{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_69566/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_69566","id":"gutenberg_69566","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/69566","summary":null,"tags":["Category: History - Ancient","Category: Mythology, Legends & Folklore","Category: Religion/Spirituality","Future life","Incantations, Egyptian"],"text":"Transcriber\u2019s Note\n\nThis version of the text cannot represent certain typographical effects.\nItalics are delimited with the \u2018_\u2019 character as _italic_. Superscripted\ncharacters are noted using a carat as \u2018XV^e\u2019, or for multiple\ncharacters, e.g., \u2018I^{er}\u2019. Bold font is delimited with \u2018=\u2019.\n\nMost importantly, the notes for each chapter contain hieroglyphic\nimages, which cannot be represented here. Each is denoted by \u2018\u2042\u2019.\n\nFootnotes have been moved to follow the paragraphs in which they are\nreferenced.\n\nMinor errors, attributable to the printer, have been corrected. Please\nsee the transcriber\u2019s note at the end of this text for details regarding\nthe handling of any textual issues encountered during its preparation.\n\n\n\n\n THE EGYPTIAN\n BOOK OF THE DEAD.\n TRANSLATION AND COMMENTARY,\n\n\n BY THE LATE\n SIR P. LE PAGE RENOUF, KNT.\n\n CONTINUED AND COMPLETED BY\n PROF. E. NAVILLE, _D.C.L., &c., &c.,_\n _Professor of Egyptology at the University of Geneva._\n\n\n _WITH VIGNETTES AND OTHER ILLUSTRATIONS._\n\n\n PRIVATELY PRINTED FOR\n THE SOCIETY OF BIBLICAL ARCH\u00c6OLOGY,\n 37, GREAT RUSSELL STREET, BLOOMSBURY,\n LONDON, 1904.\n\n\n\n\n LONDON:\n HARRISON AND SONS, PRINTERS IN ORDINARY TO HIS MAJESTY,\n ST. MARTIN\u2019S LANE.\n\n\n\n\n TO\n\n LADY RENOUF\n\n THIS WORK IS DEDICATED\n\n IN ACCORDANCE WITH THE EXPRESSED WISH OF\n\n HER LATE HUSBAND\n\n SIR PETER LE PAGE RENOUF.\n\n\n\n\n INDEX\n TO THE\n CHAPTERS\n AND REFERENCES\n TO THE\n VIGNETTES.\n\n\n CHAPTERS. \u2502 VIGNETTES.\n\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u252c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n I. _The Beginning of the Chapters of pages\u2502 Plates I, II.\n Coming forth by Day, of the Words 1, 2\u2502\n which bring about Resurrection and \u2502\n Glory, and of Coming out of and \u2502\n entering into Amenta. Said upon the \u2502\n Day of Burial of_ N, _the \u2502\n Victorious, who entereth after \u2502\n coming forth. Here is_ N _the \u2502\n victorious. He saith_\u2014 \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n II. _Chapter for Coming forth by day and 11, 12\u2502 No Vignettes.\n Living after death._ \u2502\n III. _Another Chapter like it._ 12\u2502 \u201d\n IV. _Another Chapter, for travelling on 13\u2502 \u201d\n the road which is above the earth._ \u2502\n V. _Chapter whereby work may not be 13\u2502 \u201d\n imposed [upon a person] in the \u2502\n Netherworld._ \u2502\n VI. _Chapter whereby the funereal 15, 16\u2502 \u201d\n Statuettes may be made to do work \u2502\n for a person in the Netherworld._ \u2502\n VII. _Chapter of passing through the chine 16\u2502 \u201d\n of Apepi which is void._ \u2502\n VIII. _Chapter of opening the Tuat by day._ 17\u2502 \u201d\n IX. _Chapter for opening the Tuat._ 18\u2502 \u201d\n X. _Chapter for coming forth 19\u2502 \u201d\n victoriously._ \u2502\n XI. _Chapter for coming out against the 19\u2502 \u201d\n adversary in the Netherworld._ \u2502\n XII. _Chapter for entering and for coming 20\u2502 \u201d\n forth out of the Netherworld._ \u2502\n XIII. _Chapter for entering after coming 20\u2502 \u201d\n out from Amenta._ \u2502\n XIV. _Chapter for removing displeasure 21\u2502 \u201d\n from the heart of the god against \u2502\n the deceased person._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n XV. HYMN I.\u2014_A Hymn to R\u00e2 at his rising._ 22\u201325\u2502 III, X, XV.\n [LITANY].\u2014_Adored be R\u00e2 as he setteth 25, 26\u2502\n in the Land of Life._ \u2502\n HYMN II.\u2014_A Hymn to R\u00e2 at his 26, 27\u2502\n setting._ \u2502\n HYMN III.\u2014_A Hymn to Tmu at his 27, 28\u2502\n setting._ \u2502\n XVI. . . . . . . . . . . 34\u2502 IV, V.\n XVII. _Chapter whereby one cometh forth by 35 40\u2502 VI, VII.\n day out of the Netherworld. Let the \u2502\n words be said_: \u2502\n XVIII. _A Litany to Thoth._ 50\u201353\u2502 VIII, IX.\n XIX. _Chapter of the Crown of Triumph._ 57, 58\u2502 IX.\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n XX. _Another Chapter of the Crown of 59\u2502 No Vignettes.\n Triumph._ \u2502\n XXI. _Chapter whereby the Mouth of a 60\u2502 \u201d\n person is given to him in the \u2502\n Netherworld._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n XXII. _Another Chapter whereby the Mouth of 61\u2502 X, XI.\n a person is given to him in the \u2502\n Netherworld._ \u2502\n XXIII. _Chapter whereby the Mouth of a 62\u2502 X, XI.\n person is opened for him in the \u2502\n Netherworld._ \u2502\n XXIV. _Chapter whereby the Words of Power 63, 64\u2502 X.\n are brought to a person in the \u2502\n Netherworld._ \u2502\n XXV. _Chapter whereby a person remembereth 66\u2502_No Vignettes._\n his name in the Netherworld._ \u2502\n XXVI. _Chapter whereby the Heart is given 66\u2502 XII.\n to a person in the Netherworld._ \u2502\n XXVII. _Chapter whereby the Heart of a 69\u2502 XI.\n person is not taken from him in the \u2502\n Netherworld._ \u2502\n XXVIII. _Chapter whereby the Heart of a 70, 71\u2502 XII.\n person is not taken from him in the \u2502\n Netherworld._ \u2502\n XXIX. _Chapter whereby the Heart of a 72\u2502 XII.\n person may not be taken from him in \u2502\n the Netherworld._ \u2502\n XXIXB. _Another Chapter of the Heart; upon 73\u2502_No Vignettes._\n Carnelian._ \u2502\n XXXA. _Chapter whereby the Heart of a 74\u2502 XII.\n person is not kept back from him in \u2502\n the Netherworld._ \u2502\n XXXB. 75\u2502_No Vignettes._\n XXXI. _Chapter whereby the Crocodiles are 77\u2502 XII.\n repulsed who come to carry off the \u2502\n Words of Power from a person in the \u2502\n Netherworld._ \u2502\n XXXII. _Chapter whereby the Crocodiles are 78, 79\u2502_No Vignettes._\n repulsed who come to carry off the \u2502\n Words of Power from the glorified \u2502\n in the Netherworld._ \u2502\n XXXIII. _Chapter whereby all Serpents are 81\u2502 XII.\n kept back._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n XXXIV. _Chapter whereby a person is not 82\u2502 No Vignettes.\n devoured by the dweller in the \u2502\n shrine._ \u2502\n XXXV. _Chapter whereby the person is not 83\u2502 \u201d\n devoured by a Serpent in the \u2502\n Netherworld._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n XXXVI. _Chapter whereby the \u0100pshait is kept 85\u2502 XII, XIII.\n back._ \u2502\n XXXVII. _Chapter whereby the Merta Goddesses 85\u2502 XIII.\n are kept back._ \u2502\n XXXVIII. _Chapter whereby one liveth by the 86\u2502 XIII\n breath of air in the Netherworld, \u2502\n and keepeth back Merta._ \u2502\n XXXIX. _Chapter whereby the Serpent Rekrek 87-89\u2502 XIII, XIV.\n is repulsed in the Netherworld._ \u2502\n XL. _Chapter whereby the Eater of the Ass 91, 92\u2502 XIV.\n is kept back._ \u2502\n XLI. _Chapter whereby one avoideth the 94\u2502 XV.\n Slaughter which is carried out in \u2502\n the Netherworld._ \u2502\n XLII. _Chapter whereby one hindereth the 95\u201398\u2502 XVI.\n Slaughter which is wrought at \u2502\n Sutenhenen._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n XLIII. _Chapter whereby the head of a person 101\u2502 No Vignettes.\n is not severed from him in the \u2502\n Netherworld._ \u2502\n XLIV. _Chapter whereby one dieth not a 101\u2502 \u201d\n second time._ \u2502\n XLV. _Chapter whereby one escapeth 102\u2502 \u201d\n corruption in the Netherworld._ \u2502\n XLVI. _Chapter whereby he that is living is 102\u2502 \u201d\n not destroyed in the Netherworld._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n XLVII. _Chapter whereby the seat of a person 102,\u2502 XV, XVII.\n is not taken from him in the 103\u2502\n Netherworld._ \u2502\n XLVIII (same as X). \u2502\n XLIX (same as XI). \u2502\n L. _Chapter whereby one cometh not to 103\u2502 XVII.\n the divine Block of Execution._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n LI. _Chapter whereby one goeth not 104\u2502 No Vignettes.\n headlong in the Netherworld._ \u2502\n LII. _Chapter whereby one eateth not dirt 105\u2502 \u201d\n in the Netherworld._ \u2502\n LIIIA. _Chapter whereby one is not made to 107\u2502 \u201d\n eat dirt, or to drink lye._ \u2502\n LIIIB. _Whereby one eateth not dirt._ 107,\u2502 \u201d\n 108\u2502\n LIV. _Chapter whereby air is given in the 108\u2502 \u201d\n Netherworld._ \u2502\n LV. _Another Chapter whereby air is 109\u2502 \u201d\n given._ \u2502\n LVI. _Another Chapter of breathing._ 110\u2502 \u201d\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n LVII. _Chapter for breathing air, and 110,\u2502 XVII.\n command of water, in the 111\u2502\n Netherworld._ \u2502\n LVIII. _Chapter for breathing air and 112\u2502 XVII.\n command of water._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n LIX. _Chapter for breathing air and 113\u2502 No Vignettes.\n command of water._ \u2502\n LX. _Another Chapter._ 113,\u2502 \u201d\n 114\u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n LXI. _Another Chapter._ 114\u2502 XVII.\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n LXII. _Chapter whereby water is drunk in 114,\u2502 No Vignettes.\n the Netherworld._ 115\u2502\n LXIIIA. _Chapter whereby one is not burnt 115,\u2502 \u201d\n with fire, but drinketh water, in 116\u2502\n the Netherworld._ \u2502\n LXIIIB. _Chapter whereby one is not boiled in 116\u2502 \u201d\n water._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n LXIV. _Chapter whereby one cometh forth by 117\u2013121\u2502 XVII.\n day from the Netherworld._ \u2502\n LXV. _Chapter whereby one cometh forth by 127\u2502 XIX.\n day and prevaileth over the \u2502\n adversaries._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n LXVI. _Chapter whereby one cometh forth by 128\u2502 No Vignettes.\n day._ \u2502\n LXVII. _Chapter whereby the doors of the 128\u2502 \u201d\n Tuat are opened and one cometh \u2502\n forth by day._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n LXVIII. _Chapter whereby one cometh forth by 129,\u2502 XVIII, XIX.\n day._ 130\u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n LXIX. _Otherwise said._ 130,\u2502 No Vignettes.\n 131\u2502\n LXX. _Another Chapter._ 131,\u2502 \u201d\n 132\u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n LXXI. _Chapter whereby one cometh forth by 132\u2013134\u2502 XIX.\n day._ \u2502\n LXXII. _Chapter whereby one cometh forth by 136,\u2502 XIX, XX.\n day and passes through the 137\u2502\n Ammehit._ \u2502\n LXXIII (same as IX). \u2502 XIX, XX.\n LXXIV. _Chapter whereby the legs are set in 138\u2502 XIX, XX.\n motion upon earth._ \u2502\n LXXV. _Chapter whereby one cometh to 139,\u2502 XXI, numbered\n Heliopolis and receiveth a seat 140\u2502 LXXVIII in\n there._ \u2502 error.\n LXXVI. _Chapter whereby all forms are 140\u2502 XX. same as\n assumed which one pleaseth._ \u2502 LXXIII.\n LXXVII. _Chapter whereby one assumeth the 141\u2502 XXI.\n form of the Golden Hawk._ \u2502\n LXXVIII. _Chapter whereby one assumeth the 142\u2013146\u2502 XXI.\n form of the Sacred Hawk._ \u2502\n LXXIX. _Chapter whereby one assumeth the 147,\u2502 XXI.\n form of the Chief god of the Divine 148\u2502\n Cycle._ \u2502\n LXXX. _Chapter whereby one assumeth the 149\u2502_No Vignettes._\n form of the god who giveth Light to \u2502\n the Darkness._ \u2502\n LXXXI. _Chapter whereby one assumeth the 150\u2502 XXI, XXII.\n form of the Lotus._ \u2502\n LXXXII. _Chapter whereby one assumeth the 150,\u2502 XXII.\n form of Ptah, eateth bread, 151\u2502\n drinketh beer, and sitteth in the \u2502\n midst of the great gods._ \u2502\n LXXXIII. _Chapter whereby one assumeth the 151,\u2502 XXII.\n form of the Bennu bird._ 152\u2502\n LXXXIV. _Chapter whereby one assumeth the 152,\u2502 XXII.\n form of the Hernshaw._ 153\u2502\n LXXXV. _Chapter whereby one assumeth the 153,\u2502 XXII.\n form of a Soul, that one may not 154\u2502\n come to the dungeon. Imperishable \u2502\n is he who knoweth it._ \u2502\n LXXXVI. _Chapter whereby one assumeth the 155\u2502 XXII.\n form of the Swallow._ \u2502\n LXXXVII. _Chapter whereby one assumeth the 157\u2502 XXII, XXIII.\n form of Se-ta._ \u2502\n LXXXVIII. _Chapter whereby one assumeth the 157\u2502 XXIII.\n form of the Crocodile god [Sebak]._ \u2502\n LXXXIX. _Chapter whereby the Soul is united 157,\u2502 XXIII.\n to the dead Body._ 158\u2502\n XC. _Chapter whereby Memory is restored 159\u2502 XXIII.\n to a person._ \u2502\n XCI. _Chapter whereby the Soul is secured 160\u2502_No Vignettes._\n from imprisonment in the \u2502\n Netherworld._ \u2502\n XCII. _Chapter whereby the Tomb is opened 160,\u2502 XXIII, XXIV.\n to the Soul and to the Shade of the 161\u2502\n person, that he may come forth by \u2502\n day and may have mastery of his \u2502\n feet._ \u2502\n XCIII. _Chapter whereby one avoideth being 162\u2502 XXIV.\n conveyed to the East in the \u2502\n Netherworld._ \u2502\n XCIV. _Chapter whereby one prayeth for a 163\u2502 XXIV.\n Palette and an Inkstand._ \u2502\n XCV. _Chapter whereby is opened the place 163,\u2502 XXIV.\n wherein Thoth resteth._ 164\u2502\n XCVI. _Chapter whereby is opened [the 164\u2502_No Vignettes._\n place] where Thoth [resteth]._ \u2502\n XCVII. 165\u2502 XXV.\n XCVIII. _Chapter whereby one saileth a ship 165,\u2502 XXV.\n in the Netherworld._ 166\u2502\n XCIX. _Chapter whereby one saileth a ship 167\u2013169\u2502 XXV, XXVI.\n in the Netherworld._ \u2502\n C. _The Book whereby the glorified one 171\u2502 XXVII.\n is made strong, and is made to \u2502\n embark in the boat of R\u0101, together \u2502\n with those who are with the god._ \u2502\n CI. _Chapter of the safeguards of the 172,\u2502_No Vignettes._\n Bark of R\u0101_. 173\u2502\n CII. _Chapter whereby one entereth into 173\u2502 XXVII.\n the Bark of R\u0101._ \u2502\n CIII. _Chapter whereby one openeth the 174\u2502 XXV.\n place where Hathor abideth._ \u2502\n CIV. _Chapter whereby one sitteth in the 174\u2502 XXV.\n midst of the great gods._ \u2502\n CV. _Chapter whereby one propitiateth the 175\u2502 XXV.\n Ka._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CVI. _Chapter whereby a largess is 176,\u2502 No Vignettes.\n presented at Hat-ka-Ptah._ 177\u2502\n CVII. 178\u2502 \u201d\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CVIII. _Chapter whereby one knoweth the 178,\u2502 XXV, XXVII.\n Powers of the West._ 179\u2502\n \u2502\n CIX. _Chapter whereby one knoweth the 181,\u2502 XXVII.\n Powers of the East._ 182\u2502\n CX. _The Beginning of the Chapters of the 193\u2013195\u2502 XXVIII, XXIX.\n Garden of Hotepit, and of the \u2502\n Chapters of coming forth by day; \u2502\n and of entering and coming forth in \u2502\n the Netherworld, and of arriving at \u2502\n the Garden of Aarru, at the Rise in \u2502\n Hotepit and at the Grand Domain, \u2502\n blest with the breezes: that I may \u2502\n take possession there and be in \u2502\n Glory there: that there I may \u2502\n plough and mow: that there I may \u2502\n eat and drink and love: doing \u2502\n whatsoever things are done upon \u2502\n earth._ \u2502\n CXI (same as CVIII). \u2502\n CXII. _Chapter whereby one knoweth the 184,\u2502 XXIX, XXX.\n Powers of Pu._ 185\u2502\n CXIII. _Chapter whereby one knoweth the 186,\u2502 XXX.\n Powers of Nechen._ 187\u2502\n CXIV. _Chapter whereby one knoweth the 188,\u2502 XXXI.\n Powers of Hermopolis._ 189\u2502\n CXV. _Chapter whereby one cometh forth 190,\u2502_No Vignettes._\n into Heaven, and openeth the 191\u2502\n Ammehit: and whereby the Powers of \u2502\n Heliopolis are known._ \u2502\n CXVI. _Chapter whereby one knoweth the 192\u2502 XXXI.\n Power of Hermopolis._ \u2502\n CXVII. _Chapter whereby one taketh the 203\u2502 XXXI (one\n blissful path at Restau._ \u2502 Vignette is\n \u2502 numbered CVII\n \u2502 in error).\n CXVIII. _Chapter whereby one arriveth at 206\u2502_No Vignettes._\n Restau._ \u2502\n CXIX. _Chapter whereby one entereth or 206\u2502 XXXI.\n goeth forth from Restau._ \u2502\n CXX (same as XII). \u2502\n CXXI (same as XIII). \u2502\n CXXII (same as LVIII). \u2502\n CXXIII. _Chapter whereby one entereth into 208\u2502 XXXI.\n the Great House._ \u2502\n CXXIV. _Chapter whereby one cometh to the 210,\u2502 XXXII.\n Divine Circle of Osiris._ 211\u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CXXV. PART I.\u2014_Said on arriving at the Hall 212\u2013214\u2502 XXXII,\n of Righteousness, that N may be \u2502 XXXIII,\n loosed from all the sins which he \u2502 XXXIV,\n hath committed and that he may look \u2502 XXXV,\n upon the divine countenances._ \u2502 XXXVI,\n \u2502 XXXVIII,\n \u2502 XXXVIII,\n \u2502 XXXIX.\n PART II.\u2014_The Negative Confession._ 214\u2013216\u2502 \u201d\n PART III.\u2014_Said upon approaching to 216\u2013220\u2502 \u201d\n the gods who are in the Tuat._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CXXVI. . . . . . . . . . . 244,\u2502 XL.\n 245\u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CXXVII. _The Book for invoking the gods of 249\u2502 No Vignettes.\n the Bounds, which the person \u2502\n reciteth when he approacheth them, \u2502\n that he may enter and see the \u2502\n Strong one in the Great Abode of \u2502\n the Tuat._ \u2502\n CXXVIII. _Invocation of Osiris_ 251,\u2502 \u201d\n 252\u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CXXIX (same as C). \u2502 XL.\n CXXX. _A Book whereby the Soul is made to 256\u2013259\u2502 XL.\n live for ever, on the day of \u2502\n entering into the Bark of R\u0101, and \u2502\n to pass the Sheniu of the Tuat. \u2502\n Made on the Birthday of Osiris._ \u2502\n CXXXI. _Chapter whereby one proceedeth into 261\u2502 XLI.\n Heaven by the side of R\u0101._ \u2502\n CXXXII. _Chapter whereby a person is enabled 263\u2502 XLI.\n to go round, to visit his dwelling \u2502\n in the Netherworld._ \u2502\n CXXXIII. _Book whereby the deceased acquireth 264,\u2502 XLI, XLII.\n might in the Netherworld, in 265\u2502\n presence of the great cycle of the \u2502\n gods._ \u2502\n CXXXIV. _Chapter whereby the deceased 267,\u2502 XLI.\n acquireth might._ 268\u2502\n CXXXV. _Another chapter recited when the 269,\u2502_No Vignettes._\n Moon renews itself on the first day 270\u2502\n of the month._ \u2502\n CXXXVIA. _Chapter whereby one is conveyed in 270\u2502 XLII.\n the Bark of R\u0101._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CXXXVIB. _Chapter whereby one is conveyed in 271,\u2502 No Vignettes.\n the Great Bark of R\u0101 to pass 272\u2502\n through the orbit of flame._ \u2502\n CXXXVIIA. _Chapter whereby a Light is kindled 275\u2502 \u201d\n for a person._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CXXXVIIB. _Chapter whereby a Light is kindled 275\u2502 XLII.\n for a person._ \u2502\n CXXXVIII. _Chapter whereby one is enabled to 277\u2502 XLIII.\n enter into Abydos._ \u2502\n \u2502\n CXXXIX (same as CXXIII). \u2502\n \u2502\n CXL. _The book read on the last day of 280,\u2502 XLIII, XLIV.\n Mechir, when the Eye is full on the 281\u2502\n last day of Mechir._ \u2502\n \u2502\n CXLI. to _The Book said by a man or his father 282\u2013285\u2502 XLIV, XLV,\n CXLIII. or his son in the festival of the \u2502 XLVI.\n Amenta, and wherewith he acquires \u2502\n might with R\u0101, and with the gods \u2502\n when he is with them. Said on the \u2502\n day of the new Moon, when offerings \u2502\n are made of bread, beer, oxen, \u2502\n geese, and burnt incense to\u2014_ \u2502\n CXLIV. _The Chapter of the Arrival._ 287\u2013289\u2502 XLVI, XLVII,\n \u2502 XLIX, L.\n CXLV and _The knowing of the pylons of the 292\u2013294\u2502 XLIV, XLVIII,\n CXLVI. house of Osiris, in the Garden of \u2502 LIII.\n Aarru._ \u2502\n CXLVII. 296\u2013298\u2502 XLIX, L.\n CXLVIII. _Giving sustenance to the deceased in 300\u2013301\u2502 XLVI, XLVII,\n the Netherworld, and delivering him \u2502 LI.\n from all evil things._ \u2502\n CXLIX. 302\u2013307\u2502 LII.\n CL. 309\u2502 LIII.\n CLI. 309\u2502 LIV, LVI.\n CLIA. 313\u2502_No Vignettes._\n _bis_ \u2502\n CLIA. _Chapter of the mysterious head._ \u2502 LIV.\n _ter_ \u2502\n CLII. _Chapter of building a house on 314\u2502 LIV.\n earth._ \u2502\n CLIIIA. _Chapter of coming out of the net._ 315,\u2502 LV.\n 316\u2502\n CLIIIB. _Chapter of escaping from the 320,\u2502 LVI.\n catchers of fish._ 321\u2502\n CLIV. _Chapter of not letting the body 322,\u2502 LVI.\n decay in the Netherworld._ 323\u2502\n CLV. _Chapter of the Tat of gold._ 325\u2502 LVI, LVII.\n CLVI. _Chapter of the buckle of carnelian, 326\u2502 LVI, LVII.\n which is put on the neck of the \u2502\n deceased._ \u2502\n CLVII. _Chapter of the vulture of gold, put 326,\u2502 LVII.\n on the neck of the deceased._ 327\u2502\n CLVIII. _Chapter of the collar of gold, put 327\u2502 LVII.\n on the neck of the deceased._ \u2502\n CLIX. _Chapter of the column of green 327,\u2502 LVII.\n Felspar, put on the neck of the 328\u2502\n deceased._ \u2502\n CLX. _Giving the column of green Felspar._ 328\u2502 LVII.\n CLXI. _Chapter of unfastening the opening 329,\u2502 LV.\n in the sky. Thoth does it so that 330\u2502\n it may be finished when he opens \u2502\n (the sky) with Aten._ \u2502\n CLXII. _Chapter of causing a flame to arise 330,\u2502 LVIII.\n under the head of the deceased._ 321\u2502\n CLXIII. _Chapters brought from another book, 333,\u2502 LVIII.\n in addition to the \u201ccoming forth by 334\u2502\n day.\u201d Chapter of not letting the \u2502\n body of a man decay in the \u2502\n Netherworld, of rescuing him from \u2502\n the devourers of souls who imprison \u2502\n men in the Tuat, and of not raising \u2502\n his sins on earth against him, but \u2502\n of saving his flesh and his bones \u2502\n from the worms and from every \u2502\n evil-doing god in the Netherworld, \u2502\n so that he may go in and out as he \u2502\n likes, and do everything he desires \u2502\n without restraint._ \u2502\n CLXIV. _Another Chapter._ 336,\u2502 LVIII.\n 337\u2502\n CLXV. _Chapter of landing and not being 338,\u2502 LVIII.\n obscured, so that the body may 339\u2502\n prosper in drinking water._ \u2502\n CLXVI. _Chapter of the Pillow._ 340\u2502 LVIII.\n CLXVII. _Chapter of bringing an Eye._ 341\u2502 LVIII.\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CLXVIII. 341\u2502 No Vignettes.\n CLXIX. _Chapter of raising the funereal 342\u2013344\u2502 \u201d\n Bed._ \u2502\n CLXX. _Chapter of arranging the funereal 345\u2013347\u2502 \u201d\n Bed._ \u2502\n CLXXI. _Chapter of wrapping up (the 347\u2502 \u201d\n deceased) in a pure garment._ \u2502\n CLXXII. _Beginning of the Chapter of reciting 348\u2013351\u2502 \u201d\n the ceremonies made in the \u2502\n Netherworld._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CLXXIII. _The addresses of Horus to his father 352,\u2502 LIX.\n when he goes in to see his father, 353\u2502\n and when he comes out of his great \u2502\n sanctuary to see him R\u0101 Unneferu, \u2502\n the master of Ta-tser, and then \u2502\n they embrace one another; therefore \u2502\n he is glorious in the Netherworld._ \u2502\n CLXXIV. _Chapter of causing the Chu to come 354,\u2502 LX.\n out of the great door in the sky._ 355\u2502\n CLXXV. _Chapter of not dying a second death 356,\u2502 LX.\n in the Netherworld._ 357\u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CLXXVI. _Chapter of not dying a second time 358\u2502 No Vignettes.\n in the Netherworld._ \u2502\n CLXXVII. _Chapter of raising the Chu, of 359\u2502 \u201d\n vivifying his soul in the \u2502\n Netherworld._ \u2502\n CLXXVIII. _Chapter of raising the body, of 360\u2013363\u2502 \u201d\n giving it eyes, of making it \u2502\n possess ears, of fixing its head, \u2502\n of putting it on its base._ \u2502\n CLXXIX. _Chapter of coming forth when going 363,\u2502 \u201d\n out of yesterday and coming in the 364\u2502\n (present) day, being equipped by \u2502\n one\u2019s own hands._ \u2502\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n CLXXX. _Chapter of coming forth by day, of 365\u2013367\u2502 LX.\n giving praise to R\u0101 in the Amenta, \u2502\n of paying homage to the inhabitants \u2502\n of the Tuat, of opening the way to \u2502\n the mighty soul in the Netherworld, \u2502\n of letting him walk, lengthen his \u2502\n strides, and go in and out in the \u2502\n Netherworld; and take the form of a \u2502\n living soul._ \u2502\n CLXXXI. _Chapter of arriving before the 368,\u2502 LXI.\n Divine circle of Osiris and before 369\u2502\n the gods, the guides in the Tuat, \u2502\n before the guards of their halls, \u2502\n the heralds of their gates and the \u2502\n doorkeepers of their pylons in the \u2502\n Amenta, and of taking the form of a \u2502\n living soul and praising Osiris the \u2502\n lord of his circle of gods._ \u2502\n CLXXXII. _Book of vivifying Osiris, of giving 370\u2013372\u2502 LXI.\n air to him whose heart is \u2502\n motionless, through the action of \u2502\n Thoth, who repels the enemies of \u2502\n Osiris who comes there in his \u2502\n form ... as protector, saviour, \u2502\n defender in the Netherworld._ \u2502\n _It is said by Thoth himself, so that \u2502\n the morning light may shine on him \u2502\n (Osiris) every day._ \u2502\n CLXXXIII. _Adoration to Osiris, giving him 372\u2013374\u2502 LX.\n praise, bowing down before \u2502\n Unneferu, falling on one\u2019s face \u2502\n before the lord of Ta-tsert, and \u2502\n exalting him who is on his sand._ \u2502\n CLXXXIV. _Chapter of being near Osiris._ 375\u2502 LX.\n CLXXXV. _Giving praise to Osiris, falling on 375\u2502 LX.\n the earth before the lord of \u2502\n eternity; propitiating the god with \u2502\n what he loves, speaking the truth, \u2502\n the lord of which is not known._ \u2502\n CLXXXVI. _Adoration to Hathor, the lady of the 376\u2502 LX, LXII.\n West, falling down before Mehurit._ \u2502\n\n\n\n\n INTRODUCTION.\n\n\nWhen, in the year 1892, Sir Peter Le Page Renouf began the publication\nof his translation of the Book of the Dead, his intention was that the\nwork, once completed, should be preceded by an elaborate Introduction,\ngiving, besides all the information concerning the form and the history\nof the book, his views as to its sense and its religious value.\n\nAs with the unfinished part of the translation,[1] so here, we are left\nwithout any notes or any clue whatever as to the form which this\nintroduction was to have taken, and we are obliged to resort to the\nfifth of the Hibbert lectures, given by Renouf in 1879, in order to know\nhis views about the book.[2]\n\nBefore speaking of its contents, we have to state briefly under what\nform the book has come down to us. It is hardly necessary to repeat that\nit is no book at all in the ordinary sense of the word. It is neither a\nunity nor a whole, it is a collection which has grown by degrees, at\nvarious epochs. Undoubtedly part of it goes back as far as the Old\nEmpire; the texts of the Middle Empire show already that there were\nvarious editions, and we are forced to admit that its origin is not much\nlater than the beginning of Egyptian civilization, as we see that some\nof the rubrics attribute certain chapters to a king of the 1st dynasty.\nIn the course of centuries the original text was modified and enlarged,\nnew chapters were added, revisions were made, without casting these\ndetached fragments into a whole. The various parts of the book were\nalways independent, like the Hebrew Psalms; the acceptance of a chapter\ndoes not necessarily imply the acceptance of the next chapter, and it\nseems as if the relatives of the deceased chose in the collection which\nwas at their disposal what they liked best, and the number of chapters\nwhich corresponded to the price they wished to pay for a papyrus.\n\nThis description applies chiefly to the texts of the Book of the Dead of\nthe period prior to the XXVIth dynasty. Under the Sa\u00efte kings it seems\nthat a complete revision of the text was made; a definite order was\nadopted, which was not rigidly binding on the writers, but to which they\ngenerally adhered; various chapters were added, especially the last\nones, 162-165, which are never found in the older copies. It seems also\nthat something like what we should call an authorized version was\nadopted; and this was done by men to whom the book was hardly\nintelligible. A great many glosses were introduced, which were copied\nafterwards in all the hieroglyphic and hieratic texts. Although we do\nnot find the strict accuracy of Hebrew manuscripts, the number of\nvariants in the Sa\u00efte, Ptolema\u00efc or Roman texts is considerably smaller\nthan in the manuscripts of the Theban period, and a collation of the\nhundreds of papyri of late epoch which fill our museums would lead to no\ngreat result.\n\nHowever, it is from a text generally considered as Sa\u00eftic, but which I\nbelieve to be of the Ptolema\u00efc epoch, that the Book of the Dead has been\nfirst made known in all its extent. In 1842 Lepsius published the long\npapyrus in the Turin Museum, a document which he called \u201cthe largest\npiece of Egyptian literature which has been preserved.\u201d\n\nBefore him Champollion had seen it, and had noticed that a great number\nof repetitions of the same text existed in various museums. He made use\nof it in his grammar, quoted here and there a sentence taken from it,\nbut he did not make a special study of the document. Lepsius understood\nat once the importance of the book, which was the _vade-mecum_ of the\ndeceased, and seeing how much more extensive the Turin Papyrus was than\nthe short copies which had been published before, he traced the whole\ndocument and published it two years afterwards.\n\nLepsius gave to this work the name of _Todtenbuch_, \u201cBook of the Dead,\u201d\nin opposition to the name of \u201cRitual\u201d adopted by Champollion, which is\ncertainly incorrect. It is no Ritual; a few chapters with a ritualistic\ncharacter have been introduced into it; for instance, the chapter\nconnected with the ceremony of \u201copening the mouth of the deceased,\u201d\nwhich is occasionally met with, or Chapter 171, \u201cchapter of wrapping up\n(the deceased) in a pure garment;\u201d but these are rare exceptions. On the\nwhole the Book of the Dead differs widely from a Ritual. It is not the\npriest who speaks, there are no minute prescriptions as to how a\nceremony is to be performed; all the prayers and hymns are put in the\ndeceased\u2019s mouth, it is he whose speech is supposed to be heard in the\nother world.\n\n_Todtenbuch_, Book of the Dead, is not a translation of the Egyptian\ntitle, which is: book of \u2042\u2042\u2042\u2042\u2042 _pert m hru_. As Renouf\nsays, \u201cThree simple words, perfectly unambiguous when taken singly, but\nby no means easy of explanation when taken together without a context;\u201d\nand in fact at the present day no final translation has been given of\nthese three words. Renouf translates, \u201ccoming forth by day,\u201d as will be\nseen in the numerous examples which occur in this volume; but several\nobjections may be raised against this interpretation, to which we should\nprefer, \u201ccoming out of the day,\u201d the day being the period of a man\u2019s\nlife, having its morning and its evening.\n\nThe book is divided into fragments called \u2042, to each of which Lepsius\nhas given a number, following the order of the great Turin Papyrus, and\nwhich he calls chapters. Although his numbering is not quite correct, it\nhas been adhered to in all the subsequent editions.\n\nIn his lecture[3] on the Book of the Dead, Renouf insists on the\ndifficulty of translating it: \u201cNothing can exceed the simplicity and the\nbrevity of the sentences; and yet the difficulties which a translator\nhas to overcome are very great. In the first place, the text is\nextremely corrupt. The unsatisfactory condition of the text is owing to\ndifferent causes. The reasons which writers on Hebrew, Greek or Latin\npal\u00e6ography have enumerated for the purpose of accounting for mistakes\nin manuscripts, apply with much greater force to the funereal\nmanuscripts of the Egyptians; for as these were not intended to be seen\nby any mortal eye, but to remain for ever undisturbed in the tomb, the\nunconscientious scribe had no such check upon his carelessness as if his\nwork were liable to be subjected to the constant inspection of the\nliving. But the most conscientious scribe might easily commit numerous\nerrors. Many of them are to be traced to a confusion between signs which\nresemble each other in the cursive, or as it is called, the hieratic\ncharacter, but not in hieroglyphic writing.\n\n\u201cBesides the errors of copyists, there are different readings, the\norigin of which is to be traced to the period during which the chapters\nwere handed down by word of mouth only. There are copies which bear\nevidence that a critical choice has been made between the different\nreadings of a passage, but the common practice was to admit the\ninconsistent readings into the text itself....\n\n\u201cSome of the variants have unquestionably arisen from the difficulty of\nunderstanding the ancient texts. I have no doubt whatever that some of\nthe chapters of the Book of the Dead were as obscure to Egyptians living\nunder the eleventh dynasty as they are to ourselves.... The most\naccurate knowledge of the Egyptian vocabulary and grammar will however\nnot suffice to pierce the obscurity arising from what M. de Roug\u00e9 called\nsymbols or allegories, which are in fact simple mythological allusions.\nThe difficulty is not in literally translating the text, but in\nunderstanding the meaning which lies concealed beneath familiar words.\u201d\n\nThese words of Renouf have still a very great force, although in the\nlast twenty years some progress has been made towards a better\nunderstanding of the text. When Renouf gave the above description of the\ndifficulties of the translation, the main source from which he could\nderive his information was what he called \u201cthe corrupt Turin text.\u201d\nSince then a critical edition has been made.[4] It is based on texts of\nthe XVIIIth and XIXth dynasties, written at a time when the intelligence\nof the book was not lost to the same extent as under the Sa\u00eftes or the\nPtolemies, as may be ascertained from the considerable number of glosses\nintroduced into the Turin text which are absent from the older versions.\nThis edition has been compiled from various papyri, as the older ones\nare much shorter than the later ones; it is not a single document like\nLepsius\u2019s _Todtenbuch_; most of the chapters have been found in their\nold form; a few are missing, but a good number have been added to the\nlist which have fallen out of the late versions. Generally it is from\nthis critical text that Renouf made his translation. Occasionally he may\nchoose an older version from a tomb, or perhaps a papyrus of the British\nMuseum, but he hardly ever reverts to the Turin _Todtenbuch_ unless he\nhas no other resource at his disposal.\n\nNevertheless the difficulties which Renouf enumerates are only partly\nremoved. We are still very far from being able to give a final\ntranslation of the Book of the Dead, and I have no doubt that Renouf\nwould repeat about his own work what he says of Dr. Birch\u2019s translation,\n\u201cMany parts of it, where most faithful to the original, must in\nconsequence of that very fidelity be utterly unintelligible to an\nEnglish reader.