u201cKnow O King my Lord lo! his\nland has ... the city of _Keilah_ ... against me, chiefs ... the ... our\nruler ... and truly we ... against them; and truly we guide the friendly\nchiefs from the land of the King my Lord.\u201d\n\nIt seems from this that the previous letter brought assistance to the\nwriter.\n\n68 B. M.\u2014Perhaps earlier than the preceding; reads: \u201cTo the King my Lord\nmy God my Sun thus (says) _Suyardata_ thy servant: seven and seven times\nthis soul and this body bow. Let the King my Lord learn. I am one (put to\nshame?). There shall be Egyptian soldiers (_pitati_) despatched of the\nKing my Lord. I am hard pressed; and consider thou me (come out to me?)\nand I shall be established by the King my Lord.\u201d\n\n101 B.\u2014With the usual salutation is from _Suyardata_, and, though broken,\nappears to read: \u201cIt is my desire to approach, as taking refuge with the\nKing my Lord. Who am I to regard (being seen?)? Let me approach the King\nmy Lord with these things (articles) of silver\u2014and the silver is pure. O\nKing my Lord _Yankhamu_ (is) thy right hand; and I am mourning for him,\nsince, wholly having gone away, no Egyptian soldiers (_bitati_) will come\nback to me from the King my Lord. Let the King my Lord learn how thirty\ntemples of the gods he has put to shame\u2014he who fights against me. I am\nleft alone. Mightily he has fought against.... Give me rest O King my Lord\nfrom his hand. The King my Lord shall send Egyptian soldiers (_bitati_).\nNow _Yankhamu_ also has returned to the house of the King my Lord. He\nshall come back\u2014soldiers of the King my Lord with him. Mighty is he who\nhas fought against _Suyardata_ and (men) fail.\u201d\n\nThe enemy must have been of another race to destroy the temples. The\nletter is valuable because it shows that _Yankhamu_ was a contemporary of\n_Suyardata_, who was a contemporary with _Adonizedek_, for _Yankhamu_ was\nalso contemporary with _Aziru_, who was living about twenty years after\nthe death of Thothmes IV.\n\nLETTERS OF THE LADY BASMATH\n\n137 B.\u2014\u201cTo the King my Lord my God my Sun by letter thus (says) the Lady\nwhose name is _Basmatu_,(361) thy handmaid. At the feet of the King my\nLord my God my Sun, seven times seven times, I bow. Know O King my Lord\nbehold! there has been war in the land, and the land of the King my Lord\nhas been wearied by rebels, by men of blood. And know O King as to his\nland, and know my foolishness (or disgrace). Behold the men (or chiefs) of\nblood have sent to the city of _Ajalon_, and to the city of _Zar\u2019a_\n(Zorah),(362) and (this is) to show that there is no place of refuge for\nthe two sons of _Milcilu_; and know O King my Lord this request.\u201d\n\n138 B.\u2014\u201cTo the King my Lord my God my Sun by letter thus (says) the Lady\nwhose name is _Basmatu_, thy handmaid, the dust of thy feet, and at the\nfeet of the King my Lord my God my Sun seven times seven times I bow. Let\nthe King my Lord pluck his land from the hands of the men of blood. Am not\nI tired marching to the town of _Zabuba_; and because of not resting O\nKing my Lord?\u201d\n\nThere is only one place in Palestine called Zabuba; it is the Sububa of\nthe fourteenth century, the modern Ezbuba, south of Taanach, west of the\nplain of Esdraelon. Poor Basmath had to go some sixty miles by road to\nreach it from her home. This interesting little letter, which shows she\nwas not one of the ladies sent to Egypt, though probably a person of\nimportance, seems perhaps to indicate that the central part of the\ncountry, from which no appeals for help occur in the letters, was\nundisturbed. The Amorite-Hittite league came down to Bashan and to Tyre,\nbut not apparently as far as Accho. The Hebrews, on the other hand, coming\nfrom Seir, are said to have gone as far north as Rimmon and Shiloh, but\nwere mainly fighting southward from Ajalon. Between the two theatres of\nwar lay the whole of Samaria and lower Galilee, in which Basmath found a\nrefuge.\n\nOTHER LETTERS FROM THE SOUTH OF PALESTINE\n\n136 B.\u2014\u201cTo the King my Lord (my God?), the Sun from heaven, by letter thus\n(says) _Yamirdagan_ thy servant: at the feet of the King my Lord seven\ntimes seven times I bow. I hear the message of the King my Lord to me, and\nnow I will guard the city of the King my Lord till the coming of a message\nof the King my Lord for me.\u201d\n\nComparing the name with that of Dagontacala of Ascalon, it appears that\nthis writer was probably a Philistine.\n\n151 B.\u2014A letter from the \u201cChief of the town _Naziba_\u201d to say he goes with\nhis chariots and horses to meet the King\u2019s soldiers. This place must,\ntherefore, have been in or near the plains. It may be the Nezib of the\nBible (Josh. xv. 43), now _Beit Nus\u00eeb_, eight miles northwest of Hebron,\nclose to Keilah. The chariots could easily reach this vicinity from the\nplain, by the broad flat highway of the Valley of Elah.\n\n55 B. M.\u2014With the usual salutation, _Ben Addu_, captain of the King\u2019s\nhorse, says: \u201cNow they watch the land of the King my Lord exceedingly. And\nwho am I\u2014a dog.... He will hear the messages of the King my Lord and of\nthe _Ka-pa_ (for _Paka?_) of the King my Lord. To (_Sagusi Khasi?_) ...\nthus (says) _Ben Addu_: I bow at thy feet. All is failing. So now those\nwho are our friends are fleeing to the King; will not he despatch ... the\nroad.... Now they guard the road: it is cleared for thee.\u201d\n\n56 B. M.\u2014The usual salutation from _Ben Addu_, of the city of _Pitazza_;\ncontinues: \u201cNow they guard the city, and land of the King my Lord, the Sun\nfrom heaven: all that the King has said they watch\u2014the allies. And the\ndecree of the message of the King my Lord _Bel Anapa_ (Baal Anubis) the\n_Paka_ of the King my Lord has uttered. The King my Lord is mighty as the\nSun in heaven. Whom I but a dog, and shall such a one not mind the message\nof the King my Lord the Sun from heaven?\u201d\n\n153 B.\u2014From the same _Ben Addu_, of _Pitazza_, with the usual salutation,\nand to the same effect as the preceding, but too broken to read.\n\nThe only site which seems to be suggested by Pitazza is the important ruin\nof _Futeis_, southeast of Gaza. It is near the road to Egypt and in the\nplains. The letters probably refer to arrangements for the flight of the\nkings of Jerusalem and Gezer, or of their wives.\n\n77 B. M.\u2014A short broken letter by _Satiya_, who was apparently chief of\nthe city (or chief town) of _Eni-Saam_(_si_), which is perhaps En-Shemesh,\nclose to Zorah, in the Valley of Sorek, now _\u2019Ain Shems_. It is the\nIr-Shemesh of the Bible (Josh. xix. 41), otherwise Beth-Shemesh (Josh. xv.\n10). Here, again, we find an Egyptian station in an open valley, on one of\nthe main roads to Jerusalem.\n\n133 B.\u2014\u201cTo the King my Lord by letter thus (says) the chief of _Kanu_ thy\nservant: at the feet of the King my Lord seven times and seven times I\nbow. Thou thyself hast sent to me, to muster to meet the Egyptian soldiers\n(_bitati_); and now I with my soldiers and with my chariots (am) in sight\nof the soldiers of the King my Lord, as far as the place you will march\nto.\u201d\n\nThis town cannot well be any of the Kanahs of Palestine, since the word\nwould then be \u201c_Kanatu_.\u201d It is more probably the important ruin _Kanya_,\nclose to Rabbath of Judah, immediately west of the Valley of Elah;\nchariots would be possible in this vicinity.\n\nLETTERS FROM UNCERTAIN SITES\n\n33 B. M.\u2014\u201cTo the King my Lord by letter thus (says) _Abd Istar_(?)(363)\nthe King\u2019s servant. At the feet of the King my Lord I bow, seven times at\nthe feet of the King my Lord, and seven more, both heart and body. And\nthis is to show the King my Lord how mightily he fights against me, and\ndestroys the rulers from the presence of the King my Lord; and the great\nKing shall give orders for my defenders. Moreover, it sends messages to\nthe King my Lord as to me, and I shall hear all the messages of the King\nmy Lord. I will listen. Now ten women (concubines?) I am retaining.\u201d\n\nPerhaps these were some of the ladies on their way to Egypt: \u201c_tumiki_\u201d\nseems to come from the root \u201c_wamak_,\u201d an Arabic root meaning \u201cto love.\u201d\nThe Amorite words with an initial \u201c_vau_\u201d are nearer to Arabic than to\nHebrew or Aramaic. One of the commonest is \u201c_uras_,\u201d \u201cto desire\u201d or \u201cask,\u201d\nwhence one of the names of Istar, the goddess of desire.\n\n34 B. M.\u2014Is a short letter broken at the end; it merely acknowledges a\nmessage, and is from _Abd Astati_. There was a deity _As_, or _Ast_,\napparently of Egyptian origin.\n\n60 B. M.\u2014\u201cTo the King my Lord my Sun my God thus _Mayaya_.\u201d The important\npart of this short letter is broken, but it appears to say: \u201cHave not they\ndevoured _Yankhamu_ ... this conquest of all the lands from men of blood,\nand the devouring of thy land.\u201d\n\n65 B. M.\u2014(_Sibtiaddu?_) writes as a servant of the King with the usual\nsalutation, and has heard the message. \u201cBehold what _Yankhamu_ (says). I\nam a faithful servant at the foot of the King. Let the King my Lord know\nit. I guard much the King\u2019s city which is with me.\u201d\n\n147 B.\u2014From (_Khiziri?_), the King\u2019s servant. He will meet the soldiers,\nand has received a message from _Maya_ about a tax.\n\n148 B.\u2014_Ruzbanya_, of _Taruna_, is a servant of the King. The letter is\nbroken. He was of old a servant of the King.\n\n150 B.\u2014From _Nurtu_.... He listens to the _Paka_, and will fortify until\nthe King comes to his tribe. He fills a good-sized tablet, without giving\nany information of interest.\n\n76 B. M.\u2014_Zidriyara_ writes, with the usual compliments, to acknowledge a\nmessage.\n\n141 B.\u2014_Zidriyara_ is faithful, as of old, and a friend of the rulers, and\nlistens to all the King\u2019s messages.\n\n140 B.\u2014_Zidriyara_ hears the message of the King, whose servant he is\u2014\u201cthe\nSun from among the Heavenly Gods who has spoken\u201d\u2014and he will not neglect\nthe messages of the King his lord, or of the _Paka_ who is established\nwith him.\n\n135 B.\u2014Apparently without a name. He is only a dog, but will march with\nchariots and horses to meet the Egyptian soldiers (_bitati_).\n\n130 B.\u2014_Sutarnamu_, of his city _Zicaruenu_,(364) bows to the King. He\nasks for soldiers of garrison, as they are obstructing the district of the\nKing\u2019s land near him. Probably the site is the present village _Dhiker\u00een_,\nnear Gath on the south, which was the Caphar Dikerin of the Talmud (Tal.\nJer. \u201c_Taanith_,\u201d iv. 8), in the region of Daroma (now _Deir\u00e2n_), near\nEkron (see Ekha ii. 2). He asks for soldiers.\n\n131 B.\u2014_Samuaddu_, of the town of _Sama\u2019una_, listens to all the King\u2019s\nmessages. Perhaps _Samm\u00fbnieh_, an ancient and important ruin immediately\neast of Kirjath Jearim (_\u2019Erma_), on the way to Jerusalem, by the Valley\nof Sorek, is the place intended.\n\nNos. 79, 80, 81 B. M. are short and broken letters, which appear only to\nacknowledge messages received. No. 80 is from a certain _Nebo_...; in No.\n79 there appears to be no personal name, and in No. 81 it is destroyed.\n\nThe names of these villages establish a regular chain of posts from Gaza,\nby Lachish, to the valleys of Sorek and Elah, which seem to have been the\nmost eastern parts of the country in which chariots were to be found.\nThere is no mention of chariots at Jerusalem, or at any village which was\nnot accessible by a flat valley-road. By these posts communication was\nkept up, it would seem, with Jerusalem; and the messengers probably\ntravelled by this route, avoiding Ajalon. It was by this route that\nAdonizedek proposed that Amenophis should come up to help him. Whether any\nsuch expedition was attempted, none of the letters seem to indicate. The\ntroops had been withdrawn, and the Egyptian policy seems to have been to\ncall out the native levies of the Amorite charioteers. Perhaps, when the\nfive kings had been killed at Makkedah, no further steps were taken, but\nthe lowlands remained unconquered till the time of Samuel and David. Even\nin Solomon\u2019s time Gezer was only received as the dower of the daughter of\nthe Pharaoh (1 Kings ix. 16) who had burned the place and killed its\nCanaanite population. In Judges we read that Judah \u201ccould not drive out\nthe inhabitants of the Shephelah (or lowlands) because they had chariots\nof iron\u201d (i. 19). The coast road was still open when Dusratta was writing\nto his son-in-law Amenophis IV twenty years later; and all lower Galilee\nwas, for some few years, with Philistia and Syria, reconquered by Rameses\nII, who, however, never entered the Jud\u00e6an mountains.\n\n                  -------------------------------------\n\nThis concludes the sum of 176 letters from Palestine, the translation of\nwhich has occupied me for nearly two years. I have no doubt that it may be\nimproved upon in detail; but the general results seem to be too well\ncorroborated, by comparison of the numerous epistles, which throw light on\none another, to admit of any very important changes.\n\n\n\n\nRoyal Letters\n\n\nDUSRATTA\u2019S LETTERS\n\nNo. 9 B. M.\u2014\u201cTo _Neb-mat-ra_ (Amenophis III) King of _Egypt_ my brother,\nby letter, thus _Tuseratta_(365) King of _Mitani_(366) thy brother. I am\nat peace. Peace be to thee; to _Gilukhipa_ my sister be peace. To thy\nhouse, thy wives, thy sons, thy lords, thy terrible army, thy horses, thy\nchariots, and in thy land, be much peace. Since I have sat on my father\u2019s\nthrone, and have conquered. But (_Pirkhi?_) made a lawless command in my\nland, and smote his Lord; and because of these things, they have striven\nto right me, with who so loved us well; and because my land submitted to\nthis lawless order I was not afraid, but the chiefs who supported\n_Artasu-mara_ my brother, with all that were theirs, I slew. As thou wast\nwell with my father, and because of these things, I send this. I say to\nyou, as my brother hears, and will rejoice; my father loved thee, and thou\ntherefore didst love my father; and my father, as he saw this, gave thee\nmy sister; and now ... as thou wast with my father. When my brother saw\nthese things, he brought all those in the land of the _Hittites_ as foes\nto my land; and _Rimmon_ my Lord gave them to my hand; and I slew him\namong them, so that not one returned to his land.(367) Now I have sent\nthee a chariot with two horses, a young man and a young woman, of the\nspoil of the land of the _Hittites_. I have sent thee, as a present to my\nbrother, five chariots, and five yoke of horses; and as a present to\n_Gilukhipa_(368) my sister, I have sent her (trinkets?) of gold, a pair of\ngold earrings, and ... of gold, and goodly stones, each(?). Now _Gilia_, a\nprudent man, and _Tunipripi_(369) I send to my brother; speedily let him\nreply to me; so I shall hear my brother\u2019s salutation, and shall rejoice.\nLet my brother wish me well; and let my brother send envoys: so my\nbrother\u2019s salutation shall come to me, and I shall hear.\u201d(370)\n\n22 B.\u2014The salutation calls Amenophis III his \u201ckinsman,\u201d but does not name\nhis sister.\n\n\u201c_Mani_ my brother\u2019s envoy has come to honor me: to take my brother\u2019s wife\nthe Queen of _Egypt_;(371) and I received the letter that came: I learned\nthe declaration of his (order?). My heart has been much gladdened by my\nbrother\u2019s message, as my brother will see; and it rejoiced that day\nexceeding much: that day and night they made (rejoicings?).\n\n\u201cAnd, my brother, all the message that _Mani_ came to bring has been\nperformed. This same year behold, my brother, I will ... his wife, the\nQueen of _Egypt_, and I will send ... hence forth the land of _Khanirabbe_\nand the land of _Egypt_. And because of these things that _Mani_ has\nspoken, I send back, my brother, _Gilia_ and _Mani_ with speed, to ...\nthese things; and let not my brother blame them ... as to delay in being\ndespatched; for there was no delay to ... for my brother\u2019s wife; and lo!\ndelay is.... In the sixth month I have sent _Gilia_ my envoy, and _Mani_\nmy brother\u2019s envoy: I will send my brother\u2019s wife to my brother. So may\n_Istar_ the Lady of Ladies my Goddess, and _Amanu_(372) my brother\u2019s God,\ngive peace ... I have sent to my brother; and my brother as ... increased\nhis (love?) very much, and ... as the heart of my brother was satisfied;\nand ... (for our children?) my brother ... more than before ... I have\ndespatched _Khai_, my brother, trusting his ... and I give the letter to\nhis hands ... and let him bear his message ... I have sent ... going to my\nbrother ... my brother, are not his soldiers...\u201d\n\nThe next five lines referring to the wife are too broken to read. The back\nof the tablet continues:\n\n\u201c... which my brother sent ... all that my brother has caused to be\ncollected ... in presence of all of them they have been (given?) us ...\nall these things, beyond expectation thereof, and the gold ... which they\nhave paid\u2014and he has indeed lavished very much ... them, any or all these\nthings; was not the gold ... They say \u2018In the land of _Egypt_ there is\nplenty more gold for thee my brother, because he loves thee very much ...\nand will love (and being so?) is not there, behold, anything needful,\nanything beside, from the land of Egypt in addition? So send to me,\naccordingly, him by whom these are given, and there shall be no lack.\u2019\nThus indeed (said) I \u2018As to anything (further?) do not I say to your\nfaces\u2014He loves me, and my land, exceeding much, does this King of\n_Egypt_?\u2019\n\n\u201cAnd my brother has taken me to his heart: all is as my heart desired; and\nis it not understood; when he sends shall not I hasten me for my brother:\nshall not I increase in longing toward my brother: as my brother does\nalso? _Mani_, my brother\u2019s envoy, has brought my brother\u2019s ... which was\nwith _Mani_. I have honored their ... and I have honored them very much.\nNow _Mani_ will take this; and my brother we direct him to ... how I have\nreceived from him very much: he will tell my brother this, and my brother\nwill hear what we have done (as I have sent list of gifts of this and\nthat, and he shall not refuse it?).\n\n\u201cAnd may my brother send untold gold; and may my father\u2019s power increase\nwith me, as my brother has increased my favor, as my brother has cherished\nme much, in the sight of my country, in the sight of the whole of my\nbrethren. May _Rimmon_ and _Amanu_ appoint that my brother\u2019s wishes be\never fulfilled; and for myself, my brother, that my wishes may be\nfulfilled, as men whom the Sun-God loves. And so now the Gods shall indeed\ndecree for us this prayer, ... we shall join as friends forever.\n\n\u201cFor my brother\u2019s present I have sent to my brother a (double-edged\nweapon?) ... and (?) of emeralds, and pure gold ... enclosed in a box, and\n... of alabaster, and pure gold, for a box ...\u201d\n\n21 B.\u2014\u201cTo _Amenophis III_, the Great King, King of _Egypt_, my brother, my\nkinsman(373) whom I love, and who loves me, by letter thus _Dusratta_, the\nGreat King, King of _Mitani_, thy brother, thy kinsman who also loves\nthee. I am at peace, etc.\n\n\u201cTo my brother whom I love I have given his young wife.(374) May the\nSun-God and _Istar_ ... her face. As my brother desires: may ... and may\nmy brother rejoice, in the day when ... the Sun-God and the God ... giving\njoy to my noble brother, ... let them grant it to be ... and may my\nbrother ... forever.\n\n\u201c_Mani_ my brother\u2019s envoy, and _Khani_(375) my brother\u2019s interpreter, as\nyou cause them to be sent, plenty of (provisions?) I shall give them ...\nthem much; as they performed their orders I made all the people protect\nthem. If they do not may my Gods, and my brother\u2019s Gods, guard them. Now I\nhave sent _Nahramani_ who is careful in my brother\u2019s affairs, and I have\nsent (an ornament?) of precious stones\u2014of precious stones and gold, as a\npresent to my brother; and may my brother be granted to live a hundred\nyears.\u201d\n\n8 B. M.\u2014The salutation is the same as before, but the writer\u2019s name is\nspelt \u201c_Tusratta_\u201d instead of _Dusratta_. The letter is the best preserved\nin the whole collection.\n\n\u201cSince your forefathers were friendly with my forefathers, thou therefore\nwast very greatly friendly with my father. So you love me: we are zealous\nfriends. Ten times more you increase it than to my father. The heavenly\nGods shall decree that we shall be friends. May _Rimmon_ my God, and\n_Amanu_, so pronounce, even forever.\n\n\u201cAnd so my brother sent _Mani_ his envoy. Thus indeed my brother (said)\n\u2018Does not my brother\u2019s heart desire that thy daughter (be) the wife of my\nyoung son(376)\u2014as a princess of _Egypt_\u2019 and I spoke as to my intention\nabout it; and my brother desiring that she should be made ready for\n_Mani_, and to show her, so he beheld her, and praised her much. And may\nthey lead her in peace into the land of my brother. May _Istar_ and\n_Amanu_ make her agreeable to my brother\u2019s heart.\n\n\u201c_Gilia_, my envoy, set forth my brother\u2019s message before me. So I heard\nand it was very good; and so I rejoiced very much. Thus truly I say \u2018This\nis thus arranged between us so that we may be zealous friends.\u2019 Now with\nfirm faith forever let us be friends.\n\n\u201cSo I shall send to my brother, and I say thus myself, so let us be much\nmore friendly; and do not you respond to us? And I say thus, that my\nbrother has enriched me ten times more than my father.\n\n\u201cAnd I have asked much gold of my brother: so he has given me more than to\nmy father. My brother indeed sent to me; and to my father you sent much\ngold: much (merchandise?) of gold; and besides all the gold you sent him\nyou have sent me bricks of gold (lavished?) like copper.\n\n\u201cI sent _Gilia_ (humbly?) to my brother, and asked for gold. Thus indeed I\n(said) \u2018Truly my brother has given me more than to my father, and may he\nsend me untold gold.\u2019\n\n\u201cMay my brother send me more than to my father; and now I say thus to my\nbrother: the (loan?) that my grandfather made, so I may (say), as (one\nthinking little of wealth?) he made it for thee; and now as regards (what)\nI say, the gold that my brother shall send, let him send it when he likes.\n\n\u201cLo my brother has sent the gold saying \u2018It is due to you,\u2019 But no. No\nmore was due; and he had satisfied the account; and when he had satisfied\nthe account I was glad thereof exceedingly; and whatever my brother sends\nI have been very glad thereof.\n\n\u201cNow behold I sent to my brother\u2014and may my brother extend his kindness to\nme more than to my father; now I asked gold of my brother, and whatever\ngold I asked of my brother, he has sent the double of what was asked. One\n(sum) for the (loan?), and a second of good-will.\n\n\u201cAnd may my brother send me untold gold; and may he send me more than to\nmy father; and so may the Gods decree, that much more gold beside be in my\nbrother\u2019s land, as there now is in my brother\u2019s land; and ten times more\nthan there now is, may it increase.(377) And let not my brother refuse the\ngold that I ask by my brother\u2019s wish; and, as for me, let me not refuse my\nbrother\u2019s wish; and may my brother send me very much gold uncounted; and\nwhatever my brother needs let him send and take. Let me return the gift\nthat my brother desires for his household. This land is my brother\u2019s land,\nand this house is my brother\u2019s house.\n\n\u201cNow I send _Gilia_ my envoy to my brother. Let him not refuse him. Let\nhim speedily command him: let him send him away. So hearing my brother\u2019s\nsalutation let me rejoice exceeding much. Let me ever hear my brother\u2019s\nsalutation. And these messages that we send, let my God _Rimmon_ and\n_Amanu_ decree that they may arrive through their mercy. And as now it is\nprayed therefor, so we are friends; and as now so forever may we be\nfriends.\n\n\u201cNow as to the gifts for my brother: I have sent as my brother\u2019s gifts a\nquantity of solid gold, and precious stones: (its value?) includes the\namount of twenty precious stones, and nineteen pieces of gold. The weight\nof precious stones and gold remaining includes the amount of forty-two\nprecious stones and twenty pieces of gold _Zuzas_ of Istar: (this is) the\nweight of precious stones and gold remaining; and ten yoke of horses, and\nten chariots, with all that belongs to them, and thirty female slaves.\u201d\n\n27 B.\u2014This is the longest letter in the collection, including six lines in\nAramaic, and 512 lines in Dusratta\u2019s native language (see \u201cJournal Royal\nAsiatic Society,\u201d October, 1892, for my translation). The important\npassages of the letter appear to me to read as follows, and the meaning is\nconfirmed by statements in other letters by this writer concerning his\ndaughter\u2019s marriage. The letter was addressed to Amenophis III, and sent\nby the same two envoys, _Mani_ and _Gilias_,(378) already noticed.\n\n\u201c_Gilias_ the envoy, who takes the messages is ordered to utter it, his\nduty being to go out, because Amenophis III the Egyptian (ally?) rules a\nfar off land, and I rule in the city _Ikhibin_(379) the city of the God\n_Simigis_(380) the paternal deity.\n\n\u201cTo proceed: as _Mani_ my brother\u2019s envoy says, it is understood that my\nbrother is very desirous that it should be speedily completed.\n\n\u201cBrother, I gladly empower the envoy to take back this woman, whom _Mani_\nsays my brother commanded him to bring, when he was ordered as an envoy.\n\n\u201cUnderstanding that my brother desires now to take her home, is it not\nnecessary, understanding this decision to be preferred; as twenty-three\nmonths have gone by, is not her taking home to be hastened? My Court\nhaving decided to accept, and being satisfied as well as my wife, and\nresolved to accept the agreement; and the girl being heartily pleased\u2014how\nhappy she is words cannot tell\u2014the decision is from the Gods, brother, for\nme the decision is from the mighty Gods, my brother. Surely you know\nwhether I do not desire that she should be so brilliantly exalted, the\ngirl being so fortunately (married): surely you know that I shall be glad.\n\n\u201cProclaim thou for me that whatever people of _Khalci_,(381) west of the\n_Minyan_(382) country\u2014whatever people of _Khalci_ I have conquered, are\nmade subject.\n\n\u201cI being the great chief of the power of the land of the _Hittites_ taking\nto me, my brother, all the people that are conquered. Let it extend to the\ncity of _Harran_(383) and let the land possessed by no king be taxed.\n\n\u201cMy son-in-law being married in the city of Thebes in presence of the\nimage of the deity.\u201d\n\n\u201cIs it not thus that _Dusratta_ dwelling afar arranges the marriage of\n_Tadukhipa_(384)\u2014_Dusratta_ the favored (friend?) from the Minyan land,\nconsenting to the wish of _Amenophis III_ the Egyptian (friend) that the\nson of _Amenophis III_ be so married to her, in the presence of the image\nof the deity.\u201d\n\nAs this letter is written in what is called by scholars an \u201cunknown\nlanguage,\u201d these renderings may be questioned. The dialect appears,\nhowever, to be closely related to the Akkadian and to other Mongol\ndialects of western Asia, and to be also the same used (B. 10) by the\nHittites.\n\n10 B. M.\u2014Written, as the Egyptian docket at the bottom of the tablet on\nthe back states, in the thirty-sixth year of Amenophis III which appears\nto have been probably the last of his reign.\n\n\u201cTo Amenophis III King of Egypt my brother, my kinsman whom I love, and\nwho loves me, by letter thus _Dusratta_ King of _Mitani_ who loves thee,\nthy kinsman. I am at peace. Peace be to thee, to thy house, to the woman\n_Tachikhipa_ my daughter to the wife thou lovest be peace.(385) To thy\nwives, to thy sons, to thy Lords, to thy chariots, to thy horses, to thy\narmy, to thy land, and to all that is thine, be much, much, much peace.\n\n\u201cThus (I say) _Istar_ of _Nineveh_, the lady of the lands, is kind of\nheart to the land of _Egypt_. In the land that I love do not they walk\nafter her?(386) Do not they cry aloud to her? Now behold it has brought\nthee prosperity.\n\n\u201cNow from the time of my father they have besought _Istar_ in her land for\nthy prosperity; and, as of old so now, it continues. They honor her.\n\n\u201cAnd now may my brother receive of her ten times more than before. Let my\nbrother receive with joy: let it be hastened for him: let it endure.\n\n\u201c_Istar_ is the Lady of Heaven my brother, and as for me let me be guarded\nby her for a hundred years; and may great joy be given. Let it be granted\nby her that I may not fail; and as you desire may it (befall?).\n\n\u201cIs not _Istar_ my God, and has not she (prospered?) my brother (or been\nwith my brother?).\u201d\n\n24 B.\u2014The second longest of Dusratta\u2019s letters, 185 lines in all, is\nunfortunately very much damaged, as it is perhaps the most important,\ngiving as it does historical information extending over three generations,\nduring which the kings of Egypt and of Mitani were allied by marriage.\n\n\u201cTo ... _ya_(387) my kinsman, whom I love and who loves me ... the great\nKing (King of) _Mitani_ thy kinsman who loves thee. I am at peace ... to\nthe Lady _Teie_ ... to _Tadukhipa_ my daughter thy wife be peace, to ...\nbe peace. To thy sons, to thy Lords, to thy chariots, to thy horses, to\nthy ... and to all that is thine, be much, much, much peace ... of\n_Amenophis III_ thy father he sent to me; he explained ... of all that he\nsent there was no message at all that I ... to your father as to what he\nsent to me; and _Teie_ the chief wife of _Amenophis III_ your mother knew\nall of them. All these have been seen by _Teie_ your mother ... the\nmessages that your father caused to be addressed to me.\n\n\u201c... and ten times more than with _Amenophis III_ your father caused him\nto tell me whatsoever wish ... and whatever message I spoke, faithfully in\nthe same day ... he himself did not turn away his heart from any message\n... but faithfully in the same day he caused it to be done.\n\n\u201c... the father of _Amenophis III_ sent to _Sitatama_(388) my grandfather,\nand ... a daughter. He sent to my grandfather five or six times, and he\nwas not given her, when ... he sent; and at length he was given her.\n_Amenophis III_ your father sent (humbly?) to _Sut(tarna)_ my father ...\nand so for my father\u2019s daughter, my own sister, his heart was desirous;\nand five (or six) times he ... her: when he had sent five or six times at\nlength he was given her. So _Amenophis III_ ... sent to me, and so desired\na daughter(389) and I ... I said in ... of his envoy \u2018Thus I say I have\n(sworn?) to give her: by our wish ... to take, and the ... which he has\nknown: and she is a sister so it is lawful;\u2019 and I give ... _Amenophis\nIII_ thy (father\u2019s) ... if these are not truths ... heaven and earth bear\nwitness ... to give her; and _Khai_(390) the envoy of my brother ... to\nthe (Queen?) and to _Amenophis III_ I sent with her ... in three months\nwith the greatest speed ... and the gold ... truly was not ... which I\nsent.\n\n\u201cWhen you favored a daughter, and so (sent for) her, and as _Amenophis\nIII_ your father knew her ... I rejoiced being exceeding glad, and he said\n\u2018My brother, is not it thy wish thus to give the handmaid\u2019; and he made\npublic agreement with this his land, in presence of my envoy ... so men\n... when they beheld; and I received from him; and _Amenophis III_\nestablished us ... for the future; and so receiving ... I was made great;\nand in the cities which for _Tadukhipa_ ... in all of them he made us\ndwell as conquerors,(391) and among the envoys who went down ... none that\n_Gilia_ ... the gold of one (_limzu_) was given by weight. Truly to\n_Amenophis III_ for _Tadukhipa_ it was given; and _Tadukhipa_ ... was\ngiven ... and ... my envoys _Amenophis III_ with ... I received; there was\nno one ... _Amenophis III_ sent _Nizik_ his envoy ... myself; and he ...\n(refusing?) to my face the ... of gold ... the gold which ... of _Gilia_\nand ... he established us ... my envoys ... to be despatched ... he did\nnot cease to (deny?) ... and ... he took her... I was not able to refuse\nto please him ... he sent this to me ... they sent was wonderful, and then\n... _Amenophis III_ your father in every message ... the lord of the place\nto protect her. Did not he order all these as I say ... do not I say that\n_Teie_(392) ... has known ... and _Teie_ is your mother, ask her if, among\nthe messages that I spake, there is one message which is not vindicated by\nher, as to these (messages) to _Amenophis III_ your father ... if to\n_Amenophis III_ your father brotherhood was made by me: if it was said by\n_Amenophis III_ your father \u2018If at all (there is) gold that ... in the\nland of _Khani Rabbe_ I will despatch it; and order thou thus the ... do\nnot I desire to cause it to be sent\u2019: the ... bore what was ordered to be\ngiven of _Amenophis III_ your father; and _Amenophis III_ said to me \u2018...\nthe treasures of gold ... all that my ... desires is sent ... and ... to\ndo this I have sent to thee\u2019 ... there by _Amenophis III_ with a message.\nNever was there a message without a reply. I never refused any of the\nmessages.\n\n\u201c(And when) _Amenophis III_ was obliged to be taken to his fate, and they\ntold (me) ... I tore my cheeks, and I mourned on that same day; I sat (in\nthe dust?); I (took) no food or water that same day; and I was grieved ...\nI said \u2018Let me perish myself from earth, and from my ... and that he loved\nme God knows, and he was loved\u2019 (and because of) these things we are cast\ndown in our hearts.\u201d\n\n\u201c... to me the eldest son of _Amenophis III_ by his wife _Teie_ ... was\nmade, and I said \u2018Has not _Amenophis III_ died ... the eldest son of his\nchief wife _Teie_ (is) in his stead ... shall not we be sent news ... from\nher abode as of old.\u2019\n\n\u201c... I say thus _Amenophis IV_ is my brother whom we shall love in our\nhearts ... the son of _Amenophis III_ more than his father, because of\n_Teie_ his mother, who was the wife ... as she desires a message to the\npresence of _Amenophis IV_ (_Abkhuriya_) the son of _Amenophis III_ her\nhusband. I (rejoice) very exceeding much that we shall be friends\n\n\u201c(As they have sent me this message?) As they have ordered it, _Gilias_ is\nhumbly (sent?) ... they have sent _Mani_ (as an envoy?), and treasures of\nwoods (or trees) my brother has sent, and gold ... without gold and\nwithout...\u201d\n\nThe next passage is too broken to read, but refers to the continuance of\nfriendship since the time of the ancestors of both kings, and for the\nfuture. The back of the tablet is very much broken, the whole of one\nparagraph, and the greater part of the next, which refers to _Teie_ as the\nmother of _Amenophis IV_ being destroyed. It continues:\n\n\u201c... the message of your mother which to _Gilias_ ... He has desired a\nmessage to be despatched and (as he desires) ... have not I sent my\nenvoys, and have not I ... (and it is not my fault?) and the treasures ...\nwhich he asked of him I have caused to be given, not being desired ... my\nenvoys four years since you(393) ...\u201d\n\nEight lines are here almost entirely destroyed, referring to some speedy\nmessage, and to the former king, with a reference to certain persons,\nincluding the \u201cfather of _Teie_ (your elders?) with me,\u201d with professions\nof friendship. The end of the paragraph (lines 40, 41) contains the words,\n\u201cas thus he set us up over all her many lands ... all the lands are all\nhers in his sight.\u201d(394) The next paragraph continues:\n\n\u201c... the (treasures?) of gold (allowed to be despatched?) previously by\n_Amenophis III_ ... he has sent. Lo! very exceedingly my brother has\ndesired that treasures ... to us; and much of his gold ... very\nexceedingly my brother ... as intending for me ... whatever among ... and\nyour father; was not he given by me; and lo! now let my brother see that I\nwas not at all ... to your father: the treasures that he desired were\ngiven, and lo! ... I am sending back my message: there shall be nothing\ndone to cause the heart to turn away ... all the messages ... _Teie_ has\nbeen a witness, and _Teie_ your mother ... plenty. Lo! I asked your\nfather, and did not your father grant me? and ... let this gold be given,\nand let not my brother\u2019s heart ... let him not turn from my ... when the\n(loan?) ... was not made, and what had ...\n\n\u201c... Let _Gilia_ know this day what my brother\u2019s heart desires. I have\nmade Gilia travel ... thus I have made my brother\u2019s envoys to obey him,\ntravelling with speed. If ever, my brother, my envoys ... if ever I send\nmy envoys ... (the fault is not mine?) ... I have sent _Mani_ and _Gilia_\nto my brother as before. If at all by my brother my envoys to him, and if\nby us they shall be received, I also shall so hasten him ... Lo! as\nregards messages from my brother, which he makes about anything as to my\nbrother\u2019s intentions ... thence; and on the throne of his father he sits\nthis day; and let me do my brother\u2019s will.\n\n\u201cI say thus, my brother, have not I sent my envoys, and much in their\nkeeping which is for thee; and my brother let ... which is for thee.\n_Mazipalali_(395) my envoy is the paternal uncle of _Gilia_ and for ... my\nbrother I have sent him, and my brother am not I (the surer?) as _Gilia_\nis not ... And the other envoy whom I shall send to my brother is the\nbrother of _Gilia_ the son of his mother(396) ... I sent him. So my\nbrother have not I despatched him speedily without stopping, and, my\nbrother, as to my wishes that I wish (it is not my fault?) and because of\nthese things did not I send _Gilia_ ... for security, and for all this am\nnot I the surer.\n\n\u201c_Mazipalali_ whom I shall send to my brother is the uncle of _Gilia_; and\nthe treasures (allowed to be despatched?) ... and plenty of untold gold of\nthe (loan?) which I desire from my brother let my brother give ... and let\nhim not refuse; and with my brother gold in addition ... ten times more\nmay it increase to me exceedingly ... let these things be ordered; and\n_Mani_ (with) my envoy my brother ... let be given of my brother; and let\nhim send _Gilia_ to me; and ... and all the news about my brother\u2019s mother\nthat they shall speak, and (especially?) let me (hear?) ... that they did.\nAnd lo! as before I sent not to thee my brother, so let him ... me. Let\nnot my brother ... and to my brother\u2019s pleasure ... and I meditate a\nmessage of consolation for my brother.\n\n\u201cLet both _Artessupa_(397) and ... thus relate in my brother\u2019s land this\nthing. I have been sent (under escort?) ... _Mani_ (brought?) before me\nall my wicked slaves, who have dwelt in _Egypt_, and I examined them(398)\nas to ... and they said ... and I said before them \u2018Why is your insolence\nso great?\u2019 ... So they put them in chains, and ... one of my ... one from\nmy city who has angered the land ... and another ... did not I slay\nbecause of these things? My brother, did not he say ... was not I wroth?\nBehold my brother they were wicked ... and ... my brother it was necessary\nand now let me (afflict them?).\n\n\u201cAs to a present for my brother. My brother\u2019s presents (are)\u2014a (weight?)\nof solid gold from the land _Ris Burkhis_, a weapon with a stone head(399)\n... of precious stone ... (an ornament?) for the hands of precious stones,\none part of gold: three cloths: three ... three ... (with fastenings?) of\ngold, ... of refined bronze (or copper) ... two ...\n\n\u201cAs a present for _Teie_ your mother an (ornament?) for the hands of\nprecious stones ... earrings ... two cloths.\n\n\u201cAs a present for (_Tadukhipa_) my (daughter) an ornament for the hands\n... earrings ... two cloths.\u201d\n\n23 B.\u2014The salutation is the same as in the last, being addressed to\n_Amenophis IV_, to _Teie_ and to _Tadukhipa_.\n\n\u201c_Mani_ my brother\u2019s envoy (has come) to (me). I have heard. I liked much\nthe gifts that my brother ... I saw, and I rejoiced very much. My brother\nutters this message and (says) \u2018As with my father _Amenophis III_ you were\nfriends, now behold this day be friends with me thy brother. You will\ncontinue to be kind,\u2019 and I have not delayed ... with my brother. Lo! ten\ntimes more than to your father I will be a friend.\n\n\u201cAnd your father _Amenophis III_ spoke this message in his letter (by your\n...) _Mani_, \u2018Continue thou the friendship,\u2019(400) and when my brother\n_Amenophis III_ said this, lo! what I had sent was nothing at all, and my\nbrother shall not consider it anything. And I do not send this present,\nwhich behold I have sent to thee, as desiring to cause you to send; but\n(humbly?) whatever my brother desires to be given to his wife, they shall\nbe made to take away. They shall see her,(401) and I will send ten times\nas much.\n\n\u201cAnd the treasures of gold (allowed to be despatched?) one treasure for\nme, and another treasure as the treasure of _Tadukhipa_ my daughter, lo! I\nasked of Amenophis III your father. And your father said \u2018Send for the\ngold that (remains to be remitted?) let the (rest) be given, and the\nprecious stones that are to be given thee, and the gold, because we have\nincreased the gift, which is marvellous with treasure to be given to you.