\u201d\n\nNo doubt Renouf\u2019s translation is a great step towards making the book\nmore intelligible; still the reader may often stumble over sentences out\nof which it is hardly possible to make a reasonable sense, in spite of\ntheir grammatical correctness, and which at first sight will seem\nchildish, not to say, with Renouf, \u201coutrageous nonsense.\u201d But we may say\nwith certainty that they were not so to the old Egyptians. Under this\nextraordinary or even ridiculous garment may be hidden some very simple,\nor even elementary truths. Let us remember that we have not yet\nunravelled all the intricacies of the Egyptian mythology, which plays\nsuch an important part in the book. Moreover, we only begin now to\nunderstand how the Egyptians expressed abstract ideas. When we speak of\npassion, shame, remorse, hope, we have so thoroughly lost sight of the\nconcrete element in these words, that we are apt to forget that\noriginally they must have been metaphors, and that they must have\nexpressed something striking the senses, and connected with the material\nworld. An instance will illustrate the difficulty in this translation.\n\nChapter 112 relates how, owing to an imprudent request, Horus was the\nvictim of Sutu, who inflicted a wound on his eye, which caused him great\nsuffering, and the text adds: \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, _lo! he\nate his heart_. Renouf translates, \u201cand wrath devoured his heart.\u201d I\nshould prefer, \u201che regretted sorely (his foolish request).\u201d I believe to\neat one\u2019s heart to mean, \u201cto feel regret, repentance, or remorse.\u201d There\nthe abstract meaning is not difficult to find out; but in other cases,\nas long as we have not discovered the key to the metaphor, we may go far\nastray, or if we do not go beyond the literal explanation, we miss the\nabstract sense, which is the true one.\n\nHowever, because the work will not bear the character of finality,\nbecause some obscurities will not be removed, and some difficulties\nremain unsolved, there is no reason why a scholar like Renouf should\nhave shrunk from attempting the translation of the Book of the Dead, a\nwork which he had before his eyes for years, and which he considered as\nthe crown of his Egyptological labours.\n\n\nThe lecture quoted above gives us Renouf\u2019s ideas as to the purpose and\nthe sense of the book: it is the beatification of the dead considered in\nthree aspects:\n\nThe renewed existence \u201cas upon earth.\u201d The deceased enjoys an existence\nsimilar to that which he has led upon earth; he has the use of his\nlimbs, he eats and drinks and satisfies every one of his physical wants\nexactly as in his former life. The gods themselves minister to him\noccasionally, and contribute to his welfare and to his pleasures. The\nbliss of the future state consists chiefly in the pleasures of\nagricultural life.\n\nTransformation. The deceased has the range of the entire universe in\nevery shape and form he desires. He can assume any appearance he likes.\nBut these transformations are not forced upon him; he has no definite\nseries to go through; they depend simply on his pleasure.\n\nIdentification with Osiris and other gods. The identification with\nOsiris, which is already mentioned in the earliest parts of the book, is\ntaken for granted later on, since the name of the deceased is always\npreceded by \u201cOsiris.\u201d He may be assimilated to other gods; for instance,\nin the 42nd chapter every limb is assimilated to a different deity. This\nOsirian nature gives the deceased the power to triumph over the numerous\nenemies whom he has to face.\n\nTo these three benefits which the book confers on the deceased we should\nadd a fourth: viz., complete preservation from dismemberment and decay.\nThere is evidently in some of the prayers a remembrance of a time when\nthe deceased were dismembered at their burial; and this way of treating\nthe corpse is for the deceased an object of horror. The frequent mention\nof reconstituting the body, the promises that no part of it shall be\ntaken away, all this shows of what supreme importance it was for him\nthat his body should remain intact. Without a well preserved body there\ncould be no life in the other world; its destruction implies the\ndestruction of the whole individual. This belief is the origin of\nmummification, for decay is the strongest agent of dismemberment and the\ncertain ruin of the body.\n\nThese are the outlines of the principal tenets of the Book of the Dead.\nIf we inquire where they originated, there is no doubt that the bulk of\nthe book came from Heliopolis. It is the doctrine of that ancient city\nand of its priests. Some of the chapters may be attributed to the\npriests at Abydos, as M. Maspero suggests; but it seems certain that,\nexcept for a small part, the birthplace of the Book of the Dead is the\ncity of Ra Tmu, the place connected with the oldest religious traditions\nof the country, and which may rightly be called the religious capital of\nEgypt.\n\n_January, 1904._\n\nEDOUARD NAVILLE.\n\n-----\n\nFootnote 1:\n\n See _Introductory Note to Chapter CXL_.\n\nFootnote 2:\n\n The Hibbert Lectures, 1879, p. 172.\n\nFootnote 3:\n\n See also _Life Work_, t. III, p. 51, \u201cThe title of the Book of the\n Dead,\u201d and p. 59, \u201cThe Egyptian Book of the Dead.\u201d\n\nFootnote 4:\n\n _Das Aegyptische Todtenbuch der XVIII bis XX Dynastie_,\n zusammengestellt und herausgegeben von Edouard Naville, Berlin, 1886.\n\n\n\n\n BOOK OF THE DEAD.\n\n\n\n\n CHAPTER I.\n\n(1.)_The Beginning of the Chapters of Coming forth by Day, of the_\n (2.)_Words which bring about Resurrection and Glory, and of Coming out\n of and entering into Amenta. Said upon the Day of Burial of_ N, _the\n Victorious,_(3.) _who entereth after coming forth_.(4.) _Here is_ N\n _the Victorious. He saith_\u2014\n\n\nO (5.)Bull of Amenta, It is Thoth, the everlasting King, who is here.\n\nI am the great god in the Bark, who have fought for thee.\n\nI am one of those gods, the (6.)Powers who effect the triumph of Osiris\nover his adversaries on the day of the Weighing of the Words: I am thy\nkinsman, Osiris.\n\nI am one of those gods to whom Nut hath given birth, who slay the\nadversaries of Osiris and imprison the (7.)Sebau, on his behalf: I am\nthy kinsman, Horus.\n\nI have fought for thee, and have prevailed for thy name.\n\nI am Thoth who effect the triumph of Osiris over his adversaries on that\nday of Weighing of the Words in the (8.)House of the Prince, which is in\nHeliopolis.\n\nI am (9.)Tatti, the son of Tatti, conceived in Tattu and born in Tattu;\nand Tattu is my name.\n\nI am with the mourners and weepers who wail over Osiris in (10.)Rechit,\nand who effect the triumph of Osiris over his adversaries.\n\nR\u0101 issued the mandate to Thoth, that he should effect the triumph of\nOsiris against his adversaries, and the mandate is what Thoth hath\nexecuted.\n\nI am with Horus on the day of covering (11.)Teshtesh and of opening the\nfountains for the refreshment of (12.)the god whose heart is motionless,\nand closing the entrance to the hidden things in (13.)Restau.\n\nI am with Horus, as the avenger of that left arm of Osiris which is in\n(14.)Sechem.\n\nI enter in, and I come forth from the (15.)Tank of Flame on the day when\nthe adversaries are annihilated at Sechem.\n\nI am with Horus on the day when the festivals of Osiris are celebrated,\nand when offerings are made [to R\u0101], on the Feast of the Sixth day of\nthe Month, and on the Feast of Tenait(16.) in Heliopolis.\n\nI am the Priest(17.) in Tattu and exalt him who is on the Height.(18.)\n\nI am the Prophet in Abydos on the day when the earth is raised.\n\nI am he who seeth what is shut up at Restau.(19.)\n\nI am he who reciteth the liturgies of the (20.)Soul who is Lord of\nTattu.\n\nI am the Sem-priest in all that pertaineth to his office.\n\nI am the Arch-Craftsman, on the day in which the Ship of Sokaru is laid\nupon its stocks.(21.)\n\nI am he who seizeth the mattock, on the day of the Feast of Hoeing in\nSuten-henen.(22.)\n\nO ye who bring beneficent souls into the house of Osiris, do ye bring\nthe soul of _N_ together with you into the house of Osiris; let him see\nas you see, let him hear as you hear, let him stand as you stand, and\nsit as you sit [in the house of Osiris].\n\nO ye who give bread and beer to beneficent souls in the house of Osiris,\ndo you give bread and beer at the two periods to the soul of _N_ who is\nwith you.\n\nO ye who unclose the ways and open the roads to beneficent souls in the\nhouse of Osiris, unclose then the ways and open the roads to the soul of\n_N_ who is with you, let him enter boldly and come forth in peace at the\nhouse of Osiris, without hindrance and without repulse. Let him enter at\nhis pleasure and go forth at his will, triumphantly with you; and let\nthat be executed which he shall order in the house of Osiris.\n\nNo lightness of his in the scale has been found and the Balance is\n(23.)relieved of his case.\n\nPLATE I.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER I.\n Papyrus in the British Museum.\n No. 9901.\n _See_ NAVILLE, \u201cBook of the Dead,\u201d I, Pl. I and II.\n]\n\n NOTES.\n\nThe text taken for the basis of the translation of Chapter I is that of\nthe papyrus of Huneferu; _Ag_ of M. Naville\u2019s edition.\n\n1. The title here translated is that usual in all the papyri\nrepresenting the third period of the text. It occurs however in the\npapyrus _Ag_ of Huneferu, who lived in the days of Seti I, at the\nbeginning of the XIXth dynasty. It is also found in the papyrus of Ani.\nThe most common title of Chapter I in the older manuscripts is\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u201cChapter of coming to the\ndivine Powers attached to Osiris.\u201d These divine Powers are Amsta, Hapi,\nTuamautef and Qebehsenuf, the children of Horus, who stand upon the\nlotus which springs from the water beneath the throne of Osiris, in\npictures of the Psychostasia. Chapter 124 bears the same title in the\nolder manuscripts, which sometimes begin with it.\n\n2. \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. These are two very difficult words,\nand very different meanings have been assigned to them. But when the\nentire evidence is examined the result is plain enough. Each of the\nwords has for determinative the sign, \u2042, expressive of some kind of\nutterance. It is a \u03bb\u03cc\u03b3\u03bf\u03c2 of some kind has for its first letter the\ncausative \u2042. The question therefore is, what are the meanings of the\nsimpler forms \u2042\u2042, _tes_, and \u2042\u2042\u2042, _\u1e2bu_?\n\nThe most common, indeed the only true, meaning of \u2042\u2042 is\n\u2018rising,\u2019 and even \u2018raising.\u2019 This is too well-known to require proof.\n\u2042\u2042 is \u2018causing to rise.\u2019 The Pyramid text of Teta says (l. 270),\n\u201cHorus hath given his children that they may raise thee up\n\u2042\u2042\u2042\u2042\u2042\u2042.\u201d In the same religious text, l. 248,\n\u2042\u2042 is the _rising from the funereal couch_ after the \u2042\u2042,\nthe recitations made over the dead.\n\nThe \u2018raising up\u2019 or \u2018resurrection\u2019 here spoken of is said not only of\nthe soul but of the body of the deceased person. The papyrus of Nebseni\nhas preserved two chapters, to which M. Naville has assigned the numbers\n177 and 178.\n\n177. \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n_Chapter of raising up the Chu, and giving life to the Soul in the\nNetherworld._\n\n178.\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n_Chapter of raising up the body, of giving it eyes and the possession of\nears, and establishing the head, made firm on its props._\n\n\u2042, _\u1e2bat_, is not simply the body; it is the _dead body_, that which\nhas _fallen_, like the Latin _cadaver_, the Greek \u03c0\u03c4\u1ff6\u03bc\u03b1, the Hebrew\n\u05de\u05b7\u05e4\u05b6\u05dc\u05b6\u05d7. (See _Transactions Soc. Bib. Arch._, Vol. VIII, p. 221, note 2.)\n\nThe true meaning of \u2042\u2042\u2042 _\u1e2bu_ is not \u2018luminous\u2019 but\n\u2018clear, distinct, glittering, \u2018_coruscans_,\u2019 and hence \u2018bright,\nsplendid, illustrious, glorious,\u2019 and the like. Like the Greek\n\u03bb\u03b1\u03bc\u03c0\u03c1\u03cc\u03c2, the Latin _clarus_, the Hebrew \u05e2\u05d4\u05dc, or the French\n_\u00e9clat_, it is applied to sound as well as to light. It is said of\nThoth (in the wretched orthography[5] of a tablet of the XIXth\ndynasty) \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201che glorified\nthem with the clear utterances of his mouth.\u201d \u2042\u2042\u2042\ncorresponds to the Greek \u03bb\u03b1\u03bc\u03c0\u03c1\u03bf\u03c6\u03c9\u03bd\u03af\u03b1. As a verb \u2042\u2042 is\n_clareo_, and is \u2042\u2042\u2042 _clarifico_, _glorifico_.\n\nThere are, it is true, variants in the title of Chapter 17, giving the\nform \u2042\u2042\u2042\u2042\u2042\u2042. In spite of the excellent authority of\nthese variants, they must be considered as giving an erroneous reading.\nThe words \u2042\u2042\u2042\u2042\u2042 \u2018remember,\u2019 and \u2042\u2042\u2042 are\ndifferent in origin and meaning. The latter signifies \u2018confer glory,\u2019\nand the \u2042\u2042\u2042\u2042\u2042\u2042 are religious formularies recited by\npriests, identifying the deceased person with Osiris and other\ndivinities. There are numerous pictures in the tombs representing\npriests performing this office.[6]\n\n3. M. D\u00e9veria has produced excellent evidence showing that \u2042\n_ma\u0101t-\u1e2beru_ has the sense of \u2018victorious, triumphant.\u2019 But the sense of\n_v\u00e9ridique_ is untenable. \u2042\u2042\u2042 _\u1e2beru_ is \u2018voice\u2019 not \u2018speech.\u2019\nIn _Proceedings S.B.A._, Vol. VI, p. 192, note, I have quoted a passage\nfrom a chapter (now numbered 181 in M. Naville\u2019s edition) in which\n\u2042\u2042\u2042\u2042 signifies \u2018want of success, failure.\u2019\n\n\u2042\u2042\u2042\u2042 _ma\u0101t \u1e2beru_ really signifies \u201cone whose voice is Law.\u201d\nIt is essentially a _divine_ title (see \u201cAltar at Turin,\u201d\n_Transactions_, III, pl. II, _line_ 10, appended to Mr. Bonomi\u2019s\narticle), and in _no_ Egyptian text is it used of mortals supposed to be\nliving. The translation \u201cjuste de voix,\u201d limits the conception of _ma\u0101t_\nto _one_ of its secondary acceptations.\n\n\u2042\u2042\u2042\u2042 _sema\u0101t \u1e2beru_ is also, and necessarily so, a divine\nact, that of Thoth; and it is done through his utterances.\n\n4. \u2042 _\u0227n_ in this place as in very many others is not a preposition,\n_still less is it a verb_. It is a demonstrative particle, like the\nLatin _en_, _ecce_, or the Hebrew \u05d4\u05b5\u05d5. Nothing is more common than this\nparticle followed only by a proper name, _e.g._, on the funereal\nfigures. There is not the slightest reason for supposing that there is\nan ellipse of the verb \u2018saith.\u2019 The particle is used like the\ncorresponding Latin one under the Scottish picture of Edward I\u2014\n\n \u2018En rex Edwardus debacchans ut leopardus.\u2019\n\nWhen I translate \u2042\u2042\u2042 \u2042\u2042\u2042, \u201cIt is Thoth\u2014who is here,\u201d I\ndo not wish to imply that \u2042\u2042 is the verb _to be_, any more than I\nshould in the frequent expression \u2042\u2042\u2042\u2042\u2042\u2042 \u201cIt is his\nson who revives his name.\u201d \u2042 is a demonstrative particle and nothing\nelse.\n\nInstead of looking out for moods and tenses and paradigms, Egyptologists\nought to wake to the consciousness that the Egyptians never rose to the\nconception of what we mean by a _verb_.\n\n5. The Bull of Amenta is Osiris. Bull, like Lion or Hawk, was one of the\nfigurative names of gods or kings, and Osiris is sometimes represented\nwith a Bull\u2019s head.\n\n6. \u2042\u2042\u2042\u2042 _T\u2019at\u2019at_. This word is often wrongly translated\n\u2018judges.\u2019 The divine judges are called _t\u2019at\u2019at_, but the proposition is\nnot simply convertible. There were the \u2042\u2042\u2042\u2042 not only of\nOsiris, but (_Todt._, 22, 2) also of every god and every goddess. And\nall the ancient towns of Egypt had their divine \u2042\u2042\u2042\u2042. It is\na term used (_cf._ p. 55) as exactly synonymous with \u2042\u2042. In a\nmythological system like the Egyptian no god stood alone; every god\ninvolved others in close connection with himself, and every act of his\nnecessitated corresponding acts on their part.\n\n7. The _seb\u0227u_ are the enemies of the _Sun_, either as R\u0101 or Osiris. I\nbelieve that under this mythological name the dark clouds are\npersonified.\n\n8. _Het Saru_, \u2018House of the Prince,\u2019 is the name of the great Sanctuary\nat Heliopolis. It must be remembered however that many of the\ngeographical localities named in the Book of the Dead have their\ncounterparts in the Egyptian heaven.\n\n9. \u2042\u2042\u2042\u2042 or \u2042\u2042\u2042, the \u2018firm, stable, unalterable,\nabiding, eternal one,\u2019 whose origin and progress are in eternity. The\ncity \u2042\u2042\u2042\u2042 or \u2042\u2042\u2042\u2042 has a name like the\nPalestinian \u05e2\u05b7\u05d5\u05b8\u05b9\u05d4, Gazah, the \u2018strong\u2019 city, and many other Hebrew names\nconnected with the root \u05e2\u05d6\u05d6.\n\n10. _Rechit_, a locality in the north of Egypt. The mourners and weepers\nalluded to are chiefly Isis and Nephthys.\n\n11. _Teshtesh_ is one of the names of Osiris; perhaps, as might be\ninferred from a text at Dendera, of his molten image.\n\n12. The god \u201cwhose heart is motionless\u201d is Osiris.\n\n13. \u2042\u2042 _Re-stau_, one of the gates of the Netherworld. Its\nsituation is specified in Chapter 17, line 19.\n\n14. _Sechem._ Letopolis, where the arm of Osiris had been deposited,\nwhen the other limbs of the god were dispersed throughout the cities of\nEgypt.\n\n15. The _Tank of Flame_, as may be inferred from the vignettes of the\npapyri, is where the sun rises or sets. _Cf._, Unas, 393, 506.\n\n16. _Tenait._ Feast of the seventh day of the month.\n\n17. The speaker now assumes the persons of various priests in\nsuccession, the \u2042\u2042 _\u0101b_, the \u2042\u2042\u2042 _\u1e25en nut\u0227r_ (prophet),\nthe \u2042\u2042\u2042 _sem_, and the \u2042\u2042\u2042\u2042 _ura \u1e2berp \u1e25em_;[7] and\nhe describes himself as performing certain religious ceremonies. It must\nnever be forgotten when reading these texts that the Egyptian priests\nhad _divine titles_, and that their ceremonies were dramatic, and\nsymbolical of the acts performed by the gods.\n\n18. The text here is hopelessly corrupt. The translation given follows\n_Ag_.\n\nInstead of \u2042\u2042\u2042 _exalt_, several MSS. have\n\u2042\u2042\u2042\u2042\u2042\u2042, which has been rendered _anoint with oil_. One\nmight translate the Turin text, \u201cI lustrate with water in Tattu and with\noil in Abydos, exalting him who is in the heights (_in excelsis_),\u201d for\nthis text combines different readings. But \u2042\u2042\u2042\u2042\u2042, as it\nis written, may have another meaning. \u2042\u2042\u2042 _beq_, signifies\n\u2018clear, bright, shining,\u2019 and the olive tree derives its name from this.\nThe determinative \u2042 and the causative \u2042 furnish the sense, \u2018I make\nbright, illustrious, glorious,\u2019 \u2018I celebrate or glorify.\u2019 \u2018He is who on\nthe height\u2019 (= \u05e2\u05dc\u05d9\u05d5\u05df) is, according to Chapter 17, the Sun.\n\n19. This is perhaps supposed to be said by the priest called \u2042\u2042,\nthe \u2018Arch-seer,\u2019 at Heliopolis.\n\n20. One of the designations of Osiris. Perhaps the word _Ba_ should be\ntranslated Ram, for in the Mendesian Nome Osiris was worshipped under\nthis form, and was called \u2042\u2042\u2042 _\u1e23eru \u0161efit_, \u2018god of the strong\nface.\u2019 The fact is that whether applied to the _soul_ or to a _ram_, the\nword _ba_ is expressive of \u2018power, force.\u2019 The same word under the form\n\u2042\u2042\u2042\u2042 is used in Chapter 120, 2 (= 12, 2) in the sense of\n\u2018splitting up.\u2019 And this is clearly the Egyptian concept of the\nsoul\u2014\u2018the internal force, that which works within us,\u2019 \u03c4\u1f78 \u1f10\u03bd\u03b5\u03c1\u03b3\u03bf\u1fe6\u03bd.\n\nThe word is ideographically written \u2042 or \u2042,[8] both the Ram and\nthe cranelike bird being called _ba_. Some have cleverly inferred that\nthe Egyptians thought that the soul was of a birdlike form, and others\nhave not hesitated to consider _ba_ as expressive of the cry of the\n_ram_. The odd thing is that only the ram has this name, not the _sheep_\nor the _lamb_, who nevertheless indulge in the same cry. The truth is\nthat in spite of appearances the word _ba_ is not onomatopoeic here.\nWhether applied to the ram or to the heron, the word is expressive of\nhuman action and signifies \u2018digging through, cleaving, piercing,\nsplitting.\u2019 The hieroglyphic variants are very expressive: \u2042\u2042\u2042,\n\u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042, \u2042\u2042\u2042, \u2042\u2042\u2042, \u2042\u2042\n(the last is already found in _Denkm._ II, 51).\n\nThe Ram is called in Egyptian _ba_ on account of the digs which he makes\nwith his head, and a force which has occasioned the name of \u2018ram\u2019 to be\ngiven to powerful engines.\n\nThe Heron is also called _ba_ because with its bill it _cleaves_ the\nfishes which it attacks.\n\nAnd the word which _we_ translate Soul or Spirit is called _ba_, because\nit is conceived as something which \u2018pierces, penetrates and divides.\u2019\n\nIt is right to point out (to those who may wonder at this Egyptian\netymology) that the Latin _scio_ \u2018I know\u2019 is etymologically akin to\n_seco_ \u2018cut,\u2019 _securis_ \u2018an axe,\u2019 and the Greek \u03ba\u03b5\u03af\u03c9, \u03ba\u03b5\u03ac\u03b6\u03c9 \u2018split,\ncleave.\u2019\n\n21. The \u2042\u2042\u2042 _sem_, and the \u2042\u2042\u2042 _ur\u0227 \u1e2berp \u1e25em_, were\npriests in the service of Ptah. The latter, who held perhaps the highest\nsacerdotal office in Egypt, as high priest of Ptah at Memphis, is\nrepeatedly found combining with his own special office that of the\n_sem_. The ceremony which is here referred to consisted in a grand\nprocession round the walls of the great sanctuary of Ptah, conveying\nupon a sledge the bark \u2042 in which the coffin of the god was supposed\nto rest. Sokaru signifies \u2018the coffined,\u2019 and Ptah Sokaru is only a form\nof Osiris. Abundant details of the ceremony will be found in the plates\nof M. Mariette\u2019s _Abydos_, I, pl. 36 and following. The king Seti I is\nrepresented as a Sem priest presiding at the festival.\n\n22. \u2042\u2042\u2042\u2042 _Suten-\u1e25enen_ was called by the Greeks\nHeracleopolis.\n\n23. Or \u2018rid of his business.\u2019 The word \u2042 _sep_, \u2018turn,\u2019 has the\ndifferent significations of the Latin \u2018vices.\u2019\n\nIn the later recensions this chapter is lengthened out by other\npetitions. The deceased asks, among other things, to appear \u201cbefore\nthee, O Lord of the gods, to attain the region of _Ma\u0101t_, may I rise up\na living god, let me shine like the divine host which is in heaven, let\nme be as one of you. Let my steps be lifted up in Cher-\u0101baut. Let me see\nthe ship[9] of the holy Sahu [Orion], traversing the sky; let me not be\nprevented from seeing the lords of the Tuat [the Netherworld], smelling\nthe fragrance of the sacrificial offerings made to the divine host, and\nsitting with them. Let the Cher-heb [the priestly ministrant] make\ninvocation over my coffin. Let me hear the prayers of propitiation. Let\nthe divine ship Neshemet advance for me, let not my soul and its\npossessor suffer repulse.\u201d\n\nAn invocation to Osiris follows.\n\n\u201cHail to thee, Prince of Amenta, Osiris, lord of Nifura; grant that I\nmay advance in peace towards Amenta, and that the Lords of Tasert may\nreceive me and say to me, \u2018Salutation! Salutation! in Peace!\u2019 let them\nmake for me a seat by the Prince of the divine Powers, let the two\nChenemta goddesses [Isis and Nephthys] receive me, in presence of\nUnneferu, the Victorious. Let me be a follower of Horus in Re-stau, and\nof Osiris in Tattu. Let me assume all forms for the satisfaction of my\nheart in every place that my Genius [_Ka_] wisheth.\u201d\n\nThe following rubric is found as early as the XIXth dynasty in\nconnection with this chapter, but it seems to have originally been\nattached to Chapter 72.\n\n\u201cIf this discourse is learnt upon earth, or is written upon the coffin,\nhe (the deceased) may come forth upon every day that he pleaseth and\nagain enter his house without impediment. And there shall be given to\nhim bread and beer and flesh meat upon the table of R\u00e2: he shall receive\nallotment in the Fields of Aarru [the Elysian fields of Egyptian\nmythology], and there shall be given to him there wheat and barley, for\nhe shall be flourishing as when he was upon earth.\u201d\n\n\nChapter 1 is followed in M. Naville\u2019s edition by another, which the\nlearned editor calls 1 B. This chapter is found in so very few copies\nthat the text cannot as yet be restored. The two texts published by M.\nNaville differ widely from each other. It was known however down to the\nRoman period, though not inserted into copies of the Book of the Dead.\n\nIt is called _Chapter of introducing the Mummy into the Tuat on the day\nof burial_. The 124th chapter bears a similar title. The word here\ntranslated mummy is probably not to be understood of the visible mummy,\nbut of the living personality which it enclosed. The chapter opens with\nan invocation, \u201cHail to thee, who art in the sacred region of Amenta,\nthe Osiris, [the deceased] knows thee and thy name, defend him from\nthose Worms which are in Restau, who live upon the flesh of men and\nswallow their blood.\u201d The names of the Worms were given, but in\nconsequence of the gaps in the text they cannot now be recovered. The\nchapter finished with prayers in which the deceased identifies himself\nwith Horus, who has taken possession of the throne which his father has\ngiven him; he has taken possession of heaven, and inherited the earth,\nand neither heaven nor earth shall be taken from him, for he is R\u00e2, the\neldest of the gods. His mother suckles him and offers him her breast,\nwhich is on the horizon at Dawn.\n\n[Illustration: VIGNETTE TO CHAPTER IX.]\n\n-----\n\nFootnote 5:\n\n Sharpe, _E.I._, pl. 97.\n\n The papyrus _Da_ which is of the same period reads\n \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 in the title of Chapter 17,\n instead of \u2042\u2042 \u2018glory,\u2019 \u2018\u00e9clat.\u2019 The \u2042\u2042\u2042\u2042\u2042\n correspond by their name very closely with the _devas_ of Indian\n mythology, and the dead are called \u2042\u2042\u2042\u2042 on the pious\n hypothesis of their having obtained \u2018glory.\u2019 The word has nothing to\n do with \u2018intelligence.\u2019 It is particularly applicable to the heavenly\n bodies, the sun, moon and stars\u2014\u2018the glittering ones,\u2019 and the horizon\n at sunrise \u2042 _\u1e2but_, and \u2042\u2042\u2042 \u2018fire\u2019 derive their names from\n their _\u00e9clat_.\n\nFootnote 6:\n\n See _Denkm._ II, 71 _b_, 72 _a_, _b_, 101 _b_; _cf._ 98 _h_, 116 _c_,\n and III, 260 _c_.\n\nFootnote 7:\n\n The evidence produced by W. Max M\u00fcller in behalf of this reading of\n the priestly name is quite convincing.\n\nFootnote 8:\n\n The human head (with a beard) sometimes given to the bird, merely\n indicates the _aivine_ nature of the soul.\n\nFootnote 9:\n\n This is one of the meanings of \u2042\u2042\u2042, but in this place it may\n simply mean \u2018going round in a ship.\u2019\n\n\n ------------------------------------\n\n\n\n\n CHAPTER II.\n\n _Chapter for Coming forth by day and Living after death._\n\n\nOh thou Only One,(1.) who shinest from the Moon, let me come forth amid\nthat train(2.) of thine, at large,(3.) and let me be revealed(4.) as one\nof those in glory.(5.)\n\nAnd when the Tuat is opened to the gods, let _N_ come forth to do his\npleasure upon earth amid the Living.\n\n NOTES.\n\nThis chapter occurs in only two of the ancient MSS. collated by Naville:\n_Ae_ and _Pf_. It is also found in the papyrus of Ani.\n\n1. \u2042 \u2018unicus,\u2019 the Sole and Only One, is one of the many appellatives\nof the Sun. He is here represented as shining _in_ or _from_ the Moon.\n_Cf._ note on Chapter 132.\n\n2. \u2042\u2042\u2042\u2042, \u2018multitude, throng, train,\u2019 here put for the\n\u2018heavenly host,\u2019 the \u1f04\u03ba\u03c1\u03b9\u03c4\u03bf\u03c2 \u1f04\u03c3\u03c4\u03c1\u03c9\u03bd \u1f44\u03c7\u03bb\u03bf\u03c2 (Euripid., _Fr._ 596), or the\nHebrew \u05e2\u05d1\u05d0 \u05d7\u05e9\u05c1\u05de\u05d9\u05dd.\n\nOsiris is \u2042\u2042\u2042\u2042\u2042, \u2018the leader of the host,\u2019 Sharpe, I,\n105.\n\n3. \u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042 \u05d0\u05dc\u05be\u05de\u05d4\u05d5\u05e5, foras, \u2018forth, out of\ndoors, at large,\u2019 in opposition to enclosure in the tomb.\n\n4. \u2042\u2042, explicare, \u2018disclose, unfold, reveal, make clear.\u2019\n\n5. Or \u2018among the Glorious ones,\u2019 \u2042\u2042\u2042\u2042\u2042\u2042.\n\n ------------------------------------\n\n\n\n\n CHAPTER III.\n\n _Another chapter like it._\n\n\nOh Tmu, who proceedest from Ur-henhenu,(1.) who art resplendent as the\nLion-faced,(2.) and who strewest thy words to those who are before thee;\n\nHere cometh the faithful _N_, from the band of those who do the bidding\nof thy words.\n\nO ye seamen of R\u00e2 at the gloaming of the day, let _N_ live after death,\nlike R\u00e2 daily.\n\n_Here the helmsman_: As R\u00e2 is born from Yesterday, so he too is born\nfrom Yesterday, and as every god exulteth in life, so shall _N_ exult\neven as they exult in life.\n\nI am Thoth as he goeth forth from the House of the Prince in\nHeliopolis.(3.)\n\n NOTES.\n\nThe only ancient copy of this chapter is in the papyrus of Amen-neb\n(_Ae_), and here it is imperfect.\n\n1. A personification of the Nile, \u2042\u2042\u2042. The later texts read\n\u2042\u2042\u2042 \u2018the great goddess in the Water.\u2019\n\n2. The later texts have \u2042\u2042\u2042\u2042, implying the two lions Shu and\nTefnut. But the older texts have \u2042\u2042\u2042\u2042, a single god, with a\nlion\u2019s face or form. The two notions, however, are found in combination\nin the Pyramid texts of Unas (l. 558) and Teta (l. 332).\n\n3. See note 8 on Chapter 1.\n\n ------------------------------------\n\n\n\n\n CHAPTER IV.\n\n _Another Chapter, for travelling on the road which is above the earth._\n\n\nIt is I who travel on the Stream(1.) which divideth the divine Pair,(2.)\nI am come, let there be given to me the lands of Osiris.\n\n NOTES.\n\nThis fourth chapter has not as yet been found in any of the papyri of\nthe best period.\n\n1. \u2042\u2042\u2042\u2042, literally \u2018weeping,\u2019 \u2018flood of tears,\u2019 hence\n\u2018overflow, inundation, stream or canal.\u2019 It is one of the names of the\nNile on earth and in heaven and of his personification as a god. See\nChapter 61, and _P.S.B.A._, XIII, p. 8 and 9.]\n\n2. \u2042\u2042\u2042 or \u2042\u2042\u2042\u2042\u2042 are two divinities in opposition\nor contrast, like Set and Horus (Chapter 17, 25) or the sister goddesses\nnamed \u2042\u2042\u2042\u2042 _Mert\u0227_ (37, 1). Thoth is the umpire between Set\nand Horus (Darkness and Light) and mediates between them, but he and R\u00e2\n(the Moon and Sun) are (Teta, l. 69) spoken of as the two Rehu gods\ntravelling over the sky.]\n\n ------------------------------------\n\n\n\n\n CHAPTER V.\n\n _Chapter whereby work may not be imposed [upon a person(1.)] in the\n Netherworld._\n\n\nHere is _N_. He saith, I am he who raiseth the hand which is motionless,\nand I come forth at the hour.(2.) I am the living Soul,(3.) and there go\nbefore me the longings(4.) of those who bring salutation.(5.)\n\n NOTES.\n\nThis chapter is found in several of the best MSS., but the text is\nextremely corrupt, and must have become absolutely unintelligible. The\nTurin text differs greatly from that of the older copies, and the\ntransposition of words clearly shows how little the transcribers\nunderstood what they were writing. I follow chiefly the text of _Aa_,\nthe papyrus of Nebseni.\n\n1. These words only occur in the later copies.\n\n2. \u2042\u2042\u2042\u2042 is the older reading, but \u2042\u2042\u2042 seems to be\nthe more correct.\n\n3. The oldest text must have had simply the ideographic \u2042, _Ae_ gives\n\u2042\u2042\u2042 _Ba_, but _Pd_ has \u2042\u2042\u2042\u2042 _\u1e2anemu_. The \u2018living\nSoul\u2019 is that of the Sun, whether he is called R\u00e2 or Osiris.\n\n4. \u2018Desires, wishes, loves,\u2019 literally, \u2018hearts.\u2019\n\n5. \u2042\u2042\u2042 signifies \u2018salute,\u2019 as in Chapter 12, 1, and 14, 1, and\n\u2042\u2042\u2042, \u2042\u2042 (with various other forms) the \u2018saluter,\u2019 is the\nname of the Ape who is seen in the vignettes of the papyri saluting the\nrising of the sun. See M. Naville\u2019s _Todtenbuch_, I, plates 21 and 22;\nthe Papyrus of Ani, plate 2; the _Todtenbuch_ of Lepsius, Chapters 16\nand 126.\n\nI do not know how far it is correct to illustrate this undoubted origin\nof the Egyptian name for the Ape, as \u2018the saluting one,\u2019 by the\nfollowing extract of a letter to Cuvier from M. Duvaucelle, about the\nSiamang apes in the neighbourhood of Bencoolen in Sumatra. \u201cThey\nassemble in numerous troops ... and thus united, they salute the rising\nand the setting sun with the most terrific cries, which may be heard at\nthe distance of many miles; and which, when near, stun, when they do not\nfrighten. This is the morning call of the mountain Malays, but to the\ninhabitants of the town, who are unaccustomed to it, it is a most\ninsupportable annoyance.\u201d\n\nIn this place of the Book of the Dead the sign \u2042 is a mere\ndeterminative of the sound _a\u0101n_ with the notion of _salutation_, just\nas the sign \u2042 is a determinative of the sound _\u0227b_ with the notion of\n_thirst_.\n\nThe \u2018saluters\u2019 of the rising sun are neither real apes nor men but the\n\u201cSpirits of the East\u201d who, as we are told in an inscription of the tomb\nof Rameses VI, \u201ceffect the rising of R\u00e2 by opening the door at each of\nthe four portals of the eastern horizon of heaven. They it is who light\nhim on both sides, and go forth in advance of him.... And when he arises\nthey turn into six cynocephali.\u201d[10]\n\nThe Egyptian words in the later texts are \u2042\u2042\u2042\u2042\u2042\u2042\u2042\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 the alternative reading being\nitself a proof that the difficulty of the text was already felt by some\nEgyptian scribe.\n\nBut if the scribe had consulted the oldest texts accessible in his day,\nhe would probably have seen another way out. Our oldest MS., that of\nNebseni, reads, \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\n_bes-ku\u0227 \u0227bu \u0227\u0101\u0101(n)u_, which signify literally, \u201cantecedunt me corda\nsalutantium.\u201d The word \u2042\u2042\u2042 _bes_ is a very common one in\npictures representing the introduction of a king or a god into a temple.\nIt is the technical term used in the Tablet of Canopus for the\ninducting, by the king, of priests into their offices. The subject of\nthis verb is \u2042\u2042\u2042 _hearts_; an independent word, instead of\nbeing the mere determinative of \u2042\u2042\u2042. The object of the verb is\nthe speaker\u2014\u2042\u2042\u2042\u2014_ku\u0227_, \u2018me,\u2019 as the papyrus _Pa_ reads, like\n_Aa_. And it is easy to see how the later text, which is already found\nin _Ax_, has been corrupted out of the older.\n\n-----\n\nFootnote 10:\n\n Champollion, _Notices_, tom. II, p. 640.\n\n ------------------------------------\n\n\n\n\n CHAPTER VI.\n\n _Chapter whereby the funereal Statuettes may be made to do work for a\n person in the Netherworld._\n\n\nO Statuette(1.) there! Should I be called and appointed to do any of the\nlabours that are done in the Netherworld by a person according to his\nabilities, lo! all obstacles have been beaten down for thee; be thou\ncounted for me at every moment, for planting the fields, for watering\nthe soil, for conveying the sands of east and west.\n\nHere am I, whithersoever thou callest me.\n\n NOTE.\n\n1. This chapter is inscribed on the funereal statuettes, of which\nenormous quantities are found; sometimes by hundreds in the\nneighbourhood of a single mummy. Much information on the subject, both\narch\u00e6ological and philological, will be found in Mariette\u2019s _Catalogue\nG\u00e9n\u00e9ral des Monuments d\u2019Abydos_, p. 25 and following, and in M. Loret\u2019s\narticles \u201cLes Statuettes fun\u00e9raires du Mus\u00e9e de Boulaq,\u201d published in\nthe _Recueil de Travaux_, tomes IV and V.\n\nIn the earlier texts \u2042\u2042\u2042\u2042\u2042\u2042,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042\u2042\u2042\u2042; in the later\n\u2042\u2042\u2042\u2042\u2042\u2042. The latter word being read _u\u0161ebti_, has very\nnaturally been considered as derived from \u2042\u2042\u2042\u2042, in Coptic\n\u2c9f\u2ca9\u2cb1\u03e3\u2c83, \u2018to answer.\u2019 For the statuette is addressed at the beginning of\nthe chapter, and it replies at the end. But there is no reason for\nsupposing that the earlier form had the same meaning.\n\n ------------------------------------\n\n\n\n\n CHAPTER VII.\n\n _Chapter of passing through the chine of Apepi which is void._\n\n\nOh, One of Wax,(1.) who takest captive and seizest with violence, and\nlivest upon those who are motionless! Let me not become motionless\nbefore thee, let me not be paralysed before thee, let not thy venoms\nenter into my limbs, for my limbs are the limbs of Tmu.\n\nAnd if thou wouldst not be paralysed, let me not be paralysed.\n\nLet not thy languors enter these limbs of mine.\n\nI am the One who presideth over the pole of Heaven, and the powers of\nall the gods are my powers.\n\nI am he, whose names are hidden, and whose abodes are mysterious for all\neternity.\n\nIt is I who proceed from Tmu, and I am safe and sound.(2.)\n\n NOTES.\n\nApepi is the personification of the storm-cloud and, as such, is the\nenemy of R\u00e2, by whom he is vanquished. As representing a natural\nphenomenon of irregular occurrence, he is not deified like Sutu, the\nDarkness of Night.\n\nOn comparing this chapter with the 99th, it would appear that the\noccasion for reciting it is on the journey of the heavenly boat through\nridges of cloud, which are pictured as the coils of a great serpent, and\ndescribed as \u2042\u2042 inanes, empty, void. In the papyrus of Nebket\n(_Pe_) the vignette shows the deceased person transfixing the dragon.\nThe chapter itself was said over a wax figure of the demon.\n\n1. These wax figures of gods and other personages were used not\nonly for ritual but for unlawful magical purposes. The Rollin\npapyrus reports about a criminal condemned to death for magical\narts. He was charged with making \u2042\u2042\u2042\u2042\u2042 \u2018gods of\nwax,\u2019 and some men \u201cfor the purpose of paralysing the limbs of men\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\u201d See Chabas, _Papyrus\nMagique_, p. 170, and Dev\u00e9ria, _Pap. judiciaire de Turin_, p. 131.\n\n2. The more recent texts omit this ending and substitute, \u201cI know, I\nknow.\u201d Some MSS. have both readings.\n\n ------------------------------------\n\n\n\n\n CHAPTER VIII.\n\n _Chapter of opening the Tuat by day._\n\n\nThe Hour(1.) discloseth what the head of Thoth keepeth close, who giveth\nmight to the Eye of Horus.(2.)\n\nAnd I call upon the Eye of Horus which gleams as an ornament upon the\nbrow of R\u00e2, the father of the gods.\n\nI am that Osiris, the Lord of Amenta, and Osiris knoweth his day, and\nthat it is in his lot that he should end his being, and be no more.(3.)\n\nI am Sutu, the father of the gods, the imperishable one.\n\nStay, Horus, for he is counted among the gods.\n\n NOTES.\n\n1. Time.\n\n2. See note on Chapter 17, 27. It must be sufficient here to say that\nThoth is a personification of the moon, and that the relations of solar\nand lunar phenomena are the sources of a great deal of Egyptian\nmythology.\n\n3. This is one of the most difficult passages in the Book of the Dead,\nbut I do not see how it can be grammatically understood otherwise. It is\nunderstood from the passage from Light to Darkness and the converse.\n\n\u2018In his lot,\u2019 literally \u2018in him.\u2019\n\n\u2018End his being\u2019: more strictly, \u2018bring to an end his activity\u2019;\n\u2042\u2042\u2042. \u2018_Being_\u2019 (though inevitable in a modern language) is much\ntoo abstract a word for these ancient texts. \u2042 implies \u2018motion,\nactivity,\u2019 and \u2042 is not a simple negation, but implies \u2018completion,\nend\u2019 (\u03c4\u03b5\u03bb\u03ad\u03c9, \u03c4\u03ad\u03bb\u03bf\u03c2), though not \u2018cessation.\u2019\n\nOur _modern_ acceptation of the word \u2018perfect\u2019 is often wrongly applied\nto \u2042. We should think rather of such phrases as \u2018annum perficere,\u2019\n\u2018sole perfecto.\u2019\n\n ------------------------------------\n\n\n\n\n CHAPTER IX.\n\n _Chapter for opening the Tuat._\n\n\nO Soul most mighty,(1.) here am I: I am come to thee that I may see\nthee.\n\nI open the Tuat that I may see my father Osiris and may drive away the\ndarkness.\n\nI am he whom he loveth. I have come to see my father Osiris, to pierce\nthe heart of Sutu, and to perform all duties to my father Osiris.\n\nI open all the paths in heaven and upon earth.\n\nI am the son who loveth his father, and I am come as a mummied one,\nglorious and well equipt.\n\nOh, all ye gods and goddesses, the path is made for me.\n\n NOTE.\n\n1. \u2042\u2042\u2042\u2042\u2042 \u2018Soul most mighty,\u2019 is one of the principal\nnames of Osiris. The whole chapter is spoken in the person of Horus, the\nson of Osiris.\n\n ------------------------------------\n\n\n\n\n CHAPTER X.\n\n _Chapter for coming forth victoriously._\n\n\nI come forth victoriously against the adversaries.\n\nI cleave the heaven, I open the horizon and I travel over the earth on\nfoot. There come forward to me the Glorious and the Great ones, for I am\nfurnished with numberless Words of Might.\n\nI eat with my mouth, and I chew with my jaw; for, lo, I worship the god\nwho is Lord of the Tuat, and that is given to me which endureth amid\noverthrow.\n\n ------------------------------------\n\n\n\n\n CHAPTER XI.\n\n _Chapter for coming out against the adversary in the Netherworld._\n\n\nHere is the Osiris _N_.\n\nO Eater of his arm: away from his path!\n\nI am R\u00e2 coming forth from the horizon against his adversary, who shall\nnot be delivered from me.\n\nI have stretched out my hand, as the Lord of the Crown, and lifted my\nfeet.\n\nI shall not be given up; my adversary shall fall before me; he hath been\ngiven up to me and shall not be delivered from me.\n\nI rise up like Horus, I sit down as Ptah, I am victorious as Thoth, and\npowerful as Tmu: I walk upon my feet, I speak with my mouth, searching\nfor him who hath been given up to me; he shall not be delivered from me.\n\n NOTE.\n\nThere is unfortunately no early text of this chapter, which we have in a\nvery corrupt form, and can only restore conjecturally. The Eater of his\narm is evidently Darkness, which is destroyed by the Sun.\n\n ------------------------------------\n\n\n\n\n CHAPTER XII.\n\n _Chapter for entering and for coming forth out of the Netherworld._\n\n\nSalutation to thee, O R\u00e2, who guardest the secrets of the gates(1.) over\nthis domain of Seb, and this Balance with which R\u00e2 raiseth up Ma\u00e2t (2.)\ndaily:\n\nHere am I, who cleave open(3.) the earth, grant that I may come and\nacquire advance in age.(4.)\n\n NOTES.\n\nThis chapter, like the next, occurs only in _Pa_ among the older MSS. It\ncomes twice in the Turin copy, being repeated as Chapter 120.\n\n1. So _Pa_; the Turin copy has \u2018the Tuat.\u2019\n\n2. In many places it is important to treat _Ma\u00e2t_ as a proper name.\n\n3. \u2042\u2042\u2042\u2042 or \u2042\u2042\u2042 , a word not confined to\nagricultural operations. See note 20, p. 8.\n\n4. As the sun, who is represented as an infant at dawn and as an aged\nman at sunset.\n\n ------------------------------------\n\n\n\n\n CHAPTER XIII.\n\n _Chapter for entering after coming out from Amenta._\n\n\nI enter as a Hawk and come forth as a Bennu(1.) at Dawn.\n\nLet the way be made for me that I may adore R\u00e2 at the fair Amenta, and\nthe locks(2.) of Osiris. I urge on the hounds of Horus.\n\nLet the way be made for me that I may adore Osiris, the Lord of Life.\n\n NOTES.\n\nThis chapter, in the MSS. of which the Turin copy is the type, is\nrepeated as Chapter 121, with the following rubric:\u2014\n\n\u201cSaid over an ear-ring of the flower \u00c2nch-amu, put upon the right ear of\nthe deceased person, with another ear-ring, put in fine linen, upon\nwhich is written the name of _N_, on the day of burial.\u201d\n\n1. The Bennu is a bird of the Heron kind. He is very commonly but, I\nthink, erroneously identified with the Phoenix. The bird described by\nHerodotus, II, 73, was in outline and size \u201cvery like an eagle,\u201d which\nno one could say of the Bennu. He appeared only once in five hundred\nyears, whereas the Bennu appeared every day. The fable as told by the\nGreeks is utterly unsupported by any Egyptian authority known to us.\n\n2. This passage is, unfortunately, both in the ancient and the recent\nforms, corrupt.\n\n ------------------------------------\n\n\n\n\n CHAPTER XIV.\n\n _Chapter for removing displeasure from the heart of the god against the\n deceased person._\n\n\nHail to thee, oh god who sendest forth(1.) the Moment, who presidest\nover all the Secret things(2.), and protectest the utterance of my\nwords.\n\nHere(3.) is a god displeased against me; let wrong be overwhelmed and\nlet it fall upon the hands of the Lord of Law. Remove(4.) the\nimpediments which are in me and the evil and the darkness(5.), oh Lord\nof Law, and let that god be reconciled to me, removing that which\ndetaineth me from thee.\n\nOh, lord of offerings in Kenu(6.), let me offer to thee the propitiary\noffering by which thou livest, and let me live by it and be reconciled.\n\nLet all the displeasure which is in thy heart against me be removed.\n\n NOTES.\n\nThere is a very great difference between the earlier and the later texts\nof this chapter. Former translators, having chiefly the Turin text\nbefore them, have understood the title of the chapter as intended \u201cto\nremove the impurities from the heart of the deceased person.\u201d The Turin\ntext of the chapter is really unintelligible, and even in the earlier\ntexts certain passages are so corrupt as to defy translation.\n\n1. \u2042\u2042\u2042\u2042 like the Latin \u2018mittere\u2019 has the sense of \u201clet go,\ngive free course, set at liberty.\u201d\n\n2. \u2042\u2042\u2042, the _secrets_, here as elsewhere in the funereal texts,\nare those of the tomb and of the world beyond the grave.\n\n3. The older texts have \u2042\u2042, the later, \u2042.\n\n4. The Lord of Law is in the singular, but the imperative \u2018remove\u2019 is in\nthe plural.\n\n5. The word \u2042\u2042 was a puzzle to the oldest transcribers.\nIt is susceptible of different meanings. The Turin text\n\u2042\u2042\u2042\u2042\u2042\u2042 \u2018the god is joined with Law,\u2019 which is\nsupported by some of the older papyri, is intelligible in itself, but\nnot in this context. I have understood \u2042\u2042\u2042\u2042, coming as it\ndoes after \u2042\u2042\u2042, in the sense of \u2042\u2042\u2042\u2042 \u2018deep\ndarkness.\u2019\n\n6. The MSS. differ hopelessly on this proper name.\n\n ------------------------------------\n\n\n\n\n CHAPTER XV.\n\n HYMN I(1.).\n\n _Adored be R\u00e2, when he riseth up from the eastern horizon of\n Heaven; they who accompany him extol him._\n\nHere is the Osiris _N_, the Victorious, and he saith:\u2014\n\nO thou radiant Orb, who arisest each day from the Horizon, shine thou\nupon the face of the Osiris _N_ who adoreth thee at dawn, and\npropitiateth thee at the gloaming.\n\nLet the soul of _N_ come forth with thee into heaven, let him journey in\nthe M\u00e2\u00e2tit boat and finish his course in the Sektit boat(2.) till he\nreach in heaven unto the Stars which set(3.).\n\nHe saith, as he invoketh his Lord, the Eternal one:\u2014\n\nHail to thee, Horus of the Two Horizons(4.), who art Chepera\nSelf-originating(5.); Beautiful is thy rising up from the horizon,\nenlightening the two Earths with thy rays. All the gods are in\nexultation when they see thee the King of Heaven, with the Nebt\nUnnut[11] established upon thy head (and the diadem of the South and the\ndiadem of the North upon thy brow) which maketh her abode in front of\nthee.\n\nThoth abideth at the prow of thy bark that he may destroy all thine\nadversaries.\n\nThey who dwell in the Tuat are coming forth to meet thy Majesty, and to\ngaze upon that beautiful semblance of thine.\n\nAnd I too come to thee that I may be with thee to see thine Orb each\nday; let me not be detained, let me not be repulsed.\n\nLet my limbs be renewed by the contemplation of thy glories, like all\nthy servants, for I am one of those who honoured thee upon earth.\n\nLet me reach the Land of Ages, let me gain the Land of Eternity; for\nthou, my Lord, hast destined them for me.\n\nThe Osiris _N_; he saith:\u2014\n\nHail to thee who risest up from the Horizon as R\u00e2 in union with Ma\u0101t;\nthou dost traverse heaven in peace and all men see thee as thou goest\nforward. And after being concealed from them thou presentest thyself at\nthe dawn of each day.\n\nBrisk is the bark under thy Majesty.\n\nThy rays are upon men\u2019s faces; the golden glories they cannot be told:\nnot to be described are thy beams.\n\nThe Lands of the gods, the colours of Punit(6.) are seen in them; that\nmen may form an estimate of that which is hidden from their faces.\n\nAlone art thou when thy form riseth up upon the Sky; let me advance as\nthou advancest, like thy Majesty, without a pause, O R\u00e2, whom none can\noutstrip.\n\nA mighty march is thine; Leagues by millions, and hundreds of thousands,\nin a small moment thou hast travelled them, and thou goest to rest.\n\nThou completest the hours of the Night, according as thou hast measured\nthem out. And when thou hast completed them according to thy rule, day\ndawneth.\n\nThou presentest thyself at thy place as R\u00e2, as thou risest from the\nHorizon.\n\nThe Osiris _N_, he saith, as he adoreth thee when thou shinest; He saith\nto thee when thou risest up at dawn, as he exalteth thine appearance;\n\nThou comest forth, most glorious one, fashioning and forming thy limbs,\ngiving birth to them without any labour, as R\u00e2 rising in heaven.\n\nGrant that I may attain to the Heaven of eternity and the abode of thy\nservants; let me be united with the venerable and mighty Chu[12] of the\nNetherworld; let me come forth with them to see thy glories, as thou\nshinest at the gloaming, when thy mother Nut(7.) enfoldeth thee.\n\nAnd when thou turnest thy face to the West, mine hands are in adoration\nto thy setting as one who liveth;[13] for it is thou who hast created\nEternity.\n\nI have set thee in my heart unceasingly, who art more mighty than all\nthe gods.\n\nThe Osiris _N_, he saith:\u2014\n\nAdoration to thee, who arisest out of the Golden, and givest light to\nthe earth on the day of thy birth. Thy mother bringeth thee forth upon\nher hands, that thou mayest give light to the whole circumference which\nthe Solar Orb enlighteneth.\n\nMighty Enlightener, who risest up in the Sky and raisest up the tribes\nof men by thy Stream, and givest holiday to all districts, towns and\ntemples; and raising food, nourishment and dainties.\n\nMost Mighty one, master of masters, who defendest every abode of thine\nagainst wrong, Most Glorious one in thine Evening Bark, Most Illustrious\nin thy Morning Bark.\n\nGlorify thou the Osiris _N_ in the Netherworld, grant that he may come\ninto Amenta without defect and free from wrong, and set him among the\nfaithful and venerable ones.\n\nLet him be united with the souls in the Netherworld, let him sail about\nin the country of Aarru[14] after a joyful journey.\n\nHere is the Osiris _N_.\n\nCome forth into Heaven, sail across the firmament and enter into\nbrotherhood with the Stars, let salutation be made to thee in the Bark,\nlet invocation be made to thee in the Morning Bark. Contemplate R\u00e2\nwithin his Ark and do thou propitiate his Orb daily. See the Ant fish in\nits birth from the emerald stream, and see the Abtu fish and its\nrotations.(8.)\n\nAnd let the offender[15] fall prostrate, when he meditates destruction\nfor me, by blows upon his back-bone.\n\nR\u00e2 springs forth with a fair wind; the Evening Bark speeds on and\nreaches the Haven; the crew of R\u00e2 are in exultation when they look upon\nhim; the Mistress of Life, her heart is delighted at the overthrow of\nthe adversary of her Lord.\n\nSee thou Horus at the Look-out of the ship,(9.) and at his sides Thoth\nand Ma\u0101t. All the gods are in exultation when they behold R\u00e2 coming in\npeace to give new life to the hearts of the Chu, and here is the Osiris\n_N_ along with them.\n\n [LITANY.](10.)\n\n _Adored be R\u00e2, as he setteth in the Land of Life._(11.)\n\n Hail to thee, who hast come as Tmu, and hast been the creator of the\n cycle of the gods,(12.)\n Hail to thee, who hast come as the Soul of Souls, August one in Amenta,\n Hail to thee, who art above the gods and who lightenest up the Tuat with\n thy glories,\n Hail to thee, who comest in splendour, and goest round in thine Orb,\n Hail to thee, who art mightier than the gods, who art crowned in Heaven\n and King in the Tuat,\n Hail to thee, who openest the Tuat and disposest of all its doors,\n\n Hail to thee, supreme among the gods, and Weigher of Words in the\n Netherworld.\n Hail to thee, who art in thy Nest, and stirrest the Tuat with thy glory,\n Hail to thee, the Great, the Mighty, whose enemies are laid prostrate at\n their blocks,\n Hail to thee, who slaughterest the Sebau and annihilatest \u00c2pepi,\n\n[Each invocation of this Litany is followed by]\n\nGive thou delicious breezes of the north wind to the Osiris _N_.\n\nHorus openeth; the Great, the Mighty, who divideth the earths, the great\none who resteth in the Mountain of the West, and lighteneth up the Tuat\nwith his glories and the Souls in their hidden abode, by shining into\ntheir sepulchres.\n\nBy hurling harm against the foe thou hast utterly destroyed all the\nadversaries of the Osiris _N_.\n\n HYMN II.(13.)\n\nThe Osiris _N_; he saith when he adoreth R\u00e2, the Horus of the Two\nHorizons, when setting in the Land of Life.\n\nAdoration to thee, O R\u00e2; Adoration to thee, O Tmu, at thy coming in thy\nbeauty, in thy manifestation, in thy mastery.\n\nThou sailest over the Heaven, thou travellest over earth and in\nsplendour thou reachest the zenith; the two divisions of Heaven are in\nobeisance to thee, and yield adoration to thee.\n\nAll the gods of Amenta are in exultation at thy glory. They whose abodes\nare hidden adore thee, and the Great Ones make offerings to thee, who\nfor thee have created the soil of earth.(14.)\n\nThey who are on the Horizon convey thee, and they who are in the Evening\nBark transport thee, and they say\u2014Adoration at the approach of thy\nMajesty, Come, Come, approach in peace, Oh to thee, Welcome, Lord of\nHeaven, King of Akerta.\n\nThy mother Isis(15.) embraceth thee, seeing in thee her son, as the Lord\nof Terror, the All-Powerful, as he setteth in the Land of Life at night.\n\nThy father Tatunen(16.) carrieth thee, and his arms are stretched out\nbehind thee, and that which hath taken place is made last upon earth.\n\nWake up from thy rest, thine abode is in Manu.\n\nLet me be entrusted to the fidelity which is yielded to Osiris.\n\nCome, O R\u00e2, Tmu, be thou adored. Do thy will daily. Grant success in\npresence of the cycle of the mighty gods.\n\nBeautiful art thou, O R\u00e2, in thine Horizon of the West; O Lord of Law,\nin the midst of the Horizon.\n\nVery terrible art thou, rich art thou in attributes, and great is thy\nlove to those who dwell in the Tuat.\n\n_To be said, when R\u00e2 sets in the Land of Life; with hands bent\ndownward._(17.)\n\n HYMN III.(18.)\n\n _Adoration to Tmu as he setteth in the Land of Life._\n\nThe Osiris _N_; he saith:\u2014\n\nAdoration to Tmu as he setteth in the Land of Life.\n\nThe Osiris _N_; he saith, adoring Tmu, when setting in the Land of Life\nand shedding his rays on the Tuat;\n\nHail to thee setting in the Land of Life, O Father of the gods, thou art\nunited to thy mother in Manu. Her two hands receive thee daily. Thy\nMajesty hath part in the house of Sokaru. Exult thou because the doors\nare opened of the Horizon, at thy setting in the Mountain of the West.\n\nThy rays, they run over the earth to enlighten the dwellers in Amenta.\nThose who are in the Tuat worship thee with loud acclaim, and cherish\nhope when they see thee daily.\n\nThou grantest to the gods to sit upon the earth; to those, namely, who\nfollow thee and come in thy train.\n\nO august Soul, who begettest the gods, and dost invest them with thine\nattributes; the Unknowable, the Ancient One, the Mighty in thy mystery.\n\nBe thy fair face propitious to the Osiris _N_, oh Chepera, Father of the\ngods(19.).\n\nFreedom for ever from perdition is derived through this Book, and upon\nit I take my firm stand.\n\nHe hath written it who spake it, and his heart resteth on the reward.\n\nLet there be given me armfuls of bread and drink, and let me be\naccompanied by this Book after my life.\n\n NOTES.\n\nThe fifteenth chapter as it stands in the later recension (represented\nby the Turin _Todtenbuch_) is of very recent origin. It is in fact a\ncollection of texts originally independent of each other; (1) a hymn to\nR\u00e2 at his rising, (2) a litany, (3) a hymn to R\u00e2 at his setting, (4) a\nhymn to Tmu at his setting, followed by a statement respecting the\nspiritual importance of the document.\n\nOf the last hymn there are no copies of ancient date, but the other\nthree compositions are found more or less perfect as far back as the\nXIXth dynasty. The discrepancies, however, between the ancient texts\nfurnish so much evidence of free composition on the part of the scribes,\nthat it is impossible to suppose that they had before them documents\nrecognised as sacred and canonical. M. Naville has found it necessary to\npublish four different forms of the hymn to the rising, and three of the\nhymn to the setting sun. The ideas and expressions throughout these\nhymns are current in the religious texts of the XVIIIth and XIXth\ndynasties.\n\nIn the translation here given I have followed the _form_ adopted by the\nlater recension, correcting the text when necessary by the copies\nwritten in the better periods.\n\n1. The text of the Papyrus of Ani has been taken as the basis of the\ntranslation of HYMN I. It is the only ancient text which gives the hymn\nin the form subsequently acknowledged as canonical.\n\n2. The sun was represented from the earliest period, as we may see in\nthe pyramid texts, as performing his celestial journey in a boat, which\nduring the morning was called the _M\u0101\u0101\u1e6dit_ \u2042\u2042\u2042 and in the\nevening the _Sektit_ \u2042\u2042.\n\n3. The stars which _set_ were called the\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 _\u0227\u1e2bmiu ure\u1e6du_. The stars which\nnever set, but are always above the horizon were called\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 _\u0227\u1e2bmiu seku_. The word _\u0227\u1e2bmiu_ has\noften been taken for a mere negative, but it occurs by itself with the\nsign of _stars_ as a determinative \u2042\u2042\u2042\u2042\u2042, \u2042\u2042\u2042.\nAnd the whole term is written \u2042\u2042\u2042\u2042\u2042\u2042 (_Denkm._ III.\n271_d_ _twice_).\n\nAs one of the meanings of \u2042 _\u1e2bem_ is _minuere_, and as the ordinary\nmeaning of the Demotic \u2042\u2042\u2042 is \u201csmall,\u201d like the Coptic\n\u03e3\u2c9f\u2c99 = \u03bb\u03b5\u03c0\u03c4\u1f78\u03c2, it is not improbable that the stars received this\nappellation on account of their tiny size as compared with the Sun and\nMoon. They were what Horace called the \u201cignes _minores_.\u201d\n\nThe Sun and Moon, as we all know, are called in Gen. i, 16, the \u201cTwo\nGreat Lights.\u201d\n\n4. Both the Eastern and the Western horizon are mentioned in this\nchapter, but \u201cHorus of the Two Horizons,\u201d has no reference to this\ndistinction. Whatever the Sun passes through or over is always conceived\nas double. The _Two Earths_ imply simply the Earth as divided by the\npassage of the Sun above it. It is to M. Gr\u00e9baut that we are indebted\nfor the discovery of this important key to many Egyptian expressions.\n\n5. \u2042 _\u1e2beper_, like the German _Werden_, has primarily the sense of\n_turning_, hence of _becoming_. It never has the sense of _creating_.\n\u2042\u2042 _\u1e2beper t\u2019esef_ is the equivalent of the Greek \u03b1\u1f50\u03c4\u03bf\u03b3\u03b5\u03bd\u03ae\u03c2, like\nthat word is sometimes used for spontaneous productions of the mineral\nkingdom, as salt or natron as contrasted with artificial products of the\nsame nature. It cannot be used for plants, as they have an origin in\nsomething external to themselves.\n\n6. _The Land of the Gods_ and _Punit_ are the countries lying east of\nEgypt. When it is said that gods \u2018come from Punit,\u2019 it is not meant by\nthis that they are of Arabian origin, but simply that Sun, Moon, and\nStars, and Daylight rise in the East. \u201cEx oriente Lux.\u201d\n\n7. In many places the divine name Nut has for determinative the sign\n\u2042. Is this an oversight on the part of the scribe, or is it one more\nproof that the Egyptians certainly believed in a sky below the horizon?\nIf so, I have never seen it misplaced.\n\n8. The Ant and the Ab\u1e6du are sometimes represented by the side of the\nsolar bark. From the egg of the Ab\u1e6du there rises the great Cat, the Sun.\nIt is, as M. Loret has proved, the _Tortoise_ of the Nile. As\n\u2042\u2042\u2042 _\u0227b\u1e6du_, \u2018the _month_,\u2019 is phonetically homonymous with\n\u2042\u2042\u2042\u2042\u2042 _\u0227b\u1e6du_, the Tortoise, and that the latter is\ncharacterised by \u2042, \u2042, \u2018its rotation, revolving or turning,\u2019 the\nword _\u0227b\u1e6du_, whether applied to \u2018month\u2019 or \u2018tortoise\u2019 clearly signifies\n\u2018the revolving one.\u2019 Our modern words Tortoise, Tortue, Tortuga, rather\nexpress the turning or twisting of the creature\u2019s feet. In some texts,\n_e.g._, the inscriptions of Amenhotep, the son of Hapu, Mariette,\n_Karnak_, pl. 36, line 22, and at the beginning of the Ani Papyrus, the\nword is written \u2042\u2042\u2042 _abtu_. In the later part of the Ani\nPapyrus it is written with the initial \u2042\u2042.\n\n9. The Look-out of the ship, in Egyptian \u2042\u2042\u2042, or more fully\n\u2042\u2042\u2042\u2042 _nefrit_, is written \u2042\u2042\u2042\u2042\u2042 in the\nPapyrus of Ani. This interesting variant is of extreme value. It not\nonly explains a word, the very existence of which has been called in\nquestion, but tells us the Egyptian name for that seat of Horus at the\nprow of the Solar Bark about which I wrote a note in _Proc. Soc. Bib.\nArch._ of Nov. 3, 1891. See the plates attached to the note, and the\ncorresponding vignettes in _Todtenbuch_, Pl. VI and IX.\n\n10. The Litany here translated is that of the Turin _Todtenbuch_. It is\nfound, but in a very mutilated condition, in the Papyrus of Nechtuamon\nat Berlin (_Ba_), a manuscript of the XIXth dynasty.\n\nAnother Litany, preceding HYMN I, is found in the Papyrus of Ani. It is\naddressed to \u201cOsiris, the everlasting Lord, Unneferu, Horus of the Two\nHorizons, of many forms and mighty of attributes. Ptah Sakru, Tmu in\nHeliopolis, Lord of the Unseen World, who hath built up Memphis and its\ngods.\u201d\n\n\u201cHail to thee, Chabasu[16] in Heliopolis, Hammemit in Cher-\u00e2bau, and\n Unta[17] more potent than the unseen gods in Heliopolis.\n\n Hail to thee, An in An ... Horus in the Two Horizons, who extendeth\n his steps and traverseth the Heaven; he is Horchuta;\n\nHail to thee, eternal Soul, Soul which is in Tattu, Unneferu, Son of\n Nut; he is Lord of Acherta;\n\nHail to thee, as thou reignest in Tattu, the royal crown is fixed upon\n thy brow. Thou art the Only One, the author of his own attributes,\n thou restest in Tattu;\n\nHail to thee, Lord of Heracleopolis, for whom the Bark of Sokru is\n placed upon its sledge; who repellest the Sebau, the doers of wrong;\n and who puttest the _Ut\u2019at_ into its place;\n\nHail to thee, Potent One, at thine appointed moment, Most Mighty One,\n Prince of An-arr-ef, Eternal Lord, author of eternity, Thou art the\n Lord of Suten-henen;\n\nHail to thee, who restest upon Ma\u0101t; Thou art the Lord of Abydos, thy\n limbs reach to Ta-tsert; Thou art he who abominatest wrong;\n\nHail to thee, in the midst of thy Bark, who bringest the Nile from his\n fountain; upon whose dead body the light shineth; he is the One who is\n in Nechen;\n\nHail to thee, author of the gods, King of North and South, Osiris, the\n triumphant one, possessing the entire universe in his beneficent\n alternations; He is the Lord of the Universe;\n\nGrant me passage in peace. I am righteous, I speak not falsehood\n knowingly, I am not guilty of duplicity.\u201d\n\n11. \u2042\u2042\u2042 \u2018the Land of Life,\u2019 one of the names given to the realm\nof Osiris after death, is not, as far as I can discover, mentioned\nanywhere in the earlier MSS. of the Book of the Dead.\n\nInstead of \u201cresting in the Land of Life,\u201d the older texts have\n\u2042\u2042\u2042 \u2018in Amenta\u2019 or \u2042\u2042\u2042\u2042\u2042\u2042 \u2018in life in\nAmenta,\u2019 or as \u2018one living, in Amenta.\u2019\n\n12. \u2042\u2042. The word \u2042\u2042 _pat_ implies going _round_ like a wheel\nor in a circle; \u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u2018going round on high with\nthe Sun.\u2019 Hence the use of it as synonymous with \u2042, in the\nexpressions \u2042\u2042 =\u2042 \u2018never\u2019 and \u2042\u2042\u2042\u2042\u2042 = \u2042\u2042\n\u2018the first time, the beginning of time, _prima vice_.\u2019 A sacrificial\ncake is called \u2042\u2042\u2042 (_Denkm._, II, 28) on account of its shape,\nlike the Latin _rotundula_, also written \u2042\u2042\u2042.\n\nAnd, like the Greek \u03ba\u03cd\u03ba\u03bb\u03bf\u03c2, the word comes to signify a circle of\npersons. This circle is not necessarily of gods. The Bremner Papyrus in\nthe British Museum (14, line 8), says an _apage_ not only to \u00c2pepi, who\nwas no god, and to his soul and body, and ghost and shadow and children,\nand to his kith and kin, but, also to his \u2042\u2042\u2042\u2042\u2042, that is\nall associated with him, \u201cceux de son _entourage_.\u201d\n\nThat \u2042\u2042 should express the \u2018feast of the New Moon\u2019 is only\nnatural, though Lepsius has pointed out serious difficulties on the\nsubject.\n\nBut \u2042 also expresses the number nine. Whence in this relation arises\nthe Egyptian conception of the number nine? Is it the _round_ (we should\nsay the \u2018square\u2019) number, three times three? It certainly is merely a\nround number in many instances, but what is still more certain is that\nthe same expression meaning \u2018circle of gods\u2019 and \u2018nine gods,\u2019 the circle\nwas supposed to consist of nine gods, and was enlarged to companies of\neighteen or twenty-seven. It is, I am sure, perfectly idle work to look\nfor more profound reasons for the theory of the \u2018Ennead.\u2019[18] _Every_\ngod of importance had his \u2042\u2042\u2042,[19] and the best theory that has\never been given is that given at the beginning of Chapter 17.\n\n13. The Turin text seems better adapted for the basis of a translation\nof HYMN II than the older papyri. These have been used for checking the\nlater text whenever possible.\n\n14. A difficult passage, but the readings are unanimous. What is \u2042?\nBrugsch translates it \u201cthe Talisman of the Earth,\u201d and Pierret \u201cle salut\nde la terre.\u201d No objection can be raised against the truth of either of\nthese meanings taken by itself. But we have to look at the entire\ncontext. The expression literally signifies \u201cthe back of the earth.\u201d In\nLatin we say _sinus_, _gremium_ and _viscera terrae_. The Egyptians\nthemselves talk of the back of Seb, \u2042\u2042\u2042, out of which the\nplants grow, and in a place quoted by Duemichen (_Zeitschrift_, 1871, p.\n92, note) \u2042\u2042 _ta_ the _Earth_, is substituted for Seb. I believe\nthen that \u2042 is best translated by _Soil of the Earth_.\n\n15. Thy mother Isis. So _Ba_. The Turin text has Nut, which is\ninconsistent with what follows.\n\n16. _La_ gives Tatunen; _Af_, Tunen; the Turin recension Tanen, names\nbelonging to the god also called Ptah, Sokru and Osiris. See the\ninscriptions in Mariette\u2019s _Abydos_, I, pl. 16, 6, on the Tat figures.\n\nHorus, the son of Osiris and Isis, seems to be here addressed.\n\n17. This rubric does not occur in the older MSS.\n\n18. This hymn has not yet been found in the older MSS. A text carefully\ncorrected from the papyri of the Louvre will be found in M. Lef\u00e9bure\u2019s\n_Traduction compar\u00e9e des Hymnes au Soleil composant le XV^e chapitre du\nRitual Fun\u00e9raire Egyptien_. Paris, 1868.\n\n19. \u2018Chepera, father of the gods.\u2019 Expressions like this are liable to\nbe misunderstood by superficial readers. They are not meant to imply\nthat \u2018father of the gods\u2019 was the special attribute of Chepera. \u2018Father\nof the gods\u2019 is predicated in Chapter 8 of Sutu, and it is predicated\nelsewhere of many other divinities. As in mathematics _any_ point in\nspace may be conceived as the origin of a given line or surface, so in\nEgyptian mythology any god may be rightly called the father of the gods.\nAnd for the same reason. The Day precedes the Night, but not more truly\nthan Night precedes, or in mythological language _gives birth to_ Day.\nBut we may begin at Daybreak, or at Noon, or at Sunset, or with the Sun\nor the Moon, or with the rising of the Nile or any other natural\nphenomenon which obeys an evidently permanent fixed Law.\n\n-----\n\nFootnote 11:\n\n One of the names of the Ur\u00e6us on the royal crown.\n\nFootnote 12:\n\n \u2018The Glorious ones\u2019; see Note 1 on Chapter I.\n\nFootnote 13:\n\n See note 11.\n\nFootnote 14:\n\n An abode of bliss (like the Elysian fields) frequently mentioned and\n described in the Book of the Dead.\n\nFootnote 15:\n\n The dragon \u00c2pepi.