\u2019\nAnd the gold of the treasures all my envoys who were in the land of\n_Egypt_ beheld with their eyes; and your father lavishly increased the\ntreasures in presence of my envoys. He welcomed them on their way; he\nmaintained them! and lavishly expended the ... on my envoys. They gazed,\nand so truly they beheld with their eyes his favor poured out.\n\n\u201cAnd more gold beside, which was marvellous, which he sent to me, he piled\nup; and he said to my envoys \u2018Behold the treasures, and behold the gold in\nplenty, and the possessions which are marvellous,(402) which I shall send\nto my brother: behold them also with your eyes.\u2019 And my envoys beheld with\ntheir eyes.\n\n\u201cBut now, my brother, the treasures remitted, which your father sent, you\nshall not send, but the woods (or trees) have been received.(403) You are\nsending the possessions that your father sent to me. You shall not send\nthem, but shall store them up very much.\n\n\u201cAnd thinking of all that one has known, how I rejoiced because of my\nbrother, none ever brought salutation from him at any time, my brother,\nbut the same day return was made to him.\n\n\u201cAnd _Khamassi_ my brother\u2019s envoy he sent (humbly?) to my presence, and\n(humbly?) he spoke my brother\u2019s message: I heard and then I said \u2018As I was\nfriends with _Amenophis III_ thy father, lo! now ten times more with\n_Amenophis IV_ (_Nabkhuriya_) shall I be great friends.\u2019 So then I said to\n_Khamassi_ your envoy.\n\n\u201cAnd lo! my brother: the treasures of gold to be remitted you shall not\nsend; and there (shall be) respite of gifts which your father spoke of\nsending. It is desired that my brother shall not send them.\n\n\u201cLo! my brother, the treasures of gold which I asked of your father I may\nsay that half of them will be carried off (or stolen) ... The lands are at\nstrife(404) ...\u201d\n\nThe rest of this letter, including all the back, is too much broken to be\nread. It appears to go on to speak of \u201cdestruction\u201d and to refer to a\nstate of disturbance. It mentions the envoy _Khamassi_, and says, \u201cOf what\nhe has brought the fourth part has been robbed.\u201d On the back _Gilia_ is\nmentioned with gold, and relations between the writer and Amenophis III.\nHe refers again to the message from Amenophis IV and to _Teie_ his mother;\nand invokes _Rimmon_ and _Amanu_. The words \u201cunless they are conquered\u201d\nseem also to occur. This letter contained altogether 113 lines of writing.\n\n26 B.\u2014A list of presents. On the back, at the bottom of the left hand\ncolumn, is the statement, \u201cThese are the things carried by the female\nslaves, all those things which _Dusratta_ King of _Mitani_ gave to\n_Amenophis III_ his brother, his kinsman, when he sent his daughter\n_Tadukhipa_ to the land of Egypt, to Amenophis III for marriage, he gave\nall these that day.\u201d\n\nThe list is a very long and difficult one. It begins with two horses, and\na chariot plated with gold and silver, and adorned with precious stones.\nThe harness of the horses was adorned in like manner. Two camel litters\nappear to be next noticed, and apparently variegated garments worked with\ngold, and embroidered zones and shawls. These are followed by lists of\nprecious stones, and a horse\u2019s saddle adorned with gold eagles.(405) A\nnecklace of solid gold and gems, a bracelet of iron gilt,(406) an anklet\nof solid gold, and other gold objects follow; and apparently cloths, and\nsilver objects, and vases of copper or bronze. An object of jade or jasper\n(_Yaspu_), and leaves of gold, are noticed (both jade and leaves of gold\nhave actually been found in the oldest ruins at Troy), the former being\nperhaps noticed as coming from _Elam_, by trade with central Asia, where\njade was found. Five gems of \u201cstone of the great light\u201d (perhaps diamonds)\nfollow, with ornaments for the head and feet, and a number of bronze\nobjects, and harness for chariots. Boxes of strong wood to contain\ntreasures follow next, and apparently a collar with disks and carved\nlions, objects of silver and gold and strong wood, bronze ornaments for\nhorses. The last noticed objects may be written tablets, including some on\nthe ritual of the gods.\n\n25 B.\u2014A list similar to the last, perhaps part of the same inventory, as\nit includes women\u2019s ornaments. The tablet is much injured. The objects\nnoticed include an earring with gems, and others of gold, with a large\nnumber of precious stones, a necklace with 122 gems set in gold, including\n\u201cgreen stones\u201d; bracelets and anklets of solid gold with jewels: an\numbrella adorned with gold: boxes to hold treasures, and numerous objects\nof silver: horns of the wild bull, and wooden objects adorned with gold:\ncups of gold adorned with gems: other bracelets and anklets of gold with\npendants and stars of jewels: a pair of gold earrings with pendants and\nstars of precious stones: silver anklets for women, and earrings with gold\npendants. In each case the weight of gold and the numbers of the gems are\nstated.\n\nThese inventories of Tadukhipa\u2019s marriage outfit show how far advanced was\nthe civilization of western Asia in the fourteenth century B.C., and\nindicate not only the native wealth of gold, silver, copper, and bronze,\nfrom Asia Minor and the Caucasus, but also a trade which brought jade from\ncentral Asia. The art of the age is similar to that of the objects found\nat Troy and Mycen\u00e6, and represented on the Egyptian bas-reliefs, which\ngive pictures of the tribute from Ph\u0153nicia. From other tablets in the\ncollection we obtain similar information, including the use of ivory, as\nalso from the records of tribute to Thothmes III in 1600 B.C.\n\n11 B. M.\u2014\u201cTo ... Princess of the Land of _Egypt_(407) thus _Dusratta_ King\nof _Mitani_. I am at peace: Peace be to thee.... Peace be to thy son;\npeace be to _Tadukhipa_ thy daughter-in-law. To thy land and to all that\nis thine be much, much peace.\n\n\u201cThou hast known of me how I loved _Amenophis III_ thy husband, and\n_Amenophis III_ because he was thy husband how he loved me. As for\n_Amenophis III_ thy husband he heard what I said; and _Amenophis III_\nbecause he was thy husband, sent messages to me; and what he said to thee\nmy ... both _Mani_ has known, and thou ... hast known all of these\nthings\u2014the messages we zealously uttered. There was nothing thus that he\nhas not known of them.\n\n\u201cNow you said to _Gilia_, \u2018Say to your Lord, _Amenophis III_ was friends\nwith your father, and why should his favor be less than to your father?\nNay, indeed, what he shall send to our place shall not ... will not you\nhasten to ... your friendship with _Amenophis III_ ... making it greater;\nand assure him ... that you will gladly send ...\u2019\n\n\u201c... to your husband friendship ... so now ... your son, ten times more\n... and the messages....\n\n\u201c... why from ... our good faith, and ... is given to me ... thus I ...\n_Amenophis IV_ (_Nabkhuriya_) ... and now behold ... to give is not....\n\n\u201c... when by your desire I ... and to the presence of _Amenophis IV_ ...\nand you wished thus ... do not desire, and ... the treasures of gold to be\nremitted, let _Amenophis IV_ receive. (There is nothing, indeed, he may\nnot desire?) that is not ... ten times more than his father let him\nincrease in friendship toward me, and in power.\u201d\n\n\u201c... you yourself, your envoys, with the envoys of _Amenophis IV_, with\n... let them be sent to _Yuni_ my wife,(408) for what is wished; and the\nenvoys of _Yuni_ my wife let them be sent to (thee) as to what is wished.\n\n\u201cNow as to thy present ... a goodly stone, also (a coronet?) and a ... of\nstones.\u201d\n\nIt seems clear from this letter, and from 24 B., that _Teie_ (or _Thi_)\nthe Queen of Egypt, was related to Dusratta, but it is not clear that she\nwas his sister. _Gilukhipa_, the sister whom he names, is known from\nEgyptian sources to have been the daughter of _Suttarna_, Dusratta\u2019s\nfather, and she came to Egypt with 317 ladies in her train.\n\nIt is also to be remarked that Dusratta invokes the Egyptian god _Amen_\nboth when writing to Amenophis III and also when writing to Amenophis IV,\nso that there does not appear to have been any change of religion in Egypt\nduring the reign of the latter\u2014at least, at the time when he wrote.\n\nAmenophis III also married at least one Babylonian princess, as will\nappear in the letters that follow.\n\nRIMMON NIRARI\u2019S LETTER\n\n30 B.\u2014\u201cTo the Sun God the King my Lord the King of Egypt, thus\n_Rimmon-Nirari_(_409_)_ thy servant_. I bow at my Lord\u2019s feet. Lo!\n_Manakhbiya_ (Thothmes IV) made my father King ... to rule in the Land of\n_Markhasse_ (or _Nukhasse_), and established men to dwell with him; and as\nthe King of ... was disputing for the kingdom, which has been made ...\nwhich he established for him ... he gave him...\u201d\n\nAbout twenty lines of the letter are here destroyed; the broken lines\nbelow continue thus:\n\n\u201cAnd lo! my Lord ... and the King of the land of the _Hittites_ why ... my\nLord the letters ... and fearing ... and lo! the King of _Egypt_ ... and\nnow my Lord against ... and to the hands ... to our Lord ... thy Lord in\nthe years that may come.... Do not scorn, since the land was faithful in\nservice to the King my Lord. And if God commands my Lord to go forth, let\nmy Lord also send a chief, to be sent up to him with his soldiers and with\nhis chariots.\u201d\n\nCALLIMMASIN\u2019S LETTERS\n\n1 B.\u2014\u201cTo _Amenophis III_ the King of _Egypt_ by letter thus\n_(Cal)limmasin_(410) the King of _Carandunias_ (Babylonia) thy brother. I\nam at peace. To thee, to thy house, thy wives, thy land, thy chariots, thy\nhorses, thy ... be much peace.\n\n\u201cBecause of the youngest of my daughters, whom you send to wed, _Irtabi_\nwhom you remember, they took this message. My father formerly sent a\nmessage. You collected many soldiers, you approved his message, and you\nsent making a present to my father.\n\n\u201cNow I send thee this envoy. In the sixth year you seek for this, and in\nthe sixth year you send thirty _manahs_ of gold (instead of?) silver for\nmy present. I return the same gold. _Casi_ your envoy has known its\n(value?) which he has seen. I send thy envoy well instructed as to our\nopinion. For I followed ... and the present that he is instructed to ...\nis thirty _manahs_ of gold, which you ... a gift of alliance.\u201d\n\nThe rest is too broken to read. It mentions five women sent, and ten\nwooden chariots\u2014the latter as presents. The next letter is from Egypt.\nEither a copy or an original never sent.(411)\n\n1 B. M.\u2014\u201cTo _Callimmasin_ King of _Carandunias_ my brother, by letter thus\n_Amenophis III_ the great King, the King of _Egypt_ thy brother. There is\npeace to my region. To thy region be peace: to thy house, to thy wives, to\nthy sons, to thy Lords, to thy horses, to thy chariots, and in thy hands\nbe much peace. I am at peace. There is much peace to my house, to my\nwives, to my sons, to my Lords, my horses, my chariots, my army; and in my\nlands there is much peace.\n\n\u201cNow I heard the message you sent about her to me. Thus it was, \u2018Now you\nask my daughter as your wife, but my sister whom my father gave thee,\nbeing good to you, has any seen her whether she has lived or whether she\nhas died?\u2019 This is the message that you send in your letter. But did you\never send as your envoy, one who has known your sister, and who has spoken\nwith her, and understood her? And let one speak with her. The chiefs you\nsend are useless, your envoy _Zakara_ is one who is a chief(?). There is\nnot one among them related to your father, and ... concerning this my\nenvoy is with thee, and has spoken to her ... her heart ... concerning\nthis, and she has given ... to her mother. And lo! you send this, \u2018You\nspoke to my envoys, and they gathered your wives: a lady appeared before\nyou (saying) thus, Behold your queen who is brought out before you all.\nBut my envoys knew her not (to be) my sister.\u2019 Now satisfy yourself as to\nwhat you thus send, \u2018My envoys knew her not,\u2019 and you say, \u2018Who was it\nthat was recognized by her?\u2019 Why do not you send as your envoy one who\nshall tell you a true message as to the salutation from your sister, I\npray you? And you said that they disputed as to her appearance. But you\ncan see her with the King. And lo! you send thus, \u2018Who was the princess\u2014a\ndaughter of one who was a native, or was she one of the land of (my\nneighbors?), or was she the daughter of the Land of _Khani Rabbatu_, or\nthe princess of the Land of _Ugarit_, that my envoys so saw, and who was\nit that spoke to them to satisfy that nothing wrong was done?\u2019 And does\nnot your message say all this? But if she has died\u2014your sister, and I am\nconcealing, as you pretend, her ... in former times, which we ... the God\n_Amanu_ ... (I rejoice that the wife I love?) ... she has been made queen\n... I deny that ... beyond all the wives ... that the Kings of _Egypt_ ...\nin the land of _Egypt_. And lo! you send thus \u2018Both my daughters ... as\nwives of the Kings of the land of _Carandunias_.\u2019 But if the ... of my\nenvoys is friendly, and they have said \u2018With these things our Lord has\nsent us, as a present, to satisfy thee concerning thy message: the\nprincess salutes the Kings, and all her friends your daughters.\u2019 Take thou\npossession from him of whatever is with them, and send me a letter, and\narrange with thy sister who is with me, and make sure of everything; and I\nhave sent to thee an overseer, so to make known to your daughters, in\norder to perceive the evil that they teach you. And lo! you send \u2018The\nmessages that my father has left, do not these messages of his say\nconcerning this, that he established alliance between us?\u2019 This is the\nmessage you send. Now you and I have fulfilled the alliance, and the\nportion is before your envoys as they will say in your presence. Is not\nall to be given by us to her who (is) to come to the land of Egypt (whom)\nthey shall bring before me? And (choose?) one of them. (Now) I have sent\nsilver, gold, unguents, cloths, all whatsoever the land can give, and the\noverseer will say what is the value of that which he has brought\u2014every\ngift to be weighed to you, that my envoy is to give. And we have been\nshamed by the evils that they speak. They have refuted the\nabominations\u2014the evil things that they told you of us. And I was grieved\nwhen they ... us all these things. For is it not of their deceit that they\ntold you thus? And I appointed them not to ... them about this. And lo!\nyou send thus, you say thus to my envoys, \u2018There are no soldiers of my\nLord, and is not (a young girl?) to be given them?\u2019 This is thy message:\n\u2018Thy envoys said for thee that none are going forth. It might be done\nsafely if there were soldiers, if there be none it is impossible to\narrange for us what I am asked by him. If there are soldiers I grant it\nyou, if there are horses I grant you this.\u2019 This reason your envoy made\nuse of with us, who put me to shame\u2014the evil man whom you sent. I pray\nthee if they feared to be slain, and lamented evils when she went out, lo!\nall was in your hands. Thus let my chariots be granted from among the\nchariots of the ruling chiefs: do not you regard them as a possession? You\ncan send them wherever you please. Are not they all a possession? Are not\nthere, I pray you also, chariots, are not there I pray you horses with me?\nDemand all my horses: the chariots behold you shall send to meet you at\nthe stations. As for me you shall send me the girl, and send out one to\nlead (her) to me.\u201d\n\n3 B. M.\u2014This is broken at the top, but supposed to be from _Callimmasin_.\n\n\u201c... my envoys ... the many ... that they send to me I ... Thou my brother\nwithout ... for thy daughter to wed, as I send ... (you say) thus, \u2018From\nof old a daughter of the King of Egypt was not given for anything.\u2019 Why\nso? Thou art a King, and doest thy will. As they spake this message to me\nI then sent thus, \u2018Many of (your) daughters are grown up. So send one who\nis grown up as (I ask for) her.\u2019 Who says thus, \u2018There is no daughter of\nthe King to give.\u2019 Thou hast sent without enquiring as to this. Thou dost\nnot rebuke alliance and good-will, as you send approaching me eagerly as\nto a taking to wife. And I sent to you because of these things, in\nbrotherhood and good-will, because eagerly approaching me as to taking a\nwife. My brother, why not send a woman? Why am I repulsed? I myself have\nsent like thee, I have intrusted a woman. As there were daughters I did\nnot refuse thee. Why associate by taking a wife as ... I have sent to thee\nto know this ... all your ... so ... they said your ... Lo! my daughter\nwhom I have sent(412) ... you do not take unwillingly, consenting to\nwhatever you desire ... and as for the gold that I send you, your envoy\nhas agreed with me as to the amount of the gold I.... Behold speedily,\nwithin this year, whether in the month of June (_Duzu_) or in the month of\nJuly (_Ab_),(413) this message being taken away, let her whom I have taken\nbe.... If within this year, in June or in July, I send you the gold, you\nshall send ... the daughter whom I am given by you, and you in return\nshall send the gold for your ... But if in June or in July the gold is not\nsent, do not cause her whom I have taken to be sent away. And in return\nfor what will you send to be carried away her whom I have taken. Why,\nindeed, is it necessary to trouble about gold? Truly sending 3,000\n(pounds?) of gold have not I completed the exchange for you, and have not\nI given my daughter to take to wife?\u201d\n\nASSURUBALID\u2019S LETTER\n\n9 B.\u2014\u201cTo _Amenophis IV_ (the great King?) the King of _Egypt_ my brother,\nthus _Assurubalid_,(414) King of _Assyria_ the great King thy brother.\nPeace be to thee, to thy house, and to thy land. I was very glad when I\nsaw your envoys. Let me send your envoys again with my message. I have\nsent as a present for you a chariot (of the royal forces?) of my ... and\ntwo horses swift and sure. A chariot (without harness?) and a precious\nstone.\n\n\u201cThe sending of gold from your land that has formerly come across to the\ngreat King has ceased.(415) Why should he be repulsed from your sight?\nThey have taken as much gold as there was; as much as I have received,\nwhich also I have needed, is caused to be sent.\n\n\u201cIn the time of _Assurnadinakhi_(416) my ancestor they sent to the land of\nEgypt twenty (pounds?) of gold.\n\n\u201cIn the time that the King of _Khani-Rabbatu_ sent to your father, to the\nland of Egypt, they sent him twenty (pounds) of gold.\n\n\u201c... To the King of _Khani-Rabbatu_ and to me ... you have sent gold. I\nsent ... and you ... from the hands of my envoys....\n\n\u201cIf fortunately your face is favorable send gold, and let him who executes\nthe message take what is needed. In return let our envoys be sent to thee\nfrom us. Your envoys who have tarried with me needing men to guide them it\nis granted, in order that I may send this. They took from me men to guide\nthem as they went down. Do not disgrace my envoys, and do not delay them\nfor me. Why should we not in future send out envoys? In future they will\ncarry news, in future they will be sent out to the King to carry the news.\nAnd in future let it be declared \u2018Whosoever of us is treacherous let him\nbe destroyed for the King.\u2019 I have received (envoys) thirteen times, why\nshould not other envoys beside from the King in future again...\u201d\n\nLETTERS FROM BURNABURIAS\n\n2 B. M.\u2014\u201cTo _Amenophis IV_ (_Nibkhuarririya_) King of _Egypt_, by letter\nthus _Burnaburias_ King of _Caradunias_(417) thy brother. I am at peace.\nMay there be much peace to thee, to thy house, thy wives, thy sons, thy\nland, thy Lords, thy horses, thy chariots.\n\n\u201cSince my fathers and thy fathers spoke good things zealously, sending\neagerly to make presents, and making friends\u2014and did not they speak\neagerly\u2014lo! now my brother has sent two _manahs_ of gold as a present to\nme. Lo! there is much gold beside, which your father sent, and as this has\nincreased beyond what your father gave, why should you send two _manahs_\nof gold? Lo! I have received much, even very much gold, which remains in\nthe temple. Enough gold has been sent. Why should you send two _manahs_ of\ngold? But as for thee, whatever is needed in thy land send for it, let it\nbe taken of me for thee.\n\n\u201cIn the time of _Curigalzu_(418) my father, all the Canaanites sent to him\n(saying) thus, \u2018What sayest thou as to the setting up of the land. It is\nweak. What sayest thou?\u2019\n\n\u201cMy father clave to thy (father). He sent to them thus, \u2018It has been sent\nto me as to your discontent. If you are foes with the King of _Egypt_ my\nbrother, you must cleave to some other. Shall not I go out against you for\nthis? Shall not I destroy you, as if you were discontented with me?\u2019 My\nfather heard them not because of your father. Now behold _Assyria_ has\narrayed against me. Did not I send to you, as to their thoughts about your\nland? Why do they send against me? If you have pity on me it will never be\ndone. They will fail to win these things. I have sent to thee, as a\npresent for thee, three _manahs_ of precious stones, fifteen pairs of\nhorses for five wooden chariots.\u201d\n\n3 B. M.\u2014The salutation is the same as in the preceding.\n\n\u201cSince the time of _Caraindas_, since your father\u2019s envoys to my father\ncame to me, until now there has been good-will. Now I and thou are well\nwith each other. Your envoys have come thrice to me, making also presents,\nwhatever was sent. And I have sent to thee whatever present has been made.\nAs for me, is it not all an honor, and as for thee have not I honored thee\nin all? Your envoy whom you send, has not he paid the twenty _manahs_ of\ngold that he has brought? And as for the gifts that remainder, is not the\namount five _manahs_ of gold.\u201d\n\nFive lines of the letter are here destroyed. On the back of the tablet it\ncontinues:\n\n\u201c... the forces of the land (of _Egypt?_) ... these let him gather within\nthe year, which thy envoy says he has sent, and he shall cause the women\nof the princess to be guided to you, any time that you order. Let me ask\nfor her that the speed may be greater; and having been delayed, when he\nhas made speed let your envoy take (them), and he shall do more than they\ndid before. So I have told my envoy _Sindisugab_ to say. So let them both\nstation the chariots speedily. Let them come to me, and let them make\nproper arrangements; so let my envoy and your envoy come to me, speedily\nconveyed.\n\n\u201cAs a present for thee I have sent thee two _manahs_ of precious stones;\nand (to enrich?) your daughter my son\u2019s wife(419) he gave a ... and (an\namulet to cause safety?); and I have sent thee as a present precious\nstones to the number of one thousand forty and eight; and I sent, as your\nenvoy was sent back with _Sindisugab_.\u201d\n\n4 B. M.\u2014With the same salutation as before, is very much broken. It\ncontains a list of presents sent in connection with the same royal\nmarriage of a daughter of the King of Egypt to the Babylonian prince. The\nenvoy\u2019s name was _Sutti_; the presents included a throne of strong wood,\nivory, and gold, and another of wood and gold, with other objects of gold\nand strong wood.\n\n6 B.\u2014The salutation is the same, but the Kings\u2019 names are spelled\n\u201c_Nabkhururia_\u201d and \u201c_Burnaburias_.\u201d This tablet is very much injured. It\nrefers to a daughter and a promise. It continues:\n\n\u201cHe takes her people with (him in) seven chariots, with seven chariots\nwhich he took from me; all that belongs to her behold ... let me send her\npeople to you. The Kings who ... of the daughter of the great King, in\nfive chariots ... to your father ... three overseers ... us he (sent?)...\u201d\n\nAbout half the obverse of the letter is then lost, and about a quarter of\nthe upper part of the back. It then continues:\n\n\u201cIf (the arrangements) are already complete ... if there are no previous\narrangements let ... to send _Zalmu_ for the Royal Princess, for\n_Zalmu_(420) was your envoy whom I sent out, let him (come) ... let him\ntake back the soldiers whom he has sought of me, and let him (take?) ...\nof the people of the neighborhood, who being speedily sent he may take\nback, and let them add as many as ...\n\n\u201c_Khai_(421) your chief, whom you send, is given soldiers and a chariot of\nour ... and send plenty of soldiers with _Khai_, for the King\u2019s daughter\n... and otherwise do not send the King\u2019s daughter to travel.... Do not\ndelay; send speedily ... in the course of this year you shall send a\nchariot and soldiers, so gathering ... let them unite as many as he says\n(are necessary?).\n\n\u201cYour father sent much gold to _Curigalzu_ ... of _Curigalzu_, the\nquantity thereof increased in the palace ... so, because he heard the\nKings (or great men) who gave advice, thus the gold ... the Kings,\nbrotherhood, and good-will, peace, and fealty ... the ... increased the\nsilver, increased the gold, increased....\n\n\u201cAs thy present I have sent ... of precious stone. To the Lady of thy\nhouse twenty (?) of precious stones: so my wife causes me to send, because\nvery greatly ... and as she desires shall it not be done, as I rejoiced\nbeing glad ... let them take of me much gold for thyself ... let them take\nof me according as I ... may it come quickly; and has not my lord ordered\nthus, that your envoy should bring to his brother much ... so let me send\nto thee...\u201d\n\n7 B.\u2014The salutation from _Burnaburias_ is the same as in the preceding\nletters. The letter continues:\n\n\u201cOn the day that my brother\u2019s envoy arrived, and brought me this message,\nhis envoy (came) wearied to my presence: he had eaten no food, and (had\ndrunk) no strong drink ... the envoy you send told me the news, that he\nhad not brought to me the caravan(422) on account of (wicked men?) from\nwhom it was not (safe?). So he has not brought to me the caravan. The\nexplanation of the (head man?) was, because of fear of being destroyed,\nwhich my brother has (known of). Thus as I desired explanation, not ...\nwhy the (chief?) did not ... his envoy, why he had not sent it, had not\n... my brother\u2019s envoy he has caused to say this ... \u2018Is it not that the\nregion was at strife?\u2019 thus ... your brother heard this. He has sent you\nsalutation. Who is it that has told my brother thus that the land has\nrisen? Your brother sends with speed to salute you, as wishing to hear\nthis. Does not he send his envoy to thee? I have told him then to say to\nmy brother, \u2018A great multitude has arisen, and the land is at strife: the\nthing is true that thy envoy thus said. As thy brother heard not that the\nexpedition has marched on thee, he has asked. Has not he sent to salute\nthee?\u2019 So as I asked my envoy he said, \u2018As the foe has arisen let him be\ndestroyed.\u2019 My brother, have not I ordered this?(423) And so they told me\nall that has happened in my brother\u2019s country, and is not all this\nexplanation necessary? And all has thus happened in my land, and as for me\nis it not all needful? \u2018The lawful command that was previously in the\nhands of our kingdom has been opposed,\u2019 he said. We have speedily sent\nsalutation: an interchange of messages between us has been established ...\nto your presence ...\u201d\n\nSeveral lines are here missing at the top of the tablet on the back, and\nthe letter then continues:\n\n\u201c... my salutation ... and your salutation with ... Thou thyself behold\nhast (sent?) thy envoy, to make known this message. So I made him wait for\nthis. I have sent my messenger with speed, when he has rested sixty-one\ndays, and as he said to me this \u2018I saw the foes (but not) at all was I\nafraid.\u2019 And to-day he is ... I have sent to thee making many presents. I\nhave sent to my brother\u2019s hands, as a present for thee, (eighty?) precious\nstones; and I have sent to my brother five yoke of horses, which are\nbrought this day by my envoy. I desired to send, making many presents to\nbe sent to my brother. And whatever notification (is) needful let this\nnotification be sent, let them take it for me from their home. I have\nclaimed delay that they may send presenting much gold. I send notice to my\nbrother: truly on account of my delay he has remained. The gold I notify I\nhave sent. I return explanation to your presence. Have not I despatched\neverything to my brother? Let him behold the notice: let him sign for\nwhatever is sent ... I was anxious lest when I sent a notice my brother\ndid not see (it) ... thus I have returned that which my brother signed, I\nhave sent (it) for the gold that they brought me. As for the gifts I so\ndespatch thou shalt thus (reply?); does not ...\n\n\u201c_Zalmu_ my envoy whom I send to you is responsible to us if ... have\nplundered. I have made _Biriyamaza_ responsible for ... (If) again they\nhave plundered, I have made _Pamakhu_ responsible in part for ... to your\nland complete.\n\n\u201c... they have sworn ... let my envoy ... to the presence of my brother\n... let him be sent back to me ... his message: let him salute ...\u201d\n\n8 B.\u2014The same salutation from _Burnaburias_ to Amenophis IV. The letter\ncontinues:\n\n\u201cFor this also my brother we speak with good-will eagerly, and we cause\nthis to be said thus with eagerness (or speed) in reply. As for us we have\nbeen troubled indeed. Lo! the merchants who have returned with a charge,\nfrom the land of Canaan, have spoken in my hearing. They were anxious on\naccount of the charge from my brother\u2019s presence, as _Sumatta_(424) the\nson of _Malumme_ from the city of _Khinnatunu_,(425) in the land of\n_Canaan_, and _Sutatna_ son of _Sarratu_ of the city of _Acca_(426) sent\ntheir soldiers: they perceived my merchants, and they spoiled our ... I\nsent to you ... let him tell you.\n\n\u201cThe _Canaanites_ in your country, and the Kings ... in your country have\nviolently cut off ... the silver that they carried\u2014a present ... And the\nmen who are my servants ... has smitten them. He destroyed our (wealth?);\nand as these chiefs he has caused to be slain, it is clear that the man\nis, indeed, my foe. And, indeed, they are slaying a chief of your envoys:\nwhen he was an envoy between us he was slain, and his people have been\nhostile to you, and the chief my foe, _Sumatta_, dogging his steps, caused\nhim to be slain; he saw him and slew him. And the other chief _Sutatna_\nthe _Acchoite_ (though at first they repelled him?) sent his chiefs\nagainst him ... he said thus. Behold this ... ask as to this, truly you\nknow ... I have sent thee as a present one _manah_ of precious stones ...\nmy envoy speedily ... truly my brother has known ... do not (blame?) my\nenvoy ... let him be speedily sent...\u201d\n\nThese two last letters of Burnaburias are important as showing the\ndisturbances in Syria, also mentioned by Dusratta (23 B.) early in the\nreign of Amenophis IV.\n\n28 B.\u2014A very broken tablet containing a long list of presents supposed to\nhave been sent by Burnaburias, and consisting mainly of gold and gems.\n\nLETTERS FROM ALASIYA\n\n7 B. M.\u2014\u201cTo the King of _Egypt_ my brother by letter, thus the King of the\nLand of _Alasyia_(427) thy brother. I am at peace. Peace be to my brother.\nMay there be much peace to his house, to his wives, to his son, to his\nhorses, his chariots, and in his land. My brother\u2019s present (is) fifty\n(pounds of bronze?) five yoke of horses. I have sent my brother\u2019s present\n(and) my brother\u2019s envoy with speed, and let my brother despatch my\nmessenger again with speed, and let me ask a gift which ... and.... In his\nletter it is directed what to send. He has sent silver. Let him send, not\nrefusing the explanation of my envoy ... _Cuniea_, _Ebiluna_, _Sirumma_,\n_Usbarra_, _Belraam_,(428) the explanation which ... these things which\nare with ... my...\u201d\n\n12 B.\u2014The salutation is the same, mentioning only one son of the King of\nEgypt.\n\n\u201cMy brother has speedily sent my envoys (under escort?), and I heard your\nsalutation. The chief (and) my merchants my brother has despatched\nspeedily (under escort?): has not your chief approached with my merchants\nand my fleet (or ship)?\u201d\n\n15 B.\u2014A much broken letter from the same, referring to the sending of\ncopper. The last words appear to be \u201clet him come returning year by year.\u201d\n\n11 B.\u2014The salutation is the same, including \u201cthy house, thy\nconcubines,(429) thy sons,\u201d etc. This is a very difficult letter, but\nappears to read: \u201cWhy, my brother, do you utter this message to me? My\nbrother has known nothing at all that I have not done. As for me, behold\nthe Chiefs of the land of the Lucci(430) whom you confounded in my land, I\n(was) glad should be conquered.\u201d\n\n\u201cMy brother you say to me, \u2018Lo the Chiefs of thy land are with them,\u2019 but\nI (say) my brother has not known this that they are with them; (or) if\nthey are Chiefs of my land. But send thou to me and do as I wish.\n\n\u201cDo not you know the Chiefs of my land? Do not make this message (even) if\nthey are Chiefs of my land. But do as you wish.\n\n\u201cLo! my brother, as you do not send my envoy, this letter will speak for\nme as a brother of the King. It is brought by your envoy.\n\n\u201cMoreover, I have perceived neither hinderance nor evil in what was done,\nand lo! my brother, are not you at rest in your heart?\u201d\n\n5 B. M.\u2014The salutation is in the fullest form\u2014nine lines. The letter is\nalmost perfect, and continues:\n\n\u201cLo I have sent to thy presence five hundred pieces of copper (or bronze)\nas a present for my brother; as brother, little copper is found (is it not\nso) in your midst. When the power of _An-Amar-ut_(431) my Lord smote the\nwhole of the men of my land, and none made bronze, also my brother it has\nnot been found in thy midst.\n\n\u201cYour envoy with my envoy I hope to despatch, and whatever my brother\nrequires of copper I also have sent thee. A Brother thou art to me. Much\ngold and silver he has sent to me. My brother, God (_Elohim_) gives me\nalso gold. And to my brother\u2019s presence I have sent thee whatever my\nbrother desires. Moreover, my brother, do not you desire my envoy? And my\nbrother has given me also men of his bosom. My brother has sent me two\n(precious vases?) and has despatched to me one of the Chiefs of\nillustrious birth.(432)\n\n\u201cMoreover, my brother, the Chiefs of my land say to me, that they have\nwalked for me according to the letters of the King of Egypt; and, my\nbrother, the decrees also, and the ...\n\n\u201cMoreover, as a Chief of the land of _Alasiya_ has died in the land of\nEgypt, and his possessions are in your land, and his son and his wife are\nwith me; and, my brother, the possessions of the Chiefs of _Alasiya_ are\n... Give them also, my brother, into the hands of my envoy. My brother,\nhas not he abode in your midst, as your envoy abode three years in my\nland, because the power of _An-Amar-ut_ is in my land; and with my family\n(and) my wife, is the son of him who has died even now, my brother. I hope\nto despatch (under escort?) your envoy with my envoy; and I have sent a\npresent to thee, my brother. Moreover, my brother has sent the gold that I\ndesired of thee\u2014much gold, my brother. And let my brother send the\npossessions that I ask of thee. And, whatever were the messages, my\nbrother has done all, and as for thee whatever messages you utter to me, I\nalso have done. With the King of the _Hittites_, and with the King of\n_Shinar_, with these I am not familiar. Whatever gifts they have sent to\nme, and I have rendered twice the amount to thee. Thy envoy has been sent\nto me to serve, and my envoy has been sent to thee to serve.\u201d\n\n6 B. M.\u2014\u201cThus the King of _Alasiya_ to the King of _Egypt_ my brother. Let\nhim learn: behold I have been at peace, and my land is mighty; and because\nof your salutation peace be to you, peace be to your house, your sons,\nyour wives, your horses, your chariots, your land. May there be much peace\nforever, my brother.\n\n\u201cLo! you shall send to me. Why do not you send your envoy to my city\nagain; and I heard not. Lo! how much you afflict me, and I am not made\nacquainted with all in your midst, and I wonder at this. And now I have\ndespatched my envoy to your city, and I have also despatched to you, by\nthe hands of my envoy for you, one hundred (pounds?) of bronze again. And\nyour envoy carries now gifts\u2014a couch of strong wood, enriched with gold,\nand chariots enriched with gold, and two horses, and forty-two (vases?),\nand fifty gold (vases?), and two cups, and fourteen pieces of strong wood,\nand seventeen large vessels of good make ... from the (?); four (vases?),\nand four gold (vases?) ... the gifts of which none ...\u201d\n\nThe next thirteen lines are almost entirely destroyed. The letter\ncontinues on the back of the tablet:\n\n\u201c... _Alasiya_ my merchants with thy merchants, and ... with them; and\ntruly there is good faith ... and my envoy will go to your city, and your\nenvoy shall go to my city. Moreover, why will you not despatch for me\n(unguents and vases?) I (say), and I will order what you wish, and that\nwhich is useful (serving well?) in fulfilment of the decree, I order to be\ngiven thee. Behold you sit on the throne of your Kingdom.\u201d\n\n13 B.\u2014A short fragment, too broken to read, includes the names of the\ncountries of _Egypt_ and of _Alasiya_, with salutations. It includes a\nreference to merchants, and apparently to presents, nine lines in all.\n\n14 B.\u2014The writing and the clay appear to show that this also came from\n_Alasiya_. It included twenty-two lines, but is much broken. The following\nmay be read:\n\n\u201cLo! as a present to thee I have sent five pieces of copper, three\n(pounds) of good copper, one (?), one (weapon?)\u2014a shipload. Also, my\nbrother, these men of this royal ship ... and as for thee, the ship ...\nspeedily ... is sent. Thou art my brother. You desire a salutation, and I\nhave given it to thee. This man, the servant of the King my Lord, does not\nhe approach before them? and thou, my brother, send him speedily (under\nescort?).\u201d\n\n16 B.\u2014The ordinary salutation is much broken, but the writing, and the\nclay of the tablet, seem to show that the letter came from _Alasiya_. The\nsecond paragraph mentions countries called _Umdhi_ ... and _Tim_ ...\npossibly Hamath and Damascus. The third paragraph continues:\n\n\u201cAnd now behold why do you ... your fortress more than my fortress; and\nwho is it that has vexed us? It is the abode of a hundred sons of\nviolence. So now ... my brother, because of this, the city _Khumme_ has\nmeditated evil, and if ... why not gather, and ... to preserve, since it\nis necessary that they should be protected from what ...\u201d\n\nThe remainder, including a note for the King\u2019s scribe, is too broken to\nread.\n\n17 B.\u2014A mere fragment, apparently from _Alasiya_, contains a list of\npresents, including five wooden thrones (or chairs), objects of silver, a\nwooden footstool, and a weight of one _manah_ of some other substance.\n\n\n\n\n\nCUNEIFORM INSCRIPTIONS AND HIERATIC PAPYRI\n\n\n                   Translated by Various Egyptologists\n\n\n\n\nThe Great Tablet Of Rameses II At Abu-Simbel\n\n\n                      Translated by Edouard Naville\n\n\nIn the great temple of Abu-Simbel, between two pillars of the first hall,\nthere is a large tablet, which has been added, evidently, a long time\nafter the completion of the temple. This tablet, which is the object of\nthe present translation, is covered with a text of thirty-seven lines,\ncontaining a speech of the god Ptah Totunen to the King Rameses II, and\nthe answer of the King.\n\nIt was very likely considered by the kings of Egypt to be a remarkable\npiece of literature, as it has been repeated, with slight alterations, on\nthe pylons of the temple of Medinet-Habu, built by Rameses III. The\ntablet, which is decaying rapidly, has been published three times: first,\nby Burton, in the \u201c_Excerpta Hieroglyphica_,\u201d pl. 60; then from the copies\nof Champollion, in the \u201c_Monuments de l\u2019Egypte et de la Nubie_,\u201d I, pl.\n38; and, finally, by Lepsius, \u201c_Denkm\u00e4ler_,\u201d III, pl. 193. The inscription\nof Medinet-Habu has been copied and published by M. Duemichen, in his\n\u201c_Historische Inschriften_,\u201d I, pl. 7-10, and by M. Jacques de Roug\u00e9, in\nhis \u201c_Inscriptions recueillis en Egypte_,\u201d II, pl. 131-138.\n\nI am not aware that any complete translation of this long text has been\nmade. The first part has been translated into German by Mr. Duemichen\n(\u201c_Die Flotte einer \u00c6gyptischen K\u00f6nigin_,\u201d _Einleitung_), from the text at\nMedinet-Habu; a portion of it is also to be found in Brugsch, \u201c_\u00c6gyptische\nGeschichte_,\u201d p. 538. The present translation I have made from the tablet,\nwhich, being more ancient than the inscription, is very likely to be the\noriginal. It contains an interesting allusion to the marriage of Rameses\nwith a daughter of the King of the Kheta. The inscription at Medinet-Habu,\nwhich is written more carefully than the tablet, and with less\nabbreviations, has given me a clue to several obscure passages of the\nancient text.