\n\nFootnote 16:\n\n Both _Chabasu_ and _Hammemit_ have the sign of the plural, which may\n arise from the omission of _who art above_ before the first of these\n words. Unfortunately we have no other copy to check the readings. But\n it is certain that the sign of plurality is often affixed to words\n which though in plural form (like the Latin _moenia_, _literae_,\n _tenebrae_) have a singular meaning. _Chabasu_ means a _lamp_, and the\n stars, especially the decans, were called by this appellation.\n _Hammemit_ is the name given to those yet unborn.\n\nFootnote 17:\n\n \u2042\u2042\u2042_Un-t\u0227_, signifies the god who assumes the face or form of\n a _Hare_ \u2042, just as _Mau-t\u0227_ signifies the god with the face or\n form of a Cat, _Tehuta_, the god with the head or form of an Ibis.\n\nFootnote 18:\n\n I am deeply grieved that in my conversation and correspondence with\n Goodwin (see my _Miscellaneous Notes on Egyptian Philology_, p. 15), I\n hit upon \u2018Ennead\u2019 as a translation of \u2042. Goodwin took it up, and\n it has since been productive of much mischief. The word in itself\n (like Triad), is perfectly innocent and correct, yet every word has\n its \u2018cycle\u2019 of associations, and some of them lead the unwary astray.\n I had just been lecturing on Plotinus when Goodwin asked me for the\n word.\n\nFootnote 19:\n\n The _four_ children of Horus are called (_Tempelins._, I, 41, 1)\n \u2042\u2042\u2042\u2042\u2042\u2042.\n\nPLATE IV.\n\n BOOK OF THE DEAD.\n CHAPTER XVI.\n\n[Illustration:\n\n =A.=\u2014THE RISING SUN.\n\n Papyrus, Leyden Museum, II.\n]\n\n --------------\n\n _See_ NAVILLE\u2019s \u201cBook of the Dead,\u201d I, Pl. 21.\n\n------------------------------------------------------------------------\n\nPLATE V.\n\n BOOK OF THE DEAD.\n\n CHAPTER XVI.\n\n[Illustration:\n\n =B.=\u2014THE SETTING SUN.\n\n Papyrus, Leyden Museum.\n]\n\n --------------\n\n _See_ NAVILLE's \u201cBook of the Dead,\u201d I, Pl. 22.\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER XVI.\n\n NOTE.\n\nWhen Lepsius divided the _Todtenbuch_ into 165 chapters, that portion of\nit which was numbered as Chapter 16, was in fact merely the Vignette of\nChapter 15.\n\nIt has been thought well to publish with this translation the Vignettes\nfrom the great Papyrus _La_ of Leyden, representing _a_, the Rising; and\n_b_, the Setting Sun. (_See plates._)\n\nIn _a_ the Sun is represented as rising into Heaven, saluted by the six\nCynocephalous Apes. He is also saluted by two goddesses kneeling. In the\nPapyrus of Hunefer these goddesses say, \u201cI am thy sister Isis,\u201d \u201cI am\nthy sister Nephthys.\u201d The _Tat_ \u2042 which is between them is a symbol\n_both_ of Osiris and of the East, and in _Ba_ is replaced by the sign\n\u2042. In the later periods the Dawn was represented by the sign \u2042\nconsisting of the Sun rising out of the East, between Isis and Nephthys.\nThe sign of Life \u2042 _\u0101n\u1e2b_ (which primarily means _rise up_) rises out\nof the _Tat_, and with hands proceeding from it raises up the Sun.\n\nIn _b_ the central object is the Sun setting in the West \u2042. He is\nsaluted by three hawk-headed and by three jackal-headed divinities, the\nSpirits of Pu and of Nechen. Below this scene the Sun of Yesterday and\nthe Sun of To-day in lion forms are saluted by Isis and Nephthys.\n\n ------------------------------------\n\n\n\n\n CHAPTER XVII.\n\n _Chapter whereby one cometh forth by day out of the Netherworld. Let the\n words be said_:\n\n\n=I am he who closeth and he who openeth, and I am but One.=(1.)\n\nI am R\u00e2 at his first appearance.\n\nI am the great god, self-produced;\n\nHis Names together compose the cycle of the gods;\n\nResistless is he among the gods.(2.)\n\nI, who am Osiris, am Yesterday and the kinsman of the Morrow.(3.)\n\nA scene of strife arose among the gods when I gave the command.(4.)\n\n=Amenta is the scene of strife among the gods.=\n\nI know the name of the great god who is here.\n\n=Herald[20] of R\u00e2 is his name.=\n\nI am the great Heron who is in Heliopolis, who presideth over the\naccount of whatsoever is and of that which cometh into being.(5.)\n\n=Who is that? It is Osiris who presideth over the account of all that is\nand all that cometh into being, that is Endless Time and Eternity.\nEndless Time is Day and Eternity is Night.=\n\nI am Amsu in his manifestations; there have been given to me the Two\nFeathers upon my head.(6.)\n\n=Who is that, and what are his Feathers? It is Horus, the avenger of his\nfather, and the Two Feathers are the Ur\u00e6i upon the forehead of his\nfather Tmu.=(7.)\n\nI have alighted upon my Land, and I come from my own Place.\n\n=What is that? It is the Horizon of my father Tmu.=\n\nAll defects are done away, all deficiencies are removed, and all that\nwas wrong in me is cast forth.\n\nI am purified at the two great and mighty Lakes at Sutenhunen, which\npurify the offerings which living men present to the great god who is\nthere(8.).\n\n=Who is that? It is R\u00e2 himself.=\n\n=Which are the two great and mighty Lakes? The Lake of Natron and the\nLake of M\u0101\u0101t=(9.).\n\n=I advance over the roads, which I know, and my face is on the Land of\nM\u0101\u0101t.=\n\n=What is that? The road upon which father Tmu advanceth, when he goeth\nto the Field of Aarru, approaching to the land of Spirits in Heaven.=\n\nI come forth through the T\u2019eser gate.\n\n=What is that? This gate of the gods is Haukar. It is the gate and the\ntwo doors and openings, through which father Tmu issueth to the Eastern\nHorizon of Heaven.=(10.)\n\nO ye who have gone before! Let me grasp your hands, me who become one of\nyou.\n\n=Who are they? Those who have gone before are Hu and Sau. May I be with\ntheir father Tmu, throughout the course of each day.=(11.)\n\nI make full the Eye when it waxeth dim on the day of battle between the\ntwo Opponents.(12.)\n\n=What is that? The battle of the two Opponents is the day upon which\nHorus fighteth with Sut, when he flingeth his filth upon the face of\nHorus, and when Horus seizeth upon the genitals of Sut, for it is Horus\nwho doeth this with his own fingers.=\n\nI lift up the hairy net from the Eye at the period of its distress.(13.)\n\n=What is that? The right Eye of R\u00e2 in the period of its distress when he\ngiveth it free course, and it is Thoth who lifteth up the net from it.=\n\nI see R\u00e2, when he is born from Yesterday, at the dugs of the Mehurit\ncows?(14.) His course is my course, and conversely mine is his.\n\n=What is that? R\u00e2 and his births from Yesterday at the dugs of the\nMehurit cows? It is the figure of the Eye of R\u00e2, at his daily birth. And\nMehurit is the Eye.=\n\nI am one of those who are in the train of Horus.\n\n=What is that\u2014\u2018one of those in the train of Horus\u2019? Said with reference\nto whom his Lord loveth.=\n\nHail, ye possessors of M\u0101\u0101t, divine Powers attached to Osiris, who deal\ndestruction to falsehood, ye who are in the train of Hotepeschaus, grant\nme that I may come to you. Do ye away the wrong which is me, as ye have\ndone to the Seven Glorious ones, who follow after the Coffined one, and\nwhose places Anubis hath fixed on that day of \u2018Come thou hither\u2019!\n\n=Hotepeschaus is the divine Flame which is assigned to Osiris for\nburning the souls of his adversaries. I know the names of the Seven\nGlorious ones who follow the Coffined one, and whose places Anubis hath\nfixed on the day of \u2018Come thou hither.\u2019 The leader of this divine\ncompany,=\n\n\u2018An-ar-ef, the Great\u2019 is his name; 2, Kat-kat; 3, the Burning Bull, who\nliveth in his fire; 4, the Red-eyed one in the House of Gauze; 5,\nFieryface which turneth backwards; 6, Dark Face in its hour; 7, Seer in\nthe Night.(15.)\n\nI am he whose Soul resideth in a pair of gods.\n\n=It is Osiris, as he cometh to Tattu, and there findeth the soul of R\u00e2;\neach embraceth the other, and becometh Two Souls.=\n\n=The pair of gods are Horus, the Avenger of his Father, and Horus, the\nPrince of the City of Blindness.=\n\nI am the great Cat, who frequenteth the Persea tree in Heliopolis, on\nthat night of battle wherein is effected the defeat of the Sebau, and\nthat day upon which the adversaries of the Inviolate god(16.) are\nexterminated.\n\n=Who is that great Cat? It is R\u00e2 himself. For Sau said, He is the\nlikeness (Ma\u0227u) of that which he hath created, and his name became that\nof Cat (Ma\u0227u).=(17.)\n\n=The night of conflict is the defeat of the children of Failure at\nElephantine. There was conflict in the entire universe, in heaven and\nupon the earth.=\n\n=He who frequenteth the Persea tree is he who regulateth the children of\nFailure, and that which they do.=\n\nO R\u00e2, in thine Egg, who risest up in thine orb, and shinest from thine\nHorizon, and swimmest over the firmament without a peer, and sailest\nover the sky; whose mouth sendeth forth breezes of flame, lightening up\nthe Two Earths with thy glories, do thou deliver _N_ from that god whose\nattributes are hidden, whose eyebrows are as the arms of the Balance\nupon that day when outrage is brought to account, and each wrong is tied\nup to its separate block of settlement.\n\n=The god whose eyebrows are as the arms of the Balance is \u201che who\nlifteth up his arm.\u201d=[21]\n\nDeliver me from those Wardens of the Passages with hurtful fingers,\nattendant upon Osiris.\n\n=The Wardens of Osiris are the Powers who keep off the forces of the\nadversaries of R\u00e2.=\n\nMay your knives not get hold of me; may I not fall into your shambles,\nfor I know your names; my course upon earth is with R\u00e2 and my fair goal\nis with Osiris. Let not your offerings be in my disfavour, oh ye gods\nupon your altars! I am one of those who follow the Master, a keeper of\nthe writ of Chepera.\n\nI fly like a Hawk, I cackle like the _Smen_-Goose, I move eternally like\nNehebkau.(18.)\n\nOh Tmu who art in the Great Dwelling, Sovereign of all the gods, deliver\nme from that god who liveth upon the damned; whose face is that of a\nhound, but whose skin is that of a man; at that angle of the pool of\nfire; devouring shades, digesting human hearts and voiding ordure. One\nseeth him not.\n\n=This god whose face is that of a hound and whose skin[22] is that of a\nman: Eternal Devourer is his name.=(19.)\n\nOh Fearful one, who art over the Two Earths, Red god who orderest the\nblock of execution; to whom is given the Double Crown and Enjoyment as\nPrince of Sutenhunen.\n\n=It is Osiris to whom was ordained the Leadership among the gods, upon\nthat day when the Two Earths were united before the Inviolate god.=\n\n=The junction of the Two Earths is the head of the coffin of Osiris\nwhose father is R\u00e2=[23] =the beneficent Soul in Sutenhunen, the giver of\nfood and the destroyer of wrong, who hath determined the paths of\neternity.=\n\n=It is R\u00e2 himself.=\n\nDeliver me from that god who seizeth upon souls, who consumeth all filth\nand corruption in the darkness or in the light: all those who fear him\nare in powerless condition.\n\n=This god is Sut.=\n\nOh Chepera, who are in the midst of thy bark and whose body is the cycle\nof the gods for ever; deliver me from those inquisitorial Wardens to\nwhom the Inviolate god, of Glorious Attributes, hath given guard over\nhis adversaries, and the infliction of slaughter in the place of\nannihilation, from whose guard there is no escape. May I not fall under\nyour knives, may I not sit within your dungeons, may I not come to your\nplaces of extermination, may I not fall into your pits; may there be\ndone to me none of those things which the gods abominate; for I have\npassed through the place of purification in the middle of the Meskat,\nfor which are given the Mesit and the Tehenit cakes in Tanenit.\n\n=The Meskat is the place of scourging in Sutenhunen, the Tehenit is the\nEye of Horus.... Tanenit is the resting place of Osiris.=(20.)\n\nTmu buildeth thy dwelling, the Lion-faced god layeth the foundation of\nthy house, as he goeth his round. Horus offereth purification and Sut\ngiveth might, and conversely.\n\nI have come upon this earth and with my two feet taken possession. I am\nTmu and I come from my own Place.\n\nBack, oh Lion with dazzling mouth, and with head bent forwards,\nretreating before me and my might.\n\nI am Isis and thou findest me as I drop upon my face the hair which\nfalleth loosely on my brow.\n\nI was conceived by Isis and begotten by Nephthys. Isis destroyeth what\nin me is wrong, and Nephthys loppeth off that which is rebellious.\n\nDread cometh in my train and Might is in my hands. Numberless are the\nhands who cling fast to me. The dead ones and the living come to me. I\ndefeat the clients of mine adversaries, and spoil those whose hands are\ndarkened.\n\nI have made an agreeable alliance. I have created the inhabitants of\nCher-\u00e2bat and those of Heliopolis.(21.) And every god is in fear before\nthe Terrible, the Almighty one.\n\nI avenge every god against his oppressor, at whom I shoot my arrows when\nhe appeareth.\n\nI live according to my will.\n\nI am Uat\u2019it, the Fiery one.(22.)\n\nAnd woe to them who mount up against me!\n\nWhat is this? \u201cOf unknown attributes, which Hemen(23.) hath given\u201d is\nthe name of the Funereal Chest. \u201cThe Witness of that which is lifted\u201d is\nthe name of the Shrine.\n\nThe Lion with dazzling mouth and with head bent forwards is the Phallus\nof Osiris [_otherwise_ of R\u00e2].\n\nAnd I who drop the hair which hath loosely fallen upon my brow\u2014I am\nIsis, when she concealeth herself; she hath let fall her hair over\nherself.\n\nUat\u2019it the Fiery is the Eye of R\u00e2.\n\nThey who mount up against me, woe to them, they are the associates of\nSut as they approach.(24.)\n\n------------------------------------------------------------------------\n\nPLATE VI.\n\n BOOK OF THE DEAD. CHAPTER XVII.\n\n PAPYRUS, TRINITY COLLEGE, DUBLIN, IV.\n\n[Illustration]\n\n------------------------------------------------------------------------\n\nPLATE VII.\n\n[Illustration]\n\n BOOK OF THE DEAD.\n CHAPTER XVII.\n\n ---------------------\n\n _a._ Berlin Museum. No. 1470.\n _b._ British Museum. No. 9901.\n\n ---------------------\n\n _See_ NAVILLE, \u201cBook of the Dead,\u201d I, Plate.\n\n[Illustration]\n\n------------------------------------------------------------------------\n\n NOTES.\n\nThe seventeenth chapter is one of the most remarkable in the whole\ncollection, and it has been preserved from times previous to the XIIth\ndynasty. The very earliest monuments which have preserved it have handed\nit down accompanied with scholia and other commentaries interpolated\ninto the text. Some of the monuments enable us to some extent to divide\nthe original text from the additions, in consequence of the latter being\nwritten in red. But there is really only one text where the additions\nare suppressed, and which therefore offers the most ancient form, as far\nas we know it, of the chapter. This is the copy on the wall of the tomb\nof Horhotep. The sarcophagus itself of Horhotep contains a copy of the\ntext along with the additions. The chapter must already at the time have\nbeen of the most venerable antiquity. Besides these two copies of the\nchapter we have those from the sarcophagi of Hora and Sit-Bastit\n(published, like those of Horhotep, by M. Maspero[24]), two from the\nsarcophagi of Mentuhotep, and one from that of Sebek-\u0101a (the three\nlatter published by Lepsius in his _Aelteste Texte_). The British Museum\nhas Sir Gardner Wilkinson\u2019s copy of the texts inscribed on the coffin of\nQueen Mentuhotep of the XIth dynasty, and also a fragment (6636 a) of\nthe coffin of a prince named Hornefru. Here then we have an abundance of\nwitnesses of the best period. They unfortunately do not agree. The\nprogress of corruption had no doubt begun long before, and the variants\nare not simply differences of orthography but positively different\nreadings. The differences however are chiefly in the scholia. Even when\nthe explanations of the text are identical, the form differs. The latest\nrecensions have retained the form \u2042\u2042\u2042\u2042\u2042\u2042\u2042; the\nancient added the feminine \u2042\u2042\u2042\u2042\u2042\u2042\u2042. _What is that?_\nBut some of the ancient texts give the equivalent words\n\u2042\u2042\u2042\u2042, and Horhotep does without them altogether. These words\nwere evidently additions not merely to the text but to the scholia.\n\nThe text of the chapter grew more and more obscure to readers, and the\nexplanations hitherto given were so unsatisfactory as to call for\nothers. The texts of the manuscripts of the new empire furnish a good\ndeal of fresh matter, much of which is extremely ancient, though the\nproof of this is unfortunately lost through the disastrous condition of\nliterature in the period preceding the XVIIIth dynasty. The XVIIIth\ndynasty and its immediate successors inherited but did not invent the\nnew form of the Book of the Dead, with its succession of vignettes,\nwhich however differing in detail bear the stamp of a common traditional\nteaching. The manuscripts of a later period bear witness, with reference\nto this as well as to other chapters, to a recension of an authoritative\nkind. The text becomes more certain though perhaps not either more true\nor more intelligible, and the notes and explanations have here reached\ntheir fullest extent.\n\nIt would take an entire volume to give the translations of all the forms\nthe chapter has assumed. It must be sufficient here to give the earliest\nforms known to us of the text and of the first commentaries. These are\nprinted in characters which show the difference between text and later\nadditions; all of which, it must be remembered, are of extreme\nantiquity\u2014some _two thousand years_ before any probable date of Moses.\n\nExplanations or other interesting matter occurring in the manuscripts of\nthe later Empire will be referred to in the notes.\n\nThe title in the early copies is the simple one here heading the\nchapter. In those which begin at the XVIIIth dynasty the title is very\nlike that given for the first chapter. The chief additions are that the\ndeceased person \u201c_takes every form that he pleases, plays draughts, and\nsits in a bower, comes forth as a soul living after death, and that what\nis done upon earth is glorified_.\u201d\n\n1. It would be difficult for us to imagine that the very remarkable\nopening of the chapter is an addition. Yet it is unknown to the\nprimitive recension on the walls of Horhotep\u2019s tomb, though found\neverywhere else. The texts however which contain it do not agree. \u201cI am\nHe who closeth, and He who openeth, and I am but One.\u201d \u2018He who closeth\u2019\nis \u2042\u2042 _Tmu_, \u2018He who openeth\u2019 \u2042 _Unen_. As the god who closes\nand who opens is one and the same, \u2018I am but One,\u2019 is a very natural\nending of the sentence, and for its sense the whole may appeal to\nclassical, and higher than classical, authority.\n\n \u201cModo namque Patulcius idem\n Et modo sacrifico Clusius ore vocor.\u201d[25]\n\n\u201cI am Alpha and O, the beginning and the ending, saith the Lord.\u201d[26]\n\nThe meaning of the Egyptian is quite plain, but the readings most\nprobably through the absence of determinatives in the oldest style are\nsomewhat different. Horhotep and other texts have \u2042\u2042\u2042\u2042,\napparently as one word (compounded of _tmu_ and _unen_), which may\nsignify the \u2018closer and opener,\u2019 but Sebek-\u0101a and later texts have\n\u2042\u2042\u2042\u2042\u2042\u2042. The papyrus of Nebseni has \u2042\u2042, in the\nthird person, which does not alter the meaning, but this is quite an\nisolated reading. The later recension, as represented by the Turin\n_Todtenbuch_ and the Cadet papyrus, has \u2042\u2042, which only prominently\nbrings forward, what is implied in all the other texts, that the Opener\nis a god.[27] The absence of the determinative \u2042 after \u2042 is no\nobjection to the sense \u2018opener,\u2019 especially after \u2042\u2042. It is\nabsolutely necessary when dealing with mythology to look to physical\nrather than to metaphysical meanings. I have sufficiently discussed the\nmeanings of the word \u2042 in my essay on the Myth of Osiris Unnefer.\n\n------------------------------------------------------------------------\n\nPLATE III.\n\n BOOK OF THE DEAD.\n\n CHAPTER XV.\n\n[Illustration: Horus at the Look-out of the Ship.]\n\n------------------------------------------------------------------------\n\nThe later recensions add an interpolation (not without very different\nreadings) to the effect that the Sun made his first appearance when Shu\nraised the Sky from the height of Chemennu, where he destroyed the\n\u2018Children of Failure\u2019 \u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\nThe raising of the Sky by Shu is very frequently represented in\npictures. Seb (the Earth) and Nut (the Sky) have been sleeping in each\nother\u2019s arms during the night; Shu (Daylight at sunrise) parts them, and\nthe sky is seen to be raised high above the earth.\n\n\u2042\u2042\u2042, Shu, who is of course the son of R\u00e2, is in consequence of\nthis act called \u2042\u2042 _\u0226n-\u1e25eru_, \u2018The Lifter up of the Heaven.\u2019\n\n_Chemennu_ is the geographical name of the town called by the Greeks\nHermopolis. The mystical Chemennu, however, is alone referred to in this\nplace. The word itself means Eight, and Lepsius sees here a reference to\neight elementary deities. (We must remember that the passage itself is\nan interpolation, of which there is no trace in the older texts.)\n\nThe \u2018children of _Failure_\u2019 (\u2042\u2042\u2042\u2042, \u2042\u2042\u2042 _deficere_,\n_dissolvi_, _deliquium_[28]) are the elements of darkness which melt\naway and vanish at the appearance of Day. This mythological expression\nhere found in an interpolated passage is met later on in a genuine\nportion of the older text.\n\n2. It would be impossible to find a more emphatic assertion of the\ndoctrine of _Nomina Numina_; and that more than 3000 years before\nChrist.\n\nThe _Names_ of R\u00e2, the Sun-god, are said, when taken together, to\ncompose \u2018the cycle of the gods.\u2019 \u2042\u2042. Or the names which he has\ncreated, to which he has given rise, that is the names of all the solar\nphenomena, recurring as they do, day after day, to the eyes of all\nbeholders, compose \u201cthe cycle of the gods,\u201d who are also called the\nlimbs or members of R\u00e2.\n\nThe scholia contained in the papyri of the XVIIIth and later dynasties\nexplain the text as follows:\u2014\n\n\u201cIt is R\u00e2 as he creates the _names_ of his _limbs_ (\u2042) which _become_\nthe gods who accompany him.\u201d\n\nAnd the present chapter later on says of Chepera, the rising Sun, that\nthe \u201ccycle of the gods is his body.\u201d\n\nThe god who has hitherto been spoken of is R\u00e2. In glaring contradiction\nto the whole text, a later note states that the resistless god is \u201cthe\nWater, which is _Nu_\u201d; that is Heaven.[29] \u2042\u2042\u2042 _Nu_ is not\nalluded to at all in the primitive text, but the papyrus of Nebseni\nalready exhibits the corruption of the fine passage, \u201cI am he who\ncloseth and he who openeth, and I am but One.\u201d This is itself an\naddition, the true meaning of which was afterwards destroyed by the\ninterpolation of the words \u2042\u2042\u2042\u2042. These are ambiguous. They\nmight mean that the god was alone \u2018in heaven,\u2019 or that he was alone\n\u2018_as_ Heaven.\u2019 The papyrus of Ani has \u2042\u2042\u2042\u2042\u2042\u2042, \u201cI was\nborn from Nu.\u201d These attempted improvements do not give a favourable\nimpression of the exegetical acumen of Egyptian theologians.\n\nBut the mention of \u2018Water\u2019 in the scholion has nothing whatever to do\nwith the doctrine of Thales, and to suppose that it has implies a\nconfusion between two very different realms of human thought.\n\n3. \u2018The kinsman of the Morrow,\u2019 literally \u2018I know the Morrow.\u2019 The word\n\u2042 signifies _can_, _ken_, and _kin_.\n\nThe papyrus of Nebseni and all the subsequent texts give the explanation\nthat Yesterday means Osiris, and the Morrow means R\u00e2. And the vignette\nin the papyrus of Ani gives the name of Yesterday to one of the Lions\nand of Morrow to the other.\n\n4. The earliest texts have either \u2042 \u2018speak,\u2019 or \u2042\u2042 \u2018command.\u2019\nThe meaning is the same in both readings. Strife arose among the gods at\nthe bidding of R\u00e2: that is every force in nature began its appropriate\ncareer of activity, necessarily coming into contact and conflict with\nthe other forces. And of all this collision the first cause, the origin\nof all activity and motion, is the Sun.\n\nThis mythological cosmology reminds one of the saying of Heraclitos that\n\u201cStrife is the father and the king of all things,\u201d and the doctrine that\nall becoming must be conceived as the product of warring\nopposites\u2014\u03c0\u03b1\u03bd\u00b4\u03bd\u03c4\u03b1 \u03ba\u03b1\u03c4\u2019 \u1f14\u03c1\u03b9\u03bd \u03b3\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9.\n\n5. The Heron is the bird called \u2042\u2042\u2042 _bennu_, the numerous\npictures of which enable us to identify it with the Common Heron or\nHeronshaw. The reason for connecting this bird with the Sun-god has to\nbe sought in the etymology of its name. \u2042\u2042 _ben_ is a verb of\nmotion, and particularly of \u2018going round.\u2019 \u2042\u2042 _benenu_ is a ring,\nalso a \u2018round pill.\u2019 The Sun therefore is very naturally called _bennu_,\nan appellative like \u03ba\u03c5\u03ba\u03bb\u03bf\u03ad\u03bb\u03b9\u03ba\u03c4\u03bf\u03c2 in the Orphic hymns.\n\n\u2042\u2042, \u2018of that which is, and of that which cometh into being.\u2019 Here,\nas in many other places, \u2042, which is a verb of motion, and really\nsignifies \u2018rise up, spring forth,\u2019 is pointedly distinguished from \u2042,\nthat which (is). So far from signifying \u2018being, that which is,\u2019 it very\nmuch more nearly corresponds to \u2042 in the frequent expression\n\u2042\u2042, \u2018that which is and that which is not yet.\u2019 The sense of \u2018good\nbeing\u2019 so commonly given to the divine name Unnefer is utterly\nerroneous.\n\n6. The reading of the name \u2042 is proved by the numerous variants of\nthis passage to be _\u0226msu_. In M. Naville\u2019s edition, II, pl. 41, the\nname, as written in _Ce_, would seem to be \u2042\u2042\u2042 _\u0227m._ But I\nalready in _Zeitschr._, 1877 (p. 98) pointed out, that in this\nmanuscript the last sign \u2042 is at the top of a column, and that at the\nfoot of the preceding column there is a space where the signs \u2042,\nfollowing \u2042\u2042 (_as they still do in the next passage_), have been\nobliterated. No one from merely looking at M. Naville\u2019s copy would guess\nthat there was any interval between \u2042 and \u2042.\n\nThe god\u2019s name is written \u2042\u2042\u2042 on a tablet, Denkm. III, 114 i.\nAnd the name is also written \u2042 or \u2042, which are ligatures of \u2042\nand \u2042.\n\n7. Note that in this scholion Horus, \u2018the avenger of his father,\u2019 calls\nhis father not Osiris but Tmu. In the more recent texts there are many\ninterpretations of the two Feathers. One is \u201chis two _Eyes_F are the\nFeathers.\u201d But the favourite one is \u201cIsis and Nephthys, who have risen\nup as two kites\u201d \u2042\u2042\u2042\u2042.\n\n8. The \u2042\u2042\u2042\u2042\u2042 _re\u1e2bit_, by whom the oblation is made, the\n_present_ generation as contrasted with the \u2042\u2042\u2042 _p\u0101it_, the\n_past_, and \u2042\u2042\u2042\u2042 _hammemit_, the _coming_ generations.\n\n9. \u2042\u2042\u2042\u2042 _M\u0101\u0101\u0101ait_ is supposed to be nitre or salt, or some\nother substance used in the process of embalming.\n\nThe more recent recensions thus answer the question about the lakes.\n\u201c_Eternity_ is the name of one, and the _Great green one_ that of the\nother, the lake of Natron and the lake of M\u0101\u0101t.\u201d\n\n10. See the picture of this gate on the Vignette, which shows the\nSun-god passing through. One of the later explanations is that from this\ngate Shu raised up Heaven. Another is that it was the gate of the Tuat.\n_Haukar_, \u2042\u2042\u2042\u2042, means \u201cbehind the Shrine.\u201d\n\n11. _Hu_ and _Sau_, sons of Tmu, and his companions in the Solar bark,\nare, like so many other gods, Solar appellatives. \u2042\u2042\u2042\u2042 _Hu_\nis the Nourisher, \u2042\u2042\u2042\u2042 _Sau_, \u2018the Knowing One.\u2019 The god is\nalso called \u2018the Seer\u2019 \u2042, \u2018He who heareth\u2019 \u2042\u2042. These names are\nnot personifications of the senses but, as in all cases, appellatives\nexpressing attributes.\n\n12. See Note 2 on Chapter 4.\n\n13. The Eye (\u2042\u2042\u2042\u2042) being the Sun or Moon, the period of\ndistress (\u2042\u2042) is that of obscuration or eclipse, and the hairy net\n(\u2042\u2042) which is removed is the shadow which passes for a time over\nthe heavenly body.\n\nThe explanation which M. Maspero has recently given (P.S.B.A. XIV, 314)\nof the word \u2042\u2042\u2042\u2042, as connected with \u2042\u2042\u2042\u2042\n\u2018health,\u2019 receives confirmation from the scholia in the papyri,\naccording to which Thoth not only delivered the Eye from the\nveil of darkness which oppressed it, but carried it off\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u2018in life, health and strength,\nwithout any damage.\u2019\n\n14. Mehurit is explained in the ancient scholion as \u2018the Eye,\u2019 but it is\nreally the Sky, from which the Sun is born daily. The sign of plurality\nafter Mehurit (if it means anything) only indicates the daily succession\nof the skies whence R\u00e2 is born.\n\n15. The \u2018coffined One\u2019 \u2042\u2042\u2042 is of course Osiris, as it is\nplainly stated in the later scholia, which further add that the \u2018Seven\nglorious ones\u2019 who follow the coffin, or, as they read it, \u201ctheir Lord,\u201d\nare to be sought in the constellation of \u2018the Thigh in the northern\nsky,\u2019 that is in the seven stars of the Great Bear.\n\nThese stars never set, but are perpetually revolving round the Pole. It\nis therefore evidently with the Polar Star that we must identify the\ncoffin of Osiris. The names of the Seven Glorious ones vary according to\nthe different authorities. And these Stars themselves receive other\nmythical forms; that of the Seven Cows and their Bull is recorded in the\n148th chapter. Names like \u2018the Red-eyed\u2019 \u2042\u2042\u2042 or the\n\u2018Red-haired\u2019 cow \u2042\u2042 seem to imply _double_ stars. The \u2018Red-eyed\u2019\nis said to abide in \u2042\u2042\u2042 \u2018house of gauze\u2019 (perhaps a cobweb).\n\nThe papyri add the important note that the \u201cday of Come thou hither\u201d!\nrepresents the moment \u201cwhen Osiris says to R\u00e2, Come thou hither\u201d! or, as\nsome read, \u201cCome thou to me.\u201d The speaker adds that he sees the meeting\nof the two gods in Amenta.\n\n16. \u2042\u2042\u2042 possessor of completeness, integrity, hence\n\u2018inviolate.\u2019 This name is given to Osiris when restored to his first\ncondition after having been dismembered and cut into pieces. The god is\ncalled _R\u00e2-Tmu-Nebert\u2019er_ in the great Harris papyrus, 15, 3.\n\n17. It is most probable that the Cat became the representative of the\nSun because of the homonymy between the Egyptian name \u2042\u2042\u2042\u2042\n_m\u0227\u0227u_ of the animal and the attributive \u2042\u2042\u2042 _mau_, \u2018shining\u2019\nsaid of the Sun. But the Egyptian scribe gives a different etymological\nexplanation. Sau said of R\u00e2 \u201che is \u2042\u2042 _ma\u0227u_ of what he hath\nmade.\u201d \u2042\u2042 may, like the Latin _exemplar_, be either the type or\nthe prototype, the copy or the original. The creatures of R\u00e2 were made\nafter his likeness. Sanskrit literature, from the \u00c7atapatha Brahmana\ndown to the Vishnu Pur\u00e2na, is full of similar etymologies. The Egyptians\nfrom the very first delighted in this play upon words.\n\n18. Ne\u1e25ebu-kau, \u2042\u2042\u2042\u2042\u2042\u2042\u2042 or \u2042\u2042\u2042\u2042 is the\nson of Seb and Renenut. The etymology of the name is indicated in the\nPyramid texts. \u2042\u2042\u2042\u2042 _ne\u1e25bu_ is to \u2018carry, sustain, support\u2019\n(whence \u2042\u2042\u2042\u2042 _ne\u1e25bet_ a neck, and \u2042\u2042\u2042\u2042 _ne\u1e25b_ a\nyoke), and the rest of the word is the plural of _ka_, which is\nsusceptible of more than one meaning. It might signify the divine or\nhuman _ka_, but the word is sometimes (_e.g._, Todt., 125, 32) written\n\u2042 \u2018victuals.\u2019 The god is one of the forty-two judges of the dead, and\nin some copies of the Book of the Dead he is described as coming forth\nfrom his \u2042\u2042\u2042, a word most frequently used for the source of the\nNile. The serpent \u2042 which is a most frequent determinative of the\nname, is an additional reason for identifying this god with the Nile: a\nconclusion which seems fully justified by the Pyramid texts, which speak\nof him as Water \u2042, and describe him as \u2042\u2042\u2042\u2042\u2042\u2042, \u201cof\nmany windings.\u201d (See Pepi I, 341 and 487.)\n\n19. This Devourer has the same functions as the strange animal called\n\u2042\u2042\u2042\u2042\u2042 _\u00c2memit_ in the pictures of the Psychostasia. The\nlater scholia add that the Devourer comes from the \u2018basin of Punit,\u2019 the\nRed sea. They add other names, \u2042\u2042\u2042\u2042 _M\u00e2tes_ \u2018Flint,\u2019\n\u201cstationed at the gate of Amenta,\u201d and \u2042\u2042\u2042\u2042\u2042 or \u2042\n_Baba_, who, in ch. 63, 2, is described as the first born of Osiris. He\nis a terrible god from whom the deceased prays in ch. 125, 36, to be\ndelivered. His name implies \u2018one who searches or probes thoroughly,\u2019 as\na digger or miner. And such are his functions at the judgment of the\ndead.\n\nInstead of \u2042\u2042 _tesem_, a \u2018hound,\u2019 _La_ reads \u2042\u2042\u2042\u2042\n_s\u0227u_, a sheep.\n\n20. The \u2042\u2042\u2042 _Mesq\u0227t_ is a \u2042\u2042\u2042 \u2018a place of scourging.\u2019\nThe word \u2042\u2042\u2042 is known as signifying violent treatment by\nbeating, and has been illustrated by Chabas and Goodwin. See\n_Zeitschr._, 1874, p. 62. In the 72nd chapter the deceased prays that he\nmay not perish at the _Mesq\u0227t_. A kindred word \u2042\u2042\u2042\u2042 _Mesqa_\nsignifies \u2018a hide.\u2019 We can understand the connection between \u03b4\u03ad\u03c1\u03c9 \u2018flay,\ncudgel, thrash\u2019 and \u03b4\u03ad\u03c1\u03bc\u03b1 \u2018a hide.\u2019 And we ourselves have the familiar\nphrase of \u2018giving a _hiding_.\u2019 But purification as well as punishment\nwas found at the heavenly _mesq\u0227t_. It is mentioned in the Harris\nMagical papyrus[6, 3] simply as a heavenly thing. In the more recent\nscholia the purifier is said to be Anubis, who is behind the chest\ncontaining the remains of Osiris.\n\nAfter the scholion which has just been translated the early texts pass\non to the 18th chapter.\n\nFor the rest of the chapter we are compelled to follow the texts of the\npapyri. The character of this portion differs considerably from the\nformer part, and is clearly an addition. The speakers rapidly succeed\neach other. \u201cI am Tmu,\u201d \u201cI am Isis,\u201d \u201cI was conceived by Isis,\u201d \u201cIsis\ndestroyeth what in me is wrong,\u201d and finally \u201cI am Uat\u2019it.