\n\nThe tablet is surmounted by a cornice, with the winged disk. Underneath,\nthe god Totunen is seen standing, and before him Rameses, who strikes with\nhis mace a group of enemies whom he holds by the hair. Behind the god are\nthe ovals of six foreign nations, most likely Asiatics: _Auentem_,\n_Hebuu_, _Tenfu_, _Temuu_, _Hetau_, _Emtebelu_.\n\nThe inscription above the god is as follows:\n\n\u201cSaid by PTAH-TOTUNEN, with the high plumes, armed with horns, who\ngenerates the gods every day: (I am) thy father, I have begotten thee like\na god, to be a king in my stead. I have transmitted to thee all the lands\nwhich I have created; their chiefs bring thee their tribute, they come\nbearing their presents because of their great fear; all foreign nations\nare united under thy feet, they are to thee eternally; thy eye is fixed on\ntheir heads forever.\u201d\n\nTABLET OF RAMESES II\n\n1 The 35th year, the 13th of the month Tybi, under the reign of\nR\u0101-Haremakhu, the strong bull, beloved of truth, the Lord of the Thirty\nYears, like his father Ptah, Totunen, the Lord of Diadems, the protector\nof Egypt, the chastiser of foreign lands, R\u0101, the father of the gods, who\npossesses Egypt, the golden hawk, the Master of Years, the most mighty\nsovereign of Upper and Lower Egypt.\n\n2 R\u0101-userma-sotep-en-R\u0101, the son of R\u0101, the issue of Totunen, the child of\nthe Queen Sekhet, Rameses, beloved of Amen, ever living.\n\nThus speaks Ptah-Totunen with the high plumes, armed with horns, the\nfather of the gods, to his son who loves him,\n\n3 the first-born of his loins, the god who is young again, the prince of\nthe gods, the master of the thirty years, like Totunen, King Rameses.(433)\nI am thy father, I have begotten thee like a god; all thy limbs are\ndivine. I took the form of the ram of\n\n4 Mendes, and I went to thy noble mother. I have thought of thee, I have\nfashioned thee to be the joy of my person, I have brought thee forth like\nthe rising sun, I have raised thee among the gods, King Rameses. Num\n\n5 and Ptah have nourished thy childhood, they leap with joy when they see\nthee made after my likeness, noble, great, exalted.(434) The great\nprincesses of the house of Ptah and the Hathors of the temple of Tem are\n\n6 in festival, their hearts are full of gladness, their hands take the\ndrum with joy, when they see thy person beautiful and lovely like my\nMajesty.\n\nThe gods and goddesses exalt thy beauties, they celebrate thee\n\n7 when they give to me their praises, saying: \u201cThou art our father who has\ncaused us to be born; there is a god like thee, the King Rameses.\u201d\n\nI look at thee, and my heart is joyful; I embrace thee with my golden\narms, and I surround thee with life, purity, and duration. I provide thee\n\n8 with permanent happiness. I have fixed in thee joy, enjoyment, pleasure,\ngladness, and delight. I grant thee that thy heart may be young again like\nmine. I have elected thee, I have chosen thee, I have perfected thee; thy\nheart is excellent and thy words are exquisite; there is absolutely\nnothing\n\n9 which thou ignorest, up to this day, since the time of old; thou\nvivifiest the inhabitants of the earth through thy command, King Rameses.\n\nI have made thee an eternal king, a prince who lasts forever. I have\nfashioned thy\n\n10 limbs in electrum, thy bones in brass, and thy arms in iron. I have\nbestowed on thee the dignity of the divine crown; thou governest the two\ncountries as a legitimate sovereign; I have given thee a high Nile, and it\nfills Egypt for thee with the abundance of riches and wealth; there is\n\n11 plenty in all places where thou walkest; I have given thee wheat in\nprofusion to enrich the two countries in all times; their corn is like the\nsand of the shore, the granaries reach the sky, and the heaps are like\nmountains. Thou rejoicest and thou art praised\n\n12 when thou seest the plentiful fishing, and the mass of fishes which is\nbefore thy feet. All Egypt is thankful toward thee.\n\nI give thee the sky and all that it contains. SEB shows forth for thee\nwhat is within him;(435) the birds hasten to thee, the pigeons of Horsekha\n\n13 bring to thee their offerings, which are the first-fruits of those of\nR\u0101. Thoth has put them on all sides.\n\nThou openest thy mouth to strengthen whoever thou wishest, for thou art\nNum; thy royalty is living in strength and might like R\u0101, since he governs\nthe two countries.\n\n14 King Rameses, I grant thee to cut the mountains into statues immense,\ngigantic, everlasting; I grant that foreign lands find for the precious\nstone to inscribe(?) the monuments with thy name.\n\n15 I give thee to succeed in all the works which thou hast done. (I give\nthee) all kinds of workmen, all that goes on two and four feet, all that\nflies and all that has wings. I have put in the heart of all nations to\noffer thee what they have done; themselves, princes great and small, with\none\n\n16 heart seek to please thee, King Rameses.\n\nThou hast built a great residence to fortify the boundary of the land, the\ncity of Rameses; it is established on the earth like the four pillars\n\n17 of the sky; thou hast constructed within a royal palace, where\nfestivals are celebrated to thee as is done for me within. I have set the\ncrown on thy head with my own hands, when thou appearest in the great hall\nof the double throne;(436) and men and gods have praised thy name\n\n18 like mine when my festival is celebrated.\n\nThou hast carved my statues and built their shrines as I have done in\ntimes of old. I have given thee years by periods of thirty;(437) thou\nreignest in my place on my throne; I fill thy limbs with life and\nhappiness, I am behind thee to protect thee; I give thee health and\nstrength;\n\n19 I cause Egypt to be submitted to thee, and I supply the two countries\nwith pure life.\n\nKing Rameses, I grant that the strength, the vigor and the might of thy\nsword be felt among all countries; thou castest down the hearts of all\nnations;\n\n20 I have put them under thy feet; thou comest forth every day in order\nthat be brought to thee the foreign prisoners; the chiefs and the great of\nall nations offer thee their children. I give them to thy gallant sword\nthat thou mayest do with them what thou likest.\n\n21 King Rameses, I grant that the fear of thee be in the minds of all and\nthy command in their hearts. I grant that thy valor reach all countries,\nand that the dread of thee be spread over all lands; the princes tremble\nat thy remembrance, and thy\n\n22 Majesty is fixed on their heads; they come to thee as supplicants to\nimplore thy mercy. Thou givest life to whom thou wishest, and thou puttest\nto death whom thou pleasest; the throne of all nations is in thy\npossession. I grant thou mayest show all thy\n\n23 admirable qualities and accomplish all thy good designs; the land which\nis under thy dominion is in joy, and Egypt rejoices continually.\n\nKing Rameses, I have exalted thee through such marvellous\n\n24 endowments that heaven and earth leap for joy and those who are within\npraise thy existence; the mountains, the water, and the stone walls which\nare on the earth are shaken when they hear thy excellent name, since they\nhave seen what I have accomplished for thee;\n\n25 which is that the land of Kheta should be subjected to thy palace; I\nhave put in the heart of the inhabitants to anticipate thee themselves by\ntheir obeisance in bringing thee their presents. Their chiefs are\nprisoners, all their property is the tribute in the\n\n26 dependency of the living king. Their royal daughter is at the head of\nthem; she comes to soften the heart of King Rameses; her merits are\nmarvellous, but she does not know the goodness which is in thy heart;\n\n27 thy name is blessed forever; the prosperous result of thy great\nvictories is a great wonder, which was hoped for, but never heard of since\nthe time of the gods; it was a hidden record in the house of books since\nthe time of R\u0101 till the reign of thy\n\n28 living(438) Majesty; it was not known how the land of Kheta could be of\none heart with Egypt; and behold, I have beaten it down under thy feet to\nvivify thy name eternally, King Rameses.\n\n29 Thus speaks the divine King, the Master of the Two Countries, who is\nborn like Khepra-R\u0101, in his limbs, who appears like R\u0101, begotten of\nPtah-Totunen, the King of Egypt; R\u0101-userma-sotep-en-R\u0101, the son of R\u0101,\nRameses, beloved of Amen, ever living, to his father who appears before\nhim, Totunen,\n\n30 the father of the gods:\n\nI am thy son, thou hast put me on thy throne, thou hast transmitted to me\nthy royal power, thou hast made me after the resemblance of thy person,\nthou hast transmitted to me what thou hast created; I shall answer by\ndoing all the good things which thou desirest.\n\n31 As I am the only master like thou, I have provided the land of Egypt\nwith all necessaries; I shall renew Egypt for thee as it was of old,\nmaking statues of gods after the substance, even the color of their\nbodies. Egypt will be the possession of their hearts, and will build them\n\n32 temples. I have enlarged thy abode in Memphis, it is decked with\neternal works, and well-made ornaments in stones set in gold, with true\ngems; I have opened for thee a court on the north side with a double\nstaircase;\n\n33 thy porch is magnificent; its doors are like the horizon of the sky, in\norder that the multitude may worship thee.\n\nThy magnificent dwelling has been built inside its walls; thy divine image\nis in its\n\n34 mysterious shrine, resting on its high foundation; I have provided it\nabundantly with priests, prophets, and cultivators, with land and with\ncattle; I have reckoned its offerings by hundreds of thousands of good\nthings; thy festival of thirty years is celebrated there\n\n35 as thou hast prescribed it to me thyself; all things flock to thee in\nthe great offering day which thou desirest; the bulls and calves are\ninnumerable; all the pieces of their flesh are by millions; the smoke of\ntheir fat reaches heaven and is received within the sky.\n\n36 I give that all lands may see the beauty of the buildings which I have\ncreated to thee; I have marked with thy name all inhabitants and\nforeigners of the whole land; they are to thee forever; for thou hast\ncreated them, to be under the command of thy son, who is on\n\n37 thy throne, the master of gods and men, the lord who celebrates the\nfestivals of thirty years like thou, he who wears the double sistrum, the\nson of the white crown, and the issue of the red diadem, who unites the\ntwo countries in peace, the King of Egypt, R\u0101-userma-sotep-en-R\u0101, the son\nof R\u0101, Rameses, beloved of Amen, living eternally.\n\n\n\n\nHymn To Osiris\n\n\n                (Stele of Amen-em-ha, Eighteenth Dynasty)\n\n\n                     Translated by M. Fran\u00e7ois Chabas\n\n\nThis stele is one of the usual funereal tablets which are found in the\ncemeteries at Memphis and Thebes. The upper part of the tablet is round,\nand has the two sacred eyes and symbolical signets, which, as well as the\nwinged globe, almost invariably surmount these sacred inscriptions, and of\nwhich the meaning has not yet been satisfactorily determined.\n\nImmediately below this emblem are two vignettes: in the first a\nfunctionary named Amen-em-ha (\u201cAmen at the beginning\u201d) presents a funereal\noffering to his father Amen-mes (\u201cAmen\u2019s son,\u201d or, \u201cborn of Amen\u201d) the\nsteward of the deity\u2019s flocks,(439) beside whom is his deceased wife\nNefer-t-aru and a young boy, his son, Amen-em-ua (\u201cAmen in the bark\u201d). In\nthe second vignette, a principal priest (_heb_) of Osiris, dressed in the\nsacerdotal leopard\u2019s skin, offers incense to the lady Te-bok (\u201cThe\nservant-maid\u201d); below is a row of kneeling figures, namely: two sons,\nSi-t-mau (\u201cSon of the mother\u201d), Amen-Ken (\u201cAmon the warlike\u201d), and four\ndaughters, Meri-t-ma (\u201cLoving justice\u201d), Amen-Set (\u201cDaughter of Amen\u201d),\nSouten-mau (\u201cRoyal Mother\u201d), and Hui-em-neter (\u201cFood for god\u201d). As there\nis no indication of relationship between the subjects of the two\nvignettes, it may be inferred that Te-Bok was a second wife of Amen-em-ha.\n\nThe lower portion of the tablet is filled up with the following Hymn to\nOsiris, written in twenty-eight lines of hieroglyphics which are very well\npreserved except wherever the name of the deity Amen occurs, which has\nbeen hammered out(440) evidently at the time of the religious revolution\nin Egypt under the reign of Amenophis IV, who, assuming the name of\nChu-en-aten (\u201cSplendor,\u201d or, \u201cGlory of the solar disk\u201d), overthrew the\nworship of the older divinities and principally that of Amen-R\u0101; a change\nwhich was again overthrown in the period of his successors, who restored\nthe former letters. From the style of art and other indications it is\nalmost certain that the monument was erected in the reign of Thothmes I of\nthe eighteenth dynasty.\n\nThe stele is now deposited in the Biblioth\u00e8que Nationale, Paris, and has\nbeen published by M. Chabas in the \u201c_Revue Arch\u00e9ologique_,\u201d May-June,\n1857, after a paper stamp taken by the late M. Dev\u00e9ria.\n\nA HYMN TO OSIRIS\n\n1 Adoration of Osiris by the Steward of the flocks, Amen-em-ha, Son of the\nLady Nefer-t-ari: he says,\n\nWelcome to thee(441) Osiris, Lord of length of times, King of the gods, of\nmany names, of holy transformations, of mysterious forms in the temples,\naugust being, residing in Tattu, Great One contained\n\n2 in Sokhem, Master of invocations in Ant.(442) Principle of abundance in\nOn; who has the right to command in the place of double justice,\nmysterious soul, Lord of Kerer, Holy One of the White Wall, Soul of the\nsun, his very body reposing in\n\n3 Souten-Khnen; author of invocations in the region of the tree Ner: whose\nsoul is existing for vigilance; Lord of the great dwelling in\nSesennou(443) the very awful in Shashotep; Lord of the length of times in\nAbydos.\n\nThe road to his dwelling is in the To-sar;(444) his name is stable in\n\n4 men\u2019s mouths. He is the _paut-ti_(445) of the world, Atum, feeder of\nbeings among the gods, beneficent spirit in the abode of spirits.\n\nFrom him the heavenly Nile(446) derives its waters; from him comes the\nwind, and respirable air(447) is in his nostrils, for his satisfaction,\nand\n\n5 taste of his heart. For him, the ground brings forth to abundance; in\nobedience to him is the upper heaven and its stars, and he opens the great\ngates; he is the Master of invocations in the south heavens, and of\nadorations in the north heavens: the moving\n\n6 constellations are under the place of his face, they are his dwellings,\nas also the reposing constellations. To him Seb orders offerings to be\npresented: the gods adore him; those who are in the lower heaven bow to\nhim, the divine Chiefs(448) doing reverence, all supplicating.\n\n7 They see him, those who are there, the august ones, and stand in awe\nfrom him; the whole earth glorifies him when his holiness proceeds [on the\nvault of the sky]: he is a Sahou illustrious among the Sahous, great in\ndignity, permanent in empire. He is the excellent master of the gods, fair\nand\n\n8 beloved by all who see him. He imposes his fear to all lands so that\nthey like to exalt his name to the first rank. Through him all are in\nabundance; Lord of fame in heaven and on earth. Multiplied (are his)\nacclamations in the feast of Ouak; acclamations are made to him by the\n\n9 two worlds unanimously. He is the eldest, the first of his brothers, the\nChief of the gods, he it is who maintains justice in the two worlds, and\nwho places the son in the seat of his father; he is the praise of his\nfather Seb, the love of his mother Nou; very valiant, he overthrows the\nimpure; invincible, he strikes\n\n10 his opponent, he inspires his fear to his enemy; he seizes the wicked\none\u2019s boundaries; firm of heart, his feet are vigilant: he is the\noffspring of Seb, ruling the two worlds. He (Seb) has seen his virtues and\nhas commanded him to conduct\n\n11 the nations by the hand continually.(449) He has made this world with\nhis hand, its waters, its atmosphere, its vegetation, all its flocks, all\nits flying things, all its fish, all its reptiles and quadrupeds. Justice\nis rendered to the\n\n12 Son of Nou and the world is at quiet when he ascends the seat of his\nfather like the sun: he shines at the horizon, he enlightens the darkness,\nhe illuminates shades by his double plume:(450) he inundates the world\nlike\n\n13 the sun every morning. His diadem predominates at top of heaven and\naccompanies(451) the stars: he is the guide(452) of all the gods.\n\nHe is beneficent in will and words: he is the praise of the great gods and\nthe love of the small gods.\n\nHis sister took care of him, by dissipating his enemies,\n\n14 repelling (bad) luck; she sends forth her voice by the virtues(453) of\nher mouth: wise of tongue, no word of hers fails. She is beneficent in\nwill and speech: It is Isis the beneficent, the avenger of her brother:\nshe unrepiningly sought him:\n\n15 she went the round of the world lamenting him: she stopped not till she\nfound him: she shadowed with her wings; her wings caused wind, making the\ninvocation of her brother\u2019s burial;\n\n16 she raised the remains of the god of the resting heart: she extracted\nhis essence: she had a child, she suckled the baby in (loneliness) secret;\nnone know where that happened.\n\nThe arm (of the child) has become strong in the great dwelling\n\n17 of Seb.(454) The gods are joyous at the arrival of Osiris, son of Horus\nintrepid, justified, son of Isis, heir of Osiris. The divine Chiefs join\nhim: the gods recognize the Universal Lad himself. The Lords of justice\nthere united\n\n18 to watch over iniquity and sit in Seb\u2019s great dwelling are giving\nauthority to its Lord.(455) The reign of justice belongs to him. Horus has\nfound his justification; given to him is the title of his father, he\nappears with the royal fillet,\n\n19 by the orders of Seb. He takes the royalty of the two worlds; the crown\nof the _superior_ region is fixed on his head. He judges the world as he\nlikes: heaven and earth are below the place of his face: he commands\nmankind; the intelligent beings, the race of the Egyptians, and the\nnorthern barbarians.(456) The circuit\n\n20 of the solar disk is under his management, the winds, the waters, the\nwood of the plants and all vegetables. A god of seeds, he gives all herbs\nand the abundance of the ground. He affords plentifulness(457) and gives\nit to all the earth.\n\n21 All men are in ecstasy, hearts in sweetness, bosoms in joy; everybody\nis in adoration. Everyone glorifies his goodness: mild is his love for us;\nhis tenderness environs (our) hearts: great is his love in all bosoms. The\n\n22 Son of Isis has justice rendered him: his foe falls under his fury, and\nthe evil-doer at the sound of his voice: the violent is at his final hour,\nthe Son of Isis, father avenger, approaches him.\n\n23 Sanctifying, beneficent is his name; veneration finds its place:\nrespect immutable for his laws: the path is open, the footpaths are\nopened: both worlds are at rest: evil flies and earth becomes fecundant\npeaceably under its Lord. Justice is confirmed\n\nby its Lord who pursues iniquity.\n\n24 Mild is thy heart, O Ounnefer, son of Isis! he has taken the crown of\nthe Upper region: to him is acknowledged his father\u2019s authority in the\ngreat dwelling of Seb: Phra when speaking, Thoth in writing,\n\n25 the divine Chiefs are at rest.\n\nWhat thy father Seb has commanded for thee, let that be done according to\nhis word.\n\n(This Egyptian \u201cSo be it\u201d ends the hymn. Below this is the usual formula.)\n\nOblation to Osiris living in the west, Lord of Abydos: may he allow\nfunereal gifts: bread, liquor, oxen, geese, clothes, incense, oil, all\ngifts of vegetation:\n\nTo make the transformations, to enjoy the Nile, to appear as a living\nsoul, to see the solar disk every morning: to go and to come in the\nRu-sat: that the soul may not be repulsed in the Neter-Kher. To be\ngratified(458) among the favored ones, in presence of Ounnefer, to take\nthe aliments presented on the altars of the great god, to breathe the\ndelicious air and to drink of the rivers current. To the steward of the\nflocks of Ammon, Amen-mes, justified \u201cSon of Lady Hen-t, justified, his\nconsort, who loves him ...\u201d\n\n(The name of Nefer-t-aru, which ought to end the phrase, has been\ncompletely chiselled out.)\n\n\n\n\nTravels Of An Egyptian In The Fourteenth Century B.C.\n\n\n                   From a Papyrus in the British Museum\n\n\n             Translated by M. F. Chabas and M. C. W. Goodwin\n\n\nThe \u201cTravels of an Egyptian\u201d has first been translated into English by M.\nC. W. Goodwin (\u201cCambridge Essays,\u201d 1858, p. 267-269), from a hieratic\npapyrus in the British Museum, published in fac-simile by the trustees\n(Fo. 1842, pl. 35-61). In 1866, M. F. Chabas, availing himself of the\ncollaboration of M. Goodwin, published a full translation of the same in\nFrench (\u201c_Voyage d\u2019un Egyptien en Syrie, en Phenicie_,\u201d etc., 4to, 1866),\nincluding a copy of the hieratic text with a double transcription into\nhieroglyphic and Coptic types, and a perpetual commentary. Objections were\nmade by M. H. Brugsch (\u201c_Revue Critique_,\u201d Paris, 1868, _Ao\u00fbt et\nSeptembre)._ But M. Chabas strongly vindicated his views in an additional\nwork, \u201c_Voyage d\u2019un Egyptien\u2014R\u00e9ponse \u00e0 la Critique_,\u201d Ch\u00e2lons, 1868, 4to,\nsince which the matter seems to be settled among Egyptologists. The debate\nwas, however, unimportant in regard to geographical information, as it\nbore merely on the point to ascertain whether the narrative refers to an\nactual journey really effected by the Egyptian officer named a Mohar, or a\nmodel narrative of a supposed voyage drawn from a previous relation of a\nsimilar trip extant at the time.\n\nTRAVELS OF AN EGYPTIAN\n\n_Section 1_\n\n18.3 Thy letter which is full of _lacun\u00e6_ is loaded with pretentious\nexpressions: such is the retribution of those who wish to understand it;\nit is a charge\n\n18.4 which thou hast charged at thy will. \u201cI am a scribe, a Mohar,\u201d hast\nthou repeated: let us respect thy word and set off.\n\n18.5 Thou hast put horses to the chariots; thy horses are as swift as\njackals: their eyes flash; they are like a hurricane bursting; thou takest\n\n18.6 the reins, seizest the bow: we contemplate the deeds of thy hand. I\nsend thee back the Mohar\u2019s portrait: and make thee know\n\n18.7 his actions. Didst thou not then go to the country of the Kheta? Hast\nthou not seen the land of Aup? Knowest thou not Khatuma, Ikatai\n\n18.8 likewise? how is it? The Tsor of Sesortris, the city of Khaleb on its\nvicinity?\u2014\n\n19.1 How goes it with its ford? Hast thou not made an expedition to Qodesh\nand Tubakkhi? Hast thou not gone to the Shasous?\n\n19.2 with the auxiliary body? Hast thou not trampled the road of Pamakar\nthe sky(459) was dark on the day when\n\n19.3 there flourished the cypresses, the oaks and cedars, which reached up\nto heaven: there are many lions, wolves, and hyenas\n\n19.4 which the Shasous track on all sides. Didst thou not ascend the\nmountain of Shaoua? Hast thou not travelled, thy arms\n\n19.5 placed on the back of thy car separated from its harness by the\nhorses drawing it?\n\n19.6 Oh! come to ... barta. Thou hastenest to get there: thou crossest\n\n19.7 its ford. Thou seest a Mohar\u2019s trials. Thy car\n\n19.8 is placed in thy hand: thy strength fails. Thou arrivest at the\nnight: all thy limbs\n\n19.9 are knocked up: thy bones are broken, thou fallest asleep from excess\nof somnolence: thou wakest up\u2014\n\n20.1 \u2019Tis the hour when sad night begins: thou art absolutely alone. Comes\nthere not a thief to rob the\n\n20.2 things left aside: he enters the stable: the horses are agitated: the\nthief goes back in the night\n\n20.3 carrying away thy clothes. Thy servant awakes in the night; he\nperceives the thief\u2019s actions: he takes away the rest,\n\n20.4 he goes among the bad ones; and joins the tribes of the Shasous: and\ntransforms himself to an Asiatic.\n\n20.5 The enemy comes to plunder, he finds only the wreck: Thou wakest,\ndost thou not find them\n\n20.6 in their flight? They take thy baggage. Thou becomest an active and\nquick-eared Mohar?\n\n_Section 2_\n\n20.7 I also describe to thee the holy city, whose name is Kapaon (Gabal).\nHow is it? Of their goddess (we will speak) another time. Therein\n\n20.8 hast thou not penetrated? Come then to Berytus, to Sidon, to Sarepta.\nThe ford\n\n21.1 of Nazana, where is it? Aoutou, how is it? They are neighbors of\nanother city on the sea. Tyre the\n\n21.2 port is its name: water is carried to it in barks, it is richer in\nfish than in sands.\n\n_Section 3_\n\n21.3 I will speak to thee also of two other small chapters. The entrance\nof Djaraou, and the order thou hast given to set this city in flames. A\nMohar\u2019s office is a very painful one.\n\n21.4 Come, set off to return to Paka\u00efkna. Where is the road of Aksaph?\n\n21.5 In the environs of the city; come then to the mountain of Ousor: its\ntop,\n\n21.6 how is it? Where is the mountain of Ikama? Who can master it? What\nway has the Mohar\n\n21.7 gone to Hazor? How about its ford? let me go to Hamath,\n\n21.8 to Takar, to Takar-Aar, the all-assembling place of the Mohars; come\n\n22.1 then, on the road that leads there. Make me to see Jah. How has one\ngot to Matamim?\n\n22.2 Do not repel us by thy teachings; make us to know them.\n\n_Section 4_\n\n22.3 I will speak to thee of the towns other than the preceding ones.\nWentest thou not to the land of Takhis, to Cofer-Marlon, to Tamena,\n\n22.4 to Qodesh, to Dapour, to Adjai, and to Harnemata? Hast thou not seen\nKeriath-Anab, near to\n\n22.5 Beith-Tuphar? Knowest them not Odulam and Tsidphoth? Knowest thou not\nthe name of\n\n22.6 Khaouretsa, which is in the land of Aup? \u2019Tis a bull on his frontier,\nthe place where one sees the battle (m\u00eal\u00e9e)\n\n22.7 of the brave ones. Come then to the image of Sina: let me know Rohob:\n\n22.8 represent to me Beith-Sheal as well as Keriathaal. The fords of the\n\n23.1 Jordan, how does one cross them? let me know the passage to enter\nMageddo, whereof it remains to speak. Thou art a Mohar,\n\n23.2 expert in courageous deeds. Is there found a Mohar like thee to march\nat the head of the soldiers, a Marina\n\n23.3 superior to thee to shoot an arrow! Take care of the gulf in the\nravine 2,000 cubits deep, full of rocks and rolling stones.\n\n23.4 Thou makest a _d\u00e9tour_: seizest thy bow; preparest the iron in thy\nleft hand; showest thyself to the good chiefs.\n\n23.5 Their eye looks down at thy hand: \u201cSlave, give camel for the Mohar to\neat.\u201d Thou makest thy name of Mohar known,\n\n23.6 master of the captains of Egypt; thy name becomes like that of\nKadjarti, the Chief of Assur, after his encounter with\n\n23.7 the hyenas in the wood, on the defile infected by the wood-hidden\nShasous.\n\n23.8 Some of these were four cubits from the nose to the heel: fierce\nwithout mildness, not listening to caresses.\n\n23.9 Thou art alone, no guide with thee, nor troop behind thee. Didst thou\nnot meet the Marmar? He makes thee\n\n24.1 pass: thou must decide on departing, and knowest not the road.\nAnxiety seizes thee, thy hair bristles up:\n\n24.2 thy soul places itself in thy hand: thy way is full of rocks and\nrolling stones, no practicable passage; the road is obstructed by\n\n24.3 hollies, nopals,(460) aloes and bushes called \u201cdog-wolf\u2019s shoes.\u201d On\none side is the precipice, on the other rises the vertical wall of the\nmountain.\n\n24.4 Thou must advance going down. Thy car strikes the wall and thy horses\nare startled by the rebound:\n\n24.5 they stop at the bottom of the harness; thy reins are precipitated\nand left behind; all fall down, thou passest on.\n\n24.6 The horses break the pole and move it out of the path; you cannot\nthink of refastening them, cannot repair\n\n24.7 them. The seats are precipitated from their places; the horses refuse\nto be loaded with them. Thy heart fails thee. Thou beginnest to\n\n24.8 reel; the sky is clear: thirst torments thee: the enemy is behind\nthee, thou beginnest to quake;\n\n25.1 a thorny bush hinders thee; thou placest it aside; the horses wound\nthemselves.\n\n25.2 At this moment thou art stretched flat and beholdest the sad\nsatisfaction (of thy state?). Entering Joppa\n\n25.3 thou seest a verdant enclosure in a ripe state. Thou makest an\nopening for eating the fruit. Thou findest a pretty\n\n25.4 young girl who takes care of the gardens: she yields herself to thee\nas a companion, and yields to thee her secret charms.\n\n25.5 Thou art perceived: thou art subjected to an interrogatory; thou art\nrecognized as a Mohar. Thy tie of\n\n25.6 sweet servitude, is settled by a compromise. Each night thou liest\ndown; a rug of hair\n\n25.7 is on thee: thou imprudently fallest asleep, a robber takes away thy\nbow, thy dagger,\n\n25.8 and thy quiver: thy reins are cut in the night, and thy horses run\naway. Thy valet takes a sliding path: the road mounts before him, he\nbreaks\n\n26.1 thy car in pieces ... thy armor-pieces fall on the ground.\n\n26.2 They sink in the sand. Thou must have recourse to prayers, and thou\ngettest puzzled in thy address. Give me victuals and water, and I\n\n26.3 shall reach my safety. They pretend to be deaf, they do not listen:\nthey do not consent. Thou orderest:\n\n26.4 \u201cPass to the forge! Pass through the workshops!\u201d Workmen in wood and\nmetals and workmen in leather come before thee: they do\n\n26.5 all thou wishest. They repair thy car, leaving aside all\nunserviceable pieces: they nail on again\n\n26.6 a new pole: they replace the fittings: they replace the leathers of\nthe harness, and at the back\n\n26.7 they consolidate thy yoke: they replace the metallic ornaments: they\nincrust the marquetry:\n\n26.8 they put on the handle of thy whip and arrange the thongs. Thou\nleavest very hastily\n\n26.9 to fight at the perilous post; to perform valiant deeds.\n\n_Section 5_\n\n27.1 Mapou, O chosen scribe! Mohar, who knows his hand, conductor of the\nArunas, chief of Tsebaou, explorer of the most distant limits of the land\nof Pa ... thou dost not\n\n27.2 answer me anyhow: thou givest me no account; come let me tell all\nthat happened to thee at the end of thy road. I begin\n\n27.3 for thee at the dwelling of Sestsou (Rameses): hast thou not forced\nthy way therein? Hast thou not eaten fishes of...?\n\n27.4 Hast thou not bathed therein? Oh, come, let us describe Atsion to\nthee: where is its fortress?\n\n27.5 Come to the house of Ouati; to\nSestsou-em-paif-nakhtou-ousormara;(461) to Sats ... aal,\n\n27.6 also to Aksakaba? I have pictured to you A\u00efnini. Knowest thou not its\ncustoms? Nekhai,\n\n27.7 and Rehoboth, hast thou not seen them since thy birth, O eminent\nMohar? Raphia,\n\n27.8 how about its entrenchment? It covers the space of an _aour_ going\ntoward Gaza.\n\n27.9 Answer quickly, and speak to me of what I have said of a Mohar\nconcerning thee. I have thunderstruck\n\n28.1 the strangers at thy name of Marina: I have told them of thy fierce\nhumor, according to which word thou saidst: \u201cI am fit for all works; I\nhave been taught by my father, who had verified his judgment millions of\ntimes. I\n\n28.2 can hold the reins, and also am skilful in action. Courage never\nforsakes my limbs; I am of the race Mentou.\u201d\n\nAll that issues from thy tongue is very thwarting: thy phrases\n\n28.3 are very puzzling: thou comest to me enveloped in difficulties\ncharged with recrimination. Thou cuttest off the discourse of those who\ncome in thy presence; thou dost not disgust thyself with fumbling, and\n\n28.4 with a stern face sayest: \u201cHasten ye: and desist not! How to do not\nto be able to succeed in it, and how to do to succeed in it?\u201d(462) No! I\nstop not, for I arrive; let thy preoccupation get calmed:\n\n28.5 tranquillize thy heart: prepare not privations for him who offerest\nhimself to eat. I have mutilated the end of thy book, and I send it to\nthee back, as thou didst request; thy orders accumulate on my tongue, they\nrest on my lips:\n\n28.6 but they are difficult to understand; an unskilful man could not\ndistinguish them; they are like the words of a man of Athou with a man of\nAbou. Yet thou art a scribe of Pharaoh; whose goodness reveals the essence\nof the universe.\n\n28.7 Be gracious when seeing this work, and say not, \u201cThou hast made my\nname repugnant to the rabble, to all men.\u201d See I have made for thee the\nportrait of the Mohar: I have travelled for thee through foreign\nprovinces. I have collected\n\n28.8 for thee nations and cities after their customs. Be gracious to us:\nbehold them calmly: find words to speak of them when thou wilt be with the\nprince Ouah.\n\n\n\n\nDirge Of Menephtah\n\n\n                      Translated by S. Birch, LL.D.\n\n\nThe following short poetical eulogium of a king, apparently of Menephtah\nor Seti II of the nineteenth dynasty, is found in Papyrus Anastasi 4 of\nthe British Museum. It is published in \u201cSelect Papyri,\u201d pl. lxxxiv, l.\n2-9; lxxxv, l. 1. Although not divided by red dots it is clearly poetic in\nstyle, and is accordingly given in paragraphs. From the final line it\nappears to be addressed to the monarch after his death. Although the\ntitles do not exactly correspond with those of Rameses II, or Menephtah,\nit appears to relate to him, as the papyrus is of his reign and that of\nSeti II of the same dynasty. It may indeed refer to this later monarch;\nbut as no cartouche is given and the titles after the palatial or\nso-called Horus ones are doubtful, it is uncertain whom the monarch is to\nwhom it refers. It has been translated by M. Chabas (\u201c_L\u2019Egypt aux temps\nde l\u2019exode_,\u201d Chalons, 1873, p. 118).\n\n\n    DIRGE OF MENEPHTAH\n\n    1 Amen gave thy heart pleasure,\n    2 he gave thee a good old age,\n    3 a lifetime of pleasure followed thee\n    4 blessed was thy lip, sound thy arm\n    5 strong thy eye to see afar\n    6 thou hast been clothed in linen.(463)\n    7 Thou hast guided thy horse and chariot\n    8 of gold with thy hand\n    9 the whip in thy hand, yoked were the steeds\n    10 the Xaru,(464) and Nahsi,(465) marched before thee\n    11 a proof of what thou hadst done\n    12 thou hast proceeded to thy boat of _as_(466) wood\n    13 a boat made of it before and behind\n    14 thou hast approached the beautiful tower which\n    15 thou thyself made\n    16 thy mouth was full of wine, beer, bread and flesh\n    17 were slaughtered cattle and wine opened:\n    18 the sweet song was made before thee\n    19 thy head anointer anointed thee with _kami_(467)\n    20 the chief of thy garden pools brought crown\n    21 the superintendent of thy fields brought birds\n    22 thy fisherman brought fish\n    23 thy galley came from Xaru(468) laden with good things\n    24 thy stable was full of horses(469)\n    25 thy female slaves were strong(470)\n    26 thy enemies were placed fallen\n    27 thy word no one opposed\n    28 Thou hast gone before the gods the victor the justified!(471)\n\n\n\n\nHymn To The Nile\n\n\n                      Translated by Rev. F. C. Cook\n\n\nThis hymn is important as bearing witness to the state of religious\nthought in Egypt in the time of Merneptah, the son of Rameses II,\nnineteenth dynasty, according to the generality of Egyptologers,\ncontemporary with Moses. It is extant in two papyri, \u201cSallier,\u201d ii, p. 11,\n\u201cSelect Papyri,\u201d pls. xx-xxiii, and \u201cAnastasi,\u201d vii. \u201cSelect Papyri,\u201d pls.\ncxxxiv-cxxxix, published by the trustees of the British Museum.\n\nThe name of the author Enna is well known. He wrote the \u201cRomance of the\nTwo Brothers\u201d and other works preserved in the \u201cSelect Papyri,\u201d and\npartially translated by Mr. Goodwin, in \u201cCambridge Essays,\u201d 1858, p. 257,\nand M. G. Maspero, in \u201c_Genre \u00e9pistolaire chez les anciens Egyptiens_,\u201d\nParis, 1872.\n\nA translation of this hymn was published by Maspero (\u201c_Hymne au Nil_\u201d), in\n1868, with an introduction and critical notes of great value.\n\nThe attention of the reader is specially called to the metrical structure\nof this poem. The stanzas, containing upon an average ten couplets, are\ndistinctly marked in the original, the first word in each being written in\nred letters; hence the origin of rubricated MSS. Each clause also has a\nred point at the close. The resemblance with the earliest Hebrew poems has\nbeen pointed out by the translator in the \u201cIntroduction to the Book of\nPsalms,\u201d and in the \u201cNotes on Exodus,\u201d in the \u201cSpeaker\u2019s Commentary on the\nBible.\u201d\n\n\n    HYMN TO THE NILE\n\n    I. _Strophe_\n    _Adoration of the Nile_\n\n    1 Hail to thee O Nile!\n    2 Thou showest thyself in this land,\n    3 Coming in peace, giving life to Egypt:\n    4 O Ammon, (thou) leadest night unto day,(472)\n    5 A leading that rejoices the heart!\n    6 Overflowing the gardens created by R\u0101.(473)\n    7 Giving life to all animals;\n    8 Watering the land without ceasing:\n    9 The way of heaven descending:(474)\n    10 Lover of _food_, bestower of corn,\n    11 Giving light to every home, O Ptah!\n\n    II.\n\n    1 Lord of fishes, when the inundation returns\n    2 No fowls fall on the cultures.(475)\n    3 Maker of spelt; creator of wheat:\n    4 who maintaineth the temples!\n    5 Idle hands he loathes(476)\n    6 For myriads, for all the wretched.\n    7 If the gods in heaven are grieved,(477)\n    8 Then sorrow cometh on men.\n\n    III.\n\n    1 He maketh the whole land open to the oxen,(478)\n    2 And the great and the small are rejoicing;\n    3 The response of men at his coming!(479)\n    4 His likeness is Num!(480)\n    5 He shineth, then the land exulteth!\n    6 All bellies are in joy!\n    7 Every creature receives nourishment!\n    8 All teeth get food.\n\n    IV.\n\n    1 Bringer of food! Great lord of provisions!\n    2 Creator of all good things!\n    3 Lord of terrors(481) and of choicest joys!\n    4 All are combined in him.\n    5 He produceth grass for the oxen;\n    6 Providing victims for every god.\n    7 The choice incense is that which he supplies.\n    8 Lord in both regions,\n    9 He filleth the granaries, enricheth the storehouses,\n    10 He careth for the state of the poor.\n\n    V.\n\n    1 He causeth growth to fulfil all desires,\n    2 He never wearies of it.\n    3 He maketh his might a buckler.(482)\n    4 He is not graven in marble,(483)\n    5 As an image bearing the double crown.\n    6 He is not beheld:\n    7 He hath neither ministrants nor offerings:\n    8 He is not adored in sanctuaries:\n    9 His abode is not known:\n    10 No shrine is found with painted figures.(484)\n\n    VI.\n\n    1 There is no building that can contain him!(485)\n    2 There is no counsellor(486) in thy heart!\n    3 Thy youth delight in thee, thy children:\n    4 Thou directest(487) them as King.\n    5 Thy law is established in the whole land,\n    6 In the presence of thy servants in the North:(488)\n    7 Every eye is satisfied with him:(489)\n    8 He careth for the abundance of his blessings.\n\n    VII.\n\n    1 The inundation comes, (then) cometh rejoicing;\n    2 Every heart exulteth:\n    3 The tooth of the crocodiles, the children of Neith(490)\n    4 (Even) the circle of the gods who are counted with thee.\n    5 Doth not its outburst water the fields,\n    6 Overcoming mortals (with joy):\n    7 Watering one to produce another.(491)\n    8 There is none who worketh with him;\n    9 He produces food without the aid of Neith.(492)\n    10 Mortals he causes to rejoice.\n\n    VIII.\n\n    1 He giveth light on his coming from darkness:(493)\n    2 In the pastures of his cattle\n    3 His might produceth all:\n    4 What was not, his moisture bringeth to life,\n    5 Men are clothed to fill his gardens:\n    6 He careth for his laborers.\n    7 He maketh even and noontide,\n    8 He is the infinite Ptah and Kabes.(494)\n    9 He createth all works therein,\n    10 All writings, all sacred words,\n    11 All his implements in the North.(495)\n\n    IX.\n\n    1 He enters with words the interior of his house,(496)\n    2 When he willeth he goeth forth from his mystic fane.\n    3 Thy wrath is destruction of fishes.(497)\n    4 Then(498) men implore thee for the waters of the season.\n    5 \u201cThat the Thebaid may be seen like the Delta.\n    6 That every man be seen bearing his tools,\n    7 No man left behind his comrade!\n    8 Let the clothed be unclothed,\n    9 No adornments for the sons of nobles,\n    10 No circle of gods in the night!\u201d\n    11 The response (of the god) is refreshing water,\n    12 Filling all men with fatness.\n\n    X.\n\n    1 Establisher of justice! men rejoice\n    2 With flattering words to worship(499) thee,\n    3 Worshipped together with the mighty water!\n    4 Men present offerings of corn,\n    5 Adoring all the gods:\n    6 No fowls fall on the land.(500)\n    7 Thy hand is adorned with gold,(501)\n    8 As moulded of an ingot of gold,\n    9 Precious as pure lapis lazuli,(502)\n    10 Corn in its state of germination is not eaten.(503)\n\n    XI.\n\n    1 The hymn is addressed to thee with the harp;\n    2 It is played with a (skilful) hand to thee!\n    3 The youths rejoice at thee!\n    4 Thy own children.\n    5 Thou hast rewarded their labor.\n    6 There is a great one adorning the land;\n    7 An enlightener, a buckler in front of men,\n    8 Quickening the heart in depression.\n    9 Loving the increase of all his cattle.\n\n    XII.\n\n    1 Thou shinest in the city of the King;\n    2 Then the householders are satiated with good things,\n    3 The poor man laughs at the lotus.(504)\n    4 All things are perfectly ordered.\n    5 Every kind of herb for thy children.\n    6 If food should fail,\n    7 All enjoyment is cast on the ground,\n    8 The land falls in weariness.\n\n    XIII.\n\n    1 O inundation of Nile, offerings are made to thee:\n    2 Oxen are slain to thee:\n    3 Great festivals are kept for thee;\n    4 Fowls are sacrificed to thee;\n    5 Beasts of the field are caught for thee\n    6 Pure flames are offered to thee;\n    7 Offerings are made to every god,\n    8 As they are made unto Nile.\n    9 Incense ascends unto heaven,\n    10 Oxen, bulls, fowls are burnt!\n    11 Nile makes for himself chasms in the Thebaid;(505)\n    12 Unknown is his name in heaven,\n    13 He doth not manifest his forms!\n    14 Vain are all representations!(506)\n\n    XIV.\n\n    1 Mortals extol (him), and the cycle of gods!\n    2 Awe is felt by the terrible ones;\n    3 His son(507) is made Lord of all,\n    4 To enlighten all Egypt.(508)\n    5 Shine forth, shine forth, O Nile! shine forth!\n    6 Giving life to men by his oxen:\n    7 Giving life to his oxen by the pastures!\n    8 Shine forth in glory, O Nile.\n\n\n\n\nThe Solemn Festal Dirge Of The Egyptians\n\n\n                    Translated by C. W. Goodwin, M.A.\n\n\nThis dirge or hymn, which is that alluded to by Herodotus,(509) is\ncontained in one of the \u201cHarris Papyri\u201d (No. 500), the same from which I\nhave already translated the \u201cStory of the Doomed Prince.\u201d The first line\nof the hymn ascribes it to the authorship of King Antuf, one of the\nPharaohs of the eleventh dynasty. The papyrus itself is, however, of the\ntime of Thothmes III, eighteenth dynasty, but that is no reason why all\nthe texts in the MSS. should be of the latter date. The translation here\ngiven was printed by myself for the first time in the \u201cTransactions of the\nSociety of Biblical Arch\u00e6ology,\u201d Vol. III, part 1, but the hieroglyphic\ntext remains yet to be published. A fragment of another copy of this\nidentical hymn is to be found in the \u201c_Monumens __ du Mus\u00e9e de Leide_,\u201d\npart iii, pl. 12, and from it several words which were wanting in the\nHarris papyrus have been restored.\n\n\n    FESTAL DIRGE\n\n    1 (Wanting.)\n\n    2 The song of the house of King Antuf, deceased, which is\n                (written) in front of\n\n    3 the player on the harp.(510)\n    All hail to the good Prince,\n    the worthy good (man),\n    the body is fated(?) to pass away,\n    the atoms(511)\n\n    4 remain, ever since the time of the ancestors.\n    The gods who were beforetime rest in their tombs, the\n    mummies\n\n    5 of the saints likewise are enwrapped in their tombs.\n    They who build houses, and they who have no houses, see!\n\n    6 what becomes of them.\n    I have heard the words of Imhotep(512) and Hartatef.(513)\n    It is said in their sayings,\n\n    7 After all, what is prosperity?\n    Their fenced walls are dilapidated.\n    Their houses are as that which has never existed.\n\n    8 No man comes from thence\n    who tells of their sayings,\n    who tells of their affairs,\n    who encourages our hearts.\n    Ye go\n\n    9 to the place whence they return not.(514)\n    Strengthen thy heart to forget how thou hast enjoyed thyself,\n    fulfil thy desire whilst thou livest.\n\n    10 Put oils upon thy head\n    clothe thyself with fine linen adorned with precious metals\n\n    11 with the _gifts_ of God\n    multiply thy good things,\n    yield to thy desire,\n    fulfil thy desire with thy good things\n\n    12 (whilst thou art) upon earth,\n    according to the dictation of thy heart.\n    The day will come to thee,\n    when one hears not the voice\n    when the one who is at rest hears not\n\n    13 their voices.(515)\n    Lamentations deliver not him who is in the tomb.(516)\n\n    14 Feast in tranquillity\n    seeing that there is no one who carries away his goods with him.\n    Yea, behold, none who goes thither comes back again.\n\n\n\n\nHymns To Amen\n\n\n                    Translated by C. W. Goodwin, M.A.\n\n\nThese beautiful poems are contained in the \u201cAnastasi Papyri\u201d in the\ncollection at the British Museum. They have been mostly translated in\nFrench by M. F. Chabas, from whose interpretation I have occasionally\nfound reason to differ.\n\nThe papyrus itself is considerably mutilated, and bears no date, but from\nthe character of the script there can be little doubt that it is of the\nperiod of the nineteenth dynasty.\n\nThese hymns have been published by myself with exegetical notes in the\n\u201cTransactions of the Society of Biblical Arch\u00e6ology,\u201d vol. II, part 2,\n1873, p. 353; and, as before mentioned, in French by M. Chabas in the\n\u201c_M\u00e9langes Egyptologiques_,\u201d 1870, p. 117.\n\n\n    HYMN TO AMEN(517)\n\n    1 \u201cO Amen, lend thine ear to him\n    2 who is alone before the tribunal,\n    3 he is poor (he is not) rich.\n    4 The court oppresses him;\n    5 silver and gold for the clerks of the book,\n    6 garments for the servants. There is no other Amen, acting as a\n                judge,\n    7 to deliver (one) from his misery;\n    8 when the poor man is before the tribunal,\n    9 (making) the poor to go forth rich.\u201d\n\n    HYMN TO AMEN(518)\n\n    1 \u201cI cry, the beginning of wisdom is the way of Amen,(519)\n    2 the rudder of (truth).\n    3 Thou art he that giveth bread to him who has none,\n    4 that sustaineth the servant of his house.\n    5 Let no prince be my defender in all my troubles.\n    6 Let not my memorial be placed under the power\n    7 of any man who is in the house ... My Lord is (my) defender;\n    8 I know his power, to wit, (he is) a strong defender,\n    9 there is none mighty except him alone.\n    10 Strong is Amen, knowing how to answer,\n    11 fulfilling the desire of him who cries to him;\n    12 the Sun the true King of gods,\n    13 the Strong Bull, the mighty lover (of power).\u201d\n\n    HYMN TO AMEN(520)\n\n    1 \u201cCome to me, O thou Sun;\n    2 Horus of the horizon give me (help);\n    3 Thou art he that giveth (help);\n    4 there is no help without thee,\n    5 excepting thou (givest it).\n    6 Come to me Tum,(521) hear me thou great god.\n    7 My heart goeth forth toward An(522)\n    8 Let my desires be fulfilled,\n    9 let my heart be joyful, my inmost heart in gladness.\n    10 Hear my vows, my humble supplications every day,\n    11 my adorations by night;\n    12 my (cries of) terror ... prevailing in my mouth,\n    13 which come from my (mouth) one by one.\n    14 O Horus of the horizon there is no other beside like him,\n    15 protector of millions, deliverer of hundreds of thousands,\n    16 the defender of him that calls to him, the Lord of An.(523)\n    17 Reproach me not(524) with my many sins.\n    18 I am a youth, weak of body.(525)\n    19 I am a man without heart.\n    20 Anxiety comes upon me(526) as an ox upon grass.\n    21 If I pass the night in ...(527) and I find refreshment,\n    22 anxiety returns to me in the time of lying down.\u201d\n\n\n\n\nHymn To Pharaoh\n\n\n[The previous hymns are addressed to the Supreme Being, under the names of\nAmen, Horus, and Tum, all identical with the Sun. But for the old\nEgyptians the ruling Pharaoh of the day was the living image and\nvicegerent of the Sun, and they saw no profanity in addressing the King in\nterms precisely similar to those with which they worshipped their god. The\nfollowing address or petition, which also is found in the \u201cAnastasi\nPapyri,\u201d is a remarkable instance of this:]\n\n\n    HYMN TO PHARAOH(528)\n\n    1 \u201cLong live the King!(529)\n    2 This comes to inform the King\n    3 to the royal hall of the lover of truth,\n    4 the great heaven wherein the Sun is.\n    5 (Give) thy attention to me, thou Sun that risest\n    6 to enlighten the earth with this (his) goodness.\n    7 The solar orb of men chasing the darkness from Egypt.\n    8 Thou art as it were the image of thy father the Sun,\n    9 who rises in heaven. Thy beams penetrate the cavern.\n    10 No place is without thy goodness.\n    11 Thy sayings are the law of every land.\n    12 When thou reposest in thy palace,\n    13 thou hearest the words of all the lands.\n    14 Thou hast millions of ears.\n    15 Bright is thy eye above the stars of heaven,\n    16 able to gaze at the solar orb.\n    17 If anything be spoken by the mouth in the cavern,\n    18 it ascends into thy ears.\n    19 Whatsoever is done in secret, thy eye seeth it,\n    20 O Baenra Meriamen,(530) merciful Lord, creator of breath.\u201d\n\n\n[This is not the language of a courtier. It seems to be a genuine\nexpression of the belief that the King was the living representative of\nDeity, and from this point of view is much more interesting and remarkable\nthan if treated as a mere outpouring of empty flattery.]\n\n\n\n\nThe Song Of The Harper\n\n\n                        Translated by Ludwig Stern\n\n\nThe text of the following song, found in the tomb of Neferhetep at\nAbd-el-Gurnah, is a good specimen of Egyptian poetry of the eighteenth\ndynasty. It was first copied by Mr. D\u00fcmichen (\u201c_Historische Inschriften_,\u201d\nii. 40), and subsequently by myself. In addition to a translation in the\n\u201c_Zeitschrift f\u00fcr \u00e4gyptische Sprache_,\u201d 1873, p. 58, I gave some critical\nobservations in the same journal of 1875. Professor Lauth of Munich\ntranslated it in an appendix to his essay on the music of the ancient\nEgyptians.\n\nThe song is very remarkable for the form of old Egyptian poetry, which\nlike that of the Hebrews delights in a sublimer language, in parallelisms\nand antitheses, and in the ornament of a burden; no doubt it was sung, and\nit seems to be even rhythmic, forming verses of equal length\u2014\n\n\n    \u201c_Ured urui pu m\u0101,_\n    _Pa shau nefer kheper_\n    _Khetu her sebt ter rek R\u0101_\n    _Jam\u0101u her at r ast-sen._\u201d\n\n\nThough part of the text is unhappily much mutilated, we yet may gather the\ngeneral ideas of the poem from the _disjecta membra_ which remain.\n\nIt is a funeral song, supposed to be sung by the harper at a feast or\nanniversary in remembrance of the deceased patriarch Neferhetep, who is\nrepresented sitting with his sister and wife Rennu-m-ast-neh, his son\nPtahmes and his daughter Ta-Khat standing by their side, while the harper\nbefore them is chanting. The poet addresses his speech as well to the dead\nas to the living, assuming in his fiction the former to be yet alive. The\nroom of the tomb, on the walls of which such texts were inscribed, may be\nthought a kind of chapel appointed for the solemn rites to be performed by\nthe survivors. The song which bears a great resemblance to the \u201cSong of\nthe House of King Antef,\u201d lately translated by the eminent Mr. Goodwin,\naffords a striking coincidence with the words which Herodotus (ii. 78)\nasserts to have been repeated on such occasions, while a wooden image of\nthe deceased, probably the figure called \u201c_usheb_,\u201d was circulating among\nthe guests. \u201cLook upon this!\u201d they said; \u201cthen drink and rejoice, for thou\nshalt be as this is.\u201d\n\n\n    THE SONG OF THE HARPER\n\n    [Chanted by the singer to the harp who is in the chapel of the\n    Osirian, the Patriarch of Amen, the blessed Neferhotep.]\n\n    He says:\n\n    The great one is truly at rest,\n    the good charge is fulfilled.\n    Men pass away since the time of R\u0101(531)\n    and the youths come in their stead.\n    Like as R\u0101 reappears every morning,\n    and Tum(532) sets in the horizon,\n    men are begetting,\n    and women are conceiving.\n    Every nostril inhaleth once the breezes of dawn,\n    but all born of women go down to their places.\n\n    Make a good day, O holy father!\n    Let odors and oils stand before thy nostril.\n    Wreaths of lotus are on the arms and the bosom of thy sister,\n    dwelling in thy heart, sitting beside thee.\n    Let song and music be before thy face,\n    and leave behind thee all evil cares!\n    Mind thee of joy, till cometh the day of pilgrimage,\n    when we draw near the land which loveth silence.\n    Not ...(533) peace of heart ...(534) his loving son.\n\n    Make a good day, O blessed Neferhotep,\n    thou patriarch perfect and pure of hands!\n    He finished his existence ... (the common fate of men).\n    Their abodes pass away,\n    and their place is not;\n    they are as they had never been born\n    since the time of R\u0101.\n    (They in the shades) are sitting on the bank of the river,\n    thy soul is among them, drinking its sacred water,\n    following thy heart, at peace ...(535)\n    Give bread to him whose field is barren,\n    thy name will be glorious in posterity for evermore;\n    they will look upon thee ...(536)\n    (The priest clad in the skin)(537) of a panther will pour to the\n                ground,\n    and bread will be given as offerings;\n    the singing-women ...(538)\n    Their forms are standing before R\u0101,\n    their persons are protected ...(539)\n    Rannu(540) will come at her hour,\n    and Shu will calculate his day,\n    thou shalt awake ...(541) (woe to the bad one!)\n    He shall sit miserable in the heat of infernal fires.\n\n    Make a good day, O holy father,\n    Neferhotep, pure of hands!\n    No works of buildings in Egypt could avail,\n    his resting-place is all his wealth ...(542)\n    Let me return to know what remaineth of him!\n    Not the least moment could be added to his life,\n    (when he went to) the realm of eternity.\n    Those who have magazines full of bread to spend,\n    even they shall encounter the hour of a last end.\n    The moment of that day will diminish the valor of the rich\n                ...(543)\n\n    Mind thee of the day, when thou too shalt start for the land,\n    to which one goeth to return not thence.\n    Good for thee then will have been (an honest life,)\n    therefore be just and hate transgressions,\n    for he who loveth justice (will be blessed).\n    The coward and the bold, neither can fly, (the grave)\n    the friendless and proud are alike ...\n    Then let thy bounty give abundantly, as is fit,\n    (love) truth, and Isis shall bless the good,\n    (and thou shalt attain a happy) old age.\n\n\n\n\nHymn To Amen-Ra\n\n\n                    Translated by C. W. Goodwin, M.A.\n\n\nThis hymn is inscribed upon a hieratic papyrus, No. 17, in the collection\nof papyri at the Museum of Boulaq. A fac-simile of the papyrus has been\npublished by M. Marriette (\u201c_Les papyrus Egyptiens du Mus\u00e9e de Boulaq_,\u201d\nfo. Paris 1272, pls. 11-13). It is not a very long composition, being\ncontained in eleven pages of moderate size, and consisting of only twenty\nverses. It has the advantage of being nearly perfect from beginning to\nend, written in a legible hand, and free from any great difficulties for\nthe translator.\n\nFrom the handwriting of the papyrus it may be judged to belong to the\nnineteenth dynasty, or about the fourteenth century B.C. It purports to be\nonly a copy, and the composition itself may be very much earlier.\n\nIn the original the beginning of each verse is indicated by rubricated\nletters; each verse is also divided into short phrases by small red\npoints; these are indicated in the translation by colons.\n\nThis translation has just been published with exegetical notes in the\n\u201cTransactions of the Society of Biblical Arch\u00e6ology,\u201d vol. ii, p. 250.\n\n\n    HYMN TO AMEN-RA\n\n    1 Praise to Amen-R\u0101:\n    the Bull in An(544) Chief of all gods:\n    the good god beloved:\n    giving life to all animated things:\n    to all fair cattle:\n    Hail to thee Amen-R\u0101, Lord of the thrones of the earth:\n    Chief in Aptu:(545)\n    the Bull of his mother in his field:\n    turning his feet toward the land of the South:\n    Lord of the heathen, Prince of Punt:(546)\n    the Ancient of heaven, the Oldest of the earth:\n    Lord of all existences, the Support of things, the Support of all\n                things.\n\n    2 The ONE in his works, _single_ among the gods:\n    the beautiful Bull of the cycle of gods:\n    Chief of all the gods:\n    Lord of truth, Father of the gods:\n    Maker of men, Creator of beasts:\n    Lord of existences, Creator of fruitful trees:\n    Maker of herbs, Feeder of cattle:\n    Good Being begotten of Ptah, beautiful youth beloved:\n    to whom the gods give honor:\n    Maker of things below and above, Enlightener of the earth:\n    sailing in heaven in tranquillity:\n    King R\u0101 true speaker, Chief of the earth:\n    Most glorious one, Lord of terror:\n    Chief creator of the whole earth.\n\n    3 Supporter of affairs above every god:\n    in whose goodness the gods rejoice:\n    to whom adoration is paid in the great house:\n    crowned in the house of flame:\n    whose fragrance the gods love:\n    when he comes from Arabia:\n    Prince of the dew, traversing foreign lands:\n    benignly approaching the Holy Land.(547)\n\n    4 The gods attend his feet:\n    while they acknowledge his Majesty as their Lord:\n    Lord of terror most awful:\n    greatest of spirits, mighty in ...:\n    bring offerings, make sacrifices:\n    salutation to thee, Maker of the gods:\n    Supporter of the heavens, Founder of the earth.\n\n    5 Awake in strength Min(548) Amen:\n    Lord of eternity, Maker everlasting:\n    Lord of adoration, Chief in ...:\n    strong with beautiful horns:\n    Lord of the crown high plumed:\n    of the fair turban (wearing) the white crown:\n    the coronet(549) and the diadem(550) are the ornaments of his\n                face:\n    he is invested with _Ami-ha_:\n    the double crown is his head-gear, (he wears) the red crown:\n    benignly he receives the Atef-crown:\n    on whose south and on whose north is love:\n    the Lord of life receives the sceptre:\n    Lord _of the breastplate_ armed with the whip.\n\n    6 Gracious ruler crowned with the white crown:\n    Lord of beams, Maker of light:\n    to whom the gods give praises:\n    who stretches forth his arms at his pleasure:\n    consuming his enemies with flame:\n    whose eye subdues the wicked:(551)\n    sending forth its dart to the roof of the firmament:\n    sending its _arrows_ against Naka to consume him.\n\n    7 Hail to thee R\u0101 Lord of truth:\n    whose command the gods were made:\n    Athom Maker of men:\n    supporting their works, giving them life:\n    distinguishing the color of one from another:\n    listening to the poor who is in distress:\n    gentle of heart when one cries unto him.\n\n    8 Deliverer of the timid man from the violent:\n    judging the poor, the poor and the oppressed:\n    Lord of wisdom whose precepts are wise:\n    at whose pleasure the Nile overflows:\n    Lord of mercy most loving:\n    at whose coming men live:\n    opener of every eye:\n    proceeding from the firmament:\n    causer of pleasure and light:\n    at whose goodness the gods rejoice:\n    their hearts revive when they see him.\n\n    9 O R\u0101 adored in Aptu:(552)\n    high-crowned in the house of the obelisk:(553)\n    King (Ani) Lord of the New-moon festival:\n    to whom the sixth and seventh days are sacred:\n    Sovereign of life health and strength, Lord of all the gods:\n    who art visible in the midst of heaven:\n    ruler of men ...:\n    whose name is hidden from his creatures:\n    in his name which is Amen.(554)\n\n    10 Hail to thee who art in tranquillity:\n    Lord of magnanimity strong in apparel:\n    Lord of the crown high plumed:\n    of the beautiful turban, of the tall white crown:\n    the gods love thy presence:\n    when the double crown is set upon thy head:\n    thy love pervades the earth:\n    thy beams _arise_ ... men are cheered by thy rising:\n    the beasts shrink from thy beams:\n    thy love is over the southern heaven:\n    thy heart is not (unmindful of) the northern heaven:\n    thy goodness ... (all) hearts:\n    love subdues (all) hands:\n    thy creations are fair overcoming (all) the earth:\n    (all) hearts are softened at beholding thee.\n\n    11 The ONE maker of existences:\n    (creator) of ... maker of beings:\n    from whose eyes mankind proceeded:\n    of whose mouth are the gods:\n    maker of grass for the cattle (oxen, goats, asses, pigs, sheep):\n    fruitful trees for men:\n    causing the fish to live in the river:\n    the birds to fill the air:\n    giving breath to those in the egg:\n    feeding the bird that flies:\n    giving food to the bird that perches:\n    to the creeping thing and the flying thing equally:\n    providing food for the rats in their holes:\n    feeding the flying _things_ in every tree.\n\n    12 Hail to thee for all these things:\n    the ONE alone with many hands:\n    lying awake while all men lie (asleep):\n    to seek out the good of his creatures:\n    Amen sustainer of all things:\n    Athom Horus of the horizon:(555)\n    homage to thee in all their voices:\n    salutation to thee for thy mercy unto us:\n    protestations to thee who hast created us.\n\n    13 Hail to thee say all creatures:\n    salutation to thee from every land:\n    to the height of heaven, to the breadth of the earth:\n    to the depths of the sea:\n    the gods adore Thy Majesty:\n    the spirits thou hast created exalt (thee):\n    rejoicing before the feet of their begetter:\n    they cry out welcome to thee:\n    father of the fathers of all the gods:\n    who raises the heavens who fixes the earth.\n\n    14 Maker of beings, Creator of existences:\n    Sovereign of life, health, and strength, Chief of the gods:\n    we worship thy spirit _who alone_ hast made us:\n    we whom thou hast made (thank thee) that thou hast given us birth:\n    we give to thee praises on account of thy mercy to us.\n\n    15 Hail to thee Maker of all beings:\n    Lord of truth father of the gods:\n    Maker of men creator of beasts:\n    Lord of grains:\n    making food for the beast of the field:\n    Amen the beautiful Bull:\n    beloved in Aptu:(556)\n    high crowned in the house of the obelisk:(557)\n    twice turbaned in An:\n    judge of combatants in the great hall:\n    Chief of the great cycle of the gods:\n\n    16 The ONE alone without peer:\n    Chief in Aptu:\n    King over his cycle of gods:\n    living in truth forever:\n    (Lord) of the horizon, Horus of the East:\n    he who hath created the soil (with) silver and gold:\n    the precious lapis lazuli at his pleasure:\n    spices and incense various for the peoples:\n    fresh odors for thy nostrils:\n    benignly come to the nations:\n    Amen-R\u0101 Lord of the thrones of the earth:\n    Chief in Aptu:\n    the Sovereign _on his throne_.\n\n    17 King alone, _single_ among the gods:\n    of many names, unknown is their number:\n    rising in the eastern horizon setting in the western horizon:\n    overthrowing his enemies:\n    dawning on (his) children daily and every day:\n    Thoth raises his eyes:\n    he delights himself with his blessings:\n    the gods rejoice in his goodness who exalts those _who are lowly_:\n    Lord of the boat and the barge:\n    they conduct thee through the firmament in peace.\n\n    18 Thy servants rejoice:\n    beholding the overthrow of the wicked:\n    his limbs pierced with the _sword_\n    fire consumes him:\n    his soul and body are annihilated.\n\n    19 Naka(558) saves _his feet_:\n    the gods rejoice:\n    the servants of the Sun are in peace:\n    An is joyful:\n    the enemies of Athom are overthrown and Aptu is in peace, An is\n                joyful:\n    the giver of life is pleased:\n    at the overthrow of the enemies of her Lord:\n    the gods of Kher-sa make salutations:\n    they of the Adytum prostrate themselves.\n\n    20 They behold the mighty one in his strength:\n    the image of the gods of truth the Lord of Aptu;\n    in thy name of Doer of justice:\n    Lord of sacrifices, the Bull of offerings:\n    in thy name of Amen the Bull of his mother:\n    maker of men:\n    causing all things which are to exist:\n    in thy name of Athom Chepra:(559)\n    the great Hawk making (each) body to rejoice:\n    benignly making (each) breast to rejoice:\n    type of creators high crowned:\n    ... (Lord) of the wing:\n    Uati(560) is on his forehead:\n    the hearts of men seek him:\n    when he appears to mortals:\n    he rejoices the earth with his goings forth:\n    Hail to thee Amen-R\u0101 Lord of the thrones of the world:\n    beloved of his city when he shines forth.(561)\n\n    Finished well as it was found.(562)\n\n\n\n\nHymn To Ra-Harmachis\n\n\nTranslated by E. L. Lushington, LL.D., D.C.L.\n\n\nThe hymn to Amen-R\u0101-Harmachis (the Sun identified with the Supreme Deity),\nof which a translation is here attempted, is found, with other\ncompositions of a similar nature, among the Berlin papyri. (No. 5,\npublished in Lepsius, \u201c_Denkm\u00e4ler_,\u201d Abth. vi. Bd. 12, pp. 115-117.)\n\nIt probably belongs to the Ramesside period; the writing is careful and\nfor the most part very distinct; some _lacun\u00e6_ are met with toward the\nend, and in a few passages the characters baffle the present translator\u2019s\nskill in deciphering.\n\nCitations from this hymn occur not unfrequently in the writings of eminent\nEgyptian scholars, as Brugsch, Dev\u00e9ria, and others; compare especially\nChabas, \u201c_Le Nom de Th\u00e8bes_,\u201d p. 16, where the long antithesis of epithets\nbestowed on R\u0101 and his adversaries is described as \u201cfurnishing a page of\nthe Egyptian dictionary.\u201d\n\nAs far as I am aware, no complete translation of it was published till the\nappearance of Professor Maspero\u2019s \u201c_Histoire Ancienne_,\u201d Paris, 1875;\nwhere the whole is rendered into French, pp. 32-35. My own translation was\nmade before I had the opportunity of seeing this work; since consulting it\nI have modified my version of one or two passages in accordance with M.\nMaspero\u2019s views.\n\n\n    HYMN TO RA-HARMACHIS\n\n    Adoration to R\u0101-Harmachis at the front of the morning.(563) _Say_:\n    Thou wakest beauteous Amen-R\u0101-Harmachis, thou watchest in triumph,\n    Amen-R\u0101, Lord of the horizon. O blessed one beaming in splendor,\n    towed by thy mariners who are of the unresting gods, sped by thy\n    mariners of the unmoving gods. Thou comest forth thou ascendest,\n    thou towerest in beauty, thy barge divine careers wherein thou\n    speedest, blest by thy mother Nut each day, heaven embraces thee,\n    thy foes fall as thou turnest thy face to the west of heaven.\n    Counted are thy bones, collected thy limbs, living thy flesh, thy\n    members blossom, thy soul blossoms, glorified is thy august form,\n    advanced thy state on the road of darkness. Thou listenest to the\n    call of thy attendant gods behind thy chamber; in gladness are the\n    mariners of thy bark, their heart delighted, Lord of heaven who\n    hast brought joys to the divine chiefs, the lower sky rejoices,\n    gods and men exult applauding R\u0101 on his standard, blest by his\n    mother Nut; their heart is glad. R\u0101 hath quelled his impious foes,\n    heaven rejoices, earth is in delight, gods and goddesses are in\n    festival to make adoration to R\u0101-Hor, as they see him rise in his\n    bark. He fells the wicked in his season, the abode is inviolate,\n    the diadem _mehen_ in its place, the _ur\u0153s_ hath smitten the\n    wicked.\n\n    O let thy mother Nut embrace thee,(564) Lord R\u0101, those who are\n    with her tell thy glories. Osiris and Nephthys have uplifted thee\n    at thy coming forth from the womb of thy mother Nut. O shine\n    R\u0101-Harmachis, shine in thy morning as thy noonday brightness, thy\n    cause upheld over thy enemies, thou makest thy cabin speed onward,\n    thou repellest the false one in the moment of his annihilation: he\n    has no rest(565) in the moment when thou breakest the strength of\n    the wicked enemies of R\u0101, to cast him into the fire of\n    Nehaher,(566) encircling in its hour the children of the profane.\n    No strength have they, R\u0101 prevails over his insensate foes, yea,\n    putting them to the sword thou makest the false one cast up what\n    he devoured.\n\n    Arise O R\u0101 from within thy chamber, strong is R\u0101, weak the foes:\n    lofty is R\u0101, down-stricken the foes: R\u0101 living, his foes dead: R\u0101\n    full of meat and drink, his foes ahungered and athirst: R\u0101 bright,\n    his foes engulfed: R\u0101 good, his foes evil: R\u0101 mighty, his foes\n    puny: R\u0101 hath despoiled Apap.\n\n    O R\u0101 thou givest all life(567) to the King, thou givest food for\n    his mouth, drink for his throat, sweet-oil for his hair. O blessed\n    R\u0101-Harmachis thou careerest by him in triumph, those in thy bark\n    exult to quell and overthrow the wicked. Cries of joy in the great\n    seat, the divine cabin is in gladness, acclamation in the bark of\n    millions of years. R\u0101\u2019s sailors are charmed at heart to see R\u0101\n    hailed as supreme of the order of great gods, they gain delight in\n    doing adoration to the great bark, homage in the mysterious\n    chamber. O shine Amen-R\u0101-Harmachis self-sprung, thy sister\n    goddesses stand in Bech,(568) they receive thee, they uplift thee\n    into thy bark, which is perfect in delights before Lord R\u0101, thou\n    begettest blessings. Come R\u0101, self-sprung, thou lettest Pharaoh\n    receive plenty in his battlemented house, on the altar of the god\n    whose name is hidden.\n\n    Glory to thee, Prince coming forth in thy season, Lord of many\n    faces, diadem producing rays, scattering darkness, all roads are\n    filled with thy splendors, apes make to thee salutations with\n    their arms, they praise thee, they cry aloud to thee, they tell\n    thy glories, their lips exalt thee in heaven, in earth; they\n    conduct thee at thy splendid arising, they open or drive back the\n    gate of the western horizon of heaven, they let R\u0101 be embraced in\n    peace and joy by his mother Nut; thy soul is approved by the\n    tenants of the lower heaven, the divine spirits rejoice at the\n    twofold season of brightness: thou turnest gloom into repose,(569)\n    thou sweetenest pain of Osiris, thou givest breezes in the valley,\n    illuminest earth in darkness, sweetenest pain of Osiris. All\n    beings taste the breath, they make to thee acclamations in thy\n    changes, thou who art Lord of changes, they give adoration to thy\n    might in thy forms of beauty in the morn. Gods hold their arms to\n    thee, those whom thy mother Nut bore.\n\n    Come to the King O R\u0101, stablish his glories in heaven his might on\n    earth.\n\n    O R\u0101 heaven rejoices to thee, O R\u0101 earth trembles at thee, O\n    blessed R\u0101-Harmachis thou hast raised heaven to elevate thy soul,\n    the lower sky has hidden thee in thy mystic forms. Thou hast\n    uplifted heaven to the expanse of thy outstretched arms, thou hast\n    spread out earth to the width of thy stride. Heaven rejoices to\n    thee at thy greatness of soul, thy terror fills earth at thy\n    figure, princely hawk of glittering plume, many colored frame,\n    mighty sailor god, self-existing, traversing paths in the divine\n    vessel, thou roarest in smiting thy foes, making thy great bark\n    sweep on, men hail thee, gods fear thee, thou hast felled thy foes\n    before it. Courier of heaven outstripped by none, to illumine\n    earth for his children, uplifted above gods and men, shining upon\n    us; we know not thy form when thou lookest on our faces, thy bulk\n    passes our knowledge.\n\n    O blessed R\u0101-Harmachis thou penetratest ... Bull at night,\n    Chieftain by day, beauteous orb of _mafek_, King of heaven, Sovran\n    of earth, great image in the horizon of heaven. R\u0101 who hast made\n    beings, Tatanen giving life to mankind, Pharaoh son of R\u0101 has\n    adored thee in thy glories, he has worshipped at thy gracious\n    rising brightness on the Eastern horizon, he makes tranquil thy\n    path, he beats down thy foes before thee in his turning back all\n    thy adversaries, he assigned to thee the _Uta_ on her seat, he\n    makes them ... he assigned to thee honors ... he cleared the way\n    for thee, he established thy rites in Abydos; he opens to thee\n    roads in Rusta, he beats down evil.\n\n\n\n\nThe Lamentations Of Isis And Nephthys\n\n\n                      Translated by P. J. De Horrack\n\n\nThis papyrus was found by the late Mr. Passalaqua, in the ruins of Thebes,\nin the interior of a statue representing Osiris. It is divided into two\nparts, very distinct. The first contains chapters of the funeral ritual in\nthe hieroglyphic writing; the second, of which a translation here follows,\nconsists of five pages of a fine hieratic writing of the lower epoch\n(probably about the time of the Ptolemies).\n\nThis manuscript now belongs to the Royal Museum of Berlin, where it is\nregistered under the No. 1425.\n\nA partial translation of it was published in 1852 by M. H. Brugsch (\u201c_Die\nAdonisklage und das Linoslied_\u201d). He translated the second page and the\nbeginning of the third, but without giving the hieratic text. I have since\npublished and completely translated this interesting document (\u201c_Les\nLamentations d\u2019Isis et de Nephthys_,\u201d Paris, 1866), and now give the\nEnglish translation revised.\n\nThe composition has a great analogy with the \u201cBook of Respirations,\u201d a\ntranslation of which will be added here. Both refer to the resurrection\nand renewed birth of Osiris (the type of man after his death), who, in\nthis quality, is identified with the sun, the diurnal renewal of which\nconstantly recalled the idea of a birth eternally renewed. The object of\nthe prayers recited by Isis and Nephthys is to effect the resurrection of\ntheir brother Osiris, and also that of the defunct to whom the papyrus is\nconsecrated.\n\n\n    LAMENTATIONS OF ISIS AND NEPHTHYS\n\n    Recital of the beneficial formul\u00e6\n    made by the two divine Sisters(570)\n    in the house of Osiris who resides in the West,\n    Great god, Lord of Abydos,\n    in the month of Choiak, the twenty-fifth day.\n    They are made the same in all the abodes of Osiris,\n    and in all his festivals;\n    and they are beneficial to his soul,\n    giving firmness to his body,\n    diffusing joy through his being,\n    giving breath to the nostrils, to the dryness of the throat;\n    they satisfy the heart of Isis as well as (that) of Nephthys;\n    they place Horus on the throne of his father,\n    (and) give life, stability, tranquillity to Osiris-Tentrut(571)\n    born of Takha-aa, who is surnamed Persais the justified.\n    It is profitable to recite them,\n    in conformity with the divine words.\n\n    Evocation By Isis.(572) (She says:)\n\n    Come to thine abode, come to thine abode!\n    God An,(573) come to thine abode!\n    Thine enemies (exist) no more.\n    O excellent Sovereign, come to thine abode!\n    Look at me; I am thy sister who loveth thee.\n    Do not stay far from me, O beautiful youth.\n    Come to thine abode _with haste, with haste_.\n    I see thee no more.\n    My heart is full of bitterness on account of thee.\n    Mine eyes seek thee;\n    I seek thee to behold thee.\n    will it be long ere I see thee?\n    Will it be long ere I see thee?\n    (O) excellent Sovereign,\n    will it be long ere I see thee?\n    Beholding thee is happiness;\n    Beholding thee is happiness.\n    (O) god An, beholding thee is happiness.\n    Come to her who loveth thee.\n    Come to her who loveth thee.\n    (O) Un-nefer,(574) the justified.\n    Come to thy sister, come to thy wife.\n    Come to thy sister, come to thy wife.\n    (O) Urt-het,(575) come to thy spouse.\n    I am thy sister by thy mother;\n    do not separate thyself from me.\n    Gods and men (turn) their faces toward thee,\n    weeping together for thee, whenever (they) behold me.\n    I call thee in (my) lamentations\n    (even) to the heights of Heaven,\n    and thou hearest not my voice.\n    I am thy sister who loveth thee on earth;\n    no one else hath loved thee more than I,\n    (thy) sister, (thy) sister.\n\n    Evocation By Nephthys. (She says:)\n\n    O excellent Sovereign, come to thine abode.\n    Rejoice, all thine enemies are annihilated!\n    Thy two sisters are near to thee,\n    protecting thy funeral bed;\n    calling thee in weeping,\n    thou who art prostrate on thy funeral bed.\n    Thou seest (our) tender solicitude.\n    Speak to us, Supreme Ruler, our Lord.\n    Chase all the anguish which is in our hearts.\n    Thy companions, who are gods and men,\n    when they see thee (exclaim):\n    Ours be thy visage, Supreme Ruler, our Lord;\n    life for us is to behold thy countenance;\n    let not thy face be turned from us;\n    the joy of our hearts is to contemplate thee;\n    (O) Sovereign, our hearts are happy in seeing thee.\n    I am Nephthys, thy sister who loveth thee.\n    Thine enemy is vanquished,\n    he no longer existeth!\n    I am with thee,\n    protecting thy members forever and eternally.\n\n    Invocation By Isis.(576) (She says:)\n\n    Hail (O) god An!\n    Thou, in the firmament, shinest upon us each day.\n    We no longer cease to behold thy rays.\n    Thoth is a protection for thee.\n    He placeth thy soul in the bark Ma-at,\n    in that name which is thine, of God Moon.\n    I have come to contemplate thee.\n    Thy beauties are in the midst of the Sacred Eye,(577)\n    in that name which is thine, of Lord of the sixth day\u2019s festival.\n    Thy companions are near to thee;\n    they separate themselves no more from thee.\n    Thou hast taken possession of the Heavens,\n    by the grandeur of the terrors which thou inspirest,\n    in that name which is thine, of Lord of the fifteenth day\u2019s\n                festival.\n    Thou dost illuminate us like R\u0101(578) each day.\n    Thou shinest upon us like Atum.(579)\n    Gods and men live because they behold thee.\n    Thou sheddest thy rays upon us.\n    Thou givest light to the Two Worlds.\n    The horizon is filled by thy passage.\n    Gods and men (turn) their faces toward thee;\n    nothing is injurious to them when thou shinest.\n    Thou dost navigate in the heights (of Heaven)\n    and thine enemy no longer exists!\n    I am thy protection each day.\n    Thou who comest to us as a child each month,\n    we do not cease to contemplate thee.\n    Thine emanation heightens the brilliancy\n    of the stars of Orion in the firmament,\n    by rising and setting each day.\n    I am the divine Sothis(580) behind him.\n    I do not separate myself from him.\n    The glorious emanation which proceedeth from thee\n    giveth life to gods and men,\n    reptiles and quadrupeds.\n    They live by it.\n    Thou comest to us from thy retreat at thy time,\n    to spread the water of thy soul,\n    to distribute the bread of thy being,\n    that the gods may live and men also.\n    Hail to the divine Lord!\n    There is no god like unto thee!\n    Heaven hath thy soul;\n    earth hath thy remains;\n    the lower heaven is in possession of thy mysteries.\n    Thy spouse is a protection for thee.\n    Thy son Horus is the king of the worlds.\n\n    Invocation By Nephthys. (She says:)\n\n    Excellent Sovereign! come to thine abode!\n    Un-nefer the justified, come to Tattu.\n    O fructifying Bull, come to Anap.\n    Beloved of the Adytum, come to Kha.\n    Come to Tattu, the place which thy soul prefers.\n    The spirits of thy fathers second thee.\n    Thy son, the youth Horus, the child of (thy) two sisters,(581)\n    is before thee.\n    At the dawn of light, I am thy protection each day.\n    I never separate myself from thee.\n    O god An, come to Sais.\n    Sais is thy name.\n    Come to Aper; thou wilt see thy mother Neith.(582)\n    Beautiful Child, do not stay far from her.\n    Come to her nipples; abundance is in them.(583)\n    Excellent Brother, do not stay far from her.\n    O son, come to Sais!\n    Osiris-Tarut, surnamed Nainai, born of Persais the justified,\n    come to Aper, thy city.\n    Thine abode is Tab.\n    Thou reposest (there) by thy divine mother, forever.\n    She protecteth thy members,\n    she disperseth thine enemies,\n    she is the protection of thy members forever.\n    O excellent Sovereign! come to thine abode.\n    Lord of Sais, come to Sais.\n\n    Invocation By Isis.(584) (She says:)\n\n    Come to thine abode! come to thine abode.\n    Excellent Sovereign, come to thine abode.\n    Come (and) behold thy son Horus\n    as supreme Ruler of gods and men.\n    He hath taken possession of the cities and the districts,\n    by the grandeur of the respect he inspires.\n    Heaven and earth are in awe of him,\n    the barbarians are in fear of him.\n    Thy companions, who are gods and men,\n    have become his, in the _two hemispheres_\n    to accomplish thy ceremonies.\n    Thy two sisters are near to thee,\n    offering libations to thy person;\n    thy son Horus accomplisheth for thee the funeral offering:\n    of bread, of beverages, of oxen and of geese.\n    Toth chanteth thy festival-songs,\n    invoking thee by his beneficial formul\u00e6.\n    The children of Horus are the protection of thy members,\n    benefiting thy soul each day.\n    Thy son Horus saluteth thy name\n    (in) thy mysterious abode,\n    in presenting thee the things consecrated to thy person.\n    The gods hold vases in their hands\n    to make libations to thy being.