\u201d\n\n21. Cher-\u00e2bat and Heliopolis like all the localities here mentioned are\nin heaven not upon earth.\n\n22. Uat\u2019it is literally \u2018the pale one,\u2019 a name of the Dawn. But here the\nfiery dawn is spoken of, \u1f20\u03ce\u03c2 \u03c6\u03bb\u03bf\u03b3\u03b5\u03c1\u03ac, \u03c0\u03c5\u03c1\u03af\u03b2\u03c1\u03bf\u03bc\u03bf\u03c2.\n\n23. Hemen \u2042\u2042\u2042 is a divinity seldom, if ever, mentioned after\nthe \u201cMiddle Empire.\u201d In the Pyramid texts he has a Snake (the River) in\nhis hand.\n\n24. The last line of the chapter has suffered in all the best papyri.\nSee M. Naville\u2019s collation. In the papyrus of Ani the chapter is\nunfinished. The later papyri end the chapter by saying that \u201cit has been\ngranted to the speaker by those who are in Tattu to destroy by fire the\nsouls of his adversaries.\u201d This consummation is already found in _La_.\n\n[Illustration]\n\n-----\n\nFootnote 20:\n\n \u2042\u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042\u2042, _praeconium_,\n _praeco_.\n\nFootnote 21:\n\n The god who lifteth up his arm is \u2042 Amsu.\n\nFootnote 22:\n\n \u2042\u2042\u2042\u2042\u2042 _\u0227nem_ \u2018skin,\u2019 according to Horhotep and\n the first coffin of Mentuhotep at Berlin. But the second coffin of\n Mentuhotep has already \u2042\u2042\u2042\u2042\u2042 _\u0227n\u1e25u_ \u2018eyebrows,\u2019\n which afterwards becomes the received reading. It is that of Queen\n Mentuhotep.\n\nFootnote 23:\n\n An interpolation in the text of Horhotep.\n\nFootnote 24:\n\n _Mission arch\u00e9ologique Fran\u00e7aise au Caire_, II.\n\nFootnote 25:\n\n Ovid, _Fast_, I, 129, 130.\n\nFootnote 26:\n\n Apocalypse i, 8.\n\nFootnote 27:\n\n The _last_ form of the chapter (as found in the hieratic papyrus T. 16\n of Leyden, and others in the British Museum) changes the opening as\n follows\u2014\u201cI am Atmu, who made the Sky and created all that hath come\n into being.\u201d\n\nFootnote 28:\n\n \u2042\u2042\u2042\u2042\u2042 in the historical inscriptions is just like\n the Greek \u03b3\u03c5\u1fd6\u03b1 \u03bb\u03ad\u03bb\u03c5\u03bd\u03c4\u03bf, \u03bb\u03cd\u03c4\u03bf \u03b3\u03bf\u03cd\u03bd\u03b1\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c6\u03af\u03bb\u03bf\u03bd \u1f21\u03c4\u03bf\u03c1.\n\nFootnote 29:\n\n It is certain that from the earliest times Heaven as\n \u2042\u2042\u2042\u2042\u2042 \u2018the Great Weeper,\u2019 was considered as the\n source of life to gods and men. But myths must not be mixed. One must\n not be considered as the explanation of another.\n\nPLATE VIII.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n Papyrus of Ani.\n INTRODUCTION TO CHAPTER XVIII.\n]\n\n[Illustration:\n\n Leyden Papyrus.\n]\n\n[Illustration:\n\n CHAPTER XVIII. =Papyrus Busca.=\n NAVILLE, \u201cBook of the Dead.\u201d\n]\n\n------------------------------------------------------------------------\n\nPLATE IX\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER XVIII. BRUGSCH, \u201cThesaurus,\u201d Vol. V, p. 1190.]\n\n[Illustration:\n\n CHAPTER XIX. =Papyrus du Louvre, 440.=\n E. DE ROUG\u00c9, \u201c\u00c9tudes sur le Rituel Fun\u00e9raire,\u201d p. 14.\n]\n\n[Illustration:\n\n CHAPTER XIX. =Papyrus du Louvre, 3079.=\n E. DE ROUG\u00c9, \u201c\u00c9tudes sur le Rituel Fun\u00e9raire,\u201d p. 13\n]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER XVIII.\n\n [_Introductory._]\n\n\n_The An-m\u0101ut(1.) saith_:\u2014\n\nI come to you, ye Great Circles of gods(2.) in Heaven, upon Earth and in\nthe World below! I bring to you _N_ void of offence towards any of the\ngods, grant that he may be with you daily.\n\nGlory to Osiris, Lord of Restau, and to the great gods who are in the\nWorld below. Here is _N_ who saith:\u2014Hail to thee, Prince of Amenta,\nUnneferu who presidest in Abydos, I come to thee with Righteousness;\nwithout sin upon me. I am not knowingly a speaker of wrong; I am not\ngiven to duplicity; grant me Bread, the right of appearance at the\ntables of the Lords of Ma\u0101t, entering in and going out of the\nNetherworld, and that my soul may not suffer repulse in its devotion to\nthe orb of the Sun and the vision of the Moon-god for ever.\n\n_The Se-meri-f saith_:\u2014\n\nI come to you, O Circle of gods in Restau, and I bring to you _N_. Grant\nto him Bread, Water, Air and an allotment in the Sechit-hotepu like\nHorus.\n\nGlory to Osiris, the Lord of Eternity and to the Circle of gods in\nRestau. Here is _N_ and he saith:\u2014I come to thee, I know thy will, and I\nam furnished with thine attributes of the Tuat. Grant me an abiding\nplace in the Netherworld by the Lords of Ma\u0101t, my permanent allotment in\nthe Sechit-hotepu, and the receiving of cakes before thee.\n\n [LITANY.]\n\n1. Oh Thoth, who makest Osiris triumphant over his adversaries, let _N_\nbe made triumphant over his adversaries, even as thou makest Osiris\ntriumphant over his adversaries, before the Circle of gods about R\u0101 and\nabout Osiris and the Great Circle of gods in Heliopolis, on that Night\nof the _Eve\u2019s Provender_(3.) and the Night of Battle when there befel\nthe Defeat of the Sebau, and the Day of the extinction of the\nadversaries of the Inviolate god.\n\nThe Great Circle of gods in Heliopolis is of Tmu, Shu and Tefnut, and\nthe Sebau who were defeated and extinguished were the associates of Sut\non the renewal of his assault.\n\n2. Oh Thoth who makest Osiris triumphant over his adversaries, let _N_\nbe made triumphant over his adversaries, even as thou makest Osiris\ntriumphant over his adversaries before the Great Circle of gods in\nTattu, on the Night wherein the Tat is set up in Tattu.(4.)\n\nThe Great Circle of gods in Tattu is of Osiris, Isis, Nephthys and Horus\nthe Avenger of his Father; and they who set up the Tat are the two arms\nof Horus, Prince of Sechem. They are behind Osiris as bindings of his\nraiment.\n\n3. Oh Thoth who makest Osiris triumphant over his adversaries, let _N_\nbe made triumphant over his adversaries, even as thou makest Osiris\ntriumphant over his adversaries, before the Great Circle of gods in\nSechem on that Night of the _Eve\u2019s Provender_ in Sechem.\n\nThe Great Circle of gods in Sechem is of Horus in the Dark,(5.) and\nThoth, who is of the Great Circle of An-arer-ef.\n\nThe _Eve\u2019s Provender_ is the dawn upon the Coffin of Osiris.\n\n4. Oh Thoth, who makest Osiris triumphant over his adversaries, let _N_\nbe made triumphant over his adversaries, even as thou makest Osiris\ntriumphant over his adversaries, before the Great Circle of gods in Pu\nand Tepu,(6.) on that Night of erecting the flag-staffs of Horus, and of\nestablishing him as heir of his Father\u2019s property.\n\nThe Great Circle of gods in Pu and Tepu is of Horus, Isis, Emsta, Hapi;\nand the pillars of Horus are erected when Horus saith to those who\nfollow him \u201clet the flag-staffs be erected there.\u201d\n\n5. Oh Thoth, who makest Osiris triumphant over his adversaries, let _N_\nbe made triumphant over his adversaries, even as thou makest Osiris\ntriumphant over his adversaries, before the Great Circle of gods of the\nTwo Regions[30] of Rechit, on that Night when Isis lay watching in tears\nover her brother Osiris.\n\nThe Great Circle of gods on the Two Regions of Rechit is of Isis,\nNephthys, Emsta and Hapi.\n\n6. Oh Thoth, who makest Osiris triumphant over his adversaries, let _N_\nbe made triumphant over his adversaries, even as thou makest Osiris\ntriumphant over his adversaries, before the Great Circle of gods in\nAbydos on the night of Hakra,(7.) when the evil dead are parted off,\nwhen the glorious ones are rightly judged, and joy goeth its round in\nThinis.\n\nThe Great Circle of gods in Abydos is of Osiris, Isis and Apuat.\n\n7. Oh Thoth, who makest Osiris triumphant over his adversaries, let _N_\nbe made triumphant over his adversaries, even as thou makest Osiris\ntriumphant over his adversaries, before the Great Circle of gods on the\nHighway of the Damned,(8.) upon the Night when judgment is passed upon\nthose who are no more.\n\nThe Great Circle of gods on the Highway of the Damned are Thoth, Osiris,\nAnubis and Astes. And judgment is passed on the Highway of the Damned\nwhen the suit is closed[31] against the souls of the Children of\nFailure.\n\n8. Oh Thoth, who makest Osiris triumphant over his adversaries, let _N_\nbe made triumphant over his adversaries, even as thou makest Osiris\ntriumphant over his adversaries, before the Great Circle of gods at the\nGreat Hoeing in Tattu, on the Night of Hoeing in their blood and\neffecting the triumph of Osiris over his adversaries.\n\nThe Great Circle of gods at the Great Hoeing in Tattu(9.) when the\nassociates of Sut arrive, and take the forms of goats, slay them before\nthe gods there, while their blood runneth down; and this is done\naccording to the judgment of those gods who are in Tattu.\n\n9. Oh Thoth, who makest Osiris triumphant over his adversaries, let _N_\nbe made triumphant over his adversaries, even as thou makest Osiris\ntriumphant over his adversaries, before the Great Circle of gods in\nAn-arer-ef on the Night of Hiding him who is Supreme in Attributes.[32]\n\nThe Great Circle of gods in An-arer-ef is of Shu, Babai, R\u0101 and Osiris,\nand the Night of Hiding him who is Supreme of Attributes is when there\nare at the Coffin, the Thigh, the Head, the Heel and the Leg of\nUnneferu.\n\n10. Oh Thoth, who makest Osiris triumphant over his adversaries, let _N_\nbe made triumphant over his adversaries, even as thou makest Osiris\ntriumphant over his adversaries before the Great Circle of gods in\nRestau on the Night when Anubis lieth(10.) with his hands upon the\nobjects behind Osiris, when Osiris is made to triumph over his\nadversaries.\n\nThe Great Circle of gods in Restau is of Osiris, Horus, and Isis. The\nheart of Horus rejoiceth, the heart of Osiris is glad and the two\nParts[33] of Heaven are satisfied when Thoth effecteth the triumph of\n_N_ before these ten Great Circles about R\u0101 and about Osiris and the\nCircles of gods attached to every god and every goddess before the\nInviolate god. All his adversaries are destroyed and all that was wrong\nin him is also destroyed.\n\n_Let the person say this chapter, he will be purified and come forth by\nday, after his death, and take all forms for the satisfaction of his\nwill, and if this chapter be recited over him, he will be prosperous\nupon earth, he will come forth safe from every fire, and no evil thing\nwill approach him: with undeviating regularity for times infinite._(11.)\n\n NOTES.\n\nThe eighteenth chapter is one of those found in the earliest copies of\nthe Book of the Dead, on the wooden coffins of the \u2018Old\u2019 and \u2018Middle\u2019\nEmpires; the most complete ancient copy being on the coffin of Queen\nMentuhotep of the eleventh dynasty.\n\nIt consists of a Litany addressed to Thoth, who is invoked for securing\nthe triumph of the departed against his adversaries in presence of the\ngods of certain localities. Each petition has reference to some\nmythological event, and is supplemented by the enumeration of the gods\nconstituting the divine company presiding at the locality named, and\nsometimes by a short comment on the myth referred to.\n\nThe order of petitions is somewhat different in the later recensions,\nand the text has suffered other alterations.\n\nCopies of this chapter are extremely numerous, particularly in the later\nperiods.\n\nThe chapter really begins with the petitions to Thoth. The preceding\nportion is, as far as I know, found only in the Papyrus of Ani. But as\nthe vignette which belongs to this portion has a place in the great\nLeyden Papyrus of Kenna, the text cannot have been confined to a single\nmanuscript. It is particularly valuable as illustrative of the ritual\nuse of portions of the Book of the Dead.\n\n1. The deceased person is supposed to be presented to the gods by two\npriests in succession, one called _An-maut-ef_ \u2042\u2042\u2042\u2042, and\nthe other \u2042\u2042 _Se-meri-f_. Both names are titles of Horus, and it\nis the usual thing for Egyptian priests to bear divine titles; their\nritual observances being dramatic and symbolical representations of the\nactions of the gods. _An-maut-ef_ literally signifies \u2018column (support)\nof his mother.\u2019 Horus is called \u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u2018the\n_An-maut-ef_ of the Great Company of the gods\u2019 (Mariette, _Abydos_, I,\np. 34), and in _Denkm\u00e4ler_, III, 206 _e_, he is called the _An-maut-ef_\nof Osiris (_cf._ _Abyd._ II, 54).\n\n_Se-meri-f_ signifies \u2018the Beloved Son,\u2019 and the priest of this name in\nthe funereal rites personified Horus in his dutiful offices to his\nfather Osiris. I do not know why \u2042\u2042 is _always_ translated \u2018the\nson who loves him,\u2019 instead of \u2018the son he loves,\u2019 which is the right\nmeaning. \u2042\u2042\u2042 is \u2018the place which he loves\u2019 not \u2018the place which\nloves him.\u2019 And similarly \u2042\u2042 is \u2018the wife whom he loves,\u2019 not \u2018who\nloves him.\u2019\n\n2. There is a short note (6) on chapter 1, upon the word\n\u2042\u2042\u2042\u2042, but the present seems to be the suitable place for a\nmore extended notice of this feminine word, which is a collective noun,\nand never found in any other sense.\n\nThe ancient form \u2042\u2042\u2042\u2042\u2042 renders it more than probable that\n\u2042 is not phonetic in the later form, but that as in \u2042\u2042 _kai_,\noriginally \u2042\u2042 (whence the Coptic \u2c95\u2c9f\u2ca7, \u2c95\u2cb1\u2ca7\u2c89, a circle, a round\nvessel, to go round), it is ideographic of _roundness_. This concept is\ncertainly to be found in the word \u2042\u2042\u2042, the Coptic \u03eb\u2cb1\u03eb, a head\n(or rather top of the head), as in the Latin _vertex_, akin to _vortex_,\nfrom the same root as _vertere_. The sign \u2042, which in later texts\noften appears as the determinative, has its origin in the cursive form\nof \u2042 carelessly written. Instead of \u2042 we also find \u2042, which is\ncertainly not phonetic but ideographic of _enclosure_, as in the word\n\u2042\u2042\u2042\u2042 a wall, _paries_, \u1f15\u03c1\u03ba\u03bf\u03c2. This word occurs already in\nthe Pyramid Texts under the form \u2042\u2042\u2042. See Pepi I, 571, which M.\nMaspero renders \u2018la Grande _Enceinte_ d\u2019On.\u2019 The evident etymological\nrelationship to the Coptic \u03eb\u2cb1\u03eb has led some scholars to translate the\nEgyptian word as signifying _chiefs_, _princes_. But though the lexicons\ngive _dux_ and _princeps_ as meanings of the Coptic word, these are but\nsecondary applications of _head_. We have to enquire why \u03eb\u2cb1\u03eb means\n_head_, or _top of the head_. And the reason is its roundness, as\nindicated by the ideographic signs \u2042 or \u2042.\n\nThe old Egyptian word \u2042\u2042\u2042\u2042\u2042 invariably implies an\nassociation of persons, and this is why in consequence of its etymology\nI translate it as \u2018Circle of gods.\u2019 It is synonymous (_cf._ chapter 41,\nnote 8) with \u2042\u2042\u2042.\n\n3. _The Eve\u2019s Provender._ Later authorities read\n\u2042\u2042\u2042\u2042\u2042, the \u2018Provender of the altars,\u2019 but this is a\ncorruption of the ancient \u2042\u2042\u2042\u2042\u2042, which had probably\nceased to be intelligible. According to this pantheistic system the\ndeceased through his identification with the Sun absorbed and consumed\nall that came in his way. And this is expressed in somewhat brutal\nstyle. Men and gods disappear before Unas, he makes his breakfast at\ndawn \u2042\u2042\u2042\u2042\u2042, upon great gods, his dinner upon gods of\nmiddling quality \u2042\u2042, and \u2018his supper at even\u2019\n\u2042\u2042\u2042\u2042\u2042\u2042 upon the minor deities, \u2042\u2042. \u2042\u2042 is\nthe ancient dialectic variant of \u2042, which however is really the older\nform. This word which means \u2018things\u2019 has, like the Latin _res_, a wide\napplication. It frequently means _property_, _estate_, and sometimes\n_suit_.\n\n4. On the last day of the month of Choiak the great solemnity of setting\nup the Tat \u2042 as the symbol of Osiris was observed down to the latest\nperiods. The tablets of Pasherenptah, high priest of Ptah at Memphis,\nspeak of this great dignitary as the king\u2019s second or deputy in \u2018Raising\nthe Tat.\u2019 But Brugsch has published a picture (_Thesaurus_, V, 1190),\ncopied by Dr. Erman from a tomb of the XVIIIth dynasty, in which\nAmenophis III himself helps to raise the Tat, and the queen Ti and the\nroyal princesses take part in the ceremony. The procession is described\nas marching four times round the sanctuary of Ptah-Seker-Osiris. See\nPlate IX.\n\n5. On Horus in the Dark, or Blindness, or Invisibility \u2042, see note,\n_Proc. Soc. Bibl. Arch._, June, 1886.\n\n6. Pu and Tepu are named together in the earliest texts as one locality,\nwhich is recognised by Brugsch as the metropolis of the northern nome\ncalled by the Greeks \u03a6\u03b8\u03b5\u03bd\u03cc\u03c4\u03b7\u03c2.\n\n7. The feast of \u2042\u2042 derives its name, as Goodwin supposes with\ngreat probability, from the words \u2042\u2042\u2042\u2042\u2042 _ha-k-er-\u0227_,\n\u2018Come thou to me,\u2019 said of a legendary incident like that mentioned at\nthe end of note 15 on chapter 17. The early papyri read \u2042\u2042\u2042\u2042\nbut this is no objection, the sign \u2042 being here the determinative of\nthe entire group which gives its name to the feast.\n\n8. \u2042\u2042\u2042\u2042\u2042 literally the _dead_, that is those who have\ndied \u2018the second death.\u2019\n\n9. The vignette is given by M. Naville from the tracing taken by Lepsius\nof the now lost Papyrus Busca. It represents \u2018the Great Hoeing in\nTattu.\u2019 The long text at Dendera (Mariette, tom. IV, pl. 39) contains\ndirections to be observed the festival commemorative of the ancient\nmyth. Two black cows are put under a yoke of \u2042\u2042\u2042 _\u0227m_ wood, the\nplough is of tamarisk wood and the share of black bronze. The plougher\ngoes behind, with a cow led by a halter. A little child with the lock\n\u2042 attached to its head is to scatter the seed in the field of Osiris,\na piece of land of which the dimensions were given in the text (now\nimperfect). Barley is sown at one end, spelt at the other, and flax\nbetween the two. And the Cher-heb in chief recites the Office for the\nSowing of the Field.\n\n10. The older texts have \u2042\u2042 _lie_, the later ones \u2042 _lay_.\n\n11. In the formula \u2042 \u2042\u2042, \u2042 _\u0161es_ is \u201cthe measuring\nline used by builders,\u201d and _em \u0161es_ signifies \u2018ad amussim,\u2019 \u2018nach der\nSchnur,\u2019 \u2018au cordeau,\u2019 \u2018according to the line,\u2019 hence \u2018with the\nstrictest accuracy.\u2019 _Hibbert Lectures_, 1879, p. 121. \u2018According to the\nline of Ma\u0101t\u2019 means \u2018with undeviating regularity.\u2019\n\n-----\n\nFootnote 30:\n\n \u2042\u2042\u2042\u2042. The later recensions read \u2042\u2042\u2042. The\n first Coffin of Mentuhotep (_Aelteste Texte_, 4, 61) has the phonetic\n \u2042\u2042\u2042.\n\nFootnote 31:\n\n Literally, \u201cwhen the things \u2042 are shut up.\u201d\n\nFootnote 32:\n\n \u2042\u2042\u2042\u2042\u2042\u2042.\n\nFootnote 33:\n\n \u2042\u2042\u2042\u2042\u2042, North and South.\n\n ------------------------------------\n\n\n\n\n CHAPTER XIX.\n\n _Chapter of the Crown of Triumph._\n\n\nThy Father Tmu hath prepared for thee this beautiful Crown of Triumph,\nthe living diadem which the gods love, that thou mayest live for ever.\nOsiris, Prince of Amenta, maketh thee to triumph over thine adversaries.\nThy Father Seb hath decreed that thou should be his heir, and be\nheralded as Triumphant, Horus son of Isis and son of Osiris, upon the\nthrone of thy Father R\u0101, through the defeat of thine adversaries. He\nhath decreed for thee the Two Earths, absolutely and without\ncondition(1.). And so hath Atmu decreed, and the Cycle of the gods hath\nrepeated the glorious act of the triumph of Horus the son of Isis and\nthe son of Osiris for ever and ever.\n\nOsiris, the Prince of Amenta, the Two Parts of Heaven united, all gods\nand all goddesses who are in heaven and upon earth join in effecting the\nTriumph of Horus the son of Isis and son of Osiris over his adversaries\nbefore the Great Circle of gods in Heliopolis, on the _Night_, etc.\n\nHorus repeateth the proclamation four times. All the adversaries fall\nand are overthrown and slaughtered.\n\n_N_ repeateth the proclamation four times, and all his adversaries fall\nand are overthrown and slaughtered.\n\nHorus son of Isis and son of Horus repeateth an infinite number of\nfestivals, and all his adversaries fall down, are overthrown and\nslaughtered. Their abode is transferred to the slaughtering block of the\nEast, their heads are cut away, their necks are crushed, their thighs\nare lopped off, they are given to the great Annihilator who resideth in\nthe Valley(2.) that they may not ever escape from under the custody of\nSeb.(3.)\n\n_This chapter is said over a consecrated crown placed upon the face of\nthe person, and thou shalt put incense upon the flame, for N (the\ndeceased), effecting his triumph over all his adversaries, whether Dead\nor Living, that he may become one of the followers of Osiris. And there\nshall be given to him drink and food in presence of this god. Thou shall\nsay it at dawn twice; A great protection is it: with undeviating\nregularity for times infinite._\n\n NOTES.\n\nThe nineteenth chapter is a very recent recension of the eighteenth. The\nMSS. containing it, as far as we know, are not older than the Greek\nperiod. It derives its origin from the practice of placing garlands or\nfloral crowns upon the mummies. The mummy of Aahmes I, the first king of\nthe eighteenth dynasty, when found \u201cportait au cou,\u201d M. Maspero writes,\n\u201cune guirlande de jolies fleurs roses de _Delphinium orientale_.\u201d\nRemains of such crowns are to be found in our Museums. For farther\ndetails I must refer to an excellent paper entitled _La Couronne de la\nJustification_, by Dr. Pleyte of Leyden, in the second volume of the\nTransactions of the Oriental Congress held at Leyden in 1884; and see\nPlate VIII.\n\n1. \u2042\u2042\u2042. This adverbial expression is apparently connected with\n\u2042\u2042, and I therefore understand it in the sense of \u1f00\u03c0\u03bf\u03c4\u03cc\u03bc\u03c9\u03c2,\n_praecis\u00e8_, _absolutely_, _without condition_.\n\n2. \u2042\u2042\u2042 the Valley of Darkness (_Todt._, 130, 6) and Death,\n\u201cwhose secrets are absolutely unknown\u201d \u2042\u2042\u2042\u2042 (148, 2).\n\n3. That is they shall remain interred for ever.\n\n ------------------------------------\n\n\n\n\n CHAPTER XX.\n\n\nThe twentieth chapter is entitled _Another Chapter of Crown of Triumph_,\nbut it is simply a tabulated form of chapter 18, with the Rubric. _Let\nthe person say this Chapter, and purify himself with water of natron, he\nwill come forth by day after death, and take all forms according to his\nwish, and escape from the fire. With undeviating regularity for times\ninfinite._ The earliest example of this tabulated form of the chapter is\nfound on the Berlin Sarcophagus of Mentuhotep.\n\n[Illustration: D\u00dcMICHEN; TEMPELINSCHRIFTEN, LXXV.]\n\n ------------------------------------\n\n\n\n\n CHAPTER XXI.\n\n _Chapter whereby the mouth of a person is given to him in the\n Netherworld._\n\n\nHail to thee, Lord of Light, who art Prince of the House which is\nencircled by Darkness and Obscurity. I am come to thee glorified and\npurified.\n\nMy hands are behind thee; thy portion is that of those who have gone\nbefore thee.(1.)\n\nGive me my mouth that I may speak with it; and guide(2.) my heart at its\nhour of Darkness and Night.\n\n NOTES.\n\nThe oldest papyrus containing this chapter is that of Ani, and the\ntranslation is based upon it. But the text differs both from those\nwritten on the very ancient coffins of Heru and Set-Bastit, copied by M.\nMaspero,[34] and from the later texts.\n\nThe second paragraph seems to be spoken by the god, the first and third\nbeing from the deceased.\n\n\u201cMy hands are behind thee\u201d is a formula implying protection.\n\nOn the coffins the invocation is addressed not to \u201cOsiris, Lord of\nLight\u201d or \u201cRadiant One\u201d \u2042\u2042, but to the \u2042\u2042\u2042, \u201cone whose\nhead is clothed with radiant white, of the House of Darkness and\nObscurity.\u201d\n\nInstead of \u2042\u2042\u2042\u2042 \u201cobscurity\u201d the coffin has \u2042\u2042 without\na determinative, but \u2042\u2042\u2042\u2042 shows what the word means.\n\nThis ancient text continues\u2014\u201cCome thou to me, glorified and purified;\nlet thy hands [_here the text is obliterated_], shine thou with thine\nhead (\u2042\u2042\u2042\u2042\u2042). Give me my mouth that I may speak with it,\nand guide me on the glorious roads which are in heaven.\u201d\n\nThe Turin text is very corrupt, and parts of it are incapable of\ntranslation.\n\n1. \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n2. \u201cLet me guide,\u201d according to the Ani Papyrus. But the later\n(hieratic) texts have the second person \u2042\u2042\u2042\u2042\u2042, which is\nmore correct.\n\n-----\n\nFootnote 34:\n\n _Mission Arch\u00e9ologique Fran\u00e7aise_, II, p. 216 and 223. The text is\n unfortunately incomplete on both coffins.\n\nPLATE X.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER XV. =Papyrus of Ani.=]\n\n[Illustration:\n\n CHAPTER XXVIII.\n =Papyrus, Leyden, T. 16.=\n]\n\n[Illustration:\n\n CHAPTER XXII. =Tomb of Bekenrenef.=\n LEPSIUS, \u201cDenkm\u00e4ler,\u201d Abth. III, Bl. 267.\n]\n\n[Illustration:\n\n CHAPTER XXIII. =Tomb of Bekenrenef.=\n LEPSIUS, \u201cDenkm\u00e4ler,\u201d Abth. III, Bl. 260.\n]\n\n[Illustration:\n\n CHAPTER XXVIII.\n NICHOLSON, \u201cEgyptiaca.\u201d\n]\n\n[Illustration: CHAPTER XXII. =Papyrus of Ani.=]\n\n CHAPTER XXIII.\n\n[Illustration: =Papyrus, British Museum, 9900.=]\n\n CHAPTER XXIV.\n\n[Illustration: =Papyrus of Ani.=]\n\n------------------------------------------------------------------------\n\nPLATE XI.\n\n BOOK OF THE DEAD.\n\n CHAPTER XXII.\n\n[Illustration: =Sarcophagus of Seti I.=]\n\n CHAPTER XXIII.\n\n[Illustration: LEPSIUS, \u201cTodtenbuch,\u201d 17, Vignette.]\n\n CHAPTER XXVII.\n\n[Illustration: =Papyrus, Mus\u00e9e du Louvre, III, 89.=]\n\n CHAPTER XXVII.\n\n[Illustration: =Papyrus, Mus\u00e9e du Louvre, III, 36.=]\n\n CHAPTER XXVII.\n\n[Illustration: =Papyrus of Ani.=]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER XXII.\n\n _Another Chapter whereby the Mouth of a person is given to him in the\n Netherworld._\n\n\nI shine forth out of the Egg which is in the unseen world.(1.) Let there\nbe given my mouth that I may speak with it in presence of the great god,\nLord of the Tuat. Let not my hand be repulsed by the Divine Circle of\nthe great god.\n\nI am Osiris, the Lord of Restau, the same who is at the head of the\nStaircase.(2.)\n\nI am come to do the will of my heart, out of the Tank of Flame, which I\nextinguish when I come forth.(3.)\n\n NOTES.\n\nThis is one of the chapters of which the text certainly belongs to the\nearliest epoch. It is one of those copied by Wilkinson from the\ncoffin(2) of Queen Mentuhotep. In the Papyrus of Ani it is followed by\nchapter 21 as its conclusion, and both chapters are appended to chapter\n1, before the rubric belonging to that chapter.\n\n1. The Egg in the unseen world is the globe of the Sun while yet below\nthe horizon. It is only through a mistranslation of chapter 54, 2 that\nthe Indian notion of a \u2018Mundane Egg\u2019 has been ascribed to the Egyptians.\n\nThe 17th chapter addresses \u201cR\u0101 in thine Egg, who risest up in thine orb,\nand shinest from thine Horizon.\u201d\n\n2. See the picture of Osiris at the head of the Staircase, which is here\ngiven (see Plate XI) from the alabaster sarcophagus of Seti I in the\nSoane Museum. Similar pictures are given on other sarcophagi. The gods\non the stairs are called \u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u2018the Divine\nCircle about Osiris.\u2019\n\nThe \u2018Staircase of the great god\u2019 \u2042\u2042\u2042\u2042 at Abydos, is\nfrequently mentioned on the funeral stelae.\n\n3. The _Tank of Flame_. See chapter 1, note 15. The red glow of the Sky\ndisappears after the Sun has risen, he is therefore said to \u201cextinguish\nthe Flame\u201d after he has come forth. The same notion is expressed in the\nmyth according to which Horus strikes off the head of his mother.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXIII.\n\n _Chapter whereby the Mouth of a person is opened for him in the\n Netherworld._\n\n\n_He saith_: Let my mouth be opened by Ptah, and let the muzzles which\nare upon my mouth be loosed by the god of my domain.(1.)\n\nThen let Thoth come, full and equipped with Words of Power,[35] and let\nhim loose the muzzles of Sutu which are upon my mouth, and let Tmu lend\na hand to fling them at the assailants.\n\nLet my mouth be given to me. Let my mouth be opened by Ptah with that\ninstrument of steel(2.) wherewith he openeth the mouths of the gods.\n\nI am Sechit(3.) Uat\u2019it who sitteth on the right side of Heaven: I am\nSahit encircled by the Spirits of Heliopolis.[36]\n\nAnd all the Words of Power, and all the accusations which are uttered\nagainst me\u2014the gods stand firm against them: the cycles of the gods\nunitedly.\n\n NOTES.\n\n1. Osiris. On the sense of \u2042\u2042\u2042, literally \u2018the god of the\ndomain,\u2019 see the articles of M. Naville and Professor Piehl,\n_Zeitschr._, 1880, 146; 1881, 24 and 64. I hold with Dr. Piehl that the\ndomain meant in this formula is Abydos, and that the god is Osiris.\n\n2. The word here translated \u2018steel\u2019 is \u2042\u2042\u2042, upon which see M.\nDev\u00e9ria\u2019s dissertation, \u201cLe Fer et l\u2019Aimant\u201d in the _M\u00e9langes\nd\u2019Arch\u00e9ologie Egyptienne et Assyrienne_, tome I, p. 2.\n\nA description of the Ceremonies of the Opening of the Mouth as performed\nat the tomb will be found in the Introduction to this translation.\n\n3. The name of this goddess is phonetically written \u2042\u2042 _S\u1e2bt_ in\nthe Pyramid texts of Unas (l. 390), where the Murray Papyrus and other\ntexts have the ordinary \u2042\u2042. The reading Sechemet is indefensible.\nCf. _Proc. Soc. Bibl. Arch._, XII, p. 365.\n\n-----\n\nFootnote 35:\n\n \u2042\u2042\u2042\u2042\u2042\u2042.\n\nFootnote 36:\n\n Tmu, Shu and Tefnut.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXIV.\n\n _Chapter whereby the Words of Power are brought to a Person in the\n Netherworld._\n\n\nI am Chepera, the self-produced, on his Mother\u2019s thigh.(1.)\n\nThe speed of bloodhounds is given to those who are in Heaven,[37] and\nthe mettle of hyaenas(2.) to those who belong to the Divine Circle.\n\nLo, I bring this my Word of Power, and I collect this Word of Power from\nevery quarter in which it is, more persistently(3.) than hounds of chase\nand more swiftly than the Light.\n\nO thou who guidest the Bark of R\u0101, sound is thy rigging and free from\ndisaster as thou passest on to the Tank of Flame.\n\nLo, I collect[38] this my Word of Power from every quarter in which it\nis, in behalf of every person whom it concerneth, more persistently than\nhounds of chase and more swiftly than Light; the same(4.) who create the\ngods out of Silence, or reduce them to inactivity; the same who impart\nwarmth to the gods.\n\nLo, I collect this my Word of Power from every quarter in which it is,\nin behalf of every person whom it concerneth, more persistently than\nhounds of chase and more swiftly than the Light.\n\n NOTES.\n\nThis is another of those chapters of which the antiquity is proved by\nthe coffins of Horhotep and Queen Mentuhotep. And even in the early\ntimes to which these coffins belong it must have been extremely\ndifficult to understand. In the translation here given I have adhered as\nclosely as possible to the oldest texts, but these, as the variants\nshow, are not entirely trustworthy.\n\n1. _Thigh._ This is the usual translation, which accords with the\nfrequent pictures of the goddess Nut, as the Sky, with the divine Scarab\nin the position described.[39] But \u2042\u2042\u2042 signifies that which\n_runs_, from \u2042\u2042\u2042 _u\u0101r_, run, _fugere_; and the noun (_the\nrunner_) is often applied to _running water_. It is the geographical\nname of a river or canal. M. Naville has already pointed out that in the\nBook of the Dead it has for variants \u2042\u2042\u2042 and \u2042\u2042\u2042, of\nwhich _bath_ is a fair translation.\n\n2. The names of these two animals (especially of the second) vary\ngreatly in the texts. But if we wish rightly to understand the sense of\nthe chapter, we must bear in mind that it is not the animals themselves\nthat are meant, but the characteristics implied by the names of the\nanimals. And as the Sanskrit _v\u1e5bkas_, the Greek \u03bb\u03cd\u03ba\u03bf\u03c2, the old Slavonic\n_vluku_, the Gothic _vulfs_, and our own _wolf_, signify the _robber_,\nso does the Egyptian \u2042\u2042\u2042\u2042, whether signifying _wolf_,\n_wolfhound_, or _bloodhound_, indicate _speed_.\n\nThe names of the second animal in the earlier texts, whether they stand\nfor hy\u00e6nas \u2042\u2042\u2042\u2042\u2042, or for other animals of the chase\n(\u2042\u2042\u2042\u2042), imply either _speed_ or _ferocity_. And what must we\nunderstand under the latter term? We must look to the context. It is of\na god speaking of himself and of his attributes. He is proud of them,\nand certainly does not wish them to be taken in a bad sense. Nor is it\nnecessary that we should do so. We have only to remember what we learnt\nat school.\n\nCicero (_de Sen._, 10, 33) contrasts the \u2018ferocitas juvenum,\u2019 the high\n_pluck_ of the young, with the \u2018infirmitas puerorum,\u2019 and the \u2018gravitas\u2019\nand \u2018maturitas\u2019 of later periods of life.\n\nLivy uses the term _ferox_, in the same sense as Cicero.\n\nWhat we have to understand of the Egyptian expression is, \u2018mettlesome,\nof high, unbridled spirit.\u2019\n\nIn the later texts the _Bennu_ bird has been substituted for the beasts\nof the chase.\n\n3. The later texts read \u2042\u2042, but all the earlier ones give another\nword \u2042\u2042 or \u2042\u2042. This is often used in a bad sense, when\nspoken of the enemy; but it merely implies tenacity, pertinacity,\nobstinacy, which are, of course, very bad things in opposition, but in\nthemselves virtues of a high order.[40]\n\nThe word is used as a name for the divine Cynocephali\n\u2042\u2042\u2042\u2042\u2042\u2042 who appear at sunrise over the _Tank of\nFlame_.\n\n4.\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042,\n_the same who bringeth into being the gods out of Silence, or reduceth\nthem to inactivity_.\n\nIn addition to this interesting utterance of Egyptian theology, we have\nto note the idea of _Silence_ \u2042\u2042\u2042 as the origin of the gods, or\npowers of nature. The notion was also current in the Greek world. The\nwriter of the _Philosophumena_ (VI, 22) speaks of \u1f21 \u1f51\u03bc\u03bd\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7 \u1f10\u03ba\u03b5\u03af\u03bd\u03b7\n\u03c0\u03b1\u03c1\u1f70 \u03c4\u03bf\u1fd6\u03c2 \u1f1d\u03bb\u03bb\u03b7\u03c3\u03b9 \u0396\u03b9\u03b3\u03ae. It was from this source that the early Gnostic\nValentinus borrowed this item of his system. St. Irenaeus (_Haeres_, II,\n14) charges him with having taken it from the theogony of the comic poet\nAntiphanes.