\n    Come to thy companions,\n    Supreme Ruler, our Lord!\n    Do not separate thyself from them.\n    When this is recited,\n    the place (where one is)\n    is holy in the extreme.\n    Let it be seen or heard by no one,\n    excepting by the principal _Khereb-heb_(585) and the _Sam_.(586)\n    Two women, beautiful in their members,\n    having been introduced,\n    are made to sit down on the ground\n    at the principal door of the Great Hall.(587)\n    (Then) the names of Isis and Nephthys\n    are inscribed on their shoulders.\n    Crystal vases (full) of water\n    are placed in their right hands;\n    loaves of bread made in Memphis\n    in their left hands.\n    Let them pay attention to the things done\n    at the third hour of the day,\n    and also at the eighth hour of the day.\n    Cease not to recite this book\n    at the hour of the ceremony!\n\n    It is finished.\n\n\n\n\nThe Litany Of Ra\n\n\n                      Translated by Edouard Naville\n\n\nThe following Litany of R\u0101 is the translation of a long text which is to\nbe found at the entrance of several of the largest tombs of the kings, in\nthe valley called Biban el Moluk at Thebes. It is a kind of introduction\nto the long pictures which adorn the walls of the royal sepulchres, and\nwhich generally represent the course of the sun at the different hours of\nnight.\n\nAlthough very nearly connected with the \u201cBook of the Dead,\u201d this text has\nnot yet been found complete in any funereal papyrus; the second section of\nthe fourth chapter only is contained in a papyrus of the British Museum.\n\nThe importance of this text consists in this, that it gives us an idea of\nthe esoteric doctrine of the Egyptian priests, which was clearly\npantheistic, and which certainly differed from the polytheistic worship of\nthe common people.\n\nThe present translation has been made from the book \u201c_La Litanie du\nSoleil_\u201d (Leipzig, 1875, _avec un vol. de XLIX planches_), where this text\nhas been first translated in French, with a commentary. Among the\ndifferent tombs where this inscription was collected, that of Seti I,\ncommonly called Belzoni\u2019s tomb, has been chosen as the standard text.\n\n\n    THE LITANY OF RA\n\n    CHAPTER I\n\n    _Title._ The beginning of the book of the worship of R\u0101 in the\n    Ament(588) of the worship of Temt(589) in the Ament. When anyone\n    reads this book, the porcelain figures are placed upon the ground,\n    at the hour of the setting of the Sun, that is of the triumph of\n    R\u0101 over his enemies in the Ament. Whoso is intelligent upon the\n    earth, he is intelligent also after his death.\n\n    1 Homage to thee, R\u0101! Supreme power, the master of the hidden\n    spheres who causes the principles to arise, who dwells in\n    darkness, who is born as(590) the all-surrounding universe.\n\n    2 Homage to thee, R\u0101! Supreme power, the beetle that folds his\n    wings, that rests in the empyrean, that is born as his own son.\n\n    3 Homage to thee, R\u0101! Supreme power, Tonen(591) who produces his\n    members,(592) who fashions what is in him, who is born within his\n    sphere.\n\n    4 Homage to thee, R\u0101! Supreme power, he who discloses the earth\n    and lights the Ament, he whose principle has (become) his\n    manifestation, and who is born under the form of the god with the\n    large disk.\n\n    5 Homage to thee, R\u0101! Supreme power, the soul that speaks, that\n    rests upon her high place, that creates the hidden intellects\n    which are developed in her.\n\n    6 Homage to thee, R\u0101! Supreme power, the only one, the courageous\n    one, who fashions his body, he who calls his gods (to life), when\n    he arrives in his hidden sphere.\n\n    7 Homage to thee, R\u0101! Supreme power, he who addresses his eye, and\n    who speaks to his head,(593) he who imparts the breath of life to\n    the souls (that are) in their place; they receive it and develop.\n\n    8 Homage to thee, R\u0101! Supreme power, the spirit that walks, that\n    destroys its enemies, that sends pain to the rebels.\n\n    9 Homage to thee, R\u0101! Supreme power, he who shines when he is in\n    his sphere, who sends his darkness into his sphere, and who hides\n    what it contains.\n\n    10 Homage to thee, R\u0101! Supreme power, he who lights the bodies\n    which are on the horizon, he who enters his sphere.\n\n    11 Homage to thee, R\u0101! Supreme power, he who descends into the\n    spheres of Ament, his form is that of Tum.\n\n    12 Homage to thee, R\u0101! Supreme power, he who descends into the\n    mysteries of Anubis, his form is that of Chepra (Atmu).\n\n    13 Homage to thee, R\u0101! Supreme power, he whose body is so large\n    that it hides his shape, his form is that of Shu.\n\n    14 Homage to thee, R\u0101! Supreme power, he who leads R\u0101 into his\n    members, his form is that of Tefnut.\n\n    15 Homage to thee, R\u0101! Supreme power, he who sends forth the\n    plants in their season, his form is that of Seb.\n\n    16 Homage to thee, R\u0101! Supreme power, the great one who rules what\n    is in him, his form is that of Nut.\n\n    17 Homage to thee, R\u0101! Supreme power, he who goes always toward\n    him who precedes him, his form is that of Isis.\n\n    18 Homage to thee, R\u0101! Supreme power, he whose head shines more\n    than he who is before him, his form is that of Nephthys.\n\n    19 Homage to thee, R\u0101! Supreme power, the urn(594) of the\n    creatures, the only one, that unites the generative substances,\n    its form is that of Horus.\n\n    20 Homage to thee, R\u0101! Supreme power, the brilliant one who shines\n    in the waters of the inundation, his form is that of Nun.\n\n    21 Homage to thee, R\u0101! Supreme power, he who creates the water\n    which comes from within him, his form is that of Remi.(595)\n\n    22 Homage to thee, R\u0101! Supreme power, the two vipers that bear\n    their two feathers, their form is that of the impure one.\n\n    23 Homage to thee, R\u0101! Supreme power, he who enters and comes\n    forth continually from his highly mysterious cavern, his form is\n    that of At.(596)\n\n    24 Homage to thee, R\u0101! Supreme power, the spirit that causes his\n    disappearance, his form is that of Netert.(597)\n\n    25 Homage to thee, R\u0101! Supreme power, the spirit that sets up\n    (those whom he has created), that creates(598) his descendants,\n    his form is that of Ntuti.(599)\n\n    26 Homage to thee, R\u0101! Supreme power, he who raised his head and\n    who lifts his forehead, the ram, the greatest of the creatures.\n\n    27 Homage to thee, R\u0101! Supreme power, the light that is in the\n    infernal regions, its form is that of Ament.\n\n    28 Homage to thee, R\u0101! Supreme power, the penetrating spirit who\n    is in the Ament, his form is that of Kerti.(600)\n\n    29 Homage to thee, R\u0101! Supreme power, the timid one who sheds\n    tears, his form is that of the afflicted.\n\n    30 Homage to thee, R\u0101! Supreme power, he who raises his hand and\n    who glorifies his eye(601) his form is that of the god with the\n    hidden body.\n\n    31 Homage to thee, R\u0101! Supreme power, the spirit who is raised\n    upon the two mysterious horizons, his form is that of\n    Chentament.(602)\n\n    32 Homage to thee, R\u0101! Supreme power; the god with the numerous\n    shapes in the sacred dwelling, his form is that of the beetle.\n\n    33 Homage to thee, R\u0101! Supreme power, he who puts his enemies into\n    their prison, his form is that of the lion.\n\n    34 Homage to thee, R\u0101! Supreme power, the ray of light in his\n    sarcophagus, its form is that of the progenitor.\n\n    35 Homage to thee, R\u0101! Supreme power, the covering of the body,\n    which develops the lungs, its form is that of Teb-ati.(603)\n\n    36 Homage to thee, R\u0101! Supreme power, he who calls the bodies into\n    the empyrean, and they develop, who destroys their venom, his form\n    is that of the transformer.\n\n    37 Homage to thee, R\u0101! Supreme power, the being with the\n    mysterious face, who makes the divine eye move, his form is that\n    of Shai.\n\n    38 Homage to thee, R\u0101! Supreme power, the supremely great one who\n    embraces the empyrean, his form is that of the spirit who embraces\n    (space).\n\n    39 Homage to thee, R\u0101! Supreme power, he who hides his body within\n    himself, his form is that of the god with the hidden body.\n\n    40 Homage to thee, R\u0101! Supreme power, he who is more courageous\n    than those who surround him, who sends fire into the place of\n    destruction, his form is that of the burning one.\n\n    41 Homage to thee, R\u0101! Supreme power, he who sends destruction,\n    and who causes the development of his body in the empyrean, his\n    form is that of the inhabitant of the empyrean.\n\n    42 Homage to thee, R\u0101! Supreme power, the wonderful one who dwells\n    in his eye,(604) who lights the sarcophagus, his form is that of\n    Shepi.(605)\n\n    43 Homage to thee, R\u0101! Supreme power, he who unites the\n    substances, who founds(606) Amto, his form is that of one who\n    joins substances.\n\n    44 Homage to thee, R\u0101! Supreme power, he who invents(607) secret\n    things, and who begets bodies, his form is that of the invisible\n    (progenitor).\n\n    45 Homage to thee, R\u0101! Supreme power, he who furnishes the\n    inhabitants of the empyrean with funeral things, when he enters\n    the hidden spheres, his form is that of Aperto.(608)\n\n    46 Homage to thee, R\u0101! Supreme power, his members rejoice when\n    they see his body, the blessed spirit who enters into him, his\n    form is that of the joyful one.\n\n    47 Homage to thee, R\u0101! Supreme power, the adult who dilates his\n    eyeball, and who fills his eye,(609) his form is that of the\n    adult.\n\n    48 Homage to thee, R\u0101! Supreme power, he who makes the roads in\n    the empyrean, and who opens pathways in the sarcophagus, his form\n    is that of the god who makes the roads.\n\n    49 Homage to thee, R\u0101! Supreme power, the moving spirit who makes\n    his legs stir, his form is that of the moving one.\n\n    50 Homage to thee, R\u0101! Supreme power, he who sends forth the stars\n    and who makes the night light, in the sphere of the hidden\n    essences, his form is that of the shining one.\n\n    51 Homage to thee, R\u0101! Supreme power, he who makes the spheres and\n    who creates bodies; from thy person emanating from itself alone,\n    thou hast sent forth, R\u0101, those who are and those who are not, the\n    dead, the gods, the intellects; his form is that of creator of\n    bodies.\n\n    52 Homage to thee, R\u0101! Supreme power, the mysterious, the hidden\n    one, he whom the spirits follow as he conducts them, he gives the\n    step to those surrounding him, his form is that of Ameni.\n\n    53 Homage to thee, R\u0101! Supreme power, the horn, the pillar of the\n    Ament, the lock of hair that shines in ...(610) its form is that\n    of the horn.\n\n    54 Homage to thee, R\u0101! Supreme power, the eternal essence who\n    penetrates the empyrean, who praises the spirits in their spheres,\n    his form is that of the eternal essence.\n\n    55 Homage to thee, R\u0101! Supreme power, when he arrives in the good\n    Ament, the spirits of the empyrean rejoice at sight of him, his\n    form is that of the old man.\n\n    56 Homage to thee, R\u0101! Supreme power, the great lion that creates\n    the gods, that weighs words, the chief of the powers inhabiting\n    the holy sphere, his form is that of the great lion.\n\n    57 Homage to thee, R\u0101! Supreme power, when he speaks to his eye\n    and when he addresses his eyeball, the bodies shed tears; his form\n    is that of the being who speaks to his eye.(611)\n\n    58 Homage to thee, R\u0101! Supreme power, he who raises his soul, and\n    who hides his body, he shines and he sees his mysteries, his form\n    is that of Herba.(612)\n\n    59 Homage to thee, R\u0101! Supreme power, the high spirit who hunts\n    his enemies, who sends fire upon the rebels, his form is that of\n    Kaba.(613)\n\n    60 Homage to thee, R\u0101! Supreme power, the substance which hides\n    the intestines and which possesses the mind and the limbs, its\n    form is that of Auai.(614)\n\n    61 Homage to thee, R\u0101! Supreme power, the great eldest one who\n    dwells in the empyrean, Chepri who becomes two children, his form\n    is that of the two children.\n\n    62 Homage to thee, R\u0101! Supreme power, the great walker who goes\n    over the same course, the spirit who anoints the body, Senekher,\n    his form is that of Senekher.(615)\n\n    63 Homage to thee, R\u0101! Supreme power, he who creates his body and\n    who detaches his members by the sacred flame of Amto, his form is\n    that of the flame of Amto.(616)\n\n    64 Homage to thee, R\u0101! Supreme power, the master of the hooks (who\n    struggles) against his enemies, the only one, the master of the\n    monkeys, his form is that of Anteti.(617)\n\n    65 Homage to thee, R\u0101! Supreme power, he who sends the flames into\n    his furnaces, he who cuts off the head of those who are in the\n    infernal regions, his form is that of the god of the furnace.\n\n    66 Homage to thee, R\u0101! Supreme power, the parent who destroys his\n    children, the only one who names(618) the earth by his\n    intelligence, his form is that of Tonen.\n\n    67 Homage to thee, R\u0101! Supreme power, he who sets up the\n    _urshi_(619) themselves upon their foundation, no one sees their\n    mysteries, his form is that of the _urshi_.\n\n    68 Homage to thee, R\u0101! Supreme power, the vessel of heaven, the\n    door of the empyrean, he who makes the mummy come forth, his form\n    is that of Besi.\n\n    69 Homage to thee, R\u0101! Supreme power, the monkey ...(620) the\n    being in his nature, his form is that of the monkey of the\n    empyrean.\n\n    70 Homage to thee, R\u0101! Supreme power, he who opens the earth and\n    who shows the interior of it, the speaking spirit who names his\n    members, his form is that of Smato.(621)\n\n    71 Homage to thee, R\u0101! Supreme power, he who is armed with teeth,\n    who consumes his enemies, the flame that lights the wick, his form\n    is that of Nehi.(622)\n\n    72 Homage to thee, R\u0101! Supreme power, the walker, the moving\n    luminary, who makes darkness come after his light, his form is\n    that of the walker.\n\n    73 Homage to thee, R\u0101! Supreme power, the master of souls who is\n    in his obelisk, the chief of the confined gods, his form is that\n    of the master of souls.\n\n    74 Homage to thee, R\u0101! Supreme power, the double luminary, the\n    double obelisk, the great god who raises his two eyes, his form is\n    that of the double luminary.\n\n    75 Homage to thee, R\u0101! Supreme power, the master of the light, who\n    reveals hidden things, the spirit who speaks to the gods in their\n    spheres, his form is that of the master of the light.\n\n    76 Homage to thee, R\u0101! Supreme power, O R\u0101 of the sphere, O R\u0101 who\n    speakest to the spheres, O R\u0101 who art in thy sphere, homage to\n    thee, R\u0101 Keschi, four times. They sing praises to the spirit\n    Keschi,(623) the spheres honor his spirit, they glorify thy body\n    which is in thee, saying, Homage to thee, great Keschi! four\n    times. They sing praises in thy honor, spirit Keschi in thy\n    seventy-five forms which are in thy seventy-five spheres. The\n    royal Osiris knows them by their names, he knows what is in their\n    bodies, all their hidden essences. The royal Osiris speaks to them\n    in their forms, they open to the royal Osiris, they display the\n    hidden doors to his spirit which is like thy spirit, thou createst\n    them, thou createst the royal Osiris; the development of his body\n    is like thine because the royal Osiris is one of thy companions,\n    who are in their spheres, and who speak in their caverns, those\n    who are blessed through thy creation and who transform themselves\n    when thou commandest it. The royal Osiris is like one of those who\n    speak in their hidden spheres. Ha! he has arrived, he advances in\n    the train of the spirit of R\u0101. Ha! he has completed the journey\n    from Chepri.(624) Hail! he has arrived. The royal Osiris knows all\n    that concerns the hidden beings. Hail! he has arrived in the midst\n    of you; homage to his spirit Keschi! four times.\n\n    77 O R\u0101 of the Ament, who hast created the earth, who lightest the\n    gods of the empyrean, R\u0101 who art in thy disk, guide him on the\n    road to the Ament, that he may reach the hidden spirits; guide him\n    on the road which belongs to him, guide him on the Western road;\n    that he may traverse the sphere of Ament, guide him on the road to\n    the Ament, that the King may worship those who are in the hidden\n    dwelling, guide him on the road to the Ament, make him descend to\n    the sphere of Nun. Hail, R\u0101! the royal Osiris is Nun. Hail R\u0101! the\n    royal Osiris is thyself and reciprocally. Hail, R\u0101! thy spirit is\n    that of Osiris, thy course is his in the empyrean. Hail, R\u0101! he\n    dwells in the empyrean, he traverses the good Ament. Such as thou\n    art, such is the royal Osiris. Thy intellect, R\u0101, is his. Osiris\n    worships the hidden gods, he praises their spirits, these latter\n    say to one another that thy course (R\u0101!) is that of Osiris, that\n    thy way is his, great god who dwellest in the empyrean. Hail! god\n    of the disk with the brilliant rays, praise be to the spirit\n    Keschi! four times.\n\n    78 Hail to thee, universal covering, who createst thy soul and who\n    makest thy body grow; the King traverses the most secret sphere,\n    he explores the mysteries contained in it. The King speaks to thee\n    like R\u0101, he praises thee with his intelligence, the King is like\n    the god; and reciprocally. He moves by himself, he moves by\n    himself. The all surrounding universe says: Ah, guide him unto the\n    interior of my sphere; four times.\n\n    79 This chapter is said to the most mysterious god, these words\n    are written like those upon the two sides of the door of the\n    empyrean ...(625) this book is read every day, when he has retired\n    in life, according to custom, perfectly.\n\n    CHAPTER II\n\n    1 Worship of the Spheric Gods, when R\u0101 sets in life. Hail, gods of\n    the spheres, gods who are in the Ament, perfect gods ...(626) the\n    enemies of R\u0101, you make the universal covering(627) grow ...(628)\n    you worship the god who is in his disk ...(629) thou commandest\n    thy enemies, great god who art upon the horizon; four times. Thou\n    commandest thy enemies, Osiris Temt; four times.\n\n    2 The royal Osiris commands his enemies in heaven and upon earth,\n    by authority of all the gods and all the goddesses, by authority\n    of Osiris Chentament, because the royal Osiris is R\u0101 himself, the\n    great inhabitant of the heavens, he speaks in the presence of\n    Ament. The King governs by favor of the great powers. The royal\n    Osiris is pure, what is in him is pure, the royal Osiris governs\n    the two worlds, the royal Osiris commands his enemies; four times.\n\n    3 He is powerful, R\u0101 in the empyrean, he is powerful, R\u0101 in the\n    empyrean. He traverses the empyrean with joy, for he has struck\n    Apap;(630) there is joy for thee, god of the horizon, Osiris, King\n    of the Ament, there is joy for thy triumphant spirit, for thou\n    destroyest his enemies; thou art delighted, Tesherti, red spirit\n    who openest the Ament. Thou givest thy hand to Osiris, thou art\n    received in the good Ament, and the gods rejoice over thee. Osiris\n    gives thee his hand, thou art received by Chentament. He is\n    brilliant, the spirit of R\u0101 in the empyrean, he is brilliant, the\n    body of Teb Temt. R\u0101 commands in the empyrean, because he has\n    struck Apap. Teb Temt commands; he worships the spirit of the two\n    horizons; the spirit of the two horizons worships him.\n\n    4 The royal Osiris receives dominion over his enemies from the\n    great powers of the mysterious avenger, he who reveals the\n    mysterious empyrean, who dissipates the darkness, who chases away\n    the rain, he who hurries, and who makes the blessed servants of R\u0101\n    come forth. He(631) sees the body of the god when he assumes forms\n    with a mysterious name, when he sheds his rays in obscurity, and\n    when he hides the uncovered bodies; when he traverses the\n    mysterious spheres and when he gives eyes to their gods; they\n    themselves see him, and their spirits are blessed.\n\n    5 Hail, R\u0101! give eyes to the royal Osiris, give him divine\n    eyeballs, and may they guide the royal Osiris. Hail, R\u0101! give a\n    heart to the royal Osiris; he traverses the earth, he traverses\n    the world like R\u0101.\n\n    6 Thou takest care that what thou commandest to exist, exists;\n    thou rulest the royal Osiris like Chuti(632) and the King honors\n    thy spirit, he glorifies thee.\n\n    7 Thou commandest Osiris to be like Khuti, the brilliant triangle\n    which appears in the shining place.\n\n    8 Thou commandest Osiris to be like the mysterious spirit which\n    comes forth from the mysterious place.\n\n    9 Thou commandest Osiris to be like the blessed spirit which comes\n    forth from the blessed place.\n\n    10 Thou commandest Osiris to be like the destructive spirit which\n    comes forth from the place of destruction.\n\n    11 Thou commandest Osiris to be like the revealing spirit which\n    comes forth from the opening.\n\n    12 Thou commandest Osiris to be like the elevated spirit which\n    comes forth from the high place.\n\n    13 Thou commandest Osiris to be like the hidden spirit which comes\n    forth from the Ament.\n\n    14 Deliver him from the crocodiles which frighten the spirits,\n    like geese; let them not do their work upon the royal Osiris, in\n    the presence of the gods armed with swords; may Osiris never fall\n    into their furnaces, may their nets never entangle him; his spirit\n    flies away and soars into the heavens, his spirit returns and\n    enters into the empyrean, because the royal Osiris knows the\n    mysteries which are in the empyrean, the secret forms of Osiris,\n    that none of his servants know, in the secret of his hidden\n    dwelling. Hail! the royal Osiris knows thy form, great and\n    mysterious god.\n\n    15 Deliver the royal Osiris from the agile demons furnished with\n    legs, from the cruel gods who pluck out hearts and who throw them\n    into their furnaces. May they never do their work upon the royal\n    Osiris, may they never put him in their furnaces, because Osiris\n    is R\u0101; and reciprocally. His soul is that which is in the disk.\n    His body is in the middle of the hidden gods; they make Osiris\n    rule, Osiris makes them rule; he commands, and he rests as you\n    rest in the Ament.\n\n    16 The soul of R\u0101 shines in his shape, his body rests amid the\n    invocations which are addressed to him; he enters into the\n    interior of his white disk, he lights the empyrean with his rays,\n    he creates it, he makes the souls remain in their bodies, they\n    praise him from the height of their pedestal. He receives the\n    acclamations of all the gods who open the doors, the hidden\n    essences who prepare the way for R\u0101\u2019s soul, and who allow the King\n    of souls access to the fields. He traverses his disk himself; he\n    calls (to life) the body of Kat;(633) he places the gods of the\n    stars upon their legs; these latter make the god An(634) come at\n    their hours; the two sisters join themselves to him, they decorate\n    his head, as a spirit worthy of adornment.\n\n    17 O, R\u0101, place the royal Osiris in thy train; he is the divine\n    key which opens his haunts, he knows admirable means of obtaining\n    the great victory over his enemies; Osiris is powerful through thy\n    two eyes; walking god, the course of Osiris is thy course. R\u0101, the\n    journeys of Osiris are thy journeys, Osiris makes thee rule over\n    thy enemies, thou makest Osiris rule over his enemies, by means of\n    the great splendor which is the splendor of R\u0101 in the empyrean,\n    they cry to him: Bull of the country of the dead, thou art R\u0101, thy\n    body rests in peace, thou art blessed in thy mysteries.\n\n    CHAPTER III\n\n    1 O, R\u0101, come to the King! truly. Highly glorious Teb Temt.\n\n    2 O, R\u0101, come to the King! truly. Thou makest thy soul young again\n    and thou givest birth to thy body.\n\n    3 O, R\u0101, come to the King! truly. Lead him into the holy dwelling.\n\n    4 O, R\u0101, come to the King! truly. Guide him on the good ways.\n\n    5 O, R\u0101, come to the King! truly. Guide him on the roads of Nun.\n\n    6 O, R\u0101, come to the King! truly. Guide him on the roads of Nut.\n\n    7 O, R\u0101, come to the King! truly. He restores the body of Osiris.\n\n    8 O, R\u0101, come to the King! truly. He places the corpse upon its\n    foundation, in its place that no one knows.\n\n    9 O, R\u0101, come to the King! truly. He calls his body Osiris.\n\n    10 O, R\u0101, come to the King! truly. He sees him who is in the\n    sarcophagus.\n\n    11 O, R\u0101, come to the King! truly. The rays of Aten(635) are upon\n    his person.\n\n    12 O, R\u0101, come to the King! truly. He has taken the good ways.\n\n    13 O, R\u0101, come to the King! truly. He worships thy soul upon the\n    horizon.\n\n    14 O, R\u0101, come to the King! truly. Thou speakest to him as to the\n    god who is upon the ground.\n\n    15 O, R\u0101, come to the King! truly. He is one of thy Nine Gods.\n\n    CHAPTER IV\n\n    _Section I_\n\n    1 Thou art what he is, R\u0101, thou givest birth to the royal Osiris,\n    thou makest him exist like thyself, god of the two horizons; the\n    birth of Osiris is the birth of R\u0101 in the Ament, and reciprocally;\n    the birth of Osiris in the heavens is the birth of the soul of R\u0101\n    in the heavens, and reciprocally; the life of Osiris is the life\n    of R\u0101, and reciprocally; the development of his body is the\n    development of R\u0101\u2019s body. R\u0101 conceived, Tum gave birth to Osiris;\n    it is the young Chepra; Nut brings Osiris into the world, she\n    nourishes Osiris, like R\u0101\u2019s soul which issued from her.\n\n    2 O, R\u0101 who art in the Ament ...(636) who art in the empyrean,\n    deliver Osiris from thy conductors who separate souls from their\n    bodies, the agile beings who move quickly in thy places of\n    torment. May they never seize Osiris, may they never take him, may\n    they never quicken their steps toward him, may they never put him\n    in their places of torture, may they never cast their toils round\n    him, may they never place him upon their altars, may he never\n    tremble in the land of the condemned, may he never be lost in the\n    Ament. He walks as the god of the horizon walks, he takes R\u0101\u2019s\n    steps, he worships the god who is on the earth, he honors the\n    mysterious bodies ...(637) they say to Osiris: Hu and Sa; they\n    call him this, because he is like the spirit of Hu and Sa(638) in\n    his creations; he makes the sacred tree grow he is not ignorant of\n    it. There are cries of joy in the mysterious region, for R\u0101 sets\n    under the form of Osiris, and reciprocally. Rejoice, you the dead,\n    render praises to R\u0101, and R\u0101 renders praises to you. R\u0101 comes\n    forth from the cow Mehur,(639) he sets in Netur;(640) Osiris comes\n    forth from Nehur like the sun, he sets in Netur like Temt. The\n    name of the King is the name of R\u0101, Ammehur,(641) the setting of\n    Osiris, it is his setting, Amnetur.(642)\n\n    3 The gods of the empyrean bless him, the hidden gods rejoice over\n    him; they say to him: thy person is the god of the country of the\n    dead, thy form is Teb Temt. The hidden gods speak to the royal\n    Osiris, they rejoice on seeing him; (they say to him:) Hail,\n    blessed and perfect one, who comest forth from Tonen, the god who\n    destroys the forms; it is great, thy essence, spirit, shadow that\n    no one destroys, that lives where you live. He knows the essences\n    of the primitive beings, he knows the mysterious flames of the\n    empyrean, for he attains to holy and mysterious things.\n\n    4 The two gods speak to the royal Osiris, they rejoice on seeing\n    him, this blessed, perfect spirit; (they say to him:) This is one\n    of us. The gods speak to the royal Osiris, they rejoice when they\n    see him, him, the splendor of R\u0101, the splendor of the two\n    goddesses that appears in Heset,(643) the supplicant Heset\n    addresses the guardians who watch over the doors, who devour souls\n    and who swallow the shades of the dead; when they approach them,\n    they are led by them to the place of destruction: O guardians who\n    watch over your doors, who swallow souls and devour the shades of\n    the dead; when they approach you, you lead them to the place of\n    destruction; Oh! allow this blessed this most holy spirit, to be\n    in the dwelling of the Akher;(644) it is a spirit like R\u0101 glorious\n    like Osiris. This is what Heset the supplicant says before the\n    royal Osiris.\n\n    5 O Heset, make him come, O Heset, guide the royal Osiris, O Heset\n    open to him the empyrean, give him the lot of the god of the\n    empyrean; he puts the veil _nems_(645) upon his head at the bottom\n    of the dwelling of the Ament. Hail to thee, he has reached thee;\n    Heset, guide him on the good way, he speaks to thee, he glorifies\n    thee by his invocations, and thou rejoicest on seeing his spirit;\n    Heset, the supplicant, open the doors which are in the empyrean,\n    open his spheres to him, for the club is in the hand of Osiris,\n    and he grasps his lance; his club strikes the enemies, and his\n    lance destroys the rebels; his dwelling is that of the god of the\n    two horizons; his throne is R\u0101\u2019s throne; for he is the Horus of\n    the two horizons.(646) He is beautiful, this spirit, he is\n    perfect, he is powerful in both his hands.\n\n    6 The two great gods speak to the royal Osiris; they rejoice on\n    his account; they celebrate his victorious strength, they give him\n    their protection, they send him their spirit of life; (they say to\n    him:) He is brilliant like the spirit of the horizon that is the\n    dwelling of R\u0101 in the heavens;(647) they communicate their words\n    to him, they give him the power by their authority. He opens the\n    door of heaven and earth like his father R\u0101; a spirit shining in\n    the place where they burn the offerings, in the arms of Osiris.\n    The royal Osiris rests in the mysterious dwelling, he shines like\n    the god of the luminary, the dwelling of R\u0101 of the horizon.(648)\n    The royal Osiris is R\u0101; and reciprocally, he is the spirit of\n    Osiris, he rests (in him).\n\n    7 He reaches the gods of the pyramid; these latter praise him on\n    seeing the happy arrival of Osiris; they address him as R\u0101 of the\n    horizon; praise be to R\u0101! cheers for the spirit of the horizon,\n    praises to the spirit of R\u0101! Praise his spirit that inhabits the\n    empyrean, invoke him who is in his disk, bear him to him who\n    created you, carry him unto the pyramid, since you are the gods\n    who accompany R\u0101 Osiris. Here is Osiris, carry him into the hidden\n    sanctuary of Osiris, the lord of years(649) who is under the care\n    of the two Rehti. Carry him into the hidden dwelling where Osiris\n    resides, carry him into the funeral monument which is in the\n    Ament, the mysterious sanctuary of the god who is at rest; bear\n    him, open your arms to him, stretch out your hands to him, take\n    off your veils before him, for he is the great essence whom the\n    dead spirits do not know; it is R\u0101, the god of the two horizons,\n    and Osiris, the King of the Ament, who send him.\n\n    8 The royal Osiris is one of you, for his diadem is a vulture; his\n    face is a sparrow-hawk, his head is R\u0101; his eyes are the Rehti,\n    the two sisters; his nose is Horus of the empyrean; his mouth is\n    the King of the Ament; his lungs are Nun; his two hands are the\n    god Secheni;(650) his fingers are the gods who seize him; his body\n    is Chepra; his heart is Horus, the creator; his chest is the\n    goddess of life; his spleen is the god Fenti;(651) his lungs are\n    the goddess Heti; his stomach is Apu; his intestines, the god with\n    the mysterious names;(652) his back is the corpse-god; his elbows\n    are Makati; the nape of his neck, Horus Thoth; his lips Mehur; his\n    phallus is Tonen;(653) ...(654) the goddess of Cher; ...(655) the\n    two hidden gods; his sitting posture the two goddesses; his legs,\n    he who traverses the hidden places; his shin-bones are _ur\u00e6us_.\n    His members are gods, he is throughout a god, no one of his\n    members is without a god, the gods are of his substance. The royal\n    Osiris is an intelligent essence, his members guide him, his flesh\n    opens the way to him, those who are born of him create him, they\n    rest when they have given birth to him. The royal Osiris is he who\n    gives them birth, it is he who begets them, it is he who makes\n    them exist; his birth is that of R\u0101 in the Ament, R\u0101 gives birth\n    to the royal Osiris, he causes his own birth.\n\n    _Section II_\n\n    1 O R\u0101, open to his spirit, for the royal Osiris knows what there\n    is in the empyrean, he is the great mummy, Osiris, the King of the\n    Ament; he is Osiris, he is perfect like Osiris, he is blessed like\n    Osiris, his club is that of Osiris, his sword is that of\n    Chentament, his sceptre is that of Sahou, he is the great one, the\n    King of the blessed, for he is the original one, he who knows the\n    mysteries, the greatest of the holy ones in the empyrean. He is\n    happy, the spirit Keschi who makes his own law in the Ament, he\n    speaks to what is born of him,(656) Osiris Chentament.\n\n    2 Hail to thee, inhabitant of the empyrean, praised be what is in\n    thee; hail to thee, inhabitant of the empyrean, the weeping gods\n    cut their hair in honor of thee, they clap their hands, they\n    revere thee, they weep before thee, thy spirit rejoices in their\n    fear, thy body is blessed.\n\n    3 Hail to thee, inhabitant of the empyrean, god seated upon his\n    throne, who boldest the sceptre _hik_,(657) King of the empyrean,\n    Prince of the Aker, great Prince crowned with the _urer_,(658)\n    great god who hides his dwelling, Lord of wisdom, Chief of the\n    powers.\n\n    4 Hail to the inhabitant of the empyrean, thy son Horus rests in\n    thee, thou communicatest thy orders to him, thou permittest him to\n    shine like An of the empyrean, the great star who creates his\n    names,(659) who knows the empyrean and who traverses the interior\n    of it, he, the son of R\u0101, proceeding from Tum. The royal Osiris is\n    thy son, thou communicatest thy orders to him, thou permittest him\n    to shine like An of the heavens, the great star who creates his\n    names,(660) who knows the empyrean and who traverses the interior\n    of it, he the son of R\u0101, proceeding from Tum. He rests in the\n    empyrean, he rejoices in the dusk, he enters in there and comes\n    forth, the arms of Tonen receive him, the blessed lift him, they\n    stretch out their hands toward him, the ...(661) guide him. Praise\n    him ye blessed, exalt the royal Osiris, ye blessed! Rejoice over\n    him, as over R\u0101, extol him like Osiris, he has placed your\n    offerings before you, he accords you the favor of receiving your\n    portion as his father R\u0101 commanded. He is his darling, he is his\n    descendant upon the earth, and the blessed show him the way. Let\n    him arrive in the empyrean, and let him penetrate into the good\n    Ament. The royal Osiris fixes the crown upon the head of Osiris,\n    he offers his casket to Seb, he presents Sah with the sceptre, he\n    gives the royal diadem to him whose name is Ammon.\n\n    5 Look at him, ye blessed, let him receive a perfect intelligence,\n    let him shine like the god of mysteries, deliver him from the gods\n    of the pillory who fasten to their posts. May they never bind\n    Osiris to their posts, may they never put him in the place of\n    destruction, for he is the descendant of Osiris who permits him to\n    receive the diadem in the empyrean.\n\n    6 He is sublime, the spirit of R\u0101 in the Ament, his body is\n    blessed there, the spirits rejoice when they develop their forms\n    in the zones of the empyrean, before the soul of R\u0101, the\n    inhabitant of the empyrean, and Teb Temt who rests in his\n    covering. Hail, yes, hail! Hail spirit of R\u0101, hail, spirit of the\n    royal Osiris like Temt! Hail, royal Osiris who art R\u0101, and\n    reciprocally! O Temt who art R\u0101, and reciprocally, hail!\n\n    7 The royal Osiris is one of you. He gives birth to you, he gives\n    you your names, he makes you perfect; ha! he sends his body into\n    you; ha! he is your creator. Look at him, he shines like him who\n    proceeds from you; he honors his father, perfect, blessed,\n    blessing his mother; look at him, make his essence sublime and\n    make him like him who destroys his forms;(662) show the way to his\n    spirit, set him upon your pedestals, make him rest in his members,\n    show him his dwelling in the midst of the earth, open your doors\n    to him, unfasten the bolt.\n\n    8 O R\u0101, O Teb-Temt, guide the royal Osiris following the direction\n    of the spirits, following the course of the gods. The royal Osiris\n    is in his gateway (in presence of the) navigating gods; the royal\n    Osiris is the only one, the guardian of his doors, he who puts the\n    gods in their places. He is upon his pedestal in the empyrean, he\n    is the possessor in the midst of the possessors, he is at the\n    extremities of the empyrean, he is blessed in the infernal\n    regions. He rests in the Ament among the spirits who are in the\n    members of the Ament. The royal Osiris is R\u0101\u2019s darling, he is the\n    mysterious ph\u0153nix, he enters in peace into the empyrean, he leaves\n    Nut in peace; the royal Osiris has his throne in heaven, he\n    traverses the horizons in R\u0101\u2019s train, he is at peace in the\n    heavens, in R\u0101\u2019s fields, his share is upon the horizon in the\n    fields of Aalu; he traverses the earth like R\u0101, he is wise like\n    Thoth, he walks at will, he hastens in his course, like Sahu with\n    the mysterious names, who becomes two divinities. The royal Osiris\n    becomes two divinities. What R\u0101 produces, the royal Osiris\n    produces; he gives a spiritual existence to what he loves; he does\n    not give it to what he hates. The royal Osiris is the Chief of the\n    gods who make offerings to the spirits, he is powerful in his\n    course, he is the courageous being who strikes his enemies.\n\n    9 O ye gods, O ye blessed who precede R\u0101 and who escort his\n    spirit, do to the royal Osiris as to R\u0101, tow him with you in the\n    same way that you conduct R\u0101 and the two navigating gods in the\n    heavens; the royal Osiris is R\u0101 himself, and reciprocally; he is\n    the Chief of his worshippers who gives life to the forms.\n\n    _Section III_\n\n    1 O Ament, O Ament, O good, O good, O strong, O strong, O\n    powerful, O powerful, O protecting, O protecting, O mysterious, O\n    mysterious (Ament), the royal Osiris knows thee, he knows thy\n    form, he knows the name of thy companions. Ament, hide my corpse,\n    good Ament, hide my body. O resting-place, let me rest in thee; O\n    strong one, may the royal Osiris be strong with thy strength; O\n    powerful one, may he be powerful with thy power! O Ament, open thy\n    arms to him; O protectress, cover his body; O mysterious being,\n    stretch out thy hand to him. Hail, holy Ament of Osiris with the\n    mysterious names, the most holy of the gods, thou who art the most\n    hidden of all mysteries. Hail! the royal Osiris worships thee; he\n    addresses the great god who is within thee. Hail! he worships\n    thee; open thy mysterious doors to him. Hail! he worships thee;\n    (open to him) thy hidden spheres, for he has his dwelling in the\n    heavens like R\u0101, and his throne is upon the earth like Seb; he is\n    seated upon the throne of Seb, upon the seats of Horchuti; his\n    spirit soars into the heavens, it rests there; his body descends\n    to the earth in the midst of the gods. He walks with R\u0101, he\n    follows Tum, he is like Chepra, he lives as thou livest in truth.\n\n    2 When this book is read he who reads it purifies himself at the\n    hour when R\u0101 sets, who rests in the Ament of the Ament, when R\u0101 is\n    in the midst of hidden things, completely.\n\n\n\n\nThe Book Of Respirations\n\n\n                      Translated by P. J. De Horrack\n\n\nThe manuscript a translation of which here follows belongs to the Museum\nof the Louvre, in Paris, where it is registered under the No. 3284\n(_Dev\u00e9ria, Catalogue des MS. \u00e9gypt._, p. 132). It probably dates from the\nepoch of the Ptolemies. It is in hieratic writing and generally known by\nthe name of \u201cBook of Respirations\u201d or \u201cBook of the Breaths of Life,\u201d\naccording to Mr. Le Page Renouf\u2019s ingenious interpretation. This book\nseems to have been deposited exclusively with the mummies of the priests\nand priestesses of the god Ammon-R\u0101, if we may judge from the titles\ninserted into the manuscripts.\n\nDr. Brugsch, in 1851, first directed the attention of Egyptologists to\nthis curious work, by publishing a transcription in hieroglyphics of a\nhieratic text in the Berlin Museum, with a Latin translation, under the\ntitle of \u201c_Sha\u00ef an Sinsin, sive liber Metempsychosis_,\u201d etc. He added to\nthis a copy of a hieratic text of the same book found in Denon (\u201c_Voyage\nen Egypte_,\u201d pl. 136).\n\nA full analysis of this literary composition has also been given by Dr.\nSamuel Birch, in his Introduction to the \u201c_Rhind Papyri_,\u201d London, 1863.\n\nThe Paris manuscript is as yet unpublished, but a copy of it will be\nproduced ere long by the present translator. A few passages corrupted by\nthe ancient scribe have been restored from copies of the same text, which\nare in the Egyptian Museum of the Louvre.\n\nThe \u201cBook of Respirations\u201d has a great analogy with that of the\n\u201cLamentations of Isis and Nephthys.\u201d It not only makes allusion to the\n_formul\u00e6_ and acts by means of which the resurrection is effected, but\nalso treats of the life after death, thus greatly increasing our knowledge\nof the religious system of the ancient Egyptians.\n\n\n    THE BOOK OF RESPIRATIONS\n\n    1 Commencement of the Book of Respirations\n    made by Isis for her brother Osiris,\n    to give life to his soul,\n    to give life to his body,\n    to rejuvenate all his members anew;\n    that he may reach the horizon with his father, the Sun;\n    that his soul may rise to Heaven in the disk of the Moon;\n    that his body may shine in the stars of Orion on the bosom of\n                Nu-t;(663)\n    in order that this may also happen\n    to the Osiris, divine Father, Prophet of Ammon-Ra, King of the\n                gods,\n    Prophet of Khem, of Ammon-Ra, bull of his mother,\n    in his great abode,\n    Asar-aau, justified,\n    Son of the Prophet of the same order, Nes-paut-ta-ti, justified,\n    Conceal (it), conceal (it)!\n    Let it not be read by anyone.\n    It is profitable to the person who is in the divine Nether-World.\n    He liveth in reality millions of times anew.\n\n    2 Words spoken:\n    Hail to the Osiris N!(664) thou art pure;\n    thy heart is pure,\n    thy fore-part is purified,\n    thy hind-part is cleansed,\n    thy middle is in _Bat_(665) and natron.\n    No member in thee is faulty.\n    The Osiris N is (made) pure by the lotions\n    from the Fields of Peace, at the North of the Fields of\n                Sanehem-u.(666)\n    The goddesses Uati (and) Suben have purified thee\n    at the eighth hour of the night\n    and at the eighth hour of the day.\n    Come Osiris N!\n    Thou dost enter the Hall of the Two Goddesses of Truth.\n    Thou art purified of all sin, of all crime.\n    Stone of Truth is thy name.\n\n    3 Hail to the Osiris N!\n    Thou, being very pure, dost enter the Lower Heaven.\n    The Two goddesses of Justice have purified thee in the Great Hall.\n    A purification hath been made to thee in the Hall of Seb.\n    Thy members have been purified in the Hall of Shu.(667)\n    Thou seest R\u0101 in his setting,\n    (as) Atum(668) in the evening.\n    Ammon is near to thee, to give thee breath,\n    Ptah, to form thy members.\n    Thou dost enter the horizon with the Sun.\n    Thy soul is received in the bark Neshem(669) with Osiris.\n    Thy soul is divinized in the Hall of Seb.\n    Thou art justified forever and ever.\n\n    4 Hail to the Osiris N!\n    Thine individuality is permanent.\n    Thy body is durable.\n    Thy mummy doth germinate.\n    Thou art not repulsed from heaven, (neither from) earth.\n    Thy face is illuminated near the Sun.\n    Thy soul liveth near to Ammon.\n    Thy body is rejuvenated near to Osiris.\n    Thou dost breathe forever and ever.\n\n    5 Thy soul maketh thee offerings, each day,\n    of bread, of drinks, of oxen, of geese, of fresh water, of\n                condiments.\n    Thou comest to justify it.\n    Thy flesh is on thy bones,\n    like unto thy form on earth.\n    Thou dost imbibe into thy body.\n    Thou eatest with thy mouth.\n    Thou receivest bread, with the souls of the gods.\n    Anubis doth guard thee.\n    He is thy protection.\n    Thou art not repulsed from the gates of the Lower Heaven.\n    Thoth, the doubly great, the Lord of Sesennu, cometh to thee.\n    He writeth for thee the Book of Respirations, with his own\n                fingers.\n    Thy soul doth breathe forever and ever.\n    Thou dost renew thy form on earth, among the living.\n    Thou art divinized with the souls of the gods.\n    Thy heart is the heart of R\u0101\n    Thy members are the members of the great god.(670)\n    Thou livest forever and ever.\n\n    6 Hail to the Osiris N!\n    Ammon is with thee each day\n    to render thee life.\n    Apheru openeth to thee the right way.\n    Thou seest with thine eyes;\n    thou hearest with thine ears;\n    thou speakest with thy mouth;\n    thou walkest with thy legs.\n    Thy soul is divinized in Heaven,\n    to make all the transformations it desireth.\n    Thou makest the joy of the sacred _Persea_ in An.\n    Thou awakenest each day.\n    Thou seest the rays of R\u0101.\n    Ammon cometh to thee with the breath of life.\n    He granteth to thee to breathe in thy coffin.\n    Thou comest on earth each day,\n    the Book of Respirations of Thoth being thy protection.\n    Thou breathest by it each day.\n    Thine eyes behold the rays of the disk.\n    Truth is spoken to thee before Osiris.\n    The _formul\u00e6_ of justification are on thy body.\n    Horus, the defender of his father, protecteth thy body.\n    He divinizeth thy soul as well as (those) of all the gods.\n    The soul of R\u0101 giveth life to thy soul.\n    The soul of Shu filleth thy respiratory organs with soft\n                breath.(671)\n\n    7 Hail to the Osiris N!\n    Thy soul doth breathe in the place thou lovest.\n    Thou art in the dwelling of Osiris, who resideth in the West.\n    Thy person is most pure.\n    Thou dost arrive in Abydos.\n    He (Osiris) filleth thy dwelling Hotep with provisions.\n\n    8 Hail to the Osiris N!\n    The gods of all Egypt come to thee.\n    Thou art guided toward the end of centuries.\n    Thy soul liveth.\n    Thou dost follow Osiris.\n    Thou breathest in Rusta.\n    Secret care is taken of thee by the Lord of Sati(672)\n    and by the great god.(673)\n    Thy body liveth in Tattu (and in) Nifur.\n    Thy soul liveth in Heaven forever.\n\n    9 Hail to the Osiris N!\n    Sechet prevaileth against what is injurious to thee.\n    Har-aa-hetu taketh care of thee.\n    Har-shet doth form thy heart.\n    Har-maa doth guard thy body.\n    Thou continuest in life, health (and) strength.\n    Thou art established upon thy throne in Ta-ser.\n    Come, Osiris N!\n    Thou appearest in thy form.\n    Strengthened by thine ornaments(674)\n    thou art prepared for life.\n    Thou remainest in a healthful state;\n    thou walkest, thou breathest everywhere.(675)\n    The Sun doth rise upon thine abode.\n    Like unto Osiris, thou breathest, thou livest by his rays.\n    Ammon-Ra giveth life to thee.\n    He doth enlighten thee by the Book of Respirations.\n    Thou dost follow Osiris and Horus, Lord of the sacred bark.\n    Thou art as the greatest of the gods among the gods.\n    Thy beautiful face liveth (in) thy children.\n    Thy name doth always prosper.\n    Come to the great temple in Tattu.\n    Thou wilt see him who resideth in the West,\n    in the Ka-festival.\n    Delicious is thy perfume as that of the blessed;\n    great thy name among the elect.\n\n    10 Hail to the Osiris N!\n    Thy soul liveth by the Book of Respirations.\n    Thou unitest thyself to the Book of Respirations.\n    Thou dost enter the Lower Heaven;\n    thine enemies are not (there).\n    Thou art a divine soul in Tattu.(676)\n    Thy heart is thine;\n    it is (no longer) separated from thee.\n    Thine eyes are thine;\n    they open each day.\n    11_a_ Words spoken by the gods who accompany Osiris, to the Osiris\n                N:\n    Thou dost follow Ra.\n    Thou dost follow Osiris.\n    Thy soul livest forever and ever.\n\n    11_b_ Words spoken by the gods who dwell in the Lower Heaven\n                (like) Osiris of the West, to the Osiris N:\n    Let them open to him at the gates of the Lower Heaven.\n    _He is received_(677) in the divine Nether-World,\n    that his soul may live forever.\n    He buildeth a dwelling in the divine Nether-World.\n    He is rewarded.(678)\n    He hath received the Book of Respirations,\n    that he may breathe.\n\n    12 Royal offering to Osiris who resideth in the West,\n    great god, Lord of Abydos,\n    that he may give offerings\n    of bread, of _hak_, of oxen, of geese, of wine, of the liquor\n                _aket_, of bread _Hotep_,\n    of good provisions of all kinds,\n    to the Osiris N.\n    Thy soul liveth.\n    Thy body doth germinate,\n    by order of R\u0101 himself,\n    without pain, without injury,\n    like unto Ra forever and ever.\n\n    13 O Strider, coming out of An,(679)\n    the Osiris N hath not committed any sin.\n    O Mighty of the Moment, coming out of Kerau,\n    the Osiris N hath not done any evil.\n    O Nostril, coming out of Sesennu,(680)\n    the Osiris N hath not been exacting.\n    O Devourer of the Eye, coming out of Kerti,\n    the Osiris N hath not obtained anything by theft.\n    O Impure of visage, coming out of Rusta,\n    the Osiris N hath not been angry.\n    O Lion-gods, coming forth from heaven,\n    the Osiris N hath not committed any sin by reason of hardness of\n                heart(?)\n    O Fiery-Eyed, coming out of Sechem,\n    the Osiris N hath not been weak.\n\n    14 O ye gods who dwell in the Lower Heaven,\n    hearken unto the voice of Osiris N.\n    He is near unto you.\n    There is no fault in him.\n    No informer riseth up against him.\n    He liveth in the truth.\n    He doth nourish himself with truth.\n    The gods are satisfied with all that he hath done.\n    He hath given food to the hungry,\n    drink to the thirsty,\n    clothes to the naked.\n    He hath given the sacred food to the gods,\n    The funeral repasts to the pure Spirits.\n    No complaint hath been made against him before any of the gods.\n    Let him enter (then) into the Lower Heaven\n    without being repulsed.\n    Let him follow Osiris, with the gods of Kerti.\n    He is favored among the faithful,(681)\n    (and) divinized among the perfected.\n    Let him live!\n    Let his soul live!\n    His soul is received wherever it willeth.\n    (He) hath received the Book of Respirations,\n    that he may breathe with his soul,\n    (with) that of the Lower Heaven,\n    and that he may make any transformation at his will,\n    like (the inhabitants) of the West;(682)\n    that his soul may go wherever it desireth,\n    living on the earth forever and ever.\n\n    He is towed (like) Osiris into the Great Pool of Khons.\n    When he has retaken possession of his heart(683)\n    the Book of Respirations is concealed in (the coffin).\n    It is (covered) with writing upon Suten,\n    both inside and outside (and)\n    placed underneath his left arm,\n    evenly with his heart;...\n    When the Book has been made for him\n    then he breathes with the souls of the gods forever and ever.(684)\n\n    It is finished.\n\n\n\n\n\nTHE EPIC OF PENTA-OUR\n\n\n                    Translated by C. W. Goodwin, M.A.\n\n\nThe commencement of the epic of Penta-our is wanting in the papyrus, and\nthe end is also defective, but the date of the composition and the name of\nthe writer have fortunately escaped. It appears to have been written in\nthe ninth year of the King whose valor it celebrates. Champollion saw this\npapyrus, and had formed some notion of the nature of its contents, but to\nM. de Roug\u00e9 belongs the honor of having first given a complete translation\nof it. This was published in the \u201c_Revue Contemporaine_,\u201d 1856, p. 389.\nThe scene of the exploit lies in the neighborhood of the city of\nKatesh,(685) the capital of the Hittites, which stood on the banks of a\nriver named Anrata (or Aranta, as it is sometimes written), perhaps the\nSyrian Orontes. It appears, from the sculptures and inscriptions of\nIbsamboul and the Theban Ramesseum, that Rameses II, in the fifth year of\nhis reign, made an expedition into Asia to suppress a revolt of the\nAsiatic tribes headed by the Prince of Heth. Arrived near Katesh, upon the\nsouth side of the city, certain wandering Arabs came to inform him that\nthe forces of the Hittites had retired toward the south, to the land of\nthe Khirbou. These Arabs were, however, in the service of the enemy, and\nwere sent with the intention of entrapping the Egyptians, the fact being\nthat the Hittites and their allies were assembled in force to the north of\nthe town. Rameses fell into the trap, and advanced to the northwest of\nKatesh while the body of his army proceeded to the south. Shortly after\ntwo Hittite spies were caught and brought to the King, and under the\npressure of the bastonnade, confessed the true state of the affair. The\nprince of the Hittites had in the meantime executed a movement to the\nsouth of the city, and thus the King was cut off from the body of his\ntroops, and only escaped destruction by the dashing exploit which his\nadmiring subjects seem to have been never weary of commemorating, and\nwhich furnished Penta-our, the court poet, with a brilliant theme. A few\nextracts from the recital shall be given, based upon M. de Roug\u00e9\u2019s\nversion, from which I venture in a few respects to deviate. The papyrus\nbegins in the middle of a sentence, at the moment when the King had\ndiscovered his mistake.\n\n\n    \u201c[The Prince of] Heth advanced with men and horses well armed [or\n    full of provender?]: there were three men to each chariot.(686)\n    There were gathered together all the swiftest men of the land of\n    the vile Hittites, all furnished with arms ... and waited\n    stealthily to the northwest of the fortress of Katesh. Then they\n    fell upon the bowmen of Pharaoh, into the middle of them, as they\n    marched along and did not expect a battle. The bowmen and the\n    horsemen of his Majesty gave way before them. Behold they were\n    near to Katesh, on the west bank of the river Anrata. Then was\n    [fulfilled?] the saying of his Majesty. Then his Majesty, rising\n    up like the god Mentou [Mars], undertook to lead on the attack. He\n    seized his arms\u2014he was like Bar [Baal] in his hour. The great\n    horse which drew his Majesty his name was Nekhtou-em-Djom, of the\n    stud of Rameses-Meiamen ... His Majesty halted when he came up to\n    the enemy, the vile Hittites. He was alone by himself\u2014there was no\n    other with him in this sortie. His Majesty looked behind him and\n    saw that he was intercepted by 2,500 horsemen in the way he had to\n    go, by all the fleetest men of the prince of the base Hittites,\n    and of many lands which were with him\u2014of Artou [Aradus], of\n    Maausou, of Patasa, of Kashkash, of Aroun, of Kadjawatana, of\n    Khirbou, of Aktra, Katesh, and Raka. There were three men to each\n    chariot, they were ... but there were neither captains, nor\n    squires, nor leaders of bowmen, nor skirmishers [with the King],\n    \u2018My archers and my horsemen forsook me, not one of them remained\n    to fight with me.\u2019 Then said his Majesty, \u2018Where art thou now, my\n    father Amen? Behold, does a father forget his son? But do I\n    confide in my own strength? Walking or standing, is not my face\n    toward thee? Do I not inquire the counsels of thy mouth? Do I not\n    seek for thy mighty counsels, O thou great lord of Egypt, at whose\n    approach the oppressors of the land are scattered? What now is the\n    hope of these Aamou? Amen shall abase those who know not god. Have\n    I not made for thee many and great buildings of stone? have I not\n    filled thy temple with my spoils, building for thee a temple to\n    last myriads of years? ... The whole earth unites to bring thee\n    offerings ... [to enrich] thy domain. I have sacrificed to thee\n    30,000 oxen, with all kinds of sweet-scented herbs. Have I not put\n    behind me those who do not thy will? ... I have built thee a house\n    of great stones, erecting for thee eternal groves; I have brought\n    for thee obelisks from Abou [Elephantine]; I have caused the\n    everlasting stones to be fetched, launching for thee boats upon\n    the sea, importing for thee the manufactures of the lands. When\n    was it ever before said that such a thing was done? Confounded is\n    every one who resists thy designs; blessed is every one who obeys\n    thee, O Amen. That which thou doest is dear to my heart[?] I cry\n    to thee, my father, Amen. I am in the midst of many unknown people\n    gathered together from all lands. But I am alone by myself; there\n    is none other with me. My bowmen and my horsemen have forsaken me;\n    they were afraid; not one of them listened when I cried to them.\n    Amen is more helpful to me than myriads of bowmen, than millions\n    of horsemen, than tens of thousands of chosen youths, though they\n    be all gathered together in one place. The arts of men prevail\n    not, Amen is more powerful than they; they follow not the commands\n    of thy mouth, O sun! Have I not sought out thy commands? have I\n    not invoked thee from the ends of the earth?\u2019 \u201d\n\n\nThis invocation is heard, and the King proceeds to make a vigorous charge\nagainst the enemy, who are scattered in all directions. The prince of the\nHittites rallies, and succeeds in bringing them again to the combat, but\nthey are repulsed by the King. It will be observed that sometimes the\nwriter himself speaks, but generally the narrative is put into the mouth\nof the King\u2014a poetical artifice which gives a certain liveliness to the\ncomposition\u2014\n\n\n    \u201c \u2018I ran toward them, like the god Mentou, I fleshed my hand upon\n    them in the space of a moment[?]. I smote them, I slew them, so\n    that one of them cried to another, saying, \u201cIt is no man\u201d\n    [superhuman]. Mighty was he who was among them, Soutech, the most\n    glorious. Baal was in my limbs; why was every enemy weak? his hand\n    was in all my limbs. They knew not how to hold the bow and the\n    spear. As soon as they saw him, they fled far away with speed, but\n    his Majesty was upon them like a greyhound. He slew them, so that\n    they escaped not.\u2019 \u201d\n\n\nThe King\u2019s squire or armor-bearer is seized with terror, and conjures his\nmaster to fly. The King comforts him; and after charging the enemy six\ntimes, returns victorious from the field. Rameses, on rejoining his\ntroops, addresses a long tirade to his captains upon their cowardice, and\nenlarges upon his own valor without any modest scruples. In the evening\nthe rest of the troops came dropping in, and were surprised to find the\nwhole country strewed with the bodies of the dead. The whole army joins in\nsinging the praises of the courageous leader\u2014\n\n\n    \u201c \u2018Hail to the sword, thanks to the bold warrior, strengthener of\n    hearts, who deliverest thy bowmen and thy horsemen, son of Toum,\n    subduing the land of the Hittites with thy victorious sword. Thou\n    art King of victories; there is none like thee, a King fighting\n    for his soldiers in the day of battle. Thou art magnanimous, the\n    first in battle. The whole world joined together cannot resist\n    thee. Thou art the mighty conqueror, in the face of thy army. The\n    whole earth falls down before thee saying homage. Thou rulest\n    Egypt, thou chastisest the foreigners, thou crushest, thou bowest\n    the back of these Hittites forever.\u2019 Then said his Majesty to his\n    bowmen and his horsemen, likewise his captains, \u2018Ye who did not\n    fight, behold none of you have done well, in that ye left me alone\n    among the enemy. The captains of the vanguard, the sergeants of\n    the infantry, came not to help me. I fought against the myriads of\n    the land alone. I had the horses Nechtou-em-Djom and\n    Becht-herouta; they were obedient to the guidance of my hand, when\n    I was alone by myself in the midst of the enemy. Therefore I grant\n    to them to eat their corn in the presence of Ra continually, when\n    I am in the gate of the palace, on account of their having been\n    found in the midst of the enemy: and as for the armor-bearer who\n    remained with me, I bestow upon him my arms, together with the\n    things which were upon me, the habiliments of war.\u2019 Behold his\n    Majesty wore them in his great victory, overthrowing myriads\n    assembled together with his conquering sword.\u201d\n\n\nThe battle is renewed the next day, and the Hittites are thoroughly\nrouted. An envoy from the chief is now announced, suing for mercy. Rameses\nacts the part of a magnanimous conqueror, and grants pardon to the\nrepentant rebels. He then returns peaceably to Egypt, leaving the terror\nof his arms in all the countries of the East.\n\nAt the end of the last page of the manuscript are the date and dedication,\nunfortunately somewhat mutilated. The writer Penta-our dedicates it, not\nto the King, but to a chief librarian, probably Amen-em-an, with whom he\ncarried on a correspondence. This poem was so highly appreciated by the\nKing that he caused it to be engraved in hieroglyphics upon the walls of\none of his palaces, where some remains of it may be still seen. If the\ndate be correctly read, it would appear to have been written four years\nafter the event it celebrates, and, notwithstanding the exaggerated style\nof adulation which pervades it, there can be little doubt that some such\noccurrence as that which it represents really took place.\n\n\n\n\n\n\nFOOTNOTES\n\n\n_    1 I.e._, the mountain of sunset.\n\n_    2 I.e._, Ma\u0101t.\n\n    3 The following petition, \u201cOh, grant thou unto me a path,\u201d etc., is\n      written once only, and at the end of the Litany, but I think it is\n      clear that it was intended to be repeated after each of the nine\n      addresses. This is proved by the Sa\u012bte Recension (see Lepsius, op.\n      cit, Bl. 5) where the words, \u201cGrant thou the sweet breath of the\n      north wind to the Osiris Auf-\u0101nkh,\u201d are written in two places and\n      are intended to be said after each of the ten addresses above them.\n\n_    4 I.e._, \u201cthe place where nothing groweth,\u201d the name of a district in\n      the underworld.\n\n    5 The name of the sanctuary of the goddess Nekhebet in Upper Egypt,\n      the Eileithyiapolis of the Greeks.\n\n_    6 I.e._, the two lands Atebui, which were situated one on each side\n      of the celestial Nile.\n\n_    7 I.e._, the land on each side of the Red Sea and on the coast of\n      Africa.\n\n_    8 I.e._, \u201cLady of life,\u201d a name of Isis.\n\n_    9 I.e._, the mountain of the sunset.\n\n_   10 I.e._, the mountain of the sunset.\n\n_   11 I.e._, An-rut-f, the place where nothing groweth.\n\n_   12 I.e._, the mountain of sunrise, but the scribe appears to have\n      written \u201cBaakha\u201d instead of \u201cManu.\u201d\n\n_   13 I.e._, the Sun and the Moon.\n\n_   14 I.e._, the Sun and Moon.\n\n_   15 I.e._, the dead.\n\n   16 The name of the deceased is wanting.\n\n_   17 I.e._, \u201cOsiris, Governor of Amentet.\u201d\n\n   18 Pe and Tepu were two famous sanctuaries of northern Egypt.\n\n_   19 I.e._, An-rut-f.\n\n   20 \u201cAb\u201d is undoubtedly the \u201cheart,\u201d and \u201chat\u201d is the region wherein is\n      the heart; the word may be fairly well rendered by \u201cbreast,\u201d though\n      the pericardium is probably intended.\n\n   21 \u201cErpat,\u201d _i.e._, \u201ctribal chief.\u201d\n\n   22 The Papyrus of Mes-em-neter (Naville, \u201cTodtenbuch,\u201d Bd. II. p. 92)\n      adds: \u201cHis heart goeth forth to take up its abode in his body, his\n      heart is renewed before the gods, and he hath gained the mastery\n      over it.\u201d\n\n   23 The words within brackets are from the Papyrus of Mes-em-neter.\n\n_   24 I.e._, the god of the \u201cLarge Face.\u201d\n\n_   25 I.e._, the deceased.\n\n   26 The words within brackets are translated from the Papyrus of Nebseni\n      (sheet 4).\n\n_   27 I.e._, Mycerinus, a king of the fourth dynasty.\n\n_   28 I.e._, \u201cHe of two teeth\u201d (or two horns); the Sa\u012bte Recension\n      (Lepsius, op. cit., Bl. 16) reads \u201cBent,\u201d _i.e._, \u201cape.\u201d\n\n_   29 I.e._, \u201cThy face is of right and truth.\u201d\n\n   30 We should probably add the word \u201ctep\u201d and read \u201cTep tu-f,\u201d \u201cHe that\n      is upon his hill,\u201d _i.e._, Anubis.\n\n   31 The Theban texts mention four crocodiles only.\n\n   32 So far back as 1867 the late Dr. Birch identified the animal\n      \u201cmaftet\u201d with the lynx.\n\n   33 Read, \u201cthe lord of the city of Shennu\u201d _i.e._, of Kom Ombos.\n\n   34 Or, \u201cI report [my] message to Nebes\u201d (or Nebses).\n\n   35 The two opponent goddesses, or Isis and Nephthys(?).\n\n   36 These words are from the Papyrus of Ra.\n\n   37 The words within brackets are supplied from the Papyrus of\n      Mes-em-neter.\n\n_   38 I.e._, The \u201cland of cold and refreshing water.\u201d\n\n   39 Literally, \u201ceat.\u201d\n\n   40 A king of the first dynasty. See also the rubric to the longer\n      version of the 64th from the Papyrus of Nu, infra, p. 47.\n\n   41 These words are added from the Papyrus of Nebseni.\n\n   42 From the Papyrus of Nu, sheet 13.\n\n   43 From Papyrus of Nu, sheet 21.\n\n   44 He was the son of Cheops, the builder of the Great Pyramid at G\u00eezeh.\n\n   45 Here follows the text of Chapter of \u201cPreserving the Heart,\u201d page 25.\n\n_   46 I.e._, the souls of Horus and R\u0101.\n\n   47 This Rubric is taken from the Papyrus of Thenna (see Naville, op.\n      cit., Bd. II. p. 153).\n\n   48 From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 6).\n\n   49 The words in brackets are supplied from Naville, op. cit., Bd. II.\n      p. 158.\n\n   50 Literally, \u201cThou hast given unto me.\u201d\n\n   51 The variants are Aahet At, Aahet Ateh, and one papyrus gives the\n      words, \u201cI am the great god\u201d; see Naville, op. cit., Bd. II. p. 167.\n\n   52 Literally, \u201cI flew.\u201d\n\n   53 I believe that \u201cTurtle\u201d is the correct translation.\n\n   54 Literally, \u201cdilated with years.\u201d\n\n   55 Added from the Papyrus of Nebseni.\n\n   56 Added from the Papyrus of Nebseni.\n\n   57 The Papyrus of Nebseni has, \u201cmake thou me to see my soul and my\n      shade.\u201d\n\n   58 This rubric is taken from the Papyrus of Ani, sheet 17.\n\n   59 The Papyrus of Ani contains what are, apparently, two versions of\n      this chapter.\n\n_   60 I.e._, the \u201cGovernor of Amenti,\u201d or Osiris.\n\n   61 This title is taken from the Sa\u00efte Recension.\n\n_   62 I.e._, the four pillars at the south, north, west, and east of\n      heaven upon which the heavens were believed to rest.\n\n   63 In the Sa\u00efte Recension this chapter is about twice as long as it is\n      in the Theban Recension.\n\n   64 The words in brackets are from the Papyrus of Nebseni.\n\n   65 Or, \u201cI am at peace with the god of the city.\u201d\n\n_   66 I.e._, \u201cExistence in Peace,\u201d the name of the first large section of\n      the Elysian Fields.\n\n   67 The name of a pool in the second section of the Elysian Fields.\n\n   68 The name of a pool in the first section of the Elysian Fields.\n\n   69 The name of a pool in the second section of the Elysian Fields.\n\n   70 The name of a district in the third section of the Elysian Fields.\n\n   71 The name of a pool in the first section of the Elysian Fields.\n\n   72 The name of a pool in the third section of the Elysian Fields.\n\n   73 The name of a pool in the third section of the Elysian Fields.\n\n   74 A name of the city of Mendes, the metropolis of the sixteenth nome\n      of Lower Egypt.\n\n_   75 I.e._, he lost his temper and raged.\n\n_   76 I.e._, Cus\u00e6, the metropolis of the fourteenth nome of Upper Egypt.\n\n   77 The words in brackets are from the Papyrus of Neb-qet (sheet 3).\n\n   78 A fuller title of this chapter is, \u201cThe Chapter of knowing the name\n      of Osiris, and of going into and of coming forth from Re-stau.\u201d\n\n   79 For the text see Naville, op. cit., Bd. I. Bl. 130.\n\n   80 The words in brackets are from the Papyrus of Amen-em-heb. See\n      Naville, op. cit., Bd. II. p. 267.\n\n   81 The Papyrus of Mes-em-neter adds, \u201cbringing right unto thee the\n      divine being who loveth her.\u201d\n\n_   82 I.e._, Heliopolis, Mendes or Busiris, Heracleopolis, Abydos,\n      Panopolis, and Sennu (a city near Panopolis).\n\n   83 The words in brackets are from the Sa\u00efte Recension (see Lepsius, op.\n      cit., Bl. 46).\n\n_   84 I.e._, the \u201cLand of the inundation,\u201d a name of Egypt.\n\n   85 In other papyri this chapter is called: (1) \u201cThe Chapter of going\n      into the Hall of double Ma\u0101ti;\u201d (2) \u201cThe Chapter of [the Hall of]\n      double Ma\u0101ti and of knowing what is therein;\u201d and (3) \u201cThe Book of\n      entering into the Hall of double Ma\u0101ti.\u201d See Naville, op. cit., Bd.\n      II. p. 275.\n\n   86 Variant, \u201cI have not caused misery, I have not caused affliction.\u201d\n\n   87 The words in brackets are added from the Papyrus of Amen-neb (Brit.\n      Mus. No. 9,964). See Naville, op. cit., Bd. II. p. 282.\n\n   88 Variant, \u201cI have not defrauded the gods of their chosen meat\n      offerings.\u201d\n\n_   89 I.e._, the month called by the Copts Mekhir, the sixth month of the\n      Egyptian year.\n\n   90 These words are added from the Papyrus of Nebseni.\n\n   91 These words are added from the Papyrus of Ani.\n\n   92 A city near Memphis.\n\n   93 The \u201cQerti,\u201d or caverns out of which flowed the Nile, were thought\n      to be situated between Asw\u0101n and Phil\u00e6.\n\n   94 Variant, Neha-hra.\n\n   95 Variant, \u201clike fire.\u201d\n\n_   96 I.e._, the ninth nome of Lower Egypt, the capital of which was\n      Per-Ausar or Busiris.\n\n   97 The \u201cCity of the Sycamore,\u201d a name of a city of Upper Egypt.\n\n   98 The thirteenth nome of Lower Egypt.\n\n   99 The metropolis of the nineteenth nome of Upper Egypt.\n\n_  100 I.e._, \u201clost my temper and become angry.\u201d\n\n  101 These words are added from Brit. Mus. No. 9,905. Other papyri\n      introduce the address with the words: (1) \u201cTo be said when [the\n      deceased] cometh forth victorious from the Hall of double Ma\u0101ti;\u201d\n      (2) \u201cTo be said when he cometh forth to the gods of the underworld;\u201d\n      (3) \u201cThe words which [are to be said] after the Hall of double\n      Ma\u0101ati.\u201d\n\n  102 The ordinary reading is, \u201cFor I have heard the word which was spoken\n      by the Ass with the Cat.\u201d\n\n  103 A people who dwelt, probably, on the northeast frontier of Egypt,\n      and who have been by some identified with the Ph\u0153nicians.\n\n  104 These words are added from the Papyrus of Nebseni.\n\n  105 The Papyrus of Nu continues: \u201c \u2018I will not open unto thee and I will\n      not let thee pass by me,\u2019 saith the Guardian of this door, \u2018unless\n      thou tellest [me] my name\u2019; \u2018Ox of Seb\u2019 is thy name.\u201d See above, l.\n      30.\n\n  106 Here the Papyrus repeats a passage given above.\n\n  107 The words \u201csema-kua\u201d are superfluous.\n\n  108 After \u201cOsiris\u201d a Paris papyrus adds, \u201cHe shall come forth in\n      whatsoever form he is pleased to appear as a living soul forever and\n      ever.\u201d\n\n  109 This chapter has no title either in the Theban or in the Sa\u00efte\n      Recension.\n\n  110 The words in brackets are added from Brit. Mus. No. 9,913.\n\n_  111 I.e._, districts or divisions of the underworld.\n\n  112 A name of the city of Abydos.\n\n  113 \u201cThe Book of making the soul to live forever. [To be recited] on the\n      day of embarking in the boat of R\u0101 to pass over to the chiefs of\n      flame.\u201d See Naville, op. cit., Bd. II. p. 338.\n\n  114 Read \u201cShu\u201d instead of \u201cmaat.\u201d\n\n  115 Or, \u201cimages.\u201d\n\n  116 Or, \u201cThe chapter of making the way into heaven nigh unto R\u0101.\u201d\n\n  117 In the Sa\u00efte Recension (see Lepsius, op. cit., Bl. 54) the house is\n      said to be \u201cin the underworld.\u201d\n\n  118 Another papyrus adds the words, \u201cI have advanced, and behold, I have\n      not been found light, and the Balance is empty of my affair.\u201d\n\n  119 The Papyrus of Nebseni has, \u201cThe Osiris Nebseni is the lord of\n      transformations in the presence of the hawk of gold.\u201d\n\n  120 The Papyrus of Ani has \u201cseven cubits.\u201d\n\n  121 The words \u201cor thy father\u201d are from the Papyrus of Ani.\n\n  122 These words are from the Brocklehurst Papyrus (see Naville, op.\n      cit., Bd. II. p. 334). There are three copies of this rubric extant,\n      and no one of them is complete!\n\n  123 In the Papyrus of Nebseni the title of this chapter reads: \u201cThe\n      Chapter of embarking in the boat of R\u0101 and of being with those who\n      are in his following.\u201d\n\n  124 Read \u201cgod Osiris\u201d?\n\n  125 Added from the Papyrus of Nebseni.\n\n  126 In the Papyrus of Nebseni the deceased is here addressed.\n\n  127 This name, frequently found in the letters, is the Egyptian\n      \u201cNeb-mat-ra,\u201d or Amenophis III.\n\n  128 As the Amorite \u201cz\u201d or \u201cs\u201d seems sometimes to represent the Hebrew\n      \u201csh,\u201d this name might be compared with the Philistine \u201cAchish.\u201d\n\n  129 \u201cKatna\u201d is the present Katanah, on the south of Hermon, west of\n      Damascus.\n\n  130 Others read \u201cNuhasse.\u201d It was a Hittite country, and appears to be\n      that of Mer\u2019ash, under the Taurus, where a number of important\n      Hittite remains are found (see especially B. 31, 32).\n\n  131 Throughout the letters the enemy is always called a \u201cslave,\u201d a\n      \u201cslave dog,\u201d or \u201cson of a dog,\u201d as also in Egyptian texts.\n\n  132 Where breaks occur they are due to fractures of the tablet.\n\n  133 This appears, as throughout the letters, to apply to the King of\n      Egypt. All the Egyptian kings were regarded as descendants of gods,\n      and are so addressed in Egyptian records.\n\n  134 \u201cAidugama\u201d does not appear to be a Semitic name, but, as we should\n      expect in Hittite, it is Mongol, and compares with \u201cAkkadian,\u201d as\n      meaning \u201cthe victorious lord.\u201d He is called \u201cEdagama\u201d by the King of\n      Tyre (B. M. 30), who mentions his fighting with Neboyapiza, and\n      Aziru\u2019s also.\n\n  135 Probably \u201cLapana\u201d is Lybo, now Lebweh, north of Baalbek.\n\n  136 Probably R\u2019aith (or R\u2019ais), on the east side of the Buka\u2019ah plain,\n      east of Zahleh, on the way from the Hittite country.\n\n  137 Perhaps should read \u201cZinaar\u201d for \u201cSenaar,\u201d the Shinar of the Bible.\n      Merash and Ni have been noted above.\n\n  138 This word \u201cbitati\u201d always applies (and it is used very often) to\n      Egyptian soldiers. It seems to be an Egyptian word. Compare \u201cpet\u201d\n      (\u201cfoot\u201d) and \u201cpetet\u201d (\u201cto invade or march\u201d) in Egyptian.\n\n  139 Huba is identified by Dr. Bezold with the land of Hobah (Gen. xiv.\n      15), which was at the \u201centering in\u201d north of Damascus. The \u201centering\n      in\u201d here and at Hamath means a pass between hills leading to the\n      city. It has been objected that Hobah would be \u201cUbatu\u201d in Assyrian;\n      but this fails in view of the detailed topography, which shows that\n      Dr. Bezold was right. The Hebrew heh is often replaced by Aleph or\n      vau in Aramaic.\n\n  140 The land Am or Amma, several times mentioned, appears to be the Old\n      Testament land of Ham, in northern Bashan, near Damascus (Gen. xiv.\n      5). The Hebrew is spelled with the soft aspirate, not the hard\n      guttural. It may perhaps be connected with the name of the \u201cAmu\u201d of\n      Egyptian records.\n\n  141 Damascus according to Dr. Bezold.\n\n  142 This name can be read \u201cNamyapiza\u201d or \u201cZimyapiza,\u201d but probably means\n      \u201cNebo is holy,\u201d Nebo being a well-known deity.\n\n  143 Gidisi or Cidisi is apparently Kadesh of the Hittites\u2014now Kades on\n      the Orontes\u2014north of the city of Neboyapiza. It is called \u201cCidsi\u201d by\n      the King of Tyre (B. M. 30), and \u201cCiidsa\u201d in the proclamation (92\n      B.).\n\n  144 \u201cPaka\u201d is one of the words used to designate Egyptian residents or\n      generals. It seems to be Egyptian, and simply means \u201cPa-ka\u201d (\u201cchief\n      man\u201d).\n\n  145 Ammusi might be the ancient name of Emesa, now Homs, immediately\n      north of Kadesh.\n\n  146 \u201cElohim\u201d is in the plural, as several scholars have remarked. It\n      often applies to the King of Egypt.\n\n  147 \u201cKhazi\u201d is evidently Ghazzeh, near the south end of the Baalbek\n      plain, south of the Damascus road.\n\n  148 This is doubtful, as the text is broken, and only gives \u201cBelgi ...\u201d\n      Baal Gad was, as I have attempted recently to show, probably near\n      \u2019Ain Ju-deideh, on the north of Hermon, and close to the great pass.\n\n  149 \u201cMaguzi,\u201d or Mukhzi, is probably Mekseh, on the Damascus road, west\n      of Stora.\n\n  150 May be read \u201cYanuamma.\u201d It seems to be M\u2019araba, north of Damascus,\n      which agrees with the context. The great pass mentioned here in\n      connection with Damascus was apparently that by which the main road\n      from the west came down the Barada at Abila. This is the \u201centering\n      in\u201d to Damascus, which (Gen. xiv. 15) was in the land of Hobah. This\n      agrees with the position of Neboyapiza\u2019s town Kamid, west of Baal\n      Gad, and to the west of the pass. The scribe here wrote \u201ceast of\n      me,\u201d and corrected to \u201cbehind me.\u201d\n\n  151 Probably not Ashtoreth Carnaim, which is mentioned in another\n      letter, but rather Stora, in the Baalbek plain, northwest of Baal\n      Gad. Arzaya\u2019s town seems to have been Mekseh, west of Stora (125 B.\n      M.).\n\n  152 \u201cBuzruna\u201d is probably Batruna, on the mountain west of the west end\n      of the pass, and immediately east of Baal Gad (perhaps mentioned\n      again in the fragment 205 B.).\n\n  153 \u201cKhalavunni,\u201d or Halabunni, is the Helbon of the Bible (Ezek. xxvii.\n      18), now Helbon, north of Damascus, and five miles north of the\n      middle of the pass. It must have been an important city because of\n      the term \u201cKing.\u201d It was noted for wine, not only in Ezekiel\u2019s time,\n      but, as Strabo mentions, the kings of Persia brought wine from\n      Chalybon.\n\n  154 \u201cGizza\u201d is perhaps the important town Jezzin, in the Lebanon,\n      southwest of Kamid, unless it be Jizeh, in Bashan, between Edrei and\n      Bozrah.\n\n  155 \u201cSaddu\u201d is perhaps Nebi Shit, south of Baalbek, or possibly, though\n      less probably, Sh\u2019ait, south of Kamid, on the southwest slope of\n      Hermon.\n\n  156 \u201cCumidi,\u201d or Kamid, was important as a central station between\n      Damascus and the coast cities of Sidon and Beirut.\n\n  157 Or, perhaps, \u201chard-pressed.\u201d\n\n  158 \u201cMikhiza,\u201d perhaps the same as Maguzi, written by another scribe\u2014the\n      modern Mekseh, as given above. \u201cMaguzi\u201d might be otherwise\n      transliterated as \u201cMukhzi.\u201d\n\n  159 \u201cTubakhi\u201d is the Tabukhai of the \u201cTravels of an Egyptian\u201d in the\n      reign of Rameses II (Chabas, p. 313), mentioned with Kadesh on\n      Orontes, and is the Tibhath of the Bible (1 Chron. xviii. 8),\n      otherwise Berothai. It may perhaps be the present Kefr Dubbeh, west\n      of Baalbek, and south of Kadesh, while Berothai is thought to be the\n      present Brithen (see 2 Sam. viii. 8), a few miles south of Baalbek.\n      The letter shows Aziru in league with the Hittites. David conquered\n      these cities from the King of Damascus.\n\n  160 Dr. Sayce calls this \u201cthe fields of Bashan\u201d; probably, when taken\n      with the next letters, we may place the site at Zora, in Bashan, now\n      Ezra. De Roug\u00e9 and Mariette showed that Thothmes III conquered\n      Bashan.\n\n  161 \u201cGubbu\u201d is perhaps Jubbata, on the south side of Hermon, near the\n      places mentioned in the next letter.\n\n  162 Yankhamu, an Egyptian commander, appears in these letters in all\n      parts of the country, from the extreme south to the north, and in\n      Ph\u0153nicia as well as in Bashan. His name does not seem to be Semitic.\n\n  163 This letter does not say who the enemies were or in which direction\n      they advanced. Perhaps \u201cBikhisi\u201d may be regarded as the present\n      \u201c\u2019Abbaseh\u201d (by inversion of the guttural), which is fifteen miles\n      southwest of Damascus, near the main road to the town of Jabesh,\n      whence the letter comes.