\n\n-----\n\nFootnote 37:\n\n \u2042\u2042 _Nu_.\n\nFootnote 38:\n\n \u2042.\n\nFootnote 39:\n\n See also in Plate XI the Vignette from chapter 17 in the Turin and all\n the later papyri.\n\nFootnote 40:\n\n Columella speaks of the \u201ccontumacia pervicax boum.\u201d\n\n ------------------------------------\n\n\n\n\n CHAPTER XXV.\n\n _Chapter whereby a person remembereth his name in the Netherworld._\n\n\nLet my name be given to me in the Great House. Let me remember my name\nin the House of Flame(1.) on the Night wherein the Years are counted and\nthe Months are reckoned, one by one.\n\nI am He who dwelleth in Heaven, and who sitteth on the Eastern side of\nHeaven: and if there be any god who cometh not in my train, I utter his\nname at once.\n\n NOTES.\n\n1. Every Egyptian Temple being symbolical of Heaven, had its Great House\n\u2042\u2042\u2042 and its House of Flame \u2042\u2042\u2042\u2042\u2042, as most sacred\nadyta at the extremity opposite to the entrance. The former occupied the\ncentral position, like the Ladye Chapel in our cathedrals, and the\nlatter stood by the side of it.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXVI.\n\n _Chapter whereby the Heart(1.) is given to a person in the Netherworld._\n\n\nHe saith: Heart[41] mine to me, in the place of Hearts! Whole Heart[42]\nmine to me, in the place of Whole Hearts!\n\nLet me have my Heart that it may rest within me; but(2.) I shall feed\nupon the food of Osiris, on the eastern side of the mead of amaranthine\nflowers.(3.)\n\nBe mine a bark for descending the stream and another for ascending.\n\nI go down into the bark wherein thou art.\n\nBe there given to me my mouth wherewith to speak, and my feet for\nwalking; and let me have my arms wherewith to overthrow my adversaries.\n\nLet two hands from the Earth open my mouth: Let Seb, the Erp\u0101 of the\ngods, part my two jaws;(4.) let him open my two eyes which are closed,\nand give motion to my two hands which are powerless: and let Anubis give\nvigour to my legs, that I may raise myself up upon them.\n\nAnd may Sechit the divine one lift me up, so that I may arise in Heaven\nand issue my behest in Memphis.\n\nI am in possession of my Heart, I am possession of my Whole Heart, I am\npossession of my arms and I have possession of my legs.(5.)\n\n[I do whatsoever my Genius willeth, and my Soul is not bound to my body\nat the gates of Amenta.]\n\n NOTES.\n\n1. The Egyptian texts have two names for the Heart, \u2042 phonetically\nwritten \u2042\u2042\u2042 _\u0227b_, and \u2042\u2042 also written \u2042\u2042\u2042 and\n\u2042\u2042\u2042\u2042 _\u1e25atu_.[43] The two words are commonly used\nsynonymously, but they are sometimes pointedly distinguished one from\nthe other. Etymologically \u2042\u2042\u2042 _\u0227b_ is connected with the sense\nof lively motion \u2042\u2042\u2042 _\u0227b_, like the Greek \u03ba\u03b1\u03c1\u03b4\u03af\u03b1, \u03ba\u03c1\u03b1\u03b4\u03af\u03b7, (\u03b4\u03af\u03b1\n\u03c4\u1f78 \u1f00\u03c0\u03b1\u03cd\u03c3\u03c4\u03c9\u03c2 \u03c3\u03b1\u03bb\u03b5\u03cd\u03b5\u03c3\u03b8\u03b1\u03b9) with \u03ba\u03c1\u03b1\u03b4\u03ac\u03c9 and \u03ba\u03c1\u03b1\u03b4\u03b1\u03af\u03bd\u03c9. Other Indo-European\nnames, our own _heart_, the Latin _cor_ (_cord-is_), the Sanskrit _h\u1e5bd_,\nand the corresponding Slavonic and Lithuanian names have the same\norigin.\n\nFrom the orthography of \u2042\u2042 it seems to have been connected in\npopular opinion with its position in the anterior part of the body. And\nfrom various uses of the word it appears to denote not merely the heart,\nbut the heart with all that is attached to it, especially the _lungs_\nwhich embrace it. It is for instance to the \u2042\u2042 that _air_ is\nconducted according to the medical Papyri. And it is not improbable that\n\u2042\u2042\u2042 and \u2042\u2042\u2042\u2042\u2042, organs of respiration, are\nclosely connected words.\n\nBut perhaps the best argument may be found in the Vignettes of chapter\n28, where the two lungs are actually drawn as in the hieratic papyrus\n(Pl. 2) published by Sir Charles Nicholson. In others (as Leyden, T. 16)\neven the larynx is visible. (See Plate X.)\n\nThe Italian word _corata_ is immortalised through its occurrence in a\nmemorable passage in Dante (_Inf._, XXVIII), but for want of a better\nEnglish term than the butcher\u2019s technical word _pluck_[44] I use the\nexpression _whole heart_.\n\n2. _But_, \u2042\u2042\u2042. This is the most frequent reading both in the\nearliest and in the latest papyri. But some texts have simply \u2042,\nwhich is certainly a mistake, and others omit the conjunction before the\nverb. The sense is not much affected by this omission. \u2042\u2042\u2042\nsignifies _if not_, _unless_, _until_, _but_, _but surely_. _Cf._ the\nSemitic \u05d0\u05b4\u05dd\u05be\u05dc\u05b9\u05d0, \u0710\u0737\u0720\u0734, \u0625\u0644\u064e\u0651\u0627\n\n3. _The mead of amaranthine flowers._ \u2042\u2042\u2042\u2042\u2042 _\u1e33aiu_ is the\nname of a plant which frequently occurs in the medical prescriptions. It\nis also mentioned among the aromatic plants (\u2042\u2042\u2042\u2042\u2042)\nrequired in the sacred laboratory of Dendera. One of the kinds is named\n_\u1e33aiu_ of the Oasis \u2042\u2042\u2042. It is identified with the Coptic\n\u2c95\u2c93\u2c9f\u2cb1\u2ca9, _amaranthus_. In several copies of this chapter the name of the\nplant is followed by the geographical determinative \u2042, which is\nreally implied in the context. Was this mythological \u2018mead of amaranth\u2019\nsuggested by the Oasis and its vegetation?\n\n4. This sentence is a repetition (in other words) of the preceding one.\nOn the title _Erp\u0101_, see _Trans. Soc. Bibl. Arch._, XII, 359. My chief\ndifficulty about understanding it as compounded of \u2042 and \u2042, and\nsignifying _keeper of the P\u0101t_, that is _of the deceased_ (human\nbeings), is that Seb is essentially the _Erp\u0101 of the gods_. _Erp\u0101_ is\none of those titles which cannot be translated without perverting the\nsense of the original.\n\n5. This passage is a very frequent formula not only in the Book of the\nDead, as the papyri give it, but in other texts of the same nature; see,\n_e.g._, _Aelteste Texte_, 34, 14. The next passage included in [] is an\naddition to the original text. It occurs however in some excellent MSS.\n\n-----\n\nFootnote 41:\n\n \u2042 _\u0227b_, \u2018heart.\u2019\n\nFootnote 42:\n\n \u2042 _\u1e25atu_, \u2018whole heart.\u2019\n\nFootnote 43:\n\n This variant already occurs on the coffin of Amamu.\n\nFootnote 44:\n\n In late Latin _corallum_, whence the Romanic forms _corajhe_,\n _corata_, _coratella_, _cor\u00e9e_, _couraille_. In _Garin le Loherens_ we\n find \u201cla coraille del cuers.\u201d\n\n ------------------------------------\n\n\n\n\n CHAPTER XXVII.\n\n _Chapter whereby the Heart of a person is not taken from him in the\n Netherworld._\n\n\nO ye gods who seize upon Hearts, and who pluck out the Whole Heart; and\nwhose hands fashion anew the Heart of a person according to what he hath\ndone; lo now, let that be forgiven to him by you.(1.)\n\nHail to you, O ye Lords of Everlasting Time and Eternity!\n\nLet not my Heart be torn from me by your fingers.\n\nLet not my Heart be fashioned anew according to all the evil things said\nagainst me.\n\nFor this Heart of mine is the Heart of the god of mighty names(2.), of\nthe great god whose words are in his members, and who giveth free course\nto his Heart which is within him.\n\nAnd most keen of insight(3.) is his Heart among the gods. Ho to me!\nHeart of mine; I am in possession of thee, I am thy master, and thou art\nby me; fall not away from me; I am the dictator to whom thou shalt obey\nin the Netherworld.\n\n NOTES.\n\n1. There is a great difference here as in so many other places between\nthe MSS. of different periods. I long ago translated the\n\u2042\u2042\u2042\u2042\u2042\u2042 of the _Todtenbuch_ by _non ignoretur a vobis_,\nM. de Roug\u00e9, after me, by _non renuatur a vobis._ But M. Naville pointed\nout the fact that in some of the oldest MSS. the particle \u2042 did not\noccur. It now appears that the particle is not found in any of the older\nMSS., and I have also found it omitted in hieratic papyri. The passage\ntherefore must be translated differently, and this is possible through a\nslight change in the interpretation of \u2042 from _ignorare_ to\n_ignoscere_; _ignoscatur illi a vobis_. The pronoun \u2042\u2042 which in\nthe older texts follows \u2042\u2042, \u2042 refers to \u2018what he hath done\u2019 of\nthe last clause.\n\n2. _The god of mighty names_ is Thoth, and the later texts read \u201cFor\nthis is the Heart of the great god who is in Hermopolis.\u201d\n\n3. \u2042\u2042\u2042, \u2042\u2042. According to another reading\n\u2042\u2042\u2042\u2042 _new_, _fresh_, _young_, _vigorous_.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXVIII.\n\n _Chapter whereby the Heart of a person is not taken from him in the\n Netherworld._\n\n\nO Lion-god!\n\nI am Unbu(1.), and what I abominate is the block of execution.\n\nLet not this Whole Heart of mine be torn from me by the divine\nChampions(2.) in Heliopolis!\n\nO thou who clothest(3.) Osiris and hast seen Sutu:\n\nO thou who turnest back after having smitten him, and hast accomplished\nthe overthrow:\n\nThis Whole Heart of mine remaineth weeping over itself in presence of\nOsiris.\n\nIts strength proceedeth from him, it hath obtained it by prayer from\nhim.\n\nI have had granted to it and awarded to it the glow of heart at the hour\nof the god of the Broad Face, and have offered the sacrificial cakes in\nHermopolis.\n\nLet not this Whole Heart of mine be torn from me.(4.) It is I who\nentrust to you its place, and vehemently stir your Whole Hearts towards\nit in Sechit-hotepit and the years of triumph over all that it abhors\nand taking all provisions at thine appointed time from thine hand after\nthee.\n\nAnd this Whole Heart of mine is laid upon the tablets(5.) of Tmu, who\nguideth me to the caverns of Sutu and who giveth me back my Whole Heart\nwhich hath accomplished its desire in presence of the divine Circle\nwhich is in the Netherworld.\n\nThe sacrificial joint and the funereal raiment, let those who find them\nbury them.(6.)\n\n NOTES.\n\n1. _Unbu_, \u2042\u2042\u2042\u2042 is one of the names of the solar god, the\noffspring (_Todt._, 42, 19) of Nu and Nut. As a common noun the word\n_unbu_ means the Hawthorn or some other kind of flowering bush. This god\nis called \u2042\u2042\u2042\u2042\u2042 \u2018the golden Unbu\u2019 in the Pyramid Texts\n(Teta 39). We have no means of determining the exact sense of this word,\nwhich as an appellative expresses an attribute possessed both by the Sun\nand by the fruit, foliage, or other parts of the tree.\n\n2. _Divine Champions._ \u2042\u2042\u2042\u2042\u2042\u2042 in the earlier papyri,\n\u2042\u2042\u2042\u2042\u2042 in the later; and sometimes both readings occur in\nthe same MS. Such determinatives as \u2042 certainly do not denote very\npugnacious qualities in the divine Champions.\n\n3. _Clothest._ \u2042\u2042 is a word of many meanings, and the context\ngenerally determines which is the right one. In the present instance we\nhave no such help. Some of the more recent MSS. give \u2042, the\ndeterminative of _clothing_.\n\n4. M. Pierret here breaks off his translation of the chapter, with the\nnote: \u201cLa fin de ce chapitre est absolument inintelligible; les\nvariantes des manuscrits hi\u00e9ratiques ne l\u2019\u00e9claircissent pas.\u201d\n\nLike many other portions of the book this chapter is hopelessly corrupt,\nand the scribes did not understand it better than we do. They have\nprobably mixed up different recensions without regard to grammatical\nsense. The deceased addresses gods in the plural \u2042, but immediately\nafterwards we have the singular suffix \u2042.\n\n5. _Tablets_ or _records_. \u2042\u2042\u2042\u2042\u2042\u2042 See _Zeitschr._,\n1867, 50. The word already occurs in the Pyramid Texts, Pepi I, 364, in\nthe sense of _memory_, \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u2018his\nmemory for man and his love for the gods.\u2019\n\nBut there is another word, \u2042\u2042\u2042\u2042 (_Denkm._, III, 65 _a_),\nwhich signifies a _stand_ upon which objects are placed.\n\n6. The last words of the chapter were extremely puzzling to the scribes\nof the later periods, who altered them in ever so many ways. The older\nMSS. read \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\nAnd this is borrowed from an ancient text, which may be found on the\nsarcophagus of Horhotep, line 338. The variants \u2042\u2042, \u2042\u2042, of\nthe papyri, and \u2042\u2042 of the sarcophagus show that it is the\nsacrificial joint which is meant, and not a verb as the scribes of a\nlater period thought. For this verb they had to discover an object and\naccordingly we find \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u2018I trod _their\ncaverns_.\u2019 \u2042\u2042\u2042\u2042 was in like manner converted into a verb.\nSee the introductory note to chapter 29.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXIX.\n\n _Chapter whereby the Heart of a person may not be taken from him in the\n Netherworld._\n\n\nBack thou Messenger(1.) of thy god! Art thou come to carry off by\nviolence(2.) this Whole Heart of mine, of the Living XYZZY(3.) But I\nshall not surrender to thee this Heart of the Living. The gods have\nregards to my offerings and fall upon their faces, all together, upon\ntheir own earth.\n\n NOTES.\n\nThe two most ancient copies of this chapter are found upon the coffins\nof Amamu, Plate XXX, and of Horhotep, _Mission Arch. Fran\u00e7aise au\nCaire_, t. 1, p. 157, lines 335-337. The papyrus of Ani is the only one\nof the early period in which it occurs. None of these texts is perfect.\nA part of the text of Amamu has been destroyed, but there remains enough\nto show that Horhotep has omissions. And in the text of Ani the word\n\u2042\u2042\u2042 has slipped in from the 28th chapter, and is entirely out\nof place where it now stands.\n\nThe scribes of a later period had to exercise their ingenuity on the\nsubject. They changed \u2042\u2042\u2042 _\u1e2ben\u1e6du_ into \u2042\u2042\u2042\u2042 _\u1e2ben\u0227_,\nand this being itself a disagreeable word, they prefixed to it a\nnegative \u2042 or \u2042\u2042\u2042.\n\n1. _Messenger_, \u2042\u2042\u2042\u2042, a word used here and elsewhere in\nreligious texts in the same sense as \u05de\u05b7\u05dc\u05b0\u05d0\u05b8\u05da\u05b0 an angel, ambassador of\nGod. The later texts have \u2042\u2042\u2042 \u2018every god,\u2019 by the change of\n\u2042 into \u2042.\n\n2. _By violence_, \u2042\u2042\u2042\u2042\u2042. _Cf._\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042, Harris Papyrus, 500, _verso_.\n\n3. _The Living_ \u2042\u2042\u2042\u2042\u2042\u2042\u2042 and saved, in opposition to\nthe Dead and damned. This plural form is a mere sign of a common noun.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXIXB.\n\n _Another Chapter of the Heart; upon Carnelian._\n\n\nI am the Heron, the Soul of R\u00e2, who conduct the Glorious ones to the\nTuat.\n\nIt is granted to their Souls to come forth upon the Earth to do\nwhatsoever their Genius willeth.\n\nIt is granted to the soul of the Osiris _N_ to come forth upon the Earth\nto do whatsoever his Genius willeth.\n\n NOTE.\n\nCertain chapters having reference to the Heart were written upon\ngems[45] and served as amulets, the 26th upon Lapis-lazuli, the 27th\nupon green Felspar, the 30th upon Serpentine, and the foregoing chapter\nupon Carnelian.\n\nM. Naville has called this chapter 29B, as marking its natural place in\nthe Book of the Dead. It is not often found in the Papyri. M. Naville\nfound one copy in the Berlin Papyrus of Nechtuamen, and another traced\nby Lepsius in Rome from a papyrus now lost. A third copy will be found\nin the papyrus of Ani[46] in the British Museum. It differs from the two\nothers in \u201cconducting the _gods_ to the Tuat,\u201d and by omitting some\nwords for which there was no room in the space provided.\n\n-----\n\nFootnote 45:\n\n See a charming article by Professor Ebers in the _Zeitschrift_ of\n 1880, entitled \u201cEinige inedita.\u201d\n\nFootnote 46:\n\n Pl. 33.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXXA.\n\n _Chapter whereby the Heart of a person is not kept back from him in the\n Netherworld._\n\n\nHeart mine which is that of my Mother,\n\nWhole Heart mine which was that of my coming upon Earth,\n\nLet there be no estoppel against me through evidence; let not hindrance\nbe made to me by the Divine Circle;(1.) let there not be a fall of the\nscale(2.) against me in presence of the great god, Lord of Amenta.\n\nHail to thee, Heart mine; Hail to thee, Whole Heart mine, Hail to thee,\nLiver(3.) mine!\n\nHail to you, ye gods who are on the side lock, conspicuous by your\nsceptres,(4.) announce my glory to R\u00e2 and convey it to Nehebkau.\n\n[And lo, though he be buried in the deep deep Grave, and bowed down to\nthe region of annihilation, he is glorified there(5.).]\n\n ------------------------------------\n\n\n\n\n CHAPTER XXXB.\n\n\nHeart mine which is that of my Mother,\n\nWhole Heart mine which is that of my birth,\n\nLet there be no estoppel against me through evidence, let no hindrance\nbe made to me by the divine Circle; fall thou not against me in presence\nof him who is at the Balance.\n\nThou art my Genius, who art by me, the Artist(6.) who givest soundness\nto my limbs.\n\nCome forth(7.) to the bliss[47] towards which we are bound;\n\nLet not those Ministrants(8.) who deal with a man according to the\ncourse of his life(9.) give a bad odour to my name.\n\nPleasant for us, pleasant for the listener, is the joy of the Weighing\nof the Words.\n\nLet not lies be uttered in presence of the great god, Lord of the\nAmenta.\n\nLo! how great art thou [as the Triumphant one.(10.)\n\n NOTES.\n\nThis chapter is found not only on papyri but upon innumerable scarabs.\nThe differences of text are very great, but the principal ones may be\nconsidered as represented by M. Naville\u2019s 30A and 30B. They branch off\nfrom each other after the mention of the Balance.\n\nThe oldest copy known on a scarab is that of King Sebak-em-saf of the\nXIIIth dynasty. It is in the British Museum (No. 7876) and has been\ndescribed by Dr. Birch in his study[48] of the \u201cFormulas relating to the\nheart.\u201d \u201cThis amulet,\u201d he says, \u201cis of unusual shape; the body of the\ninsect is made of a remarkably fine green jasper carved in shape of the\nbody and head of the insect. This is inserted into a base of gold in\nshape of a tablet.... The legs of the insect are ... of gold and carved\nin relief.... The hieroglyphs are incised in outline, are coarse, and\nnot very legible.\u201d\n\n1. _The Divine Circle_, \u2042\u2042\u2042\u2042\u2042. This word on the scarab of\nSebak-em-saf is written \u2042\u2042\u2042, which shows that \u2042 (a wall of\nenclosure) is ideographic of the whole word. And this sign in hieratic,\nwhen placed upright \u2042, has given rise to the \u2042, which takes its\nplace in the later texts.\n\n2. _Fall of the scale_, \u2042\u2042\u2042 = the Coptic \u2ca3\u2c93\u2c95\u2c93 \u2c9b\u0300\u2c9f\u2ca9\u2c99\u2c81\u03e3\u2c93 or the\nGreek \u1fe5\u03bf\u03c0\u1f74 \u03c4\u03bf\u1fe6 \u03b6\u03c5\u03b3\u03bf\u1fe6.\n\n3. _Liver_; This seems to be the real meaning of \u2042\u2042\u2042.\n\n4. These gods are mentioned in the Pyramid Texts in a passage closely\nresembling this one of the Book of the Dead. \u201cThey bring to Unas (line\n479) the four Glorious ones who are on the side lock of Horus; who stand\nupon the Eastern side of Heaven, and who are conspicuous through their\nsceptres \u2042\u2042\u2042\u2042\u2042. They announce to R\u00e2 the glorious name of\nUnas, and proclaim (\u2042\u2042\u2042, _cf._ \u2c9f\u2ca9\u2cb1, \u2c89\u2ca3\u2c9f\u2ca9\u2cb1) Unas to Neheb-kau.\u201d\nThe text of Teta is very imperfect in this place.\n\nThe word \u2042\u2042 appears to have the sense of _insignire_, _designare_.\nThis sense is a key to every passage in which the word occurs.\n\n5. The few early copies of this paragraph are too fragmentary and too\ncontradictory to furnish a restoration of the text, which must have\nmeant something like what is expressed in this translation.\n\n6. _The Artist_, \u2042\u2042\u2042\u2042, which is here a common noun rather\nthan a proper name.\n\n7. The deceased addresses his heart, and thereupon speaks in the first\nperson plural, _we_; that is _you and I_.\n\n8. _The Ministrants._ The \u2042\u2042\u2042\u2042 were high officials in the\nEgyptian court, but here they minister to Osiris in the Netherworld.\nThey are apparently the same gods who are addressed in the 27th Chapter\nas fashioning the heart of a person according to his deeds when living.\n\n9. The determinative \u2042 shows that \u2042 is here to be taken in the\nsense of the duration of human life, and the pronominal suffixes \u2042 or\n\u2042 show whose life is spoken of. The latter suffix has reference to\n\u2042\u2042\u2042\u2042, which is accordingly to be translated in the singular.\nThe plural sign merely indicates a common or collective noun.\n\n10. _As the Triumphant one._ So _Aa_, the papyrus of Nebseni. Another\nauthority (B.M. 7865) quoted by Dr. Birch has \u2042\u2042\u2042\u2042 like R\u00e2,\nthe Triumphant One.\n\nThe formula \u201cHow great art thou!\u201d occurs in other primitive texts; _cf._\n_Aelteste Texte_, Pl. 5, lines 7 and 8. In line 8 it occurs twice.\n\n-----\n\nFootnote 47:\n\n \u2042\u2042\u2042\u2042.\n\nFootnote 48:\n\n _Zeitschr._, 1870. p. 32.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXXI.\n\n _Chapter whereby the Crocodiles are repulsed who come to carry off the\n Words of Power from a person in the Netherworld._\n\n\nBack, in retreat! Back, Crocodile Sui! Come not against me, who live by\nthe Words of Power.(1.)\n\nI utter(2.) that Name of the great god, who granteth that two of his\nMessengers[49] should come; the name of one is Batta(3.), and the name\nof the other is _Thine Aspect is Fixed Law_.(4.)\n\nHeaven determineth(5.) its hour; my Word of Power determineth all that\nwhich concerneth it; and my mouth determineth my Word of Power. I eat,\nand my teeth are like flint, and my grinders are like the Cliff of\nTuf.(6.)\n\nO thou who art sitting(7.) with a watchful eye against this my Word of\nPower; do not thou carry it off, O Crocodile who livest by thine own\nWord of Power.\n\n NOTES.\n\nThis chapter is but rarely found in the more ancient collections. It was\non the coffin of Queen Mentuhotep, but M. Naville gives the readings of\nonly two early papyri. The later recensions add a text which we shall\nfind later on in chapter 69, and which has no connection whatever with\nthe present chapter.\n\n1. The Words of Power are supplied to the deceased by Thoth in chapter\n23.\n\n2. The Turin text and those which agree with it read \u201cDo not thou\nutter,\u201d as if the Crocodile were about to use the Word of Power. I read\n\u2042\u2042\u2042\u2042. The \u2042 was first corrupted into \u2042, and \u2042\u2042\nwas farther improved into \u2042\u2042\u2042, which in its turn necessitated\nthe addition of a suffix of the second person.\n\n3. This name was changed in the later texts to the more familiar one of\nthe divine Ape \u2042\u2042 _Benit_.\n\n4. _Fixed Law_, \u2042 or \u2042\u2042. The central idea of theology in the\nBook of the Dead is that of _Regularity_, whether in permanence or\nchange. Those things alone are divine which abide unceasingly or which\nrecur in accordance with undeviating _rule_.\n\n5. _Determineth._ The word \u2042\u2042 here, as in other places, has the\nsense of circumscribing, as in a circuit \u2042\u2042, prescribing the\nlimits, fixing and determining.\n\n6. _The Cliff of Tuf_ \u2042\u2042, literally \u2018his cliff,\u2019 namely of Anubis,\nin allusion to his frequent title \u2042\u2042.\n\n7. _Sitting._ Here I follow _Pc_ and the papyri generally in reading\n\u2042\u2042. The scribe of _Ca_ seems to have been thinking of\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 of a well-known magic text\n(Unas, 320).\n\n-----\n\nFootnote 49:\n\n See chapter 21, 1.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXXII.\n\n _Chapter whereby the Crocodiles are repulsed who come to carry off the\n Words of Power from the glorified in the Netherworld._\n\n\nOsiris standeth up upon his feet;(1.) his company of gods raise him up.\n\nO Son who conversest with thy father, do thou protect this Great one\nfrom these four(2.) crocodiles here who devour the dead and live by the\nWords of Power.\n\nI know them by their names and their way of living, and it is I who\nprotect his own father from them.\n\nBack, thou Crocodile of the West, who livest on the Setting Stars.(3.)\nWhat thou execratest is upon me. Thou hast devoured the head of Osiris,\nbut I am R\u0101.(4.)\n\nBack, thou Crocodile of the East, who livest upon those who devour their\nown foulness. What thou execratest is upon me. I have come, and I am\nOsiris.\n\nBack, thou Crocodile of the South, who livest upon impurities. What thou\nexecratest is upon me. Let not the red flame be upon thee. For I am\nSeptu.(5.)\n\nBack, thou Crocodile of the North, who livest upon that which lieth\nbetween the hours(6.). What thou execratest is upon me. Let not thy\nfiery water be inflicted upon me. [For I am Tmu.(7.)]\n\nAll things which exist are in my grasp, and those depend upon me which\nare not yet.\n\nI am arrayed and equipped with thy Words of Power, O R\u0101; with that which\nis above and with that which is below me.\n\nI have received increase of length and depth, and fulness of breathing\nwithin the domain of my father, the Great one.\n\nHe hath given to me that beautiful Amenta in which the living are\ndestroyed. But strong is its possessor though he faint in it daily.\n\nMy face is unveiled, and my heart is in its place.\n\nThe Ur\u00e6us is upon me daily.\n\nI am R\u0101, who protecteth himself, and no evil things can overthrow me.\n\n NOTES.\n\nThis chapter is in even worse condition than the one which precedes it.\nThere are a few scraps of it on a coffin at St. Petersburg which M.\nGolenischeff assigns to the earliest period. The only early MS. which is\nof any use, _Ba_, the Berlin papyrus of Nechtuamon, is here in a very\nmutilated condition, as may be seen on referring to M. Naville\u2019s\nedition.\n\n1. _Osiris standeth up upon his feet._ So _Ba_; but the coffin at St.\nPetersburg lends its support to the text of Bekenrenef (of the] 26th\nDynasty), which opens the chapter with the name of a crocodile\n\u2042\u2042\u2042\u2042\u2042\u2042. \u201cLet the Great one fall upon his belly\u201d!\n\n2. The ancient text had only four crocodiles, and only four are\nmentioned in the text of Bekenrenef. The Turin text speaks of eight; two\nfor each of the cardinal points. But the Saitic text already has two\ninvocations instead of one for each crocodile.\n\n3. The sense of this myth is obvious. Every star which _sets_ is\nsupposed to be swallowed by the Crocodile of the West. It was stated\nin note 3 to chapter 15 that the \u2042\u2042\u2042 are _stars_.[50]\nBesides the \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 the _stars which set_\nand the \u2042\u2042\u2042\u2042\u2042\u2042\u2042 the _circumpolar stars_, whose\nnavigation \u2042\u2042\u2042 \u2ca5\u2cb1\u2c95 is continuous, there are the\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 whose name is very significant.\n\u2042\u2042\u2042 and \u2042\u2042 have the sense of _turning back_,[51] and\nthe only stars whose apparent motion is ever retrograde are the\n_planets_.\n\nAll these stars are supposed as divinities to aid in the navigation of\nthe Bark of R\u0101. The Egyptians could not have had a correct planetary\ntheory (which only became possible through Kepler), but they understood\nat least that the motions of the planets were _regular_, and that they\ndepended upon the Sun. Eudoxus is reported to have derived the data for\nhis theory from his Egyptian instructors.\n\n4. Instead of R\u0101 the name of Sut is found in the later texts. Bekenrenef\nhas \u2042\u2042.\n\n5. _Septu_, \u2042\u2042\u2042\u2042\u2042, \u2042\u2042, the \u2018armed,\u2019 one of the\nSolar appellations, already found in the Pyramid texts (_Unas_, 281). He\nappears in chapter 130, 7, in connection with the block of execution.\n\n6. The text is here hopelessly corrupt. M. Pierret has \u2018offrande,\u2019 which\nhe most probably derives from \u2042\u2042\u2042 or \u2042\u2042\u2042, a reading\nfound in some papyri. But _Ba_, our oldest authority, has \u2042\u2042, and\nBekenrenef has \u2042\u2042\u2042\u2042. The Turin copy has \u2042; and the\ncontext does not help us. Of these four readings (and there are probably\nothers which I do not know) that of Bekenrenef seems to me the best; but\n\u2042 has so many possible applications that I will not venture to\nsuggest one.\n\n7. [I am Tmu.] These words are not in _Ba_, but they occur in all other\ncopies, and the omission of the divine name which stops the crocodile is\nan evident fault.\n\nThe chapter ends here, and what follows is an addition for which our\nearliest authority is that of Bekenrenef. But even this text is already\ncorrupt, and requires to be corrected by more recent ones.\n\n-----\n\nFootnote 50:\n\n \u2042\u2042\u2042\u2042 as a feminine noun and proper name occurs in the\n Pyramid Texts (Unas, 644).\n\nFootnote 51:\n\n Brugsch has produced excellent evidence for the supposition that\n \u2042\u2042\u2042\u2042 or \u2042\u2042\u2042 signifies _the two turnings_\n of the Sun, that is at the solstices, \u2042\u2042 being the southern\n solstice and \u2042\u2042 the northern.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXXIII.\n\n _Chapter whereby all Serpents are kept back._\n\n\nOh serpent Rerek, advance not! Here are the gods Seb and Shu!\n\nStop! or thou shalt eat the rat which R\u0101 execrateth, and gnaw the bones\nof a putrid she-cat.\n\n NOTE.\n\nThis chapter is often found in coffins. There is a chapter much\nresembling it in the tomb of Horhotep (line 364), at least as regards\nthe opening words. It addresses Rerek and tells him that Shu and another\ndeity are coming, and that the speaker is Horus. No allusion, however,\nis made to the dead rat and cat. These typify the impurities and\nabominations to which the damned are liable in the world to come.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXXIV.\n\n _Chapter whereby a person is not devoured by the dweller in the\n shrine._(1.)\n\n\nO Ur\u00e6us! I am the Flame which shineth, and which openeth out\neternity,(2.) the column of Tenpua(3.) [_otherwise said_\u2014the column on\nwhich are blossoming plants.]\n\nAway from me! I am the Lynx goddess.(4.)\n\n NOTES.\n\n1. It is not possible to say what is here actually meant by \u2042\u2042\u2042\n_\u1e25at._ Every word almost in this tiny chapter was a puzzle to the\nEgyptian scribes, who altered the text in a hundred ways. The Turin text\nprovides against the persons being _bitten by the Eater of the head_,\n\u2042\u2042\u2042\u2042\u2042, instead of \u2042\u2042\u2042\u2042\u2042 as even Bekenrenef\nhas it.\n\n2. _Open out Eternity_ \u2042\u2042\u2042\u2042. This is the oldest and most\napproved reading even in later times. But in _Pe_ the flame \u2018shineth on\nthe brow of the Glorified ones.\u2019\n\n3. A quite unknown deity and most probably a mere blunder. The MS. which\ncontains it, _Ca_, suggests another reading _Tenpua_ with \u2042, the\ndeterminative of _plants_. This not proving satisfactory,\n\u2042\u2042\u2042\u2042\u2042 _renpit_ was substituted. But all this was mere\nconjectural emendation.\n\n4. _The Lynx goddess_, \u2042\u2042\u2042\u2042 Maftit. The name of this deity\nis generally translated Lynx, and it is certainly applied to an animal\nof the feline species closely resembling the cat. But the notion\nexpressed by the name is that of _swift speed_ \u2042\u2042\u2042\u2042. (See\nD\u00fcmichen, _Rec._ IV, 100, where this verb is in parallel with others of\nthe same sense.)\n\nThis deity is again mentioned in the 39th chapter as taking part in the\nconflict with the dragon of darkness, and it is named in the strange\nmagic formul\u00e6 already found in the Pyramid texts. She is called\n\u2042\u2042\u2042\u2042\u2042\u2042 (Teta 310), and she apparently defends the\ndeceased (_ib._, l. 303) against two serpent divinities, one of whom at\nleast, \u2042\u2042\u2042 _T\u2019eser-\u1e6depu_ (_praeclaro capite_), is known to us\nas one of the forty-two assessors of Osiris (_Todtenbuch_, 125-33).\n\n ------------------------------------\n\n\n\n\n CHAPTER XXXV.\n\n _Chapter whereby the person is not devoured by a Serpent in the\n Netherworld._\n\n\nOh Shu, here is Tattu, _and conversely_, under the wig(1.) of Hathor.\nThey scent(2.) Osiris.\n\nHere is the one who is to devour me. They wait apart.(3.) The serpent\nSeksek passeth over me.\n\nHere are wormwood bruised(4.) and reeds.\n\nOsiris is he who prayeth that he may be buried.\n\nThe eyes of the Great One are bent down, and he doth for thee the work\nof cleansing;(5.) marking out what is conformable to law and balancing\nthe issues.(6.)\n\n NOTES.\n\nThe translator of this chapter cannot pretend to do more than give an\naccurate meaning to each word. The true sense of the chapter must have\nbeen lost when the earliest copies known to us were written.\n\n1. _Wig_, \u2042\u2042. The head-dress of the gods is one of the mythical\nforms of representing the light cloud at sunrise or sunset, in which the\ndeity is _pileatus_.\n\n2. _Scent_, \u2042\u2042\u2042\u2042. The Egyptian word is also used for\n_nursing_, _putting to sleep_, probably through influencing the\nbreathing. The _nose_ as a determinative is used in the different senses\nof the word.\n\n3. _They wait apart._ The early MSS. do not agree here in a single word,\nand they defy translation. The later MSS. are scarcely less discordant.\n\u2042\u2042 is _to alight_, _rest_, and this must also be the meaning of\n\u2042\u2042. \u2042\u2042\u2042 is connected with \u2042. \u2c9b\u2c89\u03e9 in the sense of\n_dispersing_, _separating_.\n\n4. _Bruised_, or _trodden_. There being no rational context it is\nimpossible to fix the sense of a word like \u2042\u2042\u2042, which may mean\neither _guard_ or _bruise_ by _beating_ or _treading down_.\n\n5. _Cleansing_ \u2042\u2042 or \u2042\u2042. The result of the process is\ncertainly _cleansing_, but the operation itself is generally supposed to\nbe _washing_. This agrees with the Coptic \u2ca3\u2c81\u03e9\u2ca7 _a fuller_, of which the\nold Egyptian form is \u2042\u2042. But \u2ca3\u2c81\u03e9\u2ca7 has also the sense of\n_beating_, and the operation is in many countries thought to be one of\nthe most important duties of washerwomen. With this sense of the word I\nwould connect the names _Rechit_ given to Isis and Nephthys, as\nsignifying \u2018mourners.\u2019 Compare the Greek \u03c4\u03cd\u03c0\u03c4\u03b5\u03c3\u03b8\u03b1\u03af \u03c4\u03b9\u03bd\u03b1, \u03ba\u03cc\u03c0\u03c4\u03b5\u03c3\u03b8\u03b1\u03af \u03c4\u03b9\u03bd\u03b1,\n_to mourn a person_, and the Latin _plangere_.\n\n6. _Balancing the issues_ \u2042\u2042\u2042\u2042\u2042\u2042. The first of these\nwords is unambiguous. \u2042\u2042\u2042 signifies literally \u2018standing,\u2019 like\n_status_, or \u03c3\u03c4\u03ac\u03c3\u03b9\u03c2, and like those words also signifies position,\nsituation, condition, circumstances, and also the point at issue, the\nquestion to be decided.