\n\n  164 The word \u201crabizi,\u201d which is here made equivalent to \u201czukini,\u201d gives\n      great difficulty. In Hebrew the root means \u201cto rest,\u201d and the word\n      is still applied in Palestine to resting of flocks. \u201cZukini\u201d\n      appears, as Dr. Bezold points out, to be the same as the Ph\u0153nician\n      word \u201cSoken\u201d (which has exactly the required letters); but the\n      meaning of this also is doubtful. Renan translates it either\n      \u201cinhabitant\u201d or \u201csenator.\u201d The word occurs in the Bible (1 Kings i.\n      2, 4; Ezek. xxviii. 14), with the meaning also doubtful, but the\n      root means \u201cto cherish.\u201d Perhaps \u201cfriends\u201d suits best the various\n      recurrences.\n\n  165 This word seems to mean \u201cglory of the sun,\u201d the Egyptian\n      \u201cKhu-en-Aten.\u201d The explanation throws light on a difficult passage\n      in a letter from Elishah (B. M. 5). If \u201cKhu-en-Aten\u201d (Amenophis IV)\n      is intended, he may have been commander while still only a prince,\n      since the events seem to belong to the reign of Amenophis III.\n\n  166 \u201cAstarti\u201d seems here to be Ashtoreth Carnaim, the present \u201cTell\n      Ashterah.\u201d\n\n  167 \u201cUdumu,\u201d now Dameh, the Dametha of Maccabean times.\n\n  168 \u201cAduri\u201d\u2014Edrei in Bashan, now Edhr\u2019a.\n\n  169 \u201cAraru\u201d\u2014\u2019Ar\u2019ar, nine miles southeast of Ashtoreth.\n\n  170 \u201cMeispa\u201d\u2014Ramath-Mizpah of Basnan, now Remtheh.\n\n  171 \u201cMacdalim,\u201d probably Mejdel Shems, east of Banias.\n\n  172 \u201cKhini\u201d\u2014Hineh, south of Hermon, near the last.\n\n  173 \u201cZaar\u201d\u2014Zora of Bashan, now Ezra.\n\n  174 \u201cYabisi\u201d\u2014Yabis, a few miles northwest of the last.\n\n  175 The Egyptians would cross the Jordan near Megiddo, and come from the\n      southwest to oppose an enemy on the north and east, and reach\n      \u2019Abb\u00e2seh, on the north, later than Yabis.\n\n  176 Saskhi is probably S\u2019as\u2019a, east of Banias, and northwest of Yabis.\n\n  177 Lupackhallu, a non-Semitic Hittite name. As a Mongol word, \u201cthe very\n      swift.\u201d\n\n  178 Zitatna was King of Accho\u2014a somewhat similar name; but probably the\n      King of Arvad is meant, as appears later.\n\n  179 This letter belongs to a late period in the war, since Ullaza has\n      been taken. It is given here as referring to the land of Ham. It may\n      very well have been written after Ribadda, the King of Gebal, left\n      the city (see 71 B.).\n\n  180 \u201cAmmia,\u201d mentioned again, appears to be Amyun south of Simyra.\n\n  181 \u201cArdata\u201d is Ardi, near the last.\n\n  182 Kefr Khullis, north of Gebal, agrees with the required position for\n      Ullaza, which is mentioned often.\n\n  183 Nariba is Nereb, on the Euphrates, in the Hittite country.\n\n  184 An Egyptian name; perhaps to be compared with \u201chan\u201d (\u201ckind\u201d) in\n      Egyptian. An envoy of this name was sent to Dusratta, King of\n      Armenia, by Amenophis III, as an \u201cinterpreter\u201d (21 B.).\n\n  185 Perhaps the Hittite King of Kadesh, or some other city.\n\n  186 Or perhaps \u201coil.\u201d\n\n  187 Dodo in the Bible (1 Chron. xi. 12), from the same root as \u201cDavid.\u201d\n      He was not really Aziru\u2019s father, but apparently a friend in Egypt.\n\n  188 \u201cBeiti beitac\u201d is still a polite phrase of welcome in Palestine.\n\n  189 The text is clear, but the epigram is not. He appears to mean the\n      King of Egypt when speaking of his gods, as also a few lines lower.\n\n  190 Meaning the King of Egypt.\n\n  191 \u201cKhai\u201d is also an Egyptian name, meaning \u201cdistinguished\u201d in that\n      language. He is perhaps the \u201cKhaia\u201d of another letter by Ribadda (57\n      B.). It would seem that his embassy to Aziru had occurred between\n      the first and second visits of the envoy Khanni.\n\n  192 Mer\u2019ash was in the west of the Hittite country, seventy-five miles\n      northwest of Tunep. The distance fits well, since thirty-seven and\n      one-half miles may be considered a forced march.\n\n  193 We cannot rely on Aziru\u2019s protestations. If Khatib was a Hittite\n      King, it is certain that both were intriguing against Egypt.\n\n  194 Probably the pass in the valley of the \u2019Afrin River, near Kyrrhus,\n      twenty miles north of Tunip, is meant, being on the direct road to\n      Mer\u2019ash.\n\n  195 \u201cAbuca\u201d (\u201cyour father\u201d) might be understood in the sense in which it\n      is used every day in the East, where ab\u00fbc means, \u201cGod curse your\n      father!\u201d\n\n  196 Ni was to the east of Aziru\u2019s country near Tunip.\n\n  197 \u201cKhat-ib\u201d may mean \u201cHittite hero.\u201d The name of the Hittites means\n      probably \u201cthe confederates\u201d; and the sign used on Hittite monuments\n      for the nation seems to be that which represents two allies facing\n      each other.\n\n  198 Abdasherah, as Dr. Sayce points out, means the servant of the\n      goddess Asherah (\u201cthe grove\u201d of the Bible), and this is rendered\n      certain by the sign for Deity prefixed in one instance. It has no\n      connection with the name of Ashtoreth.\n\n  199 An Egyptian name, \u201cPa-Khemt\u201d or \u201cPa-Khent,\u201d meaning \u201cvery strong\u201d\n      (see B. M. 24, Pakhamnata). It appears from Ribadda\u2019s letter that\n      the station of this Paka was Simyra, and apparently the Amorites\n      killed him later on.\n\n  200 The word \u201cGur\u201d is used in these letters as in the Bible, and, like\n      the Arab \u201cJ\u00e2r,\u201d to mean a man of one tribe or race protected by a\n      powerful tribe or person of another country.\n\n  201 In each case \u201cgate\u201d might be rendered \u201cport,\u201d as both of the cities\n      had famous ports.\n\n  202 The word \u201cKhazanu,\u201d commonly used in these letters for a ruling\n      class, apparently native, and in communication with the \u201cPaka,\u201d or\n      \u201chead man,\u201d who was Egyptian, appears to come from a root which\n      means \u201cto treasure.\u201d The word \u201cKhazanutu\u201d appears to mean \u201ca\n      government.\u201d\n\n  203 \u201cCanaan\u201d in these letters, as on the Ph\u0153nician coins and in the\n      Bible, is used in its strict sense as a geographical term for the\n      \u201clowlands\u201d of Ph\u0153nicia and Philistia.\n\n  204 \u201cPisyari\u201d appears to be a Hittite name, like the \u201cPisiris\u201d of an\n      Assyrian inscription (Schrader), being the Mongol \u201cbisir\u201d (\u201crich\u201d),\n      with the indefinite nominative in s, which marks the Hittite as a\n      non-Semitic tongue. The other names are also apparently non-Semitic,\n      and may refer to Hittites.\n\n  205 \u201cPabahaa\u201d is perhaps the \u201cPapaa,\u201d conquered by Thothmes III (Karnak\n      List, No. 296), which was somewhere in North Syria, not far from\n      Tunip. The wickedness of this chief is said to have caused the war.\n\n  206 Gutium, mentioned in Assyrian texts, was a country on the northeast,\n      near the Caucasus. It has been compared with the word \u201cGoim,\u201d for\n      \u201cGentiles,\u201d in Hebrew. Perhaps \u201cJebel Judi\u201d (\u201cArarat\u201d) is intended,\n      being Dusratta\u2019s country allied to Egypt.\n\n  207 Probably \u2019Arkah, a well-known Ph\u0153nician city north of Tripoli, but\n      south of Simyra (Gen. x. 17). Aziru killed its king (91 B.).\n\n  208 \u201cYapaaddu\u201d (\u201cAdonis is beautiful\u201d) is often mentioned again. He (see\n      61 B.) fell into the hands of Aziru, and seems to have been a king\n      of one of the cities near Simyra, apparently Sigata. This letter was\n      probably written about the time of the siege of Tyre, at a late\n      period in the war.\n\n  209 Ugariti is mentioned in a letter from Tyre (B. M. 30) in a\n      connection which shows that it was the present Akrith, between Tyre\n      and Accho.\n\n  210 \u201cSigata\u201d appears to be Shakkah, north of the great pass of Shakkah\n      (Theouprosopon), where the King of Gebal was defeated by Aziru.\n\n  211 \u201cAmbi\u201d is now \u2019Aba, immediately east of Shakkah.\n\n  212 Simyra was on the low hills above the sea-plains, by the river\n      Eleutherus.\n\n  213 The last words explain how the letter got to Egypt.\n\n  214 These ships of the men of Misi are mentioned by Ribadda as failing\n      in an attempt to assist him. We may, perhaps, understand Egyptian\n      ships, and compare the Egyptian name \u201cMesti\u201d applied to part of the\n      Delta.\n\n  215 From Dusratta\u2019s great Hittite letter (27 B.) it appears that the\n      King of the Minyans, whose country was called Mitani, west of Lake\n      Van, in Armenia, claimed to be King of all the Hittites; and this is\n      what appears to be here intended. In other letters he is mentioned\n      among the invaders.\n\n  216 Arada, a city mentioned again as assisting Aziru with ships, appears\n      to be Aradus, the Arvad of the Bible, now Er R\u00fbad, the island town\n      north of Simyra.\n\n  217 \u201cGula\u201d is perhaps the town of J\u00fbneh, north of Beir\u00fbt, on the way to\n      Gebal.\n\n  218 \u201cAmmiya\u201d is Amyun, north of Gebal; and \u201cArdata\u201d is Ardi near the\n      preceding.\n\n  219 Arpad is the city close to Tennib, which is mentioned in the Bible\n      in several passages (2 Kings xvii. 34; xix. 13; Isa. x. 9; Jer.\n      xlix. 23, etc.), now Tell Erf\u00fbd. It is remarkable that Aleppo is not\n      mentioned in this correspondence, for it is referred to in Egyptian\n      texts.\n\n  220 \u201cRibadda\u201d (as the name is spelled in some of the letters in\n      syllables) may mean \u201cchild of Adonis.\u201d Compare the Chaldee \u201cRibah\u201d\n      for \u201cgirl,\u201d in the feminine. That \u201cAdda\u201d was Adonis seems to be\n      derivable from the name \u201cAdoram\u201d (2 Sam. xx. 20), otherwise Adoniram\n      (1 Kings iv. 6).\n\n  221 \u201cGebal,\u201d now \u201cJubeil,\u201d was apparently the chief city of Ph\u0153nicia.\n      Its goddess Baalath is mentioned in the famous inscription of\n      Yehumelec (about 800 B.C.), found in the ruins of Gebal. She is also\n      mentioned in the \u201cTravels of an Egyptian\u201d (Chabas, p. 312).\n\n  222 Hamath was half-way from Aziru\u2019s country to that of Ribadda.\n\n  223 A name very like Jeremiah.\n\n  224 \u201cMitana,\u201d the later Matiene, Dusratta, its king, claimed to rule the\n      Hittites. The Amorites joined this league.\n\n  225 The region called \u201cCasi\u201d in the inscription of Usurtasen I (Brugsch,\n      \u201cHist.,\u201d i., p. 139) was in Upper Egypt, and the Cush of the Bible\n      is apparently intended\u2014a very vague term for the southern deserts\n      from the Euphrates to Nubia. There were, however, Cushites also in\n      Babylonia. In the present case the Cassites who lived on the\n      Euphrates, east of the Hittites, and who were Mongols, are probably\n      intended.\n\n  226 Literally \u201cboys.\u201d It seems often in these letters to be used as the\n      word \u201cweled\u201d (\u201ca boy\u201d) is still used in Syria to mean \u201ca fellow,\u201d\n      applied often to very old men.\n\n  227 This letter shows that the war lasted several years, over which the\n      Gebal letters (written by three or four different scribes) extend;\n      that the attack on Sidon preceded the taking of Gebal; and that\n      Ribadda was not deceived by Amorite promises, knowing their\n      co-operation with their Mongol allies of Armenia and the Hittite\n      country.\n\n  228 The letter in question may have been the proclamation against Aziru\n      given above.\n\n  229 \u201cMilukha,\u201d or Meroe, in Assyrian inscriptions means, according to\n      Dr. Brugsch, Nubia.\n\n  230 This perhaps refers to Khanni\u2019s proclamation already given, and to\n      the Khai who had been sent at an earlier period to Aziru. The rebels\n      are named in the proclamation of the later embassy, which we thus\n      see to have had no effect. An envoy without a military force behind\n      him usually fails.\n\n  231 Durubli is probably the city which the Greeks called Tripoli, the\n      largest town between Simyra and Gebal. There is a village called\n      Turbul, on the northeast of Tripoli (Tr\u00e2blus).\n\n  232 \u201cKau Pa-ur,\u201d Egyptian words in the plural. \u201cKau\u201d signifies \u201cmen,\u201d\n      and \u201cPa-ur\u201d (as in the letter from Jerusalem, B. 103) means \u201cvery\n      important.\u201d\n\n  233 Probably the \u201cPakhanata\u201d (97 B.) who was the \u201cPaka,\u201d or chief, of\n      whom Abdasherah speaks in the letter about the town of Ullaza, near\n      Gebal. He seems to have been the resident in Simyra (B. 80).\n\n  234 \u201cAbur\u201d is perhaps Beit-Abura, in the valley north of the great pass\n      Theouprosopon, between Gebal and Tripoli. The enemy had not as yet\n      forced the pass.\n\n  235 The second sign is doubtful, and the place does not suggest\n      identification (see 60 B.).\n\n  236 This agrees with the Jerusalem letters, as showing that the troops\n      had been withdrawn to Egypt. Amenophis sent commissioners and\n      summoned native levies, but does not appear to have been able to\n      send Egyptian forces.\n\n  237 The name \u201cSaarti\u201d perhaps survives in that of the Sha\u2019arah district\n      of Lebanon, immediately south of Simyra, and near Yapaaddu\u2019s town of\n      Sigata (Shakkah).\n\n  238 In Assyria we find the \u201cmeasure of Istar.\u201d\n\n  239 The Berbers are mentioned in Egyptian texts as inhabitants of Upper\n      Egypt.\n\n  240 \u201cKhaia,\u201d now in Egypt, had no doubt already become known to Ribadda\n      as an envoy.\n\n  241 A god Sausbe is mentioned in Dusratta\u2019s Hittite letter.\n\n  242 Sigata (Shakkah) was just outside the great pass between Batr\u00fbn and\n      Tripoli.\n\n  243 Ambi (\u2019Aba) was close to the last.\n\n  244 Only\u2014rari is left, which Dr. Bezold thinks refers to Amenophis IV;\n      but it is doubtful if this letter can be placed so late.\n\n  245 \u201cKappa\u201d is Keffa. The plain of Keffa is close to Amyun, north of the\n      great pass of Theouprosopon (Shakkah). Amyun follows at once.\n\n  246 \u201cBatruna\u201d is the well-known town Batr\u00fbn, the \u201cBotrys\u201d of classical\n      writers, which lies south of the wild pass of R\u00e2s Shakkah, where\n      apparently one of the battles of the war occurred (22 B. M.). When\n      the pass was taken, Batr\u00fbn seems still to have held out with Gebal,\n      being no doubt provisioned by sea.\n\n  247 \u201cKalbi\u201d is Kelbata, in the heart of the great pass. I visited all\n      these places in 1881.\n\n  248 In this case the modern name \u201cAkka\u201d is nearer to the spelling of\n      these letters than is the Hebrew. This is the case with Shiloh and\n      other important towns, showing the Canaanite extraction of the\n      modern peasantry in Palestine. The Hebrews hardly ever renamed\n      towns, and the nomenclature preserves the ancient Canaanite forms\n      found in the lists of Thothmes III a century earlier than these\n      letters. Many towns were named from Canaanite and Philistine gods\n      (Shamash, Dagon, etc.), and the forms of the names in the Karnak\n      lists are Aramaic, and not Hebrew.\n\n  249 \u201cPatzil\u201d I understand to be equivalent to the Arabic \u201cFadl,\u201d meaning\n      to do pleasure or honor to a person.\n\n  250 The Amorite chief had more than one son, as is clear in some cases.\n      Benmabenat (or Bumabuat) was Aziru\u2019s brother.\n\n  251 Perhaps the name survives in that of the river Kadisha, near\n      Tripoli.\n\n  252 Ardata (Ardi), Ambi (\u2019Aba), and Sigata (Shakkah) were north of the\n      pass; Yahlia, representing I\u2019al, rather farther north than the\n      others.\n\n  253 Ullaza (Kefr Khullis) was close to Batr\u00fbn, on the south.\n\n  254 \u201cCaphar Yazu,\u201d or Alu-yazu, seems to be Kefr Yashit, near the\n      others.\n\n  255 Perhaps \u201cTakheda\u201d of another letter (58 B.).\n\n  256 See letter 71 B. The sign has the meaning \u201coracle,\u201d \u201cprophet.\u201d No\n      doubt Ribadda had his diviners, like the kings of Assyria in later\n      times.\n\n  257 No. 53 B. is another short letter, much injured, which mentions\n      Batr\u00fbn; and in this a town called \u201cSina\u201d is apparently noticed,\n      which, if the broken tablet can be so read, would be \u201cKefr Zina.\u201d In\n      54 B. a city \u201cZina\u201d occurs, but seems to be a clerical error for\n      \u201cSidon.\u201d The land of Mitana is also mentioned in 53 B.\n\n  258 Neboyapiza had his own difficulties, as appears from his letters (96\n      B., 142 B., 43 B. M.).\n\n  259 Zimridi of Sidon is mentioned as a fugitive, while Gebal still held\n      out. Aziru marched from (ina) Gebal, no doubt, to attack the south.\n      In later ages the shore cities often held out while invaders from\n      the North marched on Egypt.\n\n  260 Amanabba was not really his father; it is a title of courtesy. His\n      father was Rabzabi (81 B., 82 B.), and Amanappa is an Egyptian name.\n      A certain captain Amenemhib has left an account of his services in\n      North Syria, at Aleppo, Carchemish, Kadesh, and at Ni, where he\n      hunted elephants; but this is supposed to have been a century\n      earlier. The site of Ni is settled by these letters and by the\n      Karnak lists as being in Mesopotamia, and there is a picture of an\n      elephant among the Asiatic spoils of Thothmes III. It is very\n      curious to find elephants so far west in Asia at this period.\n\n  261 Probably \u201coutside\u201d means north of the pass, and Ribadda made the\n      serious military mistake of defending his pass from outside instead\n      of inside.\n\n  262 This would seem to have been about the time of the proclamation\n      against Aziru, or rather earlier.\n\n  263 \u201cSapi\u201d is probably the famous fortress Safita, northwest of Simyra.\n\n  264 The reinforcements were expected by sea, no doubt in the ships of\n      the Misi, or Delta men, the soldiers being Nubians from near Tell\n      Amarna, which was 180 miles south of Memphis.\n\n  265 Or Zabanba. Perhaps this is the Subandi, who writes letters from an\n      unknown town.\n\n  266 King of Beir\u00fbt (B. M. 26, 27).\n\n  267 This translation is confirmed by the independent letter of Ribadda\u2019s\n      friend Ammunira (B. M. 36).\n\n  268 Egada is no doubt the land of Ikatai mentioned in the \u201cTravels of an\n      Egyptian\u201d (Chabas, p. 312); it there occurs with Aleppo and the\n      country of the Hittites. In the letter of the Hittite Prince of\n      Rezeph (north of Palmyra) we hear of his country as Egait (B. 10).\n      Rezeph was not far south of Tiphsah, on the Euphrates, and southeast\n      of Aleppo. Bikhuru is, however, mentioned (18 B. M.) in connection\n      with the town of Cumidi.\n\n  269 I misread this name at first. The Amorite chief seems to have had\n      five sons including Aziru and (p. 224) Ben-mabenat (or Bumabula).\n\n  270 The paragraphs are marked off in many of the letters by the word\n      \u201csacunu\u201d (\u201cpause\u201d).\n\n  271 \u201cTaratzi\u201d may perhaps be Tarsus. Baal Tarzi is the legend on\n      Ph\u0153nician coins of that city. Its king naturally would have a common\n      border with Abdasherah on the north, if his fortresses (or land)\n      were outside the northern Lebanon, which was the Amorite country,\n      and he was therefore regarded as a possible ally.\n\n  272 Comparing the letters from Beir\u00fbt and Sidon (27 B. M., 90 B.) it\n      will be seen that the city whose freemen were on the side of Aziru\n      was Sidon.\n\n  273 If Ukri be the right reading, the town of \u2019Akkar in Lebanon, east of\n      Tripoli, would be probable. It gives its name to the district of\n      Jebel \u2019Akk\u00e2r, and is at the source of the river \u2019Akk\u00e5r, which agrees\n      with the mention of the \u201cwaters.\u201d\n\n  274 \u201cMaar\u201d(ah) is probably the Mearah of the Bible (Josh. xiii. 4), now\n      \u201cel Mogheiriyeh,\u201d six miles northeast of Sidon. This conquest may\n      have just preceded the fall of Sidon.\n\n  275 Gebal and Batr\u00fbn are ten miles apart. Ribadda\u2019s kingdom had extended\n      at least twenty miles along the coast; and if Beir\u00fbt and Tripoli\n      were not independent, his land would have reached much farther\u2014to\n      Simyra and Sidon.\n\n  276 This letter shows very clearly that the taking of Sidon preceded the\n      fall of Byblos (Gebal).\n\n  277 From 75 B. it seems that Amanabba had been sent to Gebal (probably\n      in consequence of the former letters from Ribadda), but it seems he\n      fled again.\n\n  278 In later times the small mina of Palestine was \u00a38 6s. 8d., and the\n      large was \u00a316 13s. 4d. (see Conder\u2019s \u201cHandbook to the Bible,\u201d p.\n      81). This represents, therefore, at least \u00a3500 or perhaps \u00a31,000;\n      but in this early age the value of money was probably higher.\n\n  279 Ribadda has said (63 B.) that his sons fell into the power of the\n      enemy when in ships. He also sends a list of property to Egypt (85\n      B.). Probably when these ships were sent his father went to Egypt,\n      whence he wrote (82 B.), and a copy was sent to the King. There is\n      one other letter in the collection, which was written from Egypt, by\n      Amenophis III to the King of Babylon (B. M. 1), which seems to be a\n      copy, unless in both cases the letters were not sent. (See\n      Appendix.)\n\n  280 Gebal was celebrated for its papyrus. It grew in the river Adonis,\n      close to the city. The enemy were now closing in.\n\n  281 The salutations in the last letters are very curt as compared with\n      the earlier ones.\n\n  282 The King of Babylon refused to help the Canaanites in the reign of\n      Amenophis III.\n\n  283 The younger brother was not the one left in charge.\n\n  284 \u201cBuruzizi\u201d probably Beit Ziza, east of Batr\u00fbn, in the range which\n      runs out to the great pass of Ras Shakkah. Batr\u00fbn was perhaps still\n      holding out, and the town was a refuge high up in the wild\n      mountains. \u201cBuru\u201d means \u201cwell\u201d; and \u201cBeit\u201d \u201chouse\u201d of Ziza.\n\n  285 As regards the final outcome of these wars in the north we obtain\n      light from the letters of Dusratta, King of Mitani. He was a younger\n      man than Amenophis III, and his sister married the said King of\n      Egypt. His daughter Tadukhipa married Amenophis IV, and there were\n      friendly relations with Egypt in the latter as well as in the former\n      reign. In his Hittite letter (27 B.) Dusratta speaks of the\n      boundaries of a region which seems to have been conceded to him as\n      his daughter\u2019s wedding-gift. He calls himself \u201cGreat Chief of the\n      Hittites,\u201d and the border was to run to Harran, Chalcis (south of\n      Aleppo), and the \u201cPh\u0153nician West.\u201d Thus Dusratta, who says in\n      another letter (apparently his first) that he has conquered the\n      Hittites, would seem to have swallowed up the Hittite King of\n      Mer\u2019ash and part, if not the whole, of Aziru\u2019s country; and the\n      Mongol populations were thus to be ruled from Armenia, which was\n      much nearer than Egypt. What became of the King of Kadesh these\n      letters do not say; but he was independent in later times, when Seti\n      I went up \u201cto conquer the city of Kadesh in the land of the\n      Amorites\u201d (Brugsch, Hist., ii. p. 15), and Kadesh was taken by\n      Rameses II, the successor of Seti I, after which a commercial treaty\n      was made with Kheta Sar, the King of Kadesh, whose daughter Rameses\n      II married. There was thus, perhaps, Hittite blood in the veins of\n      the Pharaohs of the nineteenth dynasty. In the treaty papyrus (see\n      Chabas\u2019 \u201cVoyage,\u201d p. 336), it is mentioned that the same terms\u2014of\n      equality\u2014had existed in the time of the writer\u2019s father and\n      grandfather that were claimed of Rameses II, and that war had\n      occurred later. This seems to show that Kadesh was independent\n      shortly after the time of the rebellion detailed in the Tell Amarna\n      letters. The relations with the Hittites were still friendly in the\n      reign of Rameses III, when the Aryan hordes from Asia Minor overran\n      the Hittite country, and came down even to Egypt. In David\u2019s time,\n      the border between his kingdom and those of the Hittites and\n      Ph\u0153nicians was drawn from Hermon to Danjaan, south of Tyre (2 Sam.\n      xxiv. 6), and Solomon married Hittite princesses. The Hittite\n      independence was only finally destroyed about 700 B.C. by the\n      Assyrians.\n\n  286 The mulberry is still found in large gardens at Beir\u00fbt and\n      throughout the Lebanon. Since Justinian\u2019s time it has been the food\n      of silkworms.\n\n  287 This repetition may perhaps be regarded as only a phonetic\n      explanation of the preceding ideograms; but perhaps the words were\n      added to show with certainty that by the terms God and Sun he meant\n      the King of Egypt.\n\n  288 The name \u201cAbimelech\u201d at Tyre is interesting. It occurs as the name\n      of a Ph\u0153nician king in the time of Assurbanipal (885-860 B.C.). The\n      chief deity of Tyre was Moloch, or Melkarth; and the name means \u201cmy\n      father is Moloch,\u201d claiming a divine descent. The son of Gideon and\n      certain Philistine kings are so named in the Bible.\n\n  289 Huzu is probably the modern el Ghaz\u00eeyeh, near Sidon. It is at the\n      foot of the hills, and there is a stream (Nahr ez Zahr\u00e2ny, \u201cflowery\n      river\u201d) four miles to the south, which accounts for the notice of\n      the waters. It seems clearly to have been in the direction of Sidon.\n\n  290 \u201cBelu amil neru,\u201d literally \u201ca lord, a chief man of the yoke (or\n      government).\u201d\n\n  291 See the letters from Hazor after those from Tyre. This petty monarch\n      was an enemy to the southern possessions of the King of Tyre.\n\n  292 The site of Zarbitu is probably the Sarepta, or Zarephah, of the\n      Bible (1 Kings xvii. 9, etc.), which is now Sarafand, half way\n      between Tyre and Sidon. The decision was therefore just; but though\n      apparently satisfied Abimelec did not get what he asked in the\n      preceding letter\u2014if that demand was really the earlier one. There is\n      a fine fountain (\u2019Ain el Kantarah, \u201cspring of the arch\u201d) to the\n      north of Sarepta, and the region generally is well watered. The town\n      was famous in the Byzantine age for wine.\n\n  293 \u201cDanuna\u201d is probably the Danjaan of the Bible, now the ruin D\u00e2ni\u00e2n,\n      four miles north of Achzib, and on the border between Tyre and Accho\n      (see 2 Sam. xxiv. 6).\n\n  294 \u201cHugarit\u201d is probably \u2019Akr\u00eeth, eight miles east of Danjaan. It has\n      been mentioned as taken by Aziru, in Yapaaddu\u2019s letter (128 B.).\n      Perhaps the attack was from the east; and the King of Hazor seems to\n      have joined the Hittites (see 99 B.).\n\n  295 Edagama has been mentioned as \u201cAidugama\u201d in Akizzi\u2019s letter from\n      Katna, which was east of Neboyapiza\u2019s city Cumidi (Kamid). See B. M.\n      37.\n\n  296 In the former letters (B. M. 31, B. 99) Abimelec has spoken of the\n      Paka as distinct from himself. Perhaps the Egyptian residents\n      withdrew when the troops were withdrawn.\n\n  297 Irib is probably \u2019Arab Salim, fourteen miles southeast of Sidon, on\n      the highest part of the mountains. It stands on a precipice 400 feet\n      above the gorge of the Zahrany River (Robinson, \u201cLater Bib. Res.,\u201d\n      p. 47), and was a stronghold.\n\n  298 Aziru\u2019s allies from Arvad no doubt attacked Tyre by sea.\n\n  299 Dr. Bezold has remarked that want of water was always the weakness\n      of Tyre. In the reign of Rameses II the Egyptian traveller (Chabas,\n      p. 313) speaks of water sent to the island of Tyre in boats. Tyre is\n      called by him the city of \u201ctwo ports,\u201d one being on the north,\n      called the Sidonian, and one on the south, called the Egyptian.\n\n  300 This letter agrees with others preceding. Neboyapiza\u2019s town Kamid,\n      in Lebanon, was about sixty miles to the northeast of Accho, and\n      Ziza was perhaps his sister or daughter, married to the king of an\n      adjoining kingdom. The soldiers to be sent to Megiddo would obtain\n      news, perhaps, of his fate, from a force on its way to Yabis, in\n      Bashan, which his enemies reached after taking Damascus. Makdani is\n      probably the Megiddo of the Bible, on the way to Bashan, at the\n      great ruin of Mujedd\u2019a, near Beis\u00e2n. The situation agrees with that\n      of the city of Makta, or Megiddo, mentioned by the Egyptian\n      traveller near the Jordan fords (Chabas, p. 207). The Magid\u2014 of the\n      previous passage is probably another spelling of the same name. The\n      lady seems to have intended to go there with a guard, and perhaps to\n      obtain a detachment to go to Kamid. In the lists of Thothmes III,\n      Megiddo (Makdi) stands second, after Kadesh of the Hittites; and it\n      was at Megiddo that the chief victory of Thothmes was won. It was\n      then already a fortress which stood a siege, and was the key to the\n      road from Accho to Damascus. The form \u201cMakdani\u201d is explained by the\n      Megiddo of Zechariah (xii. II); and this final \u201cn\u201d is represented by\n      the guttural \u201c\u2019Ain\u201d of the modern Arabic \u201cMujedd\u2019a.\u201d There is no\n      reason at all for placing the site at Legio, west of the plain of\n      Esdraelon, a site which does not agree with any monumental notice,\n      or with the Biblical accounts (see \u201cMemoirs of the Survey of Western\n      Palestine,\u201d vol. ii.).\n\n  301 There were several Hazors in the north of Palestine. Perhaps the\n      most likely site is the Hazor of the Egyptian traveller. It is\n      mentioned as on a mountain (Chabas, p. 313), between Aksap (Achzib,\n      north of Accho) and the Sea of Galilee. This might be the Hazor\n      which Joshua took (Josh. xi. 1) from Jabin, which was above the\n      H\u00fbleh. The name only remains, west of the probable site, in the\n      Arabic \u201cJebel Hadireh,\u201d a high mountain of Upper Galilee. The King\n      of Hazor\u2019s name is unfortunately not quite clear in the text, but\n      seems to be either Abdebaenu, or more probably Iebaenu (Jabin).\n      There was another Jabin of Hazor later on in history (Judges iv. 2).\n      It was no doubt a family name.\n\n  302 The nearest places to Hebron seem to have been Nezeb in the valley\n      of Elah, easily reached by a broad, flat road, and on the south\n      Kanana (Kana\u2019an), a fortress taken by Seti I, which is only two\n      miles southwest of Hebron. This was (if the identification be\n      accepted) the limit of conquest (see Brugsch, \u201cHist.,\u201d vol. ii., p.\n      13), when Seti (about 1366 B.C.) conquered the Beersheba plains,\n      advancing by Rehoboth and Bethlebaoth. The land of Zahi was south of\n      Hebron, and famous for its wine and trees (Brugsch, vol. i., p.\n      330), Hebron still possessing fine vineyards. But the Amorites of\n      Hebron were never apparently disturbed by the chariots, and appear\n      in these letters as marauders of Egyptian stations. There is no\n      mention of any advance of the Egyptians into Moab, though Seir and\n      Edom are noticed very early, when the Sinaitic copper-mines were\n      being worked, and before chariots came into use. In the time of the\n      twelfth and thirteenth dynasties, however, the political conditions\n      in Syria were different. The Akkadian King Kudea\u2014a Mongol\u2014was ruling\n      in 2500 B.C. in North Syria, and sent for granite to Sinai. At this\n      time also, according to the Bible, there were Hittites in Hebron,\n      who had been driven to the north by Ahmes about 1700 B.C. So that\n      the population in 1500 B.C. seems to have been entirely Semitic.\n\n  303 Gulata is an interesting name to find in the south, as it may have\n      some connection with that of Goliah.\n\n  304 The sign of deity is attached to this name, showing that Dagon, the\n      Philistine god, is intended; and it appears to mean \u201cThou, Dagon,\n      art a shield.\u201d Compare Yamirdagan (B. 136).\n\n  305 The word \u201cKhazanu\u201d is here used of an Egyptian official, but with\n      the qualification \u201cchief Ka\u201d introducing the Egyptian word. This\n      agrees with the view that \u201cPa-ka\u201d means \u201cprincipal man.\u201d\n\n  306 The sign meant originally \u201ccup.\u201d It is remarkable that wine is not\n      mentioned in the letters, unless the drink here noticed was wine.\n      There was plenty of wine in Syria and in Hebron as early as 1600\n      B.C.\n\n  307 The text is damaged. It seems perhaps to read \u201cCitam Mizpi.\u201d If this\n      is right, Mizpah near Jerusalem might be intended, or it may mean\n      \u201cbelow the heights.\u201d\n\n  308 Gazri is the Gezer of the Bible, now Tell Jezar, at the foot of the\n      Jerusalem hills.\n\n  309 Tabu is probably Taiyibeh, seven miles northwest of Hebron, on a\n      hill at the head of the valley of Elah. This fits in with the rest\n      of the topographical notices.\n\n  310 Probably the same Khaia who appears in the north as an envoy to the\n      Amorites\u2014an Egyptian official.\n\n  311 Takanu (see B. 199, 70 B. M.) lived near Givti, and perhaps was the\n      chief of that town, which may be Gibeah of Judah, near the valley of\n      Elah, south-east of Makkedah. It is mentioned with Hareth, which was\n      close by Gibeah.\n\n  312 Referring to the King\u2019s order on papyrus. In Dusratta\u2019s Hittite\n      letter a royal decree on papyrus is also mentioned.\n\n  313 Biruyapiza was probably the second son of Labaya.\n\n  314 Macdalim may be Mejdel, in the Philistine plain, which is still a\n      place of importance, with a market.\n\n  315 Cuuzbe is probably the Chezib of the Bible (Gen. xxxviii. 5), in the\n      low hills east of Gath, now \u2019Ain Kezbeh. The marauders seem to issue\n      from the mountains, destroying the commerce of the plains (compare\n      59 B. M.). Chezib is again mentioned (104 B.).\n\n  316 This letter is perhaps explained by another (104 B.), in which the\n      King of Jerusalem sends his wives to Egypt with the Egyptian envoy,\n      on account of the war with the Hebrews.\n\n  317 Chief of Keilah, whose letters follow.\n\n  318 If Takanu\u2019s town was Givti, and Givti was Gibeah of Judah, he is\n      referring to the southern route by the Valley of Elah.\n\n  319 \u201cTarka\u201d instead of \u201cPaka.\u201d In Egyptian the word \u201ctar\u201d means \u201cto\n      drive\u201d or \u201ccompel,\u201d preceding the sign of a man with a stick.\n      \u201cTarka\u201d is thus apparently an \u201coverseer\u201d of the people.\n\n  320 \u201cYapa\u2019a\u201d is the same name as \u201cJaphia,\u201d mentioned as the King of\n      Lachish (Josh. x. 3), who was the enemy of Joshua. He appears here\n      as King of Gezer, and the King of Gezer is called in the Bible Horam\n      (x. 33). The words Gezer and Lachish would not look unlike in the\n      writing of the earlier Hebrew (about the Christian era), but it is\n      not impossible that the two towns may have had the same king.\n      Indeed, the letter seems to show this, as Mer\u2019ash is near Lachish.\n\n  321 \u201cMu(ra)\u2019azi\u201d seems clearly to be \u201cMer\u2019ash,\u201d the Hebrew \u201cMoresheth\n      Gath\u201d (Micah i. 14). The modern name is nearer to the Amorite than\n      to the Hebrew, having a guttural at the end; and, as in other cases,\n      the Amorite \u201cz\u201d stands for a Hebrew \u201cs.\u201d The site is south of Gath,\n      and not far from Lachish, close to Beit Jibr\u00een.\n\n  322 The name of the King of Jerusalem is rendered \u201cAbdhiba\u201d by Dr.\n      Winckler, and \u201cAbd Tobba\u201d by Dr. Sayce. The second reading is\n      possible in all cases but one (B. 102), when the sign used was not\n      the syllabic value \u201cTob,\u201d but only \u201cKhi\u201d or \u201cHi.\u201d This would mean\n      \u201cservant of the Good One.\u201d Adonizedek was the name of the King of\n      Jerusalem killed by Joshua (x. 3). It is to be remembered that many\n      of the names in these letters are written, not in syllables, but by\n      ideograms. Ribadda\u2019s name is hardly ever spelled syllabically,\n      though it is rendered certain by the cases in which it is so\n      spelled. I am inclined, therefore, to suppose that we have to deal,\n      not with an unusual name, like Abdhiba or Abdtobba, which is unknown\n      in history, but with the name of Joshua\u2019s contemporary, spelled \u201cUS\u201d\n      (= \u201cAdoni\u201d \u201cLord\u201d), and \u201cKHI\u201d \u00d7 \u201cBA,\u201d \u201cgood do\u201d = \u201czedec\u201d\n      (\u201cjustice\u201d). There must, however, always be some doubt as to\n      personal names, unless checked by variant readings.\n\n  323 Adonizedek is meditating flight. His letters speak of a raid on\n      Gezer, Ascalon, and as far as Lachish, after the taking of Ajalon by\n      the Hebrews, but they say nothing of Makkedah. From the book of\n      Joshua we learn that after the battle of Ajalon the Hebrews pursued\n      to Azekah, perhaps the ruin of Zak, east of Gaza, and to Makkedah\n      (x. 11), and then returned to Gilgal (15). An interval of unstated\n      duration occurred, while the five kings, Adonizedek, Japhia, Hoham,\n      Piram, and Debir (ver. 3), fled to Makkedah, where they were found\n      hid in a cave. It was during this interval, apparently, that these\n      Jerusalem letters were written.\n\n  324 The sign is unusual. The words are \u201cicalu, ca-ar (Irhu) zabbatu,\u201d or\n      perhaps \u201cicalu-ca ar(unu) zabbatu.\u201d The latter would mean \u201cThey\n      prevail over thee; they have been swift to seize.\u201d\n\n  325 \u201cI have no father and no army.\u201d It either means this or \u201cHave I no\n      father and no friend?\u201d It might refer to his father\u2019s death, or to\n      the King of Egypt not being his father and friend. Dr. Sayce renders\n      \u201cneither father nor mother\u201d (\u201cSAL um\u201d for \u201crag um\u201d); but it is very\n      unusual for orientals to refer to their female relations or wives,\n      though in the case of the King of Accho (95 B.) the writer speaks of\n      his wife; but this is for a special reason (see also 104 B.).\n\n  326 \u201c\u2019Abiri.\u201d This is read by others \u201cHabiri\u201d (\u201callies\u201d); but the\n      political circumstances do not agree with this explanation, and the\n      sign is used throughout the letters for the guttural \u201c\u2019Ain\u201d (as, for\n      instance, in the name of Azzah or Gaza). There is no mention in the\n      southern letters of Aziru, Abdasherah, Aitugama, or any of the\n      northern allies; and the sign for \u201callies\u201d or \u201chelpers\u201d in the\n      northern letters is quite different. On the other hand, the \u2019Abiri\n      are never mentioned, except in the south, near Jerusalem. They are\n      called people of the \u201cblood\u201d or \u201ctribe\u201d of the \u2019Abiri (B. 106), and\n      of the \u201cland\u201d of the \u2019Abiri (B. 199), showing that the term is\n      derived from the \u2019Abarim, or mountains east of Jordan. The Abiru\n      chiefs are mentioned in the singular (B. 102, 104), and none of\n      these facts can be reconciled with the view that they were \u201callies.\u201d\n      They are distinctly said to have come from Seir (Edom) in one letter\n      (B. 104), and to have left their pastures (B. 103), and are probably\n      the \u201cdesert people\u201d of the Gezer letter (51 B. M.). Their actions\n      are those recorded of Joshua\u2019s first campaign, and the date agrees,\n      as does also the notice in the letters of Jabin, Japhia, and\n      Adonizedek, the contemporaries of Joshua. Another suggestion has\n      been that they were Hebronites; but in such case the \u201cn\u201d would not\n      be absent, and the sign for city would no doubt occur. They have\n      also been supposed to be Babylonians, but this is indirect\n      contradiction to the relations noticed in the letters between Egypt\n      and Babylon at this time.\n\n  327 Ilimelec is a name found in the Bible (Ruth i. 2; ii. 1) as the name\n      of Ruth\u2019s father-in-law, a native of Bethlehem, in the time of the\n      Judges. It is therefore a Hebrew name.\n\n  328 Milcilu was the King of Gezer, and Suardata of Keilah; his letters\n      follow. This represents the league of kings before the battle of\n      Ajalon.\n\n  329 Givti is probably one of the Gibeahs, perhaps Gibeah of Judah, now\n      Jeb\u2019a, southwest of Jerusalem, in the direction of Keilah (Josh. xv.\n      57), eight miles west of Bethlehem; unless we should read Gimtzi, in\n      which case it would be Gimzu (2 Chron. xxviii. 18), now Jimzu, east\n      of Lydda, and north of Gezer. The former reading seems the better\n      (see 199 B.).\n\n  330 \u201cKielti\u201d is \u201cKeilah\u201d (Josh. xv. 44), now Kilah, east of the Valley\n      of Elah, in the direction of Hebron.\n\n  331 Rubute is Rabbah of Judah, now the ruin Rubba, in the same district,\n      four miles east of Beit Jibr\u00een (Josh. xv. 60).\n\n  332 \u201cBeth Baalath\u201d is probably Baalath of Judah, the old name of Kirjath\n      Jearim, now Erma, in the Valley of Sorek. The word \u201cgur\u201d may either\n      mean that the city was \u201cnear\u201d Jerusalem, or that it had been an ally\n      of Jerusalem. It is clear that if the forces of the lowlands were\n      marching to assist Jerusalem by the highway, past Kirjath Jearim,\n      the revolt of that town would delay the forces from Gezer, which\n      would naturally take that route.\n\n  333 \u201cBeth Amilla\u201d is evidently the \u201cBeth ham Millo\u201d of the Bible (2 Sam.\n      v. 9); \u201chouse of the chief,\u201d as we now know. It was the royal palace\n      in the lower city (Akra), north of Zion. There was also a Millo in\n      Shechem (Judges ix. 6, 20), evidently the palace of that city.\n\n  334 When Adonizedek sent away his women he was preparing for his own\n      flight, by the advice, it would seem, of Egypt. The Egyptian\n      resident also retired. Suta has already been mentioned as an\n      Egyptian official in the north (48 B.); he is also mentioned in a\n      letter from Babylon (4 B. M.), and by the King of Accho, who was a\n      contemporary of Neboyapiza and of Aziru (95 B.), which with other\n      indications shows that Aziru\u2019s revolt was contemporary with the\n      Hebrew invasion\u2014at least, within a few years.\n\n  335 This shows the enemy as coming from Mount Seir or Edom.\n\n  336 This \u201cGivti\u201d would seem to be one of the Gibeahs, unless we should\n      read \u201cGimtzi\u201d as before.\n\n  337 Perhaps this is capable of being rendered, \u201cI am breaking to pieces;\n      the chief is becoming master.\u201d\n\n  338 What is meant is that the Egyptians, having come by sea to Ascalon\n      or Gaza, are to march to Jerusalem by the Valley of Elah, the\n      highway by which the Philistines came up against Saul. \u201cCazib\u201d\n      (\u201cChezib\u201d) is in this valley, now \u2019Ain Kezbeh; and north of it is a\n      valley with the unique name \u201cNaheir\u201d (\u201cthe little river\u201d). The road\n      becomes difficult when the Valley of Elah turns to the south, which\n      is alluded to in the next letter (B. 103). (For Chezib see also 73\n      B. M.)\n\n  339 \u201cTu-ur ba-zu\u201d appears to be spelled phonetically, but does not sound\n      like a Semitic name. If it were taken as an ideogram it might be\n      rendered \u201cBen Zicaru.\u201d\n\n  340 \u201cZelah\u201d has been proposed (Heb. \u201cZel\u2019a\u201d), but the final sign does\n      not seem to be used to represent the \u201c\u2019Ain.\u201d There were two Zelahs,\n      one being Petra, the other north of Jerusalem (now probably the ruin\n      of Salah); it appears to me more probable that Shiloh is intended.\n      The Amorite \u201cz\u201d or \u201cs\u201d occasionally stands for a Hebrew \u201csh\u201d; and\n      the modern name \u201cSeil\u00fbn\u201d has always presented the difficulty that\n      the \u201cs\u201d is not the proper representative of the Hebrew \u201csh.\u201d\n      Perhaps, as in other cases, the peasant pronunciation represents the\n      Amorite rather than the Hebrew sound. Shiloh is remarkable for the\n      great pass it commands.\n\n  341 There was a siege of Lachish by Joshua (Josh. x. 33).\n\n  342 Rimmon is probably the Rimmon of Benjamin, not far south of Shiloh,\n      now the village of Rummon (Judges xx. 45, etc.).\n\n  343 The name spelled in other cases \u201cU-ru-sa-lim\u201d is here spelled\n      \u201cUru-sa-lim,\u201d showing that the usual explanation, \u201ccity of peace,\u201d\n      is probable. It has been proposed to translate \u201ccity of the god\n      Salim,\u201d a deity who is not known otherwise; but in these letters the\n      names of gods have the prefix AN (\u201cdeity\u201d), which does not occur in\n      any instance in the name of the city. The word \u201csalim\u201d for \u201cpeace\u201d\n      has just been used in the letter, and occurs elsewhere in these\n      letters.\n\n  344 \u201cCasipi.\u201d It has been read \u201cCasia\u201d (\u201cCushites\u201d), but the word before\n      is in the plural, and the plural could not end in \u201ca.\u201d Any great\n      success is still attributed to sorcery in the East. It may, however,\n      only mean \u201cmalicious,\u201d according to its use in Hebrew.\n\n  345 There was an Egyptian known to history who bore the name of Paur\n      (Brugsch, \u201cHist.\u201d i. p. 462); he was a governor in Nubia, somewhat\n      later than the present events. The name, however, must have been\n      common, since \u201cPaur\u201d stands for \u201cPaka\u201d in some cases. It has been\n      already explained as an Egyptian word.\n\n  346 The participle is feminine.\n\n  347 There had been four previous letters, agreeing with my arrangement.\n\n  348 Ajalon (now Y\u00e2lo) is at the foot of the Bethhoron Pass, where the\n      battle against the five kings occurred. The women were apparently\n      sent away before the battle of Ajalon, after which the easiest road\n      to the plains, by Bethhoron and Ajalon, was closed. The flight of\n      Adonizedek took place, according to the Biblical account, after the\n      battle of Ajalon, while Joshua was at Gilgal, where the news was\n      brought.\n\n  349 This appears to be the meaning, and refers to the road, mentioned in\n      the last letter, by the Valley of Elan\u2014less easy than that by\n      Ajalon.\n\n  350 \u201cCasi,\u201d or Cush, as in Egyptian records, appears to mean upper\n      Egypt. See what has been said as to this name in Ribadda\u2019s letter\n      (61 B.).\n\n  351 \u201cHarti Cirmiel\u201d is evidently Hareth Carmel, representing the Hebron\n      country from Hareth (Kharas), on the northwest, above the Valley of\n      Elah, to Carmel of Judah on the southeast. This would agree with\n      placing Givti at Jeb\u2019a.\n\n  352 Apparently the southern Gibeah of Judah, mentioned before (106 B.).\n      Dr. Sayce reads Gath, but when Gath is mentioned it it called Giti\n      (154 B.).\n\n  353 \u201cLabaya\u201d may mean, according to a common form of expression, the\n      land of Labaya.\n\n  354 \u201cSalabimi,\u201d Shaalbim (Judges i. 35; 1 Kings iv. 9) or Shaalabbin\n      (Josh. xix. 42), is probably Selb\u00eet, lying southeast of Lydda, near\n      Ajalon.\n\n  355 In Judges i. 35 we read of the Amorites remaining in this district.\n\n  356 This name may be read various ways, as \u201cAddamaru\u201d or \u201cAbu Amaru.\u201d\n      Perhaps the name \u201cIthamar\u201d may be compared (Exod. vi. 23; xxviii.\n      1). See also Yabitiri of Joppa (Abiather?).\n\n  357 The only difficulty in identifying this place, \u201cCi el-ti,\u201d with\n      Keilah lies in the spelling with \u201cCaph\u201d instead of \u201cKoph.\u201d The name\n      contains the required guttural found in the Hebrew; this has\n      disappeared from the modern name, \u201cKilah.\u201d The sign for \u201cKi\u201d does\n      not seem to be used in these letters; and there are several other\n      instances of confusion of the two letters, as when \u201cKa\u201d is written\n      for \u201cCa\u201d (\u201cthee\u201d) in a few cases.\n\n  358 \u201cRa\u201d is apparently an Egyptian name. The order for withdrawal of the\n      troops appears to have arrived.\n\n  359 This quarrel between the King of Jerusalem, the King of Makkedah,\n      and the King of Keilah is probably early, before the appearance of\n      the Hebrews; for Adonizedek says that the sons of Labaya (103 B.)\n      were his contemporaries at that time, and Suyardata becomes his ally\n      (106 B.) in presence of the common danger. If \u201cbehind\u201d means to the\n      west (the front being always the east), the attack was from the\n      Valley of Elah. Keilah has very rough mountains on the east, and is\n      easily reached on the west.\n\n  360 The meaning seems to be that Adonizedek had seized the flocks and\n      herds.\n\n  361 \u201cBasmath,\u201d meaning \u201cbalsam\u201d or \u201csweet,\u201d was no doubt a common\n      woman\u2019s name. It occurs as the name of Ishmael\u2019s daughter whom Esau\n      married (Gen. xxxvi. 3, 4, 13), and as that of one of Solomon\u2019s\n      daughters (1 Kings iv. 15). She may have been the wife of Milcilu,\n      King of Gezer, and pleads for her sons after her husband\u2019s death. He\n      had apparently been seized by the Hebrews (106 B.).\n\n  362 Zorah, now Sur\u2019ah (Josh. xix. 41; Judges xiii. 2, etc.), was not far\n      south of Ajalon, and near Gezer on the southeast.\n\n  363 This name cannot be identified, as has been proposed, with that of\n      Abdasherah, since \u201cAshtoreth\u201d and \u201cAsherah\u201d are different words.\n\n  364 If it is to be read simply as a syllabic name, it would be perhaps\n      \u201cMusi-huna.\u201d There is a \u201cMes-hah\u201d (\u201cplace of unction\u201d) in lower\n      Galilee. I have here supposed \u201chuna\u201d to come from the root \u201chana\u201d\n      (Heb. \u201chanah\u201d), \u201cto inhabit.\u201d\n\n  365 \u201cTuser Atta,\u201d a Mongol name, \u201cfather of conquest.\u201d \u201cArta Sumara\u201d\n      appears to mean \u201cdestroying hero.\u201d\n\n  366 \u201cMitani\u201d or Matiene (Herod, i. 72, 189, 202; iii. 94; v. 49, 52;\n      vii. 72) extended from the sources of the Araxes to the Halys River,\n      and thus included all Armenia west of Lake Van: other names for the\n      region were, the \u201cLand of Khani Rabbe\u201d (or Khani Rabbatu) and the\n      \u201cLand of the Minyans.\u201d (See 27 B.)\n\n  367 The Hittites clearly did not live in Matiene, but in the adjacent\n      country of northern Syria.\n\n  368 \u201cGilukhipa,\u201d a Mongol name, \u201cpossessing glory.\u201d\n\n  369 \u201cGilia\u201d and \u201cTunipripi,\u201d Mongol names, \u201cglorious\u201d and \u201cvery\n      reliable.\u201d\n\n  370 This may be dated late in the reign of Amenophis III, as Dusratta\n      survived him.\n\n  371 Possibly Queen Teie or Thi.\n\n  372 Amanu, the Egyptian god Amen.\n\n  373 The word \u201cKhatanu\u201d means any kinsman by marriage, and \u201cemu\u201d is still\n      used generally of any \u201ckinsman\u201d or even for \u201cfriend.\u201d Some have\n      translated \u201cson-in-law\u201d and \u201cfather-in-law,\u201d but the latter word\n      would be \u201ckhamu,\u201d not \u201cemu.\u201d Dusratta was the father-in-law of\n      Amenophis IV, but brother-in-law of Amenophis III.\n\n  374 \u201cBinti,\u201d not \u201cBintiya\u201d (\u201cmy daughter\u201d). The word \u201cBint\u201d is still\n      used generally for \u201ca young woman.\u201d Perhaps Queen Teie is intended.\n\n  375 \u201cTargumanu\u201d (\u201cinterpreter\u201d) is the modern \u201cdragoman.\u201d Khani (see p.\n      201) was sent to Aziru, showing that the Canaanite rebellion may\n      have occurred in the reign of Amenophis III.\n\n  376 \u201cAssat mariya elme,\u201d or perhaps \u201cAssutti elme\u201d (\u201cin marriage to the\n      youth\u201d). There is no statement that shows Dusratta\u2019s daughter to\n      have married Amenophis III. She married his son, and is called\n      \u201cdaughter-in-law\u201d of Queen Teie (11 B. M.).\n\n  377 The gold came from Nubia and Abyssinia. (See Brugsch, \u201cHist. Egypt,\u201d\n      i. pp. 287, 310.)\n\n  378 In Aramaic \u201cGilia,\u201d in the native tongue \u201cGilias,\u201d with the Mongol\n      termination of the nominative indefinite.\n\n  379 \u201cIkhibin,\u201d possibly Kaban Maden in Armenia.\n\n  380 \u201cSi-migi-s\u201d is apparently a Mongol title for some deity, \u201cthe eye of\n      night\u201d (or \u201cof sunset\u201d), either the moon or the evening star.\n\n  381 \u201cKhalci,\u201d either Chalcis near Aleppo, or the \u201cLand of the Khal\u201d or\n      \u201cPh\u0153nicians.\u201d (Karnak list, No. 140.)\n\n  382 The Minyans (Jer. li. 27; and in Ps. xlv. 8, Targum) lived west of\n      Lake Van. The Hyksos are called Men, or Menti in Egyptian texts.\n      Apepi, the Hyksos King, adored Set, or Sut, who was adored also by\n      the Hittites, and from whom Dusratta\u2019s father, Sut-tarna (\u201cSet is\n      his lord\u201d) was probably named. It would appear that the Hyksos,\n      Hittites, and Armenians, were of the same race. The land of the Men\n      is said to have been near Assyria, and east of Syria, which agrees.\n      (See Brugsch, \u201cHist. Egypt,\u201d i. pp. 210, 233, 234, 239.) The Miny\u00e6\n      of Herodotus (i. 146; iv. 145-148) are noticed as mixed with Aryans\n      in Ionia, and in Laced\u00e6mon were regarded as descendants of sailors\n      in the Argo\u2014perhaps from Colchis and the Caucasus. See what is said\n      as to the similarity of the presents from Armenia (26 B.), and the\n      art of Mycen\u00e6e and Troy, which is of Asiatic origin.\n\n  383 Harran (Gen. xi. 31, etc.), now Harr\u00e2n, was on the south border of\n      Dusratta\u2019s kingdom, marching with Assyria. (Compare 24 B.)\n\n  384 \u201cTadukhipa,\u201d a Mongol name, \u201cpossessing sweetness.\u201d\n\n  385 Probably Teie is here meant, as there is no notice of Gilukhipa. She\n      may have died.\n\n  386 \u201cWalk after\u201d for \u201cobey\u201d or \u201cworship,\u201d is used just as in Biblical\n      Hebrew.\n\n  387 The broken name was \u201cNabkhuriya,\u201d or Amenophis IV, as is clear from\n      the next paragraph. He was also the husband of Tadukhipa, as here\n      stated. (See 11 B. M.)\n\n  388 \u201cSitatama,\u201d a Mongol name, apparently \u201cfair-faced.\u201d \u201cSuttarna,\u201d also\n      Mongolic, \u201cSut is his Lord.\u201d\n\n  389 As Gilukhipa was married during the reign of Suttarna (apparently\n      from Egyptian sources in the tenth year of Amenophis III, or about\n      1490 B.C.), it is possible that \u201cTeie\u201d is here intended; but her\n      father\u2019s name was Iuaa, or Ivaa, and it is not clear what relation\n      she was to Dusratta. From 11 B. it seems clear that they were\n      related, and later in the present letter he mentions the \u201cfather of\n      Teie,\u201d apparently as living with him after his own father\u2019s death.\n      The syllables \u201cIvve\u201d (perhaps for \u201cIvaa\u201d) precede the father\u2019s name,\n      but as the text is here broken, it is not certain that these\n      syllables represent a personal name. Perhaps Teie was Dusratta\u2019s\n      cousin. She was certainly of royal birth, and is represented as very\n      fair, but with dark hair. The words \u201ca daughter\u201d may mean only \u201ca\n      young woman.\u201d\n\n  390 Khai was sent to Aziru (31 B.), which again shows the date of the\n      Canaanite rebellion to have been early.\n\n  391 This agrees with 27 B. as regards Dusratta\u2019s conquests in the\n      Hittite country.\n\n  392 As Amenophis IV was married already in the reign of Amenophis III,\n      his mother\u2019s marriage evidently took place some twenty years at\n      least before the date of this letter.\n\n  393 Apparently this was written at least four years after the death of\n      Amenophis III, or about 1450 B.C. at earliest.\n\n  394 The lands given when Tadukhipa was married.\n\n  395 \u201cMazipalali,\u201d a Mongol name, \u201chero with the sword.\u201d\n\n  396 Indicating that these Mongols were not monogamists.\n\n  397 Mongol name, \u201cAr-Tessupas,\u201d \u201cworshipper of Tessupas\u201d (Rimmon). Other\n      Mongol names occur in 27 B. (in the native speech) including Asali\n      (\u201cjoyful\u201d) and Artatan (\u201cstrong soldier\u201d). If Teie\u2019s name was\n      Mongolic, it would mean \u201cbright.\u201d\n\n  398 Similar extradition is noticed in the treaty between Rameses II and\n      Kheta Sar, the Hittite king, a century later.\n\n  399 The signs _IZCU_, _SAK_, _TAK_ (\u201cweapon, stone, head\u201d) seem to\n      indicate a stone axe such as the Carians used. Battle-axes of flint\n      are noticed in the time of Thothmes III. (Brugsch, \u201cHist. Egypt,\u201d i.\n      p. 342.)\n\n  400 This letter may, perhaps, be earlier than the preceding.\n\n  401 From a later letter (1 B. M.) it seems that the foreign ladies were\n      shown to envoys from their parents, to enable them to report as to\n      their health.\n\n  402 Or \u201cthe curious things.\u201d\n\n  403 Or, perhaps, \u201cbut letters are received.\u201d\n\n  404 This agrees with the letters from Babylonia in showing the disturbed\n      state of the countries between Armenia and Egypt early in the reign\n      of Amenophis IV, due to the revolts of Hittites, Amorites, and\n      Hebrews.\n\n  405 The two-headed eagle was a Hittite emblem; it is also found at\n      Mycen\u00e6.\n\n  406 Iron from Asia is believed to have been known yet earlier (Brugsch.\n      \u201cHist. Egypt,\u201d i. pp. 342, 354). It was known in the fourteenth\n      century B.C. by its Semitic name, \u201cberzil.\u201d\n\n  407 Clearly written to Teie, as Amenophis IV is mentioned as her son.\n\n  408 \u201cYuni,\u201d as a Mongol name, would mean \u201ctrue.\u201d\n\n  409 \u201cRimmon Nirari\u201d is an Assyrian name, but the king so called lived a\n      good deal later. The rank of this writer is evidently inferior, but\n      not as inferior as that of the Canaanite chiefs. He may have been an\n      Assyrian prince, and perhaps wrote to Amenophis III. \u201cNukhasse\u201d Dr.\n      Bezold supposes to be the \u201cAnaugas\u201d of the records of Thothmes III,\n      an unknown region in Syria. I have supposed it to be Merash, reading\n      \u201cMarkhasse.\u201d\n\n  410 This king, unknown before, was probably older than Amenophis III,\n      who married his daughter, who was marriageable before the writer\u2019s\n      father died.\n\n  411 As in the previous case (82 B.). See p. 236.\n\n  412 Probably Irtabi (1 B.).\n\n  413 The month names are written in ideograms of Accadian origin.\n\n  414 This King\u2019s date has been placed as late as 1400 B.C., but the dates\n      are not accurately fixed. His daughter appears to have married\n      Burnaburias of Babylon before 1450 B.C. (\u201cTrans. Soc. Bib. Arch.\u201d i.\n      p. 69). His predecessor, Buzur, Assur, had settled the Assyrian\n      boundary with Burnaburias. (Ibid., p. 68.)\n\n  415 This interruption (see also the letter from Chaldea, 18 B., in the\n      later reign of Horus) was probably due to the Syrian revolt (compare\n      23 B., 7 B., and 8 B.), showing that the power of Egypt, broken in\n      1480 B.C., was still unrecognized as late as 1400 B.C., which brings\n      us near the time when Rameses II recognized the independence of the\n      Hittites, about 1360 B.C. (See p. 241.)\n\n  416 Supposed to have reigned about 1550 B.C.: presents from Assyria were\n      received by Thothmes III even earlier (Brugsch, \u201cHist. Egypt,\u201d i. p.\n      328), including chariots and cedar-wood.\n\n  417 Burnaburias appears to have reigned about 1450 B.C., or a little\n      later. As regards the dates of Egyptian kings, they rest on the\n      statement (see Brugsch, \u201cHist.,\u201d i. p. 395) that the star Sothis\n      rose on the 28th of Epiphi, in the reign of Thothmes III, and on the\n      date of the new moon of various months in the same reign. The\n      Egyptian year was a year of 365 days, and therefore vague as\n      regarded the sidereal year. The risings of Sothis (Sirius) are\n      recorded (\u201cDecree of Canopus\u201d) in the later Ptolemaic times as they\n      occurred in connection with the Egyptian year, changing one day\n      every four solar years; and the Rosetta stone fixes the calendar.\n      From the rising of Sothis we should obtain a date about 1598 B.C. as\n      falling in the reign of Thothmes III; and from the coincidences of\n      the new moon we should obtain 1574 B.C. as the thirty-fourth and\n      1585 B.C. as the twenty-third years of his reign. He would,\n      therefore, accede 1608 B.C. Dr. Brugsch places his accession about\n      1600 B.C.\n\n  418 This indicates the beginning of the Syrian wars in the reign of\n      Amenophis III.\n\n  419 Apparently a Babylonian princess was to be sent to Egypt, and an\n      Egyptian princess to Babylon. The two royal families were already\n      allied by the marriage of Irtabi, and yet earlier of the sister of\n      Callimmasin (1 B. M.), even if no Egyptian princess had been granted\n      to the latter. The writer\u2019s son was probably Carakhardas, who\n      succeeded him.\n\n  420 Zalmu was a Babylonian. See the next letter.\n\n  421 Khai was still living in the reign of Amenophis IV.\n\n  422 \u201cSiiri,\u201d \u201ca company of merchants,\u201d as in Hebrew.\n\n  423 Or \u201cadvised this.\u201d The foes attacking Egypt were at some distance\n      from Babylonia, and the news only came by the envoy from Egypt.\n\n  424 \u201cSumatta.\u201d Compare \u201cShammah\u201d (Gen. xxxvi. 13-17), a proper name,\n      perhaps, from the same root.\n\n  425 \u201cKhinna tuni\u201d would mean \u201cinhabiting Khinna,\u201d see Khini (64 B. M.,\n      p. 25), but more probably Hannathon in lower Galilee, east of Accho,\n      is intended, now Kefr\u2019 An\u00e2n.\n\n  426 See Zatatna and Surata, kings of Accho (93 B., 95 B.), p. 249. This,\n      taken with the name of Neboyapiza in the latter letter, indicates a\n      date early in the reign of Amenophis IV.\n\n  427 Alasiya was apparently a maritime region beyond the tributary\n      Egyptian States, and not either in Babylonia (Shinar) nor in the\n      Hittite country (5 B. M.); probably it is the Elishah of the Bible\n      on the south shores of Asia Minor. (See my note \u201cP. E. F. Quarterly\n      Statement,\u201d January, 1892, p. 44.) Elishah (Gen. x. 4; Ezek. xxvii.\n      7) was a maritime region. The diffusion westward of a Semitic\n      population in Cilicia has long been suspected to have occurred\n      early.\n\n  428 Semitic personal names, showing the worship of Ea and Baal in\n      Elishah.\n\n  429 The signs SAL US indicate \u201cfemale servants.\u201d\n\n  430 \u201cLukki,\u201d perhaps the Lycians, or perhaps the Ligyes of Herodotus, on\n      the borders of Matiene (vii. 72). They appear to be the Laka who\n      lived in the Taurus, the Leku of Egyptian records (Brugsch, ii. pp.\n      44, 54, 116, 124) mentioned with other tribes of north Syria, and\n      with the Shakalisha\u2014perhaps Cilicians.\n\n  431 \u201cAn-Amar-ut\u201d (\u201csun-disk\u201d) I have supposed to be the name of\n      Khu-en-Aten (\u201cglory of the sun-disk\u201d), a title apparently of\n      Amenophis IV (Brugsch, \u201cHist. Egypt,\u201d i. p. 441); but it may, of\n      course, refer to the god so called (see note, p. 198). The King of\n      Egypt is called the sun-god in many of the letters in this\n      collection.\n\n  432 The sign KHU means \u201cbird,\u201d but also \u201cglory\u201d and \u201cprince.\u201d \u201cIlid\n      KHUMES\u201d I take to mean \u201cborn of princes.\u201d Others have rendered it\n      \u201cwho trains birds,\u201d but it would rather mean \u201cwho gives birth to\n      birds,\u201d which is impossible.\n\n  433 The name of the King is everywhere written in full, with the two\n      cartouches.\n\n  434 Here and in other places a gap in the tablet has been filled up by\n      the corresponding sentence in the inscription of Medinet Habou.\n\n  435 The plants.\n\n  436 Allusion to the festival of the coronation.\n\n  437 The \u03c4\u03c1\u03b9\u03b1\u03ba\u03bf\u03bd\u03b7\u03c4\u03b7\u03c1\u03b9\u03c2 here and in the title of the King has been\n      employed as we should say a \u201ccentury.\u201d\n\n  438 Literally, life, health, and strength.\n\n_  439 I.e._, the flocks of the temple\u2019s estates.\n\n  440 The defaced passages ran thus, \u201cAdoration of Osiris by the steward\n      of the flocks (Amen-mes), son of the Lady Nefer-t-ari.\u201d\n\n  441 Ave!\n\n  442 Vide Goodwin, in Chabas; M\u00e9langes III, Tom. I, pl. 257.\n\n  443 Hermopolis magna.\n\n  444 The entrance to the dwelling of the dead.\n\n  445 The words \u201cpaut\u201d and \u201cpaut-ti,\u201d or double-paut, are connected with\n      the idea of \u201ccreation.\u201d\n\n  446 \u039d\u039f\u03a5\u039d, \u03bd\u03bf\u03c5\u03bd, abyssus.\n\n  447 \u201cMesess,\u201d sky, vault, and veil.\n\n  448 Ritual, ch. XVIII. Lepsius, \u201cTodtenbuch,\u201d xi. ch. XVIII. ix. e. 17.\n      I. 62.\n\n  449 Literally, \u201cfor a number of times.\u201d\n\n  450 The two long feathers which adorn the head-attire of the Sun-god.\n\n  451 \u201cSensen,\u201d fraternize.\n\n  452 Sam.\n\n  453 Beneficent force.\n\n  454 The great dwelling of Seb is the earth itself.\n\n_  455 I.e._, To the lord of justice.\n\n  456 The entire north.\n\n  457 Or, satiating abundance.\n\n  458 The exact meaning is the French \u201ccombler.\u201d\n\n  459 The papyrus is much worn here. The name of the place is perhaps\n      \u201cPamakar of the sky.\u201d\n\n  460 Indian fig.\n\n  461 \u201cSestsou-em-pa\u00eff-nakhtou Ousormara\u201d is the name of a fortress built\n      by Rameses II, in Syria or Palestina, and different from Ouati. The\n      name means \u201cRameses II in his victories.\u201d\n\n  462 The order is quite contradictory. How can it be disobeyed, and how\n      obeyed?\n\n  463 Or, gone to the gap to which the dead went in the Sun-boat.\n\n  464 Syrians as prisoners of war.\n\n  465 Negroes.\n\n  466 Cedar or acacia.\n\n  467 A kind of balsam.\n\n  468 Syria.\n\n  469 Or cattle.\n\n  470 Or industrious, \u201crut.\u201d\n\n  471 Dead or departed.\n\n  472 If this rendering is correct, the meaning must be that the god of\n      the Nile is the secret source of light; see \u00a7 3, l. 5, and \u00a7 8, l.\n      1. The attributes of Egyptian gods, who represent the unknown under\n      various aspects, are interchangeable to a great extent; here the\n      Nile is Ammon, doing also the work of Ra. Dr. Birch suggests that\n      the rendering may be, \u201chiding his course night and day.\u201d\n\n  473 Ra, the Sun-god, who is represented as delighting in flowers; see\n      Ritual, c. lxxxi, \u201cI am the pure lily which comes out of the fields\n      of Ra.\u201d\n\n  474 The Nile-god traverses heaven; his course there corresponds to that\n      of the river on earth.\n\n  475 See x. 6. This is obscure, but it may mean that the Nile-god\n      protects the newly sown fields from the birds.\n\n_  476 I.e._, he sets them at work. Thus Ritual, c. xv. 20, \u201cRa, the giver\n      of food, destroys all place for idleness, cuts off all excuse.\u201d\n\n  477 As they are by idleness; see Ritual, cxxv. p. cclv. (Birch).\n\n_  478 I.e._, he makes it ready for cultivation.\n\n  479 Their joy and gratitude respond to his advance.\n\n  480 Num is the Nile-god regarded as giving life.\n\n  481 The Egyptian word corresponds to \u0391\u03c1\u03c3\u03b1\u03c6\u03b7\u03c2, which, according to\n      Plutarch, signifies \u03c4\u1f78 \u1f00\u03bd\u03b4\u03c1\u03b5\u1fd6\u03bf\u03bd. (Isis et Osiris, c. 37.) The\n      Egyptians, like all ancient people, identify terror with strength or\n      greatness.\n\n  482 This scriptural phrase comes in abruptly. It is probably drawn from\n      some older source.\n\n  483 The true Deity is not represented by any image. This is a relic of\n      primeval monotheism: out of place as referring to the Nile, but\n      pointing to a deeper and sounder faith. Compare the laws of Manu, i.\n      5-7.\n\n  484 See last line of \u00a7 13. There are no shrines covered, as usual, with\n      colored hieroglyphics. The whole of this passage is of extreme\n      importance, showing that, apart from all objects of idolatrous\n      worship, the old Egyptian recognized the existence of a supreme god,\n      unknown and inconceivable, the true source of all power and\n      goodness. Compare the oldest forms of the 17th chapter of the\n      funeral Ritual in Lepsius\u2019s \u201cAelteste Texte.\u201d\n\n  485 1 Ki. viii. 27.\n\n  486 Is. xi. 13, 14.\n\n  487 Or \u201cthou givest them counsels, orderest all their goings.\u201d\n\n_  488 I.e._, \u201call magistrates are the servants of the deity, and\n      administer his law from South to North.\u201d\n\n  489 Maspero \u201cpar lui est bue l\u2019eau (les pleurs) de tous les yeux,\u201d\n      _i.e._ \u201che wipes away tears from all eyes.\u201d\n\n  490 Dr. Birch, to whom I am indebted for this rendering, observes that\n      the goddess Neith is often represented with two crocodiles sucking\n      her breasts.\n\n_  491 I.e._, \u201cThe Nile fills all mortals with the languor of desire, and\n      gives fecundity.\u201d\n\n_  492 I.e._, \u201cwithout needing rain, the gift of the goddess of heaven.\u201d\n      Such seems to be the meaning of a very obscure passage.\n\n  493 See note on \u00a7 1.\n\n  494 The meaning is, evidently, that he combines the attributes of Ptah\n      the Demiurge, and Kabes, an unknown god.\n\n  495 All things serviceable to man\u2014arms, implements, etc.\n\n  496 This seems to mean, \u201che gives oracles at his shrine.\u201d Observe the\n      inconsistency of this with \u00a7 5.\n\n  497 Causing scarcity of food in the land. See Ex. viii. 18, 21.\n\n  498 In a season of scarcity prayers are offered for supply of water. The\n      following lines seem to describe great haste when the inundation\n      comes on; none wait for their clothing, even when valuable, and the\n      nightly solemnities are broken up: but the passage is obscure.\n\n  499 Literal answer, \u201c_i.e._, with thanks and prayers, when thou bringest\n      the water in abundance.\u201d\n\n  500 See II. 2.\n\n  501 The gold represents the preciousness of the gift of food.\n\n  502 This is often mentioned in the inscriptions among the most precious\n      stones.\n\n  503 See note on II. 4.\n\n  504 Which he ate when he could get nothing else.\n\n  505 An allusion to the legend that the Nile comes forth from two\n      openings in the South.\n\n  506 See V, last line.\n\n  507 The Pharaoh.\n\n  508 The two regions.\n\n  509 \u201cAt the entertainments of the rich, just as the company is about to\n      rise from the repast, a small coffin is carried round, containing a\n      perfect representation of a dead body; it is in size sometimes of\n      one, but never more than two cubits, and as it is shown to the\n      guests in rotation the bearer exclaims, \u2018Cast your eyes on this\n      figure; after death you yourself will resemble it: drink, then, and\n      be happy.\u2019 \u201d\u2014Herodotus, \u201cEuterpe,\u201d xxviii.\n\n  510 \u201cThe Song of the Harper\u201d in the tomb of Nefer-hotep bears a great\n      resemblance to this composition. See D\u00fcmichen, \u201cHistorische\n      Inschriften,\u201d ii. pl. 40.\n\n  511 Or, perhaps, \u201cthe little ones, the children.\u201d\n\n  512 Imhotep, the son of the primeval deity Ptah, was the mythical author\n      of various arts and sciences. The Greeks spelled the name \u1f38\u03bc\u03bf\u03cd\u03b8\u03b7\u03c2,\n      Imouth, but more frequently substituted the name \u1f08\u03c3\u03ba\u03bb\u03ae\u03c0\u03b9\u03bf\u03c2,\n      Asclepios.\n\n  513 Hartatef was the son of King Menkera (Mycerinus), to whom the\n      discovery of part of the Ritual, cap. lxiv. is attributed, and who\n      was the author of a mystical work.\n\n  514 Compare the Assyrian phrase \u201cThe land men cannot return from,\u201d\n      \u201cDescent of Ishtar,\u201d \u201cRecords of the Past,\u201d Vol. i. p. 143, p. 5.\n\n_  515 I.e._, \u201cof the mourners.\u201d\n\n  516 Here follows a lacuna.\n\n  517 2 Anastasi, p. 8, l. 5, to p. 9, l. 1.\n\n  518 2 Anastasi, p. 9, l. 2, to p. 10, l. 1.\n\n  519 The phrase which I have translated \u201cthe way of Amen\u201d is literally\n      \u201cthe water of Amen.\u201d In Egypt the river Nile was the great road or\n      highway, hence by an easy metaphor the water was used to signify\n      \u201cthe way\u201d; that is, the will, command, or rule\n\n  520 2 Anastasi, p. 10, l. 1.\n\n  521 Tum or Atum (the setting sun), Lord of Heliopolis.\n\n  522 Heliopolis, the city of Tum.\n\n  523 Heliopolis, the city of Tum.\n\n  524 Or, \u201cdo not censure me.\u201d\n\n  525 Literally, \u201cwithout his body.\u201d It seems to mean weakness,\n      mutilation, or disability.\n\n  526 Literally, \u201cupon my mouth.\u201d\n\n  527 Lacuna.\n\n  528 2 Anastasi, p. 5, l. 6.\n\n  529 Literally, \u201cin health, life, and strength\u201d; but the King being the\n      subject of the wish, I have ventured to Anglicize the phrase as\n      above.\n\n  530 The King Meneptah, son of Rameses II, and his immediate successor.\n\n  531 The Sun.\n\n  532 A form of the Sun-god of the West, the chief god of Heliopolis.\n\n  533 Lacuna.\n\n  534 Lacuna.\n\n  535 Lacuna.\n\n  536 Lacuna.\n\n  537 The panther\u2019s skin was the special characteristic of the dress of\n      the priest of Khem the Vivifier.\n\n  538 Lacuna.\n\n  539 Lacuna.\n\n  540 Rannu, an Egyptian goddess who presided over the harvest.\n\n  541 Lacuna.\n\n  542 Lacuna.\n\n  543 Lacuna.\n\n  544 An or On, \u201cthe house of the Obelisk,\u201d or Heliopolis.\n\n  545 Thebes.\n\n  546 Arabia.\n\n  547 Palestine or Arabia.\n\n  548 Chem.\n\n  549 Mahennu.\n\n  550 Uati.\n\n  551 Frequent allusions are made in the papyri to the production of\n      created things from the eyes of Ra or of Horus. Noxious things were\n      supposed to be produced from the eye of Set or Typhon.\n\n  552 Thebes.\n\n  553 Heliopolis.\n\n  554 The name Amen means \u201csecret,\u201d or \u201chidden.\u201d\n\n  555 Harmachis.\n\n  556 Thebes.\n\n  557 Heliopolis.\n\n  558 The serpent\n\n  559 Creator.\n\n  560 The diadem.\n\n  561 Many of the phrases in this beautiful hymn are ambiguous, even where\n      the original text is perfect.\n\n  562 This note is subscribed in the original papyrus.\n\n  563 \u201cAt the front of the morning.\u201d Some prefer rendering the words\n      \u201cevery morning.\u201d\n\n  564 Perhaps \u201cApproach thou thy mother Nut.\u201d \u201cNeb Ra,\u201d \u201cLord Ra,\u201d seems\n      clearly the reading of the text given in Lepsius, unless the scribe\n      has twice put the hieratic character for \u201cnuter\u201d instead of the\n      usual form of \u201ch\u201d; \u201cneb heh,\u201d \u201clord of eternity,\u201d as Maspero renders\n      it, is what might rather have been expected. In the following, \u201cIsis\n      and Nephthys\u201d is the version of M. Maspero; the text appears to me\n      to give Osiris.\n\n  565 Perhaps, \u201che cannot advance.\u201d\n\n  566 Nehaher, \u201cghastly faced,\u201d an infernal demon, sometimes represented\n      as a serpent.\n\n  567 \u201cThou givest life;\u201d this may be understood also as imperative, \u201cgive\n      life.\u201d\n\n  568 Bech, the Eastern hill of sunrise. Its opposite height was called\n      Manu.\n\n  569 \u201cThou turnest gloom into repose.\u201d I am not confident that the\n      meaning of the original, \u201cta-k neshen enti ster,\u201d is correctly given\n      in these words; perhaps \u201cthou makest the adversary prostrate\u201d may\n      more truly convey the sense.\n\n  570 Isis and Nephthys.\n\n  571 The name of Osiris is invariably prefixed to that of the deceased,\n      the latter being always assimilated to this god.\n\n  572 The first two sections are evocations addressed to Osiris defunct,\n      expressing the grief of his two sisters at the loss of their\n      brother, and referring to the search made by them after him.\n\n  573 One of the names of Osiris.\n\n  574 Surname of Osiris.\n\n  575 Surname of Osiris.\n\n  576 The following sections are invocations addressed to Osiris under the\n      forms of the Moon and the Sun, expressing the joy of his two sisters\n      at having thus perceived him.\n\n  577 The Sacred-Eye here indicates the disk of the moon.\n\n  578 The sun in all his power.\n\n  579 The setting sun.\n\n  580 The star of Sirius, where the soul of Isis dwelt.\n\n  581 Isis having with the aid of her sister Nephthys reunited the parts\n      of Osiris\u2019s body, dispersed by Set, formed of them the infant Horus.\n\n  582 Neith personified the Lower Hemisphere, whence Osiris, the Rising\n      Sun, appeared under the form of Horus.\n\n  583 The sun nightly sinks into the bosom of his mother Neith, who\n      personifies the Lower Hemisphere of heaven.\n\n  584 Osiris, again coming forth under the form of Horus-conqueror (or the\n      Rising Sun), becomes the Lord of the Universe.\n\n  585 The high-priest, reader in the panegyrics.\n\n  586 The high-priest presiding over funeral ceremonies and rituals.\n\n  587 The Great Hall wherein the Judgment-scene was painted.\n\n  588 The heavenly region.\n\n  589 The universal being.\n\n  590 \u201cUnder the form of.\u201d\n\n  591 The earth.\n\n  592 Gods.\n\n  593 \u201cWho speaks to himself.\u201d\n\n  594 Crater.\n\n  595 The weeper.\n\n  596 A fish, most likely the \u201cphagros,\u201d the appearance of which was\n      connected with the inundation.\n\n  597 The divine eye.\n\n  598 Vivifies.\n\n  599 The meaning of this name is doubtful.\n\n  600 The god of the spheres.\n\n  601 Glorifies himself.\n\n  602 A title of Osiris, literally \u201cHe who resides in the West.\u201d\n\n  603 The covering of Ati, the air(?).\n\n  604 Solar disk.\n\n  605 The splendid one.\n\n  606 Gives a body to.\n\n  607 Creates.\n\n  608 Perhaps Anubis.\n\n  609 Solar disk.\n\n  610 Lacuna.\n\n  611 Who speaks to himself.\n\n  612 \u201cHe who raises his soul.\u201d\n\n  613 \u201cThe high spirit.\u201d\n\n  614 Flesh, or substance.\n\n  615 Literally, \u201cthe shining face.\u201d\n\n  616 \u201cHe who is on the ground.\u201d\n\n  617 Doubtful meaning.\n\n  618 \u201cCreates,\u201d \u201cfashions.\u201d\n\n  619 The genii of the watches of the night.\n\n  620 Lacuna.\n\n  621 He who opens the earth.\n\n  622 He who is armed with teeth.\n\n  623 Doubtful meaning.\n\n  624 Ra under the form of a scarab.\n\n  625 Lacuna.\n\n  626 Lacuna.\n\n  627 Teb Temt.\n\n  628 Lacuna.\n\n  629 Lacuna.\n\n  630 Apophis, the great serpent of evil.\n\n  631 The royal Osiris.\n\n  632 The god of the two horizons.\n\n  633 Unknown constellation.\n\n  634 The moon.\n\n  635 The solar disk.\n\n  636 Lacuna.\n\n  637 Lacuna.\n\n  638 Hu, the creative life; Sa, the intelligence.\n\n  639 The water of the East.\n\n  640 The water of the West.\n\n  641 He who comes forth from Mehur.\n\n  642 He who is in Netur.\n\n  643 One of the halls of the empyrean, which is here personified as a\n      goddess.\n\n  644 The lower region.\n\n  645 The striped headdress generally worn on the statues of the kings.\n\n  646 The planet Mars.\n\n  647 Thoth.\n\n  648 Thoth.\n\n  649 The eternal being.\n\n  650 He who embraces.\n\n  651 The God of the Nose. Each part of the body of the deceased becomes a\n      god. The same is found in the funereal texts, and especially in the\n      \u201cBook of the Dead,\u201d ch. xlii.\n\n  652 Osiris.\n\n  653 The Osiris is an hermaphrodite being.\n\n  654 Lacuna.\n\n  655 Lacuna.\n\n  656 His own form.\n\n  657 The sceptre which has the form of a hook, and commonly held in the\n      hand of Osiris.\n\n  658 The white and red crown, which is the emblem of dominion over both\n      Upper and Lower Egypt.\n\n  659 His existences.\n\n  660 His existences.\n\n  661 Tonen.\n\n  662 Tonen.\n\n  663 Nut personified the Upper Hemisphere of heaven.\n\n  664 Here was written the name of the deceased.\n\n  665 Probably a substance used for purifying and perfuming.\n\n  666 The earth.\n\n  667 Heaven.\n\n  668 The setting sun.\n\n  669 The solar bark.\n\n  670 Osiris.\n\n  671 Another version: uniteth itself (to) the breath of thy nostrils.\n\n  672 Another version, \u201cby thy Lord, Ra.\u201d\n\n  673 Osiris.\n\n  674 Those of the mummy.\n\n  675 This is the acknowledgment of the resurrection effected by the\n      ceremonies of the mummification. I am indebted to the friendly aid\n      of M. Chabas for the translation of this and one or two other\n      passages.\n\n  676 Corrupted passage restored by means of the manuscripts of the\n      Louvre.\n\n  677 Another version: \u201cthou art received.\u201d\n\n  678 Corrupted passage: translation uncertain.\n\n  679 Heliopolis.\n\n  680 Hermopolis.\n\n  681 Another version: \u201cthe living.\u201d\n\n  682 Literally, \u201cthe Westerners.\u201d\n\n  683 Illegible passage restored by means of the manuscripts of the\n      Louvre.\n\n  684 Another version: \u201cthis volume of the Book of Respirations is made\n      for him and the souls of the gods.\u201d\n\n  685 M. de Roug\u00e9 reads \u201cAtesch,\u201d but there are very strong reasons for\n      believing that the first syllable in this word is to be read \u201cKat,\u201d\n      not \u201cAt.\u201d Of this opinion is M. Brugsch. The Syrian name was\n      probably \u201cKadesh\u201d (the Holy City), which the Egyptians, not having\n      the letter \u201cd,\u201d wrote \u201cKatesh.\u201d There were several places so called\n      in the East, but the Kadesh here mentioned has not been\n      satisfactorily identified with any of them.\n\n  686 The word \u201chorse\u201d is used in the original for a chariot, Homer uses\n      the plural _ippoi_ in a similar manner.","title":"Egyptian Literature: Comprising Egyptian tales, hymns, litanies, invocations, the Book of the Dead, and cuneiform writings","tradition":"myth-cosmogony","translated_text":null,"word_count":158388}