\n\nA well known passage in Cicero\u2019s _Topics_ (93, c. 35) may be quoted\nhere: \u201cRefutatio accusationis, in quae est depositio criminis, Graece\n\u03c3\u03c4\u03ac\u03c3\u03b9\u03c2 dicitur, Latine _status_ appelletur: in quo insistit, quasi ad\nrepugnandum congressa defensio.\u201d\n\nPerhaps the passage in chapter 30 B, in which \u201cthe divine ministrants\nare said to deal with a man\u201d according to his \u2042\u2042 may have\nreference to the circumstances of his life.\n\nChapters like this, however worthless in themselves, contain small\nfragments highly illustrative of the ideas of the Egyptians at an\nextremely remote period.\n\n------------------------------------------------------------------------\n\nPLATE XII.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER XXVIII.\n =Papyrus, Brocklehurst, II.=\n]\n\n[Illustration:\n\n CHAPTER XXVIII.\n =Papyrus, Mus\u00e9e du\n Louvre, III, 93.=\n]\n\n[Illustration:\n\n CHAPTERS XXVI-XXIX.\n =Papyrus, Berlin Museum, 22.=\n]\n\n[Illustration:\n\n CHAPTER XXX.\n =Papyrus, Mus\u00e9e du Louvre, III, 93.=\n]\n\n[Illustration:\n\n CHAPTER XXXI.\n =Papyrus, Mus\u00e9e du Louvre, III, 89.=\n]\n\n[Illustration:\n\n CHAPTER XXXIII.\n =Papyrus, Leyden Museum, IV.=\n]\n\n[Illustration:\n\n CHAPTER XXXVI.\n =Papyrus, Leyden Museum, IV.=\n]\n\n------------------------------------------------------------------------\n\nPLATE XIII.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER XXXVI.\n =Papyrus, Berlin Museum, 2.=\n]\n\n[Illustration:\n\n CHAPTER XXXVII.\n =Papyrus, Cairo, Bulaq, 21.=\n]\n\n[Illustration:\n\n CHAPTER XXXVIII.\n =Papyrus, Mus\u00e9e du Louvre,\n Cat. des M\u00e9dailles.=\n]\n\n[Illustration:\n\n CHAPTER XXXVIII.\n =Papyrus, Leyden Museum, V.=\n]\n\n[Illustration:\n\n CHAPTER XXXIX. =Saq\u00e2ra, Grab 24.=\n LEPSIUS, \u201cDenkm\u00e4ler,\u201d Abth. III, Bl 266.\n]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER XXXVI.\n\n _Chapter whereby the \u0100pshait is kept back._\n\n\nAway from me, thou with parted lips! I am Chnemu, the Lord of Shennu,\nwho am bringing the words of the gods to R\u0101. And I announce the news to\nNebes.\n\n NOTE.\n\nThe insect called \u2042\u2042\u2042\u2042\u2042 _\u0101p\u0161ai_ or \u2042\u2042\u2042 _\u0101ps\u0227it_\nis difficult of identification. It is certainly not a tortoise as was\nformerly thought, but looks rather like the voracious _Blatta\norientalis_. The form in _Le_ is peculiar, but I have met it in a later\npapyrus. The last word of the chapter is doubtful. The most recent\npapyri have \u2042\u2042 \u2018their Lord,\u2019 which gives a very good sense, but\neven the Turin copy has \u2042 \u2018her Lord\u2019 which agrees with the oldest\npapyrus. Bekenrenef has \u2042\u2042 _Nebes_, a lion-headed goddess.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXXVII.\n\n _Chapter whereby the Merta goddesses are kept back._\n\n\nHail ye Pair of goddesses Merta, Sister Pair, Merta!(1.) I inform you of\nmy Words of Power.\n\nIt is I who rise up from the Sektit boat. I am Horus the son of Isis,\nand I am come to see my father, Osiris.\n\n NOTE.\n\n1. The _Pair of goddesses_ consists of Isis and Nephthys\n\u2042\u2042\u2042\u2042\u2042, _Rehet\u0227_, as the word is written at Denderah.\n\u2042\u2042\u2042\u2042\u2042, _Mert\u0227_ signifies _two eyes._\n\n ------------------------------------\n\n\n\n\n CHAPTER XXXVIII.\n\n _Chapter whereby one liveth by the breath of air in the Netherworld, and\n keepeth back Merta._\n\n\nI am the god in Lion form; the heir of R\u00e2 and Tmu in Chemmis,(1.) the\nMaster in their halls.\n\nThose who are in their cells(2.) accompany me as guides. I have made my\nway and gone round the heavenly Ocean on the path of the Bark of R\u00e2, and\nstanding on the girders[52] of the Bark of R\u00e2.\n\nI utter his words to the men of the present generation[53] and I repeat\nhis words to him who is deprived of breath.(3.)\n\nI spy out for my father R\u00e2 at sunset, compressing my mouth,(4.) and\nfeeding upon life.\n\nI live in Tattu, and I repeat my life after death like the Sun daily.\n\n NOTES.\n\nThere are two recensions of this chapter, and both are found in the\npapyrus _Lb_. They are called by M. Naville, 38A and 38B. The latter is\nthat adopted as canonical by all the manuscripts of a later date, and is\nthe one here translated. The other recension is longer, and contains\npassages which are also found in other chapters, to which it accordingly\nfurnishes important variants. It may possibly be older than those\nchapters.\n\n1. _In Chemmis._ The name of the place where Isis gave birth to Horus is\nin the Pyramid texts written \u2042\u2042\u2042\u2042 (Pepi I, 428), and\n\u2042\u2042\u2042 (Merenra I, 683), _a\u1e2b-\u1e2bebit_ or _\u1e2bebit-a\u1e2b_; but simply\n_\u1e2bebit_ in the texts of the eighteenth dynasty, as in the annals of\nThothmes III (Mariette, _Karnak_c pl. 16, line 47),[54] or in the divine\nand proper names \u2042\u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042\u2042\u2042\u2042,\n\u2042\u2042\u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042\u2042\u2042, and \u2042\u2042,\n\u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042. It is certain therefore that the\nsign \u2042 is here only an ideogram of \u2042\u2042\u2042, not of the ancient\n\u2042\u2042\u2042. From the eighteenth dynasty at least, and for a time\nbelonging to a period of unknown length between the sixth and the\neighteenth dynasties, and for ever afterwards, the name of the place was\n\u2042\u2042\u2042\u2042\u2042 _\u1e2aebit_, where, as the _Tablet of the Dream_ says,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042 (Mariette, _Mon. div._, pl. 7).\n\n2. _In their cells_: \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. Here 38A has:\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 _in their shrines_, followed in\nsome papyri by \u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201cI fraternize with Horus and\nSut.\u201d\n\n3. _Deprived of breath_, \u2018the dead.\u2019 In 38A, the privation of breath is\nmentioned but in a different connection. But the text of the passage is\nuncertain. Here as in chapter 41, \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\n\u2018the Breathless one\u2019 is Osiris.\n\n4. _Compressing my mouth_: \u2042\u2042\u2042\u2042 is the ancient reading, not\n\u2042\u2042\u2042\u2042, as in the more recent texts. The same observation\napplies to the name of the god in chapter 125, 15.\n\n-----\n\nFootnote 52:\n\n \u2042\u2042\u2042\u2042\u2042\u2042.\n\nFootnote 53:\n\n _The men of the present generation, the Re\u1e2bit._\n\nFootnote 54:\n\n Here the king is compared to the god called\n \u2042\u2042\u2042\u2042\u2042\u2042\u2042 and in the next line \u2042\u2042\u2042. And\n Thothmes IV (_Denkm._, III, 63) is compared\n \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n ------------------------------------\n\n\n\n\n CHAPTER XXXIX.\n\n _Chapter whereby the Serpent Rekrek is repulsed in the Netherworld._\n\n\nBack! down with thee, stabber(1.) from Apepi! Drown in the lake of\nHeaven, in the spot wherein thy father ordered that thy murder should be\ncarried out. Away from this birth-place of R\u00e2, the god encompassed\nby[55] his terrors.\n\nI am R\u00e2, encompassed by his terrors.\n\nBack! the dark demon and the sword which he maketh to flash!\n\nR\u00e2 flingeth down thy words; thy face is twisted round by the gods; thy\nwhole heart is torn out by the Lynx goddess; chains are flung upon thee\nby the Scorpion goddess; and slaughter is dealt upon thee by Ma\u0101t.\n\nThe gods who are on the roads overthrow thee.\n\nApep falleth down, the enemy of R\u00e2.\n\nO thou who removest the bolt from the East of Heaven at the stormy voice\nof bellowings, and openest the gates of the Horizon before R\u00e2: he cometh\nforth fainting from the wounds.\n\nI am a doer of thy will, I am a doer of thy will, O R\u00e2.\n\nI have done well, I have done well; I have done to the satisfaction of\nR\u00e2.\n\nAnd I raise shouts of acclamation at thy success at fettering, O R\u00e2.\nApep is fallen and is in bonds.\n\nThe gods of the South, the North, the West and the East bind him; their\nbonds are upon him. Aker(2.) overthroweth him, and the lord of the ruddy\nsky doth bind him.\n\nR\u00e2 is satisfied; R\u00e2 is satisfied; R\u00e2 maketh his progress peacefully.\n\nApep falleth; Apep goeth down; the enemy of R\u00e2. And more grave for thee\nis the proof(3.) than that sweet proof through the Scorpion goddess,\nwhich she practised for thee, in the pain which she suffered...(4.).\n\nBe thou emasculate, O Apep, enemy of R\u00e2; be thou repulsed whom R\u00e2\nhateth; look behind thee: a chopper is over thy head to divide it into\ntwo parts, and those who are above thy head assail it. Thy bones are\nbroken, thy limbs are severed under the direction of Aker, O Apep, enemy\nof R\u00e2.\n\nThy boatmen [O R\u00e2], succeed in measuring out thy path, and a journey,\nwith which thou art satisfied; a progress, a progress towards home; and\nthe progress which thou hast made towards home is a fair progress.\n\nLet no evil hindrances come forth against me from thy mouth in what thou\ndoest towards me.\n\nI am Sutu, who causeth the storms and tempests, and who goeth round in\nthe Horizon of Heaven, like to one whose heart is veiled.\n\nTmu saith: Let your countenances be raised up, ye soldiers of R\u00e2, and\ndrive back Nebtu in presence of the Divine Circle.\n\nSeb saith: establish those who are upon their thrones in the middle of\nthe Bark of Chepera; seize your shields and spears, and hold them in\nyour hands.\n\nHathor saith: Seize your daggers.\n\nNut saith: Come and drive back Nebtu, who cometh against him who\ndwelleth in his shrine, and maketh his voyage in solitary guise: the\nInviolate god, the resistless one.\n\nO ye gods in your Divine cycles, who travel round the lake of Emerald,\ncome and defend the Great one who is in the shrine from which all the\nDivine cycle proceedeth. Let glory be ascribed to him, and let honour be\ngiven to him. Oh then, proclaim him with me.\n\nNut saith, the mother of the gods: He cometh forth and findeth his path,\nand maketh captures of the gods; he hath the first place in the two\nhouses of Nut.\n\nSeb standeth still, the great cycle of the gods is in terror, Hathor is\nunder terror, and R\u00e2 is triumphant over Apep.\n\n NOTES.\n\nThe extreme uncertainty of the text is such that no translation at\npresent can be other than conjectural.\n\n1. _Back, down with thee, Stabber._ The first word is clear enough; not\nso the two next.\n\nAre we to read \u2042\u2042\u2042, \u2042\u2042\u2042 or \u2042\u2042\u2042\u2042? for each\nof M. Naville\u2019s authorities gives a different word. The last of these\nreadings has some support in a subsequent passage, but almost all copies\nhave \u2042\u2042\u2042. There has evidently been a confusion between \u2042\u2042\nand \u2042\u2042, and the determinative \u2042 of the latter word has been\ntransferred to the first. I believe that the true word is \u2042\u2042\u2042\nwhich is used in the ancient forms of conjuration (see the texts of\nUnas, 304, 311, 542, 545, 554, _etc._). It is always used in expressions\nof _lying down_ or _falling down_ \u2042\u2042\u2042\u2042\u2042\u2042,\n\u2042\u2042\u2042\u2042\u2042\u2042, and it is also found in parallelism with\n\u2042\u2042\u2042.\n\n\u2042\u2042 without a determinative is susceptible of different meanings,\nand the very recent texts have it written with the determinative of\nmotion \u2042 or \u2042, as significant of retreat. But the oldest\ndeterminative in this place is \u2042, and this inclines me to identify\nthe word with \u2042\u2042\u2042, and translate it \u2018stabber.\u2019 But this is mere\nconjecture. See note 5 on chapter 40.\n\n2. _Akar._ The older MSS. differ hopelessly from each other as to the\nname of the god.\n\nIn order to understand the nature of the god \u2042\u2042\u2042 _Akar_, we\nhave to imagine a _tunnel_ starting from the spot where the sun sets,\nand _extending through the earth_ as far as where the sun rises. Each\nend of the tunnel has a sphinx-like form. A human-headed lion stands at\nthe entrance and also at the terminus. It is through the paws of this\ndouble sphinx that the galley of the Sungod enters on the Western\nhorizon and comes out on the Eastern.\n\nIn the picture Plate XV, taken from the tomb of Rameses IV, \u2042\u2042,\n_Fair Entrance_, is written at one end of the tunnel; \u2042\u2042, _Fair\nExit_, at the other. As the solar bark could not be represented inside\nthe dark tunnel, it is placed above.\n\n3. _The proof._ Lit. _the taste_, \u2042\u2042 _\u1e6depit_, with the tongue as a\ndeterminative, in the sense of a _probe_. The hand of an Egyptian hero\nis said to _taste_ his enemy. In the Bremner Papyrus the god _tastes_\nApep four times. The same conception is found in the Homeric poems,\n\n \u1f00\u03bb\u03bb\u2019 \u1f04\u03b3\u03b5, \u03b8\u1fb6\u03c3\u03c3\u03bf\u03bd\n \u03b3\u03b5\u03c5\u03c3\u03cc\u03bc\u03b5\u03b8\u2019 \u1f00\u03bb\u03bb\u03ae\u03bb\u03c9\u03bd \u03c7\u03b1\u03bb\u03ba\u03ae\u03c1\u03c3\u03b5\u03c3\u03b9\u03bd \u1f10\u03b3\u03c7\u03b5\u03af\u03b7\u03c3\u03b9\u03bd.[56]\n\nthough in Greek the _taste_ comes generally to the _patient_ rather than\nto the agent.\n\n4. This passage, which would be most interesting if we could only get it\naccurately, is wretchedly corrupt. It is impossible from the variants to\nobtain a text grammatically intelligible. The Scorpion goddess is Isis.\n\n-----\n\nFootnote 55:\n\n \u2042\u2042\u2042 _between_, _in the midst of_, _surrounded by_.\n\nFootnote 56:\n\n _Iliad_, 20, 258.\n\n------------------------------------------------------------------------\n\nPLATE XIV.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER XXXIX. =S\u00e2qara. Grab 24.=\n LEPSIUS, _Denkm\u00e4ler_, Abth. III, Bl. 265.\n]\n\n[Illustration:\n\n CHAPTER XXXIX.\n =Papyrus, Mus\u00e9e du Louvre, 93.=\n]\n\n[Illustration: CHAPTER XL. =Papyrus, Leyden Museum, No. IV.=]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER XL.\n\n _Chapter whereby the Eater of the Ass is kept back._\n\n\nBack, serpent Haiu,(1.) whom Osiris execrateth. May Thoth cut off thy\nhead, and may there accrue to me whatsoever property proceedeth from\nthee [according to] what was decreed against thee by the Company of the\ngods for the accomplishment of thy slaughter.\n\nBack, thou whom Osiris execrateth, from the Neshemet galley, which\nsaileth towards the south with favourable breeze.\n\nPure are ye, all ye gods who overthrow the enemy of Osiris.\n\nThe gods upon the larboard utter loud acclamation.\n\nBack, thou Eater of the Ass, whom the god Chas,(2.) who is in the Tuat,\nexecrateth.\n\nKnow me! (_Repeated_ four times).\n\n\u201cWho art thou?\u201d\n\nI am....[57]\n\nDown upon thy face!(3.) thou who art eating at my sanctuary.\n\nI am the Season, which cometh at its own will.\n\n\u201cCome not against me; thou who comest without being called, and who art\nunknown.\u201d\n\nI am the master of thine utterance, and the check upon thy pride.(4.)\n\nO Ha-as, whose horns(5.) Horus doth cut: by my children, the cycle of\ngods in Pu and Tepit, thou art severed from thy fold and thy fold is\nsevered from thee.\n\nAnd he who cutteth thee off cometh forth as the Eye of Horus; thou art\nkept back and assailed, and stopped(6.) by the breath of my speech.\n\nO thou god who devourest all wrong, and carriest off with violence;(7.)\nthere is no wrong in me, my tablets(8.) are free from wrong. Let me not\nsuffer violence before the Divine Circle; let not disaster be hurled\nupon me.\n\nI am he who giveth or taketh according to thy behest.\n\nLet not _N_ be seized, let him not be devoured.(9.)\n\nHe is Possessor of Life, and Sovereign Lord(10.) on the Horizon.\n\n NOTES.\n\nThe translation of this chapter is based upon the important papyrus T 5\nof Leyden, known as _Lb_. This is the only MS. which contains the whole\nchapter. All other copies begin after the sixth line. The usual chapter\nbegins in _Lb_ with a \u2042\u2042, which is the ordinary way of indicating\na various reading. But the difference of reading applies rather to a\nmere paragraph than to the whole chapter. In this case we should expect\n\u2042 or something equivalent.\n\nThe Eater of the Ass is a Serpent, but who is the Ass?\n\nHere, as in each case of mythological name, the animal is not meant, but\nsomething which is connoted by it. The name of the ass is given to it in\nconsequence of one of its characteristics. It is \u2042\u2042\u2042. But this\nis one of the seventy-five names of the Sun-god in the Solar Litany.[58]\nAnd he derives this appellation from his fructifying power.\n\nBut if the Ass is the Sun, who is the _Eater_ of the Ass? This must be\nDarkness or Eclipse of some kind.\n\n1. _Haiu_, the serpent who devours the sun, is undoubtedly the same as\n\u2042\u2042\u2042\u2042 _Haiu_, the serpent who in the Pyramid texts is ordered\nto lie down (Unas, 545, &c.), and cease from his attacks.\n\n2. _The god Chas_, \u2042\u2042.\n\n3. The usual chapter begins here. The text of _Lb_ has generally been\nfollowed, but in some places later authorities have been preferred.\n\n4. _Pride_ or _boastings_, \u2042\u2042\u2042 _\u0101nta_, \u201cglory,\u201d _cf._\n_glorior_. The speaker addresses his adversary as being a _miles\ngloriosus_.\n\n5. _Horns_ or _barbed hooks_, \u2042\u2042, \u2042\u2042\u2042\u2042 or\n\u2042\u2042\u2042\u2042. The horns here spoken of, as possessed by a viper, are\nthose of the deadly Cerastes, which are spines projecting from the\narched eye-brows of the creature. See picture in Long\u2019s _Egyptian\nAntiquities of British Museum_, II, p. 316, copied from the great French\nwork.\n\nBut the Sun-god is also called in his Litany[59]\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. And a picture of the god[60] under\nthe name \u2042\u2042\u2042 exhibits him as characterized by a pair of hooked\nweapons, suggested apparently by the mandibles of a beetle.\n\n6. _Stopped._ There are three important variants here \u2042, \u2042, and\n\u2042. And the last of these is possibly a corrupt reading from \u2042\u2042.\nThe first two are synonymous. \u2042 may in certain contexts mean\n_destroy_, but it only signifies \u2018bring to a limit, to an end, stop,\u2019\nlike the \u03c4\u03b5\u03c1 in \u03c4\u03b5\u03c1-\u03bc\u03b1, _ter-min-o_. It is used in many cases, such as\nthe staunching of blood, where no destruction is intended.\n\u2042\u2042\u2042\u2042\u2042\u2042 is _stop in thy place_.\n\n7. There is a picture in _Denkm._, III, 279, of the god who carrieth off\nwith violence \u2042\u2042\u2042\u2042. But it is a mummied form holding the\n_T\u2019\u0101m_ sceptre.\n\n8. _Tablets_, \u2042\u2042\u2042\u2042\u2042. These are the tablets on which Thoth\nhas written down the evidence taken at the _Weighing of the Words_, the\nexamination at the Psychostasia. They are mentioned again at the end of\nChapter 41.\n\n9. Here I follow the general authority of the later texts.\n\n10. _Sovereign Lord_ \u2042\u2042\u2042\u2042. This word is closely connected,\nand was so from the first, with \u2042 \u2018seize.\u2019 The best commentary upon\nit may be derived from the legal terms _usucapio_, _saisine_, _seisin_.\nThe Sovereign Lord of Egypt is in our current legal phrase \u201c_seized_ of\nthe Two Earths,\u201d that is of the whole Universe, North and South.\n\n-----\n\nFootnote 57:\n\n There is a lacuna here in the only MS. containing the text. The\n dialogue continues through the next line of the original.\n\nFootnote 58:\n\n Naville, _La Litanie du Soleil_, p. 49 and 55, with the plates\n corresponding.\n\nFootnote 59:\n\n In the 64th invocation.\n\nFootnote 60:\n\n Lef\u00e9bure Tombeau de Seti I, pl. XVII.\n\n ------------------------------------\n\n\n\n\n CHAPTER XLI.\n\n _Chapter whereby one avoideth the Slaughter which is carried out in the\n Netherworld._\n\n\nO Tmu, let me be glorified in presence of the god in Lion form, the\ngreat god; that he may open to me the gate of Seb.\n\nI prostrate myself to earth to the great god who is in the Netherworld.\nLet me be introduced into the presence of the company of gods who\npreside over those who are in Amenta.\n\nO thou who art at the gate of Tebat; god with the Red Crown,(1.) who art\nin Amenta; let me feed, let me live by the breath of air and accompany\nthe great Cleaver,(2.) and the Bark of Chepera.\n\nLet me speak to the divine Boatman at the gloaming, let me enter in and\nlet me go out; that I may see who is there; that I may raise him up and\nspeak my words to him.\n\nO Breathless one:(3.) Let me live and be saved after death.\n\nO thou Bearer of peace offerings, who openest thy mouth for the\npresentation of the tablets,(4.) for the acceptation(5.) of the\nofferings and for the establishment of Ma\u0101t upon her throne; let the\ntablets be brought forward, and let the goddess be firmly established.\n\nI am Osiris, the great god, the eternal king, who numbereth his seasons\nand who lifted up his right arm, who judgeth the great ones and giveth\nmission to the gods of the great Circle(6.) which is in the Netherworld.\n\n NOTES.\n\nThe most noteworthy difference between the older recension of this\nchapter and that of the Saitic and later periods is that in the latter\nthe god addressed at the opening is Osiris Unneferu, who is identified\nwith Tmu. In the older recensions the identification may be seen in\nanother way. Tmu is the god invoked, and in answer he says that he is\nOsiris, the great god.\n\n1. _God with the Red Crown_ \u2042\u2042 is \u2042\u2042\u2042, one of titles of\nOsiris with the \u2042 crown. See Plate XV from Lef\u00e9bure, _Tombeau de Seti\nI_, part IV, pl. 34. This title, derived from the crown \u2042\u2042, is\n_Net-t\u0227_ or _Nait-t\u0227_. It was borne by the high priest at Coptos\n(Brugsch, _Dict. Geogr._, pp. 1374, 1377), and the King of Egypt derived\nhis title \u2042 from the Crown \u2042 of the North which he wore as\nrepresenting Osiris, or rather the _heir_ of Osiris, Horus.\n\n2. _The great Cleaver_, \u2042\u2042\u2042, the name of the god who cleaves\nhis path through the sky.\n\n3. _Breathless one_, \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 Osiris.\n\n4. Thoth is the person here addressed, and the speaker is Osiris. The\ntablets are those containing the evidence at the trial at the Balance.\n\n5. _Acceptation_ \u2042\u2042\u2042 _pe\u1e33a_, besides the physical sense of\n_comprehendere_, \u2018to lay hold of\u2019 with the hands, has that of \u2018taking\nin, embracing with the mind,\u2019 and perhaps \u2018setting forth in words.\u2019\n\n6. On the Sarcophagus of Seti (Bonomi, pl. 3. D), and the\nother copies of the same text, there is a picture of these\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. Such is the title written over\nthem. But the text speaks of them as \u2042\u2042\u2042\u2042\u2042.\n\n------------------------------------------------------------------------\n\nPLATE XV.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n =Tomb of Rameses IV.= (Mus\u00e9e Guimet, Vol. XV, Plate 27.)\n CHAPTER XV. Notes 3 and 9.\n]\n\n[Illustration: =Tomb of Rameses IV.= (Mus\u00e9e Guimet, Vol. XV, Plate 40.)]\n\n[Illustration: =Tomb of Rameses IX.= (Mus\u00e9e Guimet, Vol. XVI, Plate 6.)]\n\n[Illustration:\n\n CHAPTER XLI. Note 1.\n =Tombeau de Seti I.=\n (Mus\u00e9e Guimet, Vol. IX, Plate 34.)\n]\n\n[Illustration:\n\n CHAPTER XLVII.\n =Leyden Papyrus, No. 16.=\n]\n\n------------------------------------------------------------------------\n\nPLATE XVI.\n\n BOOK OF THE DEAD. CHAPTER XLII.\n\n[Illustration: =Papyrus du Boulaq, 21.= (Mariette Papyrus, Bd. III.)]\n\n[Illustration: =Papyrus of Ani.=]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER XLII.\n\n _Chapter whereby one hindereth the slaughter which is wrought at\n Sutenhenen._(1.)\n\n\nLand of the Rod, of the White Crown of the Image, and the Pedestal of\nthe gods.\n\nI am the Babe.(2.) (_Said Four Times._)\n\nO Serpent Abur!(3.) Thou sayest this day, \u201cThe Block of Execution is\nfurnished with what thou knowest,\u201d and thou art come to soil(4.) the\nMighty One.\n\nBut I am he whose honours are abiding.\n\nI am the Link,(5.) the god within the Tamarisk,(6.) who connecteth(7.)\nthe Solar orb with Yesterday. (_Four Times._)\n\nI am R\u00e2, whose honours are abiding.\n\nI am the Link, the god within the Tamarisk.\n\nMy course is the course of R\u00e2, and the course of R\u00e2 is my course.\n\nMy hair is that of Nu,(8.)\n\nMy two eyes are those of Hathor,\n\nMy two ears those of Apuat,\n\nMy nose that of Chenti-chas,\n\nMy two lips those of Anubis,\n\nMy teeth those of Selkit,\n\nMy neck that of Isis, the Mighty,\n\nMy two hands those of the Soul most Mighty, Lord of Tattu,\n\nMy shoulders those of Neith, Mistress of Sais,\n\nMy back is that of Sut,\n\nMy phallus that of Osiris,\n\nMy liver is that of the Lords of Cher-\u0101bat,\n\nMy knees those of the most Mighty one,\n\nMy belly and my back are those of Sechit,\n\nMy hinder parts are those of the Eye of Horus,\n\nMy legs and thighs those of Nut,\n\nMy feet those of Ptah,\n\nMy nails and bones those of the Living Ur\u00e6i.\n\nThere is not a limb in me which is without a god. And Thoth is a\nprotection to my flesh.\n\nI shall not be grasped by my arms or seized by my hands.\n\nNot men or gods, or the glorified ones or the damned; not generations\npast, present, or future, shall inflict any injury upon me.\n\nI am he who cometh forth and proceedeth, and whose name is unknown to\nman.\n\nI am Yesterday, \u201cWitness of Eternity\u201d is my Name: the persistent\ntraveller upon the heavenly highways which I survey. I am the\nEverlasting one.\n\nI am felt and thought of as Chepera. I am the Crowned one.\n\nI am the Dweller in the Eye and in the Egg.\n\nIt is an attribute of mine that I live within them.\n\nI am the Dweller in the Eye, even in its closing.\n\nI am that by which it is supported.\n\nI come forth and I rise up: I enter and I have life.\n\nI am the Dweller in the Eye; my seat is upon my throne, and I sit\nconspicuously upon it.\n\nI am Horus, who steppeth onwards through Eternity.\n\nI have instituted the throne of which I am the master.\n\nAs regards my mouth: whether in speech or in silence, I am right and\nfair.\n\nAs regards my attributes: I hasten headlong, I the god Unen,[61] with\nall that pertaineth to me, hour proceeding from hour, the One proceeding\nfrom the One, in my course.\n\nI am the Dweller in the Eye; no evil or calamitous things befall me.\n\nIt is I who open the gates of Heaven; it is I who am master of the\nthrone, and who open the series of births upon this day.\n\nI am the Babe, who treadeth his path of Yesterday.\n\nI am \u201cThis Day\u201d to generation of men after generation.\n\nI am he who giveth you stableness for eternity, whether ye be in heaven\nor upon earth; in the South or in the North, in the West or in the\nEast\u2014and the fear of me is upon you.\n\nI am he who fashioneth with his eye, and who dieth not a second time.\n\nA moment of mine belongeth to you, but my attributes belong to my own\ndomain.\n\nI am the Unknown one, but the gods of Ruddy Countenance belong to me.\n\nI am the Gladsome one, and no time hath been found, but served to create\nfor me the Heaven and the increase of Earth, and the increase of their\noffspring.\n\nThey sever and join not\u2014they sever my name from all evil things,\naccording to the words which I say unto you.\n\nIt is I who rise up and shine forth; strength proceeding from\nstrength(9.), the One proceeding from the One.\n\nThere is not a day devoid of that which belongeth to it; for ever and\nfor ever(10.).\n\nI am Unbu,[62] who proceedeth from Nu, and my mother is Nut.\n\nO thou who hast set me in motion(11.)! for I was motionless, a mighty\nlink within the close of Yesterday; my present activity is a link within\nthe close of my hand.\n\nI am not known, but I am one who knoweth thee.\n\nI am not to be grasped, but I am one who graspeth thee.\n\n[Oh Dweller in the Egg! Oh Dweller in the Egg!]\n\nI am Horus, Prince of Eternity, a fire before your faces, which\ninflameth your hearts towards me.\n\nI am master of my throne and I pass onwards. The present time is the\npath which I have opened, and I have set myself free from all things\nevil.\n\nI am the golden Cynocephalus, three palms in height, without legs or\narms in the Temple of Ptah(12.); and my course is the course of the\ngolden Cynocephalus, three palms in height, without legs or arms in the\nTemple of Ptah.\n\n _Let these words be said\u2014\u00c2babak \u1e6der-ek_(13.).\n\n NOTES.\n\nThis chapter is in itself most interesting, and it is one of the most\nimportant as illustrative of Egyptian mythology. It is impossible at\npresent to explain every detail, but the general drift of the chapter is\nnot to be mistaken. And the same drift is to be recognised in the whole\ncourse of Egyptian religious literature from the beginning.\n\nThe speaker throughout identifies himself with the divinity whose\nmanifestation is the Sun; he is not the Sun of this or that moment but\nof Yesterday, To-day and of all eternity, the \u201cOne proceeding from the\nOne.\u201d\n\n1. _Suten\u1e25enen._ The later texts say the \u201cNetherworld.\u201d\n\n2. The _Babe_ \u2042\u2042\u2042\u2042, an appellative applied to the rising\nSun. _See_ Brugsch, _Rev._ II, pl. 71, 3, where this babe is\ncompared to the Lotus coming forth from the great stream\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\nThe word signifies that which is \u201clifted up,\u201d \u201cun \u00e9l\u00e8ve,\u201d \u2042\u2042\u2042.\n\n3. _Serpent Ab-ur_ \u2042\u2042\u2042\u2042\u2042\u2042. The two important MSS. _Ca_\nand _Pb_ seem to imply a female personage, but as the verb in connection\nwith the name is masculine the final \u2042 cannot be meant for a feminine\nending, and it is peculiar to those two MSS. _\u0226b-ur_ \u201cthe very thirsty,\u201d\nas the appellative of a viper, recalls that of the \u03b4\u03b9\u03c8\u03ac\u03c2, whose bite\ncaused intense thirst. But it may have originated in the fact that these\nreptiles are in the habit of lying in wait by the water side for the\nsake of the animals who come there to drink.\n\n4. _To soil_: \u2042\u2042\u2042\u2042 is the type of the word in the earlier\ntexts. The late ones have the well known \u2042\u2042\u2042\u2042.\n\n5. _The Link_ \u2042\u2042\u2042\u2042. Another appellative of the Sun god,\napplied to Tmu and Horus in the oldest texts. The notion of \u2042 is\nthat of _concatenation_, _connecting_, _combining_, _fastening_,\n_binding_, _setting in order together_, \u03c3\u03cd\u03bd\u03c4\u03b1\u03b3\u03bc\u03b1, \u03c3\u03cd\u03bd\u03c4\u03b1\u03be\u03b9\u03c2, as in\n\u2042\u2042\u2042\u2042\u2042 _nectere coronam_. Hence its occurrence in words\nsignifying \u2018the vertebral column,\u2019 \u2018a row of teeth,\u2019 \u2018a chain of\nhills,\u2019 \u2018a body of troops\u2019 (\u03c3\u03cd\u03bd\u03c4\u03b1\u03b3\u03bc\u03b1 \u1f31\u03c0\u03c0\u03ad\u03c9\u03bd or \u03c0\u03ad\u03b6\u03c9\u03bd), or their\n\u2018captains,\u2019 literary \u2018composition\u2019 \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\n(Pap. Prisse V, 6), and the seven divine \u2042\u2042\u2042\u2042 \u03bf\u1f31\n\u03c3\u03c5\u03bd\u03c4\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b5\u03c2, the first authors of artistic composition. See note to\nchapter 71.\n\n6. _The god within the Tamarisk._ The rising sun under his various names\nis frequently represented as being in a tree or bush, which partly\nconceals him. This is a mythological way of treating the light cloud or\nmist which so commonly accompanies the sun\u2019s first appearance.\n_Tamarisk_ is only a provisional translation of \u2042\u2042\u2042. The god\nApuat, who is identical with Osiris, is said in the Pyramid Texts\n(_Unas_ 107, _Teta_ 66) to come forth from the \u2042\u2042\u2042.\n\n7. _Who connecteth._ This I believe to be the sense of \u2042\u2042\u2042 if\nthe next word is \u2042\u2042. But the text is quite uncertain.\n\n\u2042\u2042\u2042 is a _rope_ or _cable_ (Bonomi, Sarc. II, c, 34), and like\nthe Latin _copula_ or the Semitic \u05d7\u05d1\u05dc, \u062d\u0628\u0644 has the sense of _tie_,\n_bond_, _connection_.[63]\n\nWhen the prince of Tennu (_Berlin Pap._ 1, line 31) proposed a family\nalliance to Senehat, he said to him \u2042\u2042\u2042\u2042\u2042\u2042 _lie-toi\navec moi!_ And he gave him his daughter to wife.\n\nIn the expression \u2042\u2042\u2042\u2042, _nefrit_ signifies _continuously_,\n_connectedly_, and the sense of _until_ is only completed by the\naddition of the preposition \u2042.\n\nInstead of \u2042\u2042 \u2018the Solar orb,\u2019 some MSS. read \u2042\u2042\u2042,\n\u2042\u2042\u2042\u2042\u2042, \u2042\u2042\u2042, or \u2042\u2042\u2042 and in each of these\ncases \u2042\u2042 must be understood as an adjective raised to the\ncomparative degree by the preposition \u2042: \u201cMore beautiful [my]\nsplendour (colour, hair or veil) than Yesterday.\u201d None of these readings\nseem very attractive.\n\n8. Here follows the identification of the limbs of the deceased person\nwith those of various gods. There are many similar texts belonging to\nall the periods of the Egyptian religion. For the Pyramid Texts, _see\ne.g. Unas_, line 218 &c., _ib._ line 570, &c., _Pepi I_, line 565, &c.\nCompare the _Coffin of Amamu_, pl. XXIV, line 11, &c., Naville, _Litanie\nde R\u00e2_, p. 96, and Golenischeff, _Metternichstele_, lines 9-35.\n\n9. _Strength_ \u2042\u2042\u2042\u2042, literally a _wall_ or _tower_, like the\n\u05de\u05d2\u05d3\u05dc\u05be\u05e2\u05d6 of Ps. XI, 4.\n\n10. \u2042\u2042\u2042 \u2018continuously, continuously.\u2019\n\n11. The interjection \u2042\u2042 seems to imply that a second person is\naddressed. The passage would otherwise be translated, \u201cI have set myself\nin motion,\u201d which would be more consistent with the doctrine contained\nin this chapter.\n\n12. All the more recent copies have \u2042\u2042\u2042\u2042\u2042, the Sanctuary\nof Ptah at Memphis.\n\n13. _\u00c2baba-k \u1e6der-ek._ This is only one of the readings of a formula\nwhich had soon become utterly unintelligible to the copyists. Hieratic\ncopies like _Louvre_ 3079, published by M. de Roug\u00e9, B.M. 10,257\n(Rollin) and Leyden, T. 16, record several conjectural emendations, to\nwhich modern scholars might add others, were they so disposed.\n\n-----\n\nFootnote 61:\n\n Another reading is Unneferu.\n\nFootnote 62:\n\n See note 1 on chapter 28.\n\nFootnote 63:\n\n \u201c\u062d\u0628\u0644 non modo _funem_, sed et in Alcorano saepe _foedus_ significat.\u201d\n Gesenius, _Thesaur in voc._ \u05d7\u05d1\u05dc.\n\n ------------------------------------\n\n\n\n\n CHAPTER XLIII.\n\n _Chapter whereby the head of a person is not severed from him in the\n Netherworld._\n\n\nI am a Prince, the son of a Prince; a Flame, the Son of a Flame, whose\nhead is restored to him after it hath been cut off.\n\nThe head of Osiris is not taken from him, and my head shall not be taken\nfrom me.\n\nI raise myself up, I renew myself, and I grow young again.\n\nI am Osiris.\n\n NOTE.\n\nAn early recension of this chapter is found in the tomb of Horhotep\n(_Miss. Arch. II_, p. 159), and an apparent reference on the _Coffin of\nAmamu_.\n\n ------------------------------------\n\n\n\n\n CHAPTER XLIV.\n\n _Chapter whereby one dieth not a second time._\n\n\nLet the Cavern of Putrata(1.) be opened for me, where the dead fall into\nthe darkness, but the Eye of Horus supporteth me, and Apuat reareth me\nup. I hide myself among you, O ye Stars that set not. My front is that\nof R\u00e2, my face is revealed, according to the words of Thoth; my heart is\nin its place, my speech is intelligent.\n\nI am R\u00e2 himself, I am not to be ignored, I am not to be molested.\n\nThy father liveth for thee, O Son of Nut! I am thy son Horus, I see thy\nmysteries, and am crowned as King of the gods. I die not a second time\nin the Netherworld.\n\n NOTE.\n\n1. _Putrata_ \u2042\u2042\u2042 or \u2042\u2042\u2042\u2042\u2042. This name has\ndisappeared in nearly all the MSS. It is mentioned in the Pyramid Texts\n(_Pepi I_, 332, Merir\u0101 635) as a lake traversed by the glorified\npersonage.\n\n ------------------------------------\n\n\n\n\n CHAPTER XLV.\n\n _Chapter whereby one escapeth corruption in the Netherworld._\n\n\nHere is the Osiris _N._, motionless, motionless like Osiris; motionless\nhis limbs like Osiris\u2014let them not remain motionless, let them not\ncorrupt. They move not, they stir not: be it done for me as for Osiris.\nI am Osiris.\n\n ------------------------------------\n\n\n\n\n CHAPTER XLVI.\n\n _Chapter whereby he that is living is not destroyed in the Netherworld._\n\n\nOh ye recent offspring of Shu, who dawn after dawn is possessor of his\ndiadem at sunrise; ye future generations of men, my springing forth[64]\nis the springing forth of Osiris.\n\n NOTE.\n\nThis chapter is addressed to the \u2042\u2042\u2042\u2042\u2042\u2042 _hammemit_,\nwho are known from other quarters to be _human beings_, as the\nyounglings of the god Shu. But the reference is not to men who have yet\nlived upon the earth. They are spoken of as _men of a future\ngeneration_. Queen Hatshepsu on her obelisk when speaking of them\nconnects them with the period of 120 years, that is as if we said \u201cmen\nof the next century.\u201d Before their appearance upon the earth they circle\nround the Sun, and the glorified dead hold converse with them (chapter\n124, 6).\n\nThe Egyptians, like many other ancient nations, held the doctrine of the\npreexistence of souls. They held it not like philosophers or poets, but\nas an article of their popular and traditional creed.\n\n-----\n\nFootnote 64:\n\n The _Day-Spring_.\n\n------------------------------------------------------------------------\n\nPLATE XVII.\n\n BOOK OF THE DEAD.\n\n CHAPTER XLVII.\n\n[Illustration: =Papyrus of Ani.=]\n\n CHAPTER L.\n\n[Illustration:\n\n =Nicholson Papyrus.=\n (\u00c6gyptiaca, Plate 5.)\n]\n\n CHAPTER L.\n\n[Illustration: =Papyrus of Ani.=]\n\n CHAPTER LVII.\n\n[Illustration: =Papyrus, British Museum, No. 9949.=]\n\n CHAPTER LVIII.\n\n[Illustration: =Papyrus of Ani.=]\n\n CHAPTER LXI.\n\n[Illustration: =Papyrus du Louvre, III, 93.=]\n\n CHAPTER LXIV.\n\n[Illustration: =Papyrus du Louvre, III, 93.=]\n\n------------------------------------------------------------------------\n\nPLATE XVIII.\n\n BOOK OF THE DEAD. CHAPTER LXVIII.\n\n[Illustration: =Papyrus du Louvre, III, 93.=]\n\n[Illustration: LANZONE (Diz. Egiz.).]\n\n[Illustration: =Saquara.= LEPSIUS (Denkm., Abth. III, Bl. 264).]\n\n[Illustration]\n\nLANZONE (Diz. Egiz.).\n\n[Illustration: =Leyden Sarcophagus.=]\n\n[Illustration: WILKINSON (Mat. Hierog., Plate 23.)]\n\n[Illustration: LEPSIUS (Todt., Plate 21).]\n\n[Illustration: LEPSIUS (Todt., Plate 23).]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER XLVII.\n\n _Chapter whereby the Seat of a person is not taken from him in the\n Netherworld._\n\n\nChair and Throne of mine, which are coming to me and circling round to\nme; divine ones!\n\nI am a noble S\u0101hu(1.), grant that I may become one of those who follow\nthe great god.\n\nI am the Son of Ma\u0101t, and wrong is what I execrate.\n\nI am the Victorious one.\n\nNOTE.\n\n1. _S\u0101\u1e25u_ \u2042\u2042\u2042\u2042\u2042 is not a mummy, as it is sometimes\nrendered, but a living personality in mummied form.\n\n ------------------------------------\n\n\n\n\n CHAPTERS XLVIII and XLIX\n\n are identical with X and XI respectively.\n\n ------------------------------------\n\n\n\n\n CHAPTER L.\n\n _Chapter whereby one cometh not to the divine Block of Execution._\n\n\nThe four(1.) fastenings of the hinder part of my head are fastened.\n\nHe who is in heaven it was who made firm the fastening for him who was\nfainting upon his two haunches on that day when the fleece was shorn.\n\nThe fastenings of the hinder part of my head were fastened by Sutu and\nthe company of gods in his first triumph. Let there be no disaster.\nPreserve me safe from him who slew my father.\n\nI am seized of the \u2018Two Earths.\u2019\n\nThe fastenings of the hinder part of my head were fastened by Nu, on the\nfirst time of my beholding the Law in virtue of which the gods and their\nsymbols(2.) come into existence.\n\nI am the Heedful one, and become the executioner for you, ye great\ngods(3.).\n\n NOTES.\n\nThe antiquity of the chapter is proved by its occurrence on the second\ncoffin of Mentuhotep; but its condition there is such that no one can\nread it who is not already familiar with it from other sources. It\nbegins, _Aelteste Texte_, p. 22, line 34, and goes on till the red\nletters at line 50. The text, in spite of its importance, is very\ninaccurate.\n\n1. _The four fastenings._ The number _four_ is only found in the oldest\ncopies. The later copies have a different text. It is impossible to say\n_what_ kind of fastening is meant. \u2042 might be a ligament or a\nvertebra\u2014though more probably the latter. But it might be a combination\nof several pieces. \u2042\u2042\u2042 is the occiput, and this suggests the\nhypothesis of cervical vertebrae. But the number of these is not four\nbut seven. Of these _three_ are peculiar; the Atlas which supports the\nhead, the Axis upon which the head turns, and the Vertebra prominens\nwith its long spinal process. But see the Vignette of chapter 42 from\n_Pd_ where four vertebrae are figured.\n\n2. _Symbols_, or symbolical representations, \u2042\u2042\u2042\u2042 or\n\u2042\u2042\u2042\u2042.\n\n3. _The Heedful one_ \u2042\u2042, perhaps \u2042\u2042\u2042, Unas 584, Pepi I,\n199 and 667.\n\n ------------------------------------\n\n\n\n\n CHAPTER LI.\n\n _Chapter whereby one goeth not headlong in the Netherworld._\n\n\nI execrate, I execrate, I do not eat it.\n\nThat which I execrate is dirt. I eat it not, that I may appease my\nGenius.\n\nLet me not fall into it; let me not approach it with my hands, let me\nnot tread upon it with my sandals.\n\n NOTE.\n\nThe Chapters numbered 51 and 52 are not found in the most ancient\npapyri, but the substance of them and their formulas are met with on the\nancient coffins[65] and in the Pyramid texts. See, for instance, Unas\n189, Teta 68, with M. Maspero\u2019s note on the latter text. I do not,\nhowever, believe, as M. Maspero does, that these texts convey the idea\n\u201cso frequent[!] among half-civilised peoples, of another life in which\nthe deceased will have nothing to eat and drink but excremental matter.\u201d\nThat the \u2042\u2042\u2042 which I translate \u2018dirt\u2019 and \u2042\u2042 \u2018lye\u2019 are of\nthis nature is quite certain, but they are objects of abhorrence to the\nSun-god, like the dead rat and the putrid cat in chapter 33, because he\nis a consuming fire, and \u201cwhatsoever he findeth upon his path he\ndevoureth it,\u201d \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 Unas 515. It is only\nnatural then that the deceased who is identified with the Sun-god in\nthese texts should express his execration of such offensive matter. He\nis not afraid of being limited to this food, his fear springs from the\nopposite extreme.\n\n-----\n\nFootnote 65:\n\n There is a chapter in Lepsius, _\u00c4lteste Texte_, p. 34, with the same\n title as chapter 51, but the contents are different.\n\n ------------------------------------\n\n\n\n\n CHAPTER LII.\n\n _Chapter whereby one eateth not dirt in the Netherworld._\n\n\nI execrate, I execrate, I do not eat it.\n\nThat which I execrate is dirt. I eat it not, that I may appease my\nGenius(1.).\n\nLet it not fall upon me; let me not approach it with my hands, let me\nnot tread upon it with my sandals.\n\nHenceforth let me live upon corn(2.) in your presence, ye gods, and let\nthere come one who bringeth to me that I may feed from those seven\nloaves which he hath brought for Horus and upon the loaves for Thoth.\n\n\u201cWhat willst thou eat?\u201d say the gods to him.\n\nLet me eat under the Sycamore of Hathor the Sovereign, and let my turn\nbe given to me among those who rest there.\n\nAnd let me manage the fields in Tattu and prosper in Heliopolis.\n\nAnd let me feed upon the bread of the white corn and upon the beer of\nthe red barley.\n\nAnd let the forms(3.) of my father and of my mother be granted to me;\nthe gate-keepers of the stream.\n\nLet room be thrown open for me, let the path be made, and let me sit in\nany place that I desire.\n\n NOTES.\n\n1. Here, as in the corresponding passage in the preceding chapter and in\nseveral other places, the later texts often read \u2042, which is a\nserious error.\n\n2. The unintelligible \u2042\u2042\u2042 of the later texts should be\ncorrected to \u2042\u2042 (_\u00c4lteste Texte_ 42, lines 50, 54 and 67). The\nerror may be traced to a form of the word with the prothetic \u2042. There\nare several words varying in their applications which may be traced to\nthe same origin.\n\n\u2042\u2042 _\u0161eser_ \u2018spica\u2019 a point, hence an ear of corn, and \u2042\u2042,\n\u2042\u2042, \u2018spiculum,\u2019 an arrow, a javelin, are very clearly connected,\nand the notion in both is, as in the Hebrew \u05d0\u05d1\u05d9\u05d1, that of \u2018shooting\nforth,\u2019 _proferre_, _protendere_.\n\n\u2042\u2042, a term applied to horned animals, has surely nothing to do\nwith the Coptic \u03e3\u2ca3\u2cb1 of Leviticus XV, 19. It refers to the _pointed_\nweapons presented by the beasts.\n\n\u2042\u2042 is \u2018put forward\u2019 in the way of speech, and may be command or\nprayer, or simple statement.\n\n\u2042\u2042 the builder\u2019s line is something \u2018stretched out\u2019 _prolatum_,\n_protensum_.\n\nAnd with reference to walls, buildings, and the like, \u2042\u2042 may\nalways be translated by _proferre, protendere_.\n\n3. _The forms_, \u2042\u2042\u2042\u2042\u2042 not \u2042\u2042\u2042\u2042, as the Turin\nTodtenbuch. There is a most interesting text but unfortunately imperfect\non the Leyden Coffin M. 3 (M. Pl. 13). The deceased is told that on\narriving at the mysterious gate he will find his father and his mother,\n\u2042\u2042\u2042\u2042. This is followed by \u2042 and then apparently by \u2042\nbut the middle sign is almost entirely effaced. This would mean \u2018at the\nresurrection of thy body.\u2019\n\n ------------------------------------\n\n\n\n\n CHAPTER LIIIA.\n\n _Chapter whereby one is not made to eat dirt or to drink lye._\n\n\nI am the sharp-horned Bull, who regulateth the sky, the Lord of the\nrisings in heaven; the great Giver of Light, who issueth from Flame; the\nBond of Time, richly supplied with years; the god in Lion form, to whom\nis given a march of Glory.\n\nI execrate, I execrate, I do not eat that which my Genius execrateth.\n\nLet it not enter into my stomach, let it not approach to my hands, let\nme not tread upon it with my sandals.\n\nLet me not drink lye, let me not advance headlong in the Netherworld.\n\nI am the possessor of bread in Heliopolis, who hath bread in Heaven with\nR\u00e2, and bread upon earth with Seb.\n\nIt is the Sektit boat which hath brought it from the house of the great\ngod in Heliopolis.\n\nI am gladdened in my very entrails, and am associated with the divine\nmariners, who circle round to the East of Heaven. I eat as they eat, and\nI feed upon what they feed. I eat bread from the house of the Lord of\nofferings.\n\n ------------------------------------\n\n\n\n\n CHAPTER LIIIB.\n\n _Whereby one eateth not dirt._\n\n\nI execrate, I execrate! I do not eat it.\n\nDirt is what I execrate; I do not eat it.\n\nI execrate lye, I do not drink it.\n\nLet me not approach it with my fingers, let me not tread upon it with my\nsandals.\n\nSeb, the father of Osiris, hath ordained that I should not eat dirt or\ndrink lye, but my father hath four times said that I should eat of the\nred corn.\n\nThere are seven loaves in Heaven at Heliopolis with R\u00e2, and there are\nseven loaves upon earth with Seb, and there are seven loaves with\nOsiris.\n\nIt is the god of the Sektit galley, and of the M\u00e2\u00e2tit galley, who hath\nbrought them to me at Heliopolis.\n\nI shout with joy, and my Genius shouteth with joy, because I am in\nHeliopolis, and I live in excellent condition before R\u00e2, on the day when\nbread is presented in Heliopolis.\n\n NOTE.\n\nChapter 53A is taken from the papyri of the older period, 53B is a still\nolder text from the Coffin of Horhotep.\n\n ------------------------------------\n\n\n\n\n CHAPTER LIV.\n\n _Chapter whereby air is given in the Netherworld._\n\n\nI am the god in Lion-form(1.), the Egg in the Great Cackler, and I watch\nover that great Egg which Seb hath parted from the earth(2.); my Life is\nthe Life thereof, and the same is true of my advance in life and of my\nbreathing of the air.\n\nI am the god who keepeth opposition in equipoise(3.) as his Egg circleth\nround. For me dawneth(4.) the moment of the most mighty one, Sut.\n\nO ye gods who are pleasant through the alternate successions of the\nEarth, who preside over sustenance and who live in the Blue(5.), do ye\nkeep watch over him who abideth in his Nest; the Infant god who cometh\nforth towards you.\n\n NOTES.\n\nThe text here followed is that of _Pa_ which is much preferable to that\nof Ani. There is a far older text, that of Horhotep, line 344 and\n_sqq._, but it is too inaccurate to serve as the basis of a translation.\nIt is however very valuable for other purposes.\n\n1. _The god in Lion form._ These words are not in Horhotep, the chapter\nbeginning as in later texts \u201cOh Tmu let there come to me the air which\nis in thy nostrils.\u201d The word for air is written \u2042\u2042\u2042 (lines 344\nand 346) as in other places.\n\n2. It is a mistake to speak of a _mundane_ egg, of which there is no\ntrace in Egyptian mythology. Seb, the great cackling goose, lays the\ngolden egg, which is the Sun; but \u2042\u2042 does not mean \u2018lay upon the\nearth,\u2019 but \u2018_divide_, _separate_ from the earth.\u2019 The egg springs from\nthe back of Seb.\n\n3. _Who keepeth opposition in equipoise._ This sense may be inferred\nfrom _Pa_, but is made very clear by the \u2042\u2042\u2042\u2042\u2042 of\nHorhotep. The equilibrium of forces is maintained by the revolution of\nthe Sun.\n\n4. _Dawneth_, \u2042\u2042\u2042, Horhotep; whose text breaks off without a\nword on Sutu.\n\n5. _The Blue_, \u2042\u2042\u2042 \u2018lapis lazuli.\u2019 The French _l\u2019azur_ exactly\ncorresponds to the Egyptian, for the word _azure_ is derived from\n_lazulum_.\n\nAncients and modern differ greatly, as is well known, from each other as\nto the impressions derived from colour. It seems strange to read in the\ntale of the _Destruction of Mankind_ that the \u2018hair of R\u00e2 was of real\n_chesbet_,\u2019 that is \u2018dark blue.\u2019 But we have an exact parallel to this\nin Greek. \u039a\u03cd\u03b1\u03bd\u03bf\u03c2 is _lapis lazuli_ in Theophrastus, who even mentions\nthe artificial lapis made in Egypt. But in the Homeric poems the hair of\nHector (_Il._, 22, 401), and the hair and beard of Odysseus (_Od._, 16,\n176), as well as the eyebrows of Zeus (_Il._,1, 528; 17, 209) are\ndescribed as \u03ba\u03c5\u03ac\u03bd\u03b5\u03b1\u03b9.\n\n ------------------------------------\n\n\n\n\n CHAPTER LV.\n\n _Another chapter whereby air is given._\n\n\nI am the Jackal of jackals, I am Shu, who convey breezes, in presence of\nthe Glorious one(1.), to the ends of the sky, to the ends of the earth,\nto the ends of the filaments of Cloud(2.).\n\nI give air to those Younglings as I open my mouth and gaze with my two\neyes.\n\n NOTES.\n\n1. _The Glorious one._ This is the most usual reading. _Pa_ has R\u00e2.\n\n2. _Filaments of Cloud._ _Cloud_ is the sense, not the translation of\n\u2042\u2042\u2042, or, as it is also written, \u2042\u2042\u2042\u2042, which is the\nname of some tree or shrub which has not been identified. The\n_filaments_ \u2042\u2042 or \u2042\u2042, which are among its characteristics,\npoint in this context to the long fibrous forms presented by the cirrus\ncloud.\n\n ------------------------------------\n\n\n\n\n CHAPTER LVI.\n\n _Another chapter of breathing._\n\n\nOh Tmu! give me that delicious air which is in thine own nostrils.\n\nIt is I who hold that great station which is in the heart of\nHeracleopolis.\n\nI watch over that egg of the Great Cackler, my strength is the strength\nthereof, my life is the life thereof, and my breath is the breath\nthereof.\n\n ------------------------------------\n\n\n\n\n CHAPTER LVII.\n\n _Chapter for breathing air and command of water in the Nether world._\n\n\nLet the Great One(1.) be opened to Osiris; let the two folding doors of\nKabhu(2.) be thrown wide to R\u00e2.\n\nO thou great Coverer(3.) of Heaven, in thy name of Stretcher(4.) [of\nHeaven], grant that I may have the command of water, even as Sut hath\ncommand of force(5.) on the night of the Great Disaster: grant that I\nmay prevail over those who preside at the Inundation, even as that\nvenerable god prevaileth over them, whose name they know not. May I\nprevail over them.\n\n ---------------------\n\nMy nostril is opened in Tattu, and I go to rest in Heliopolis, my\ndwelling, which the goddess Seshait(6.) built, and which Chnum raised on\nits foundation.\n\nIf the Sky is at the North I sit at the South; if the Sky is at the\nSouth I sit at the North; if the Sky is at the West I sit at the East;\nand if the Sky is at the East I sit at the West.\n\nAnd drawing up my eyebrows(7.) I pierce through into every place that I\ndesire.\n\n NOTES.\n\nThis chapter and the following are recensions and combinations of\nextremely ancient texts.\n\nThe first portion of the present chapter follows the ancient text of\nHorhotep. Even at that early period two recensions were in existence,\nand are copied one after the other. The translation here given is the\nnearest possible approach to the original text.\n\nThe second portion (beginning with _My nostril_) dates from the papyri\nof the Theban period, though we must depend upon later authorities for\nthe entire Section.\n\n1. _The Great One_ \u2042\u2042 _urit_\u2014Heaven.\n\n2. _Kabhu_ \u2042\u2042\u2042\u2042\u2042\u2042, literally the _Cool_ (water) is\nanother name for the Sky,[66] and is here in parallelism with the Great\nOne.\n\n3. _Coverer_ \u2042\u2042\u2042, a name applied both to the Nile, as covering\nthe land during the inundation, and to the Sky as the covering above us.\n_Cf._ my paper on _Nile Mythology_, P.S.B.A., November, 1890.\n\n4. _Stretcher_ \u2042\u2042\u2042, which I consider as a nasalised (perhaps\nthe original) form of \u2042\u2042 _stretch_. The papyri read \u2042\u2042\u2042\n_\u0101t pet_ \u2018Cleaver of the Sky,\u2019 but the word _\u0101t_, without the\ndeterminative \u2042, may also mean _stretch_, as in the expression\n\u2042\u2042\u2042.\n\n5. _Force_ \u2042\u2042\u2042, \u2042\u2042\u2042, like the Latin _vis_, may, but\nneed not, be of a criminal nature. The name of the goddess \u2042\u2042\u2042\nin this place is a manifest blunder of the more recent scribes.\n\n6. The goddess _Seshait_ \u2042\u2042 commonly but erroneously called\n_Safch_, through an error against which Lepsius (_Aelt. Texte_, p. 3)\nand Brugsch (_Zeitschr._, 1872, p. 9) have both spoken. The real name of\nthe goddess, as I have elsewhere[67] shown by actual variants, is\n\u2042\u2042\u2042\u2042\u2042 _Seshait_ (Teta, l. 268) or \u2042\u2042\u2042 (Louvre,\nA. 97). She is so called from the root \u2042, \u2042\u2042, _writing_, that\nbeing one of her occupations.\n\n7. _Drawing up my eyebrows_ \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, in\nscornful pride, superciliously, like the Greek \u03c4\u1f70\u03c2 \u1f40\u03c6\u03c1\u1fe6\u03c2 \u1f00\u03bd\u03b1\u03c3\u03c0\u1fb6\u03bd.\n\n-----\n\nFootnote 66:\n\n The name occurs repeatedly in the Pyramid Texts, and even the very\n expression \u2042\u2042\u2042 _e.g._ Unas, 375, and the Litany at Pepi I,\n 631.\n\nFootnote 67:\n\n _On some Religious Texts of the Early Egyptian Period_ in _Trans. Soc.\n Bibl. Arch._, Vol. IX, p. 303.\n\n ------------------------------------\n\n\n\n\n CHAPTER LVIII.\n\n _Chapter for breathing air and command of water._\n\n\nLet the door be opened to me!\n\nWho art thou? What is thy name?\n\nI am One of You!\n\nWho is with thee?\n\nIt is the Merta.\n\nTurn away then(1.) front to front, on entering the Meskat.(2.)\n\nHe grants that I may sail to the Abode of those who have found their\nfaces.\n\n_Collector of Souls_ is the name of my Bark, _Bristler of Hair_ is the\nname of the Oars, _Point_[68] is the name of its Hatch, _Right and\nStraight_ the name of the Rudder.\n\nThe picture of it is the representation of my glorious journey upon the\nCanal.\n\nGive me jars of milk and cakes and flesh meat at the House of Anubis.\n\n_If this chapter is known he entereth after having gone out._\n\n NOTES.\n\nThe 58th and 122nd chapters are reproductions of the same text, the\nearliest copy known being that of Ani.\n\n1. _Turn away then._ Merta as we have seen is the name given to the\ngoddess pair Isis and Nephthys. It is therefore not possible to account\nfor the masculine pronoun \u2042 as having reference to Merta. \u2042 must\nbe taken in the sense of _ideo_, _idcirco_, _then_, _therefore_.\n\n2. _Meskat_, or according to another reading _Meschenit_.\n\n-----\n\nFootnote 68:\n\n All this part is corrupt.\n\n ------------------------------------\n\n\n\n\n CHAPTER LIX.\n\n _Chapter for breathing air and command of water._\n\n\nOh thou Sycomore of Nut, give me of the water and of the wind which are\nwithin thee.\n\nIt is I who hold that abode which is in Heracleopolis, I watch over that\nEgg of the Great Cackler. My strength is the strength thereof, my life\nthe life thereof, and my breath the breath thereof.\n\n NOTES.\n\nOn the mythological tree in heaven which produces both wind and water,\nthat is the rain-cloud, see my _Egyptian Mythology, particularly with\nreference to Mist and Cloud_, in _Trans. Soc. Bibl. Arch._, Vol. VIII.\n\nThe same kind of imagery is still current in Europe. German authorities\ntell us about the \u2018Wetterbaum,\u2019 which in some places is called\n\u2018Abraham\u2019s Tree,\u2019 in others, \u2018Adam\u2019s Tree.\u2019 The Yggdrasill myth is\nsupposed to have the same origin. The Rainbow is the heavenly Mountain\nAsh of a well known Swedish and Esthonian riddle. The water from heaven\nwas supposed in Egypt to be especially refreshing for the dead.\n\n ------------------------------------\n\n\n\n\n CHAPTER LX.\n\n _Another Chapter._\n\n\nLet the doors of Heaven be open to me, let the doors of Kabhu be thrown\nwide to me; by Thoth and by Hapi, the great Coverer of Heaven, at\ndaybreak.\n\nGrant ye that I may have the command of water even as the mighty Sut had\nthe command of his enemies on the Day of Disaster to the Earth. May I\nprevail over the Long-armed ones in their corners,[69] even as that\nglorious and ready god prevaileth over them, whose name they know not.\nMay I prevail over the Long-armed ones.\n\n-----\n\nFootnote 69:\n\n The four cardinal points; the Eastern and the Western \u2042\u2042, and\n the Southern and the Northern \u2042\u2042\u2042.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXI.\n\n _Another Chapter._\n\n\nI, even I, am he who proceedeth from the Weeper(1.), and whose attribute\nis Overflowing.(2.) I(3.) have the command of it as H\u00e2pu.\n\n NOTES.\n\n1. The great Weeper is primarily Heaven, and it is so in this place. The\nNile god who proceeds from it also bears the same name.\n\n2. _Overflowing_: \u2042\u2042\u2042\u2042.\n\n3. _I._ The original is in the third person; in reference to \u201che who\nproceedeth,\u201d &c.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXII.\n\n _Chapter whereby water is drank in the Netherworld._\n\n\nLet the Great One be opened to Osiris; let the Kabhu be thrown wide to\nThoth, the Coverer, Lord of the Horizon in his name of the Divider of\nthe Earth.\n\nMay I have command of the water even as the might of Sutu had over his\nenemies.\n\nIt is I who traverse the Heaven:\n\nI am R\u00e2:\n\nI am the god in Lion form:\n\nI am the Steer;(1.)\n\nI eat the haunch, and pierce through the joint.[70]\n\nI go round the Sechit-Aarru.\n\nThere hath been assigned to me Eternity, without end.\n\nAnd lo! I am the Heir of Endless Time, and my attribute is Eternity.\n\n\n NOTE.\n\n1. _The Steer_, \u2042\u2042\u2042\u2042 _smau_, a solar title frequent in the\nPyramid texts. His mother, Heaven, is called \u2042\u2042\u2042\u2042\u2042 or\n(as the name is written Teta 359) \u2042\u2042\u2042\u2042\u2042. She is called\nthe Spouse on the Mountain \u2042\u2042\u2042, and by a play upon words\n\u2042\u2042\u2042\u2042\u2042 Unas, 493.\n\nThe usual meaning of \u2042\u2042\u2042, like that of the Greek \u03c7\u03bb\u03cc\u03b7 or the\nHebrew \u05d3\u05b6\u05bc\u05e9\u05b6\u05c1\u05d0, is the light green shoot of plants in spring, and this is\nthe key to the sense of the proper name. The goddess Demeter had a\ntemple at Athens under the name of _Chloe_, and it is in allusion to\nthis that Sophocles calls her \u03b5\u1f54\u03c7\u03bb\u03bf\u03bf\u03c2 (_Oed. Col._ 1600).\n\nThis Egyptian goddess was \u2042\u2042\u2042\u2042, a principal deity at\nEnchebit, she had the White Crown and the wig with two plumes. She is\ndescribed as having drooping dugs, and as suckling her son. _Cf._ with\nthis information from Unas the whole chapter beginning with line 283 of\nPepi I.\n\n-----\n\nFootnote 70:\n\n The sacrificial offerings \u2042 and \u2042.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXIIIA.\n\n _Chapter whereby one is not burnt with fire, but drinketh water in the\n Netherworld._\n\n\nO Bull of Amenta! let me be borne to thee!\n\nI am that Rudder of R\u00e2, wherewith he conveyeth the Ancient(1.) ones.\n\nI am not burnt, I am not consumed.\n\nI am Babai, the eldest son of Osiris, who striketh the eye of every\ngod(2.) in Heliopolis.\n\nI am the Heir, the primary power of motion and of rest(3.).\n\nI have made firm my name, and have preserved it that I may have life\nthrough it.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXIIIB.\n\n _Chapter whereby one is not boiled in water._\n\n\nI am that ready Rudder wherewith R\u00e2 conveyeth the Ancient ones, and I\nraise the effluxes(4.) of Osiris to the Tank from flames impassable; a\nwrecked one,(5.) but not to be consumed.\n\nI lie helpless as a dead person,(6.) and I arrive at the lair of the\nLion who defieth slaughter, ...(7.) following the road by which I set\nout.\n\n NOTES.\n\nThe Chapters 63A and 63B are united into one in the later MSS. without\nany other division than \u2042, indicative of a different reading. None\nof the early papyri contains both chapters. The text of 63B is extremely\ncorrupt, and without rational interpretation.\n\n1. _I am that Rudder of R\u00e2, wherewith he conveyeth the Ancient ones._\nThis passage is twice found in Horhotep (311 and 329), the word for\nRudder being written \u2042\u2042\u2042\u2042.\n\n2. _Who striketh the eye_, \u2042\u2042\u2042. The peaceful determinative may\nperhaps be intended to diminish the force of the very expressive \u2042 in\nthe verb of striking. But I believe that this passage may fairly be\nillustrated by the words of Lucretius IV, 324 and following:\u2014\n\n Splendida porro oculi fugitant vitantque tueri,\n Sol etiam caecat, contra si tendere pergas.\n Praeterea splendor quicumque est acer adurit\n Saepe oculos ideo quod semina possidet ignis\n Multa, dolorem oculis quae gignunt insinuando.\n\n3. _The primary power of motion and of rest._ These words have a\nmodern sound, but they express the sense of the original,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n4. _Effluxes_, \u2042\u2042\u2042, the \u1f30\u03c7\u03ce\u03c1, the vital _sap_, as it were, of\nthe body of Osiris, which is the source of life both to men and to\ngods,[71] and in default of which his own heart (Unas 12) would cease to\nbeat. It is celebrated in all the mythological texts extant from the\ntime of the Pyramids down to the latest inscriptions of Denderah and\nEdfu, and even in Demotic documents.[72] All moisture was supposed to\nproceed from it, and the Nile was naturally identified with it.\n\nIn the Pyramid texts (Pepi 66) \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 is put\nin parallelism with \u2042\u2042\u2042\u2042\u2042.\n\n5. _A wrecked one._ So I understand \u2042 from Chapter 125, 38, but the\nwhole context here is so doubtful that no translator who respects\nhimself would warrant the sense.\n\n6. _I lie helpless like a dead person._ \u2042\u2042\u2042, _\u1e25ef\u1e6d_ is the\ncondition of an infant on the knees of its nurse. And I understand\n\u2042\u2042\u2042 in its well known euphemistic application to the dead.\n\n7. \u2042\u2042\u2042 is the most probable reading here, but it is a\n_hapax legomenon_ with nothing in the context to explain it.\n\n-----\n\nFootnote 71:\n\n In one of the ancient chapters preserved in the tomb of Horhotep, the\n deceased, speaking in the person of Horus, talks (319) of quenching\n his thirst with the \u2042\u2042\u2042 of his father Osiris.\n\nFootnote 72:\n\n See a very interesting passage in _Pap. Rhind_ 4, 4, with Brugsch\u2019s\n translation.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXIV.\n\n _Chapter whereby one cometh forth by day from the Netherworld._\n\n\nI am Yesterday, To-day, and To-morrow, for I am born again and again;\nmine is the unseen Force,(1.) which createth the gods and giveth food to\nthose in the Tuat(2.) at the West of Heaven; I am the Eastern\nRudder,(3.) the Lord of Two Faces, who seeth by his own light; the Lord\nof Resurrections, who cometh forth from the dusk and whose birth is from\nthe House of Death.\n\nYe two divine Hawks(4.) upon your gables, who are giving attentive heed\nto the matter; ye who accompany the bier to the tomb, and who conduct\nthe ship of R\u00e2, advancing onwards from the highest place of the Ark in\nheaven\u2014the Lord of the Shrine(5.) which standeth in the centre of the\nEarth;\n\nHe is I, and I am He.(6.)\n\nMine is the radiance in which Ptah floateth over his firmament.(7.)\n\nOh R\u00e2, who smileth cheerfully, and whose heart is delighted with the\nperfect order of this day as thou enterest into Heaven and comest forth\nin the East: the Ancients and those who are gone before acclaim thee.\n\nLet thy paths be made pleasant for me; let thy ways be made wide for me\nto traverse the earth and the expanse of Heaven.\n\nShine thou upon me, oh gracious Power;(8.) as I draw nigh to the divine\nwords which my ears shall hear in the Tuat; let no pollution of my\nmother be upon me; deliver me, protect me from him who closeth his eyes\nat twilight and bringeth to an end in darkness.\n\nI am the Overflower, and Kam-ura(9.) is my name: I bring to its\nfulness(10.) the Force which is hidden within me.\n\nOh thou Great One, who art Shoreless,(11.) and callest upon the Powers\nof the South, at the moment when the god is carried forth, saying:\u2014\n\n\u201cBehold the Lord of his Flood; see, the Shoulder is fastened(12.) upon\nhis neck and the Haunch upon the head of the West\u201d offerings which the\ntwo goddesses of the West(13.) present to me when the weeping bursteth\nforth from me at what I witness, as I am borne round on the Tenait in\nAbydos,(14.) and the bolts made fast on the gateways(15.) above your\nimages are in the reach of thine hand and from within thee.\n\nThy face is as that of a hound whose nostril sniffeth at the covert to\nwhich my feet convey me.\n\nAnubis is my bearer, for he who lulleth me to rest(16.) is the god in\nLion form.\n\nDo thou save me!\n\nI am He who cometh forth as one who breaketh through the door; and\neverlasting is the Daylight which his will hath created.\n\n\u201cI know the deep waters\u201d is my name.\n\nI satisfy the desires of the Glorified, who are by millions and hundreds\nof thousands....[73] I am the guardian of their interests, actively\nworking at the hours of the day and adjusting the arms of Sahu; twelve\nin circling round, uniting hands, each of them with another. But the\nsixth of them in the Tuat is the \u2018Hour of the overthrow of the Sebau,\u2019\nwhich cometh here in triumph; the same which maketh way into the Tuat;\nthe same which is yoked with Shu.\n\nI shine forth as the Lord of Life and the glorious order of this day:\nthe blood which purifieth and the vigorous sword-strokes by which the\nEarth is made one.\n\nI sever the horns(17.) from those who unite in resistance to me; the\nhidden ones who rise up in opposition against me; those who go upon\ntheir bellies.\n\nI come as the ambassador of the Lord of lords to avenge the cause of\nOsiris in this place. Let not[74] the Eye consume its tears.\n\nI am the Guide of the house of Him who dwelleth in his treasures.\n\nI am come from Sechem to Heliopolis to inform the Bennu of the matters\nof the Tuat.\n\nOh goddess Aucherit, who concealest that is within thee, but raisest up\nforms, like Chepera, grant that I may come forth and see the orb of the\nsun, and walk forth in the presence of the great god, who is Shu and\nabideth for eternity.\n\nI travel on high, I tread upon the firmament, I raise a flame with the\ndaylight which mine eye hath made, and I fly forward towards the\nsplendours of the Glorified in presence of R\u00e2 daily, giving life to\nevery man who treadeth on the lands(18.) which are upon the earth.\n\nOh thou who leapest forth, conductor of the Shades and Glorified ones\nfrom the Earth, let the fair path to the Tuat be granted to me, which is\nmade in behalf of those who are in faint condition and for the\nrestoration of those who are in pain.\n\nWho art thou, who devourest in Amenta?\n\nI am He who presideth in Restau. \u201cHe who entereth in his own name, and\ncometh forth in quest; the Lord of the Eternity of the Earth\u201d is my\nname.\n\nShe who hath conceived hath set down her burden; _which turneth round\nbefore descending; the door is shut at the wall which is\nreversed_....[75]\n\nHis Eye hath been given to Horus and his face brighteneth at the dawning\nof the day.\n\nI am not exhausted: I become the Lion god and the palm flowers of Shu\nare upon me.\n\nI am not one who drowneth.\n\nBlessed are they who see(19.) the Bourne:(20.) beautiful is the god of\nthe motionless heart who causeth the stay of the Overflowing.\n\nBehold! there cometh forth the Lord of Life, Osiris thy support, who\nabideth day after day.\n\nI embrace the Sycomore,(21.) I am united to the Sycomore.\n\nI part the two deities of morning that I may come to hold the Eye,(22.)\nand cause it to rest in its place.\n\nI am come to see R\u00e2 at his setting, and I unite with the breeze at his\ncoming forth: my two hands are pure for adoring him.\n\nMay I be restored! May I be restored!\n\nI fly up to heaven and I alight upon the earth; and mine eye turneth\nback there towards the traces of my footsteps.\n\nI am the offspring of Yesterday; the tunnels(23.) of the earth have\ngiven me birth, and I am revealed at my appointed time.\n\nMay I be under shelter from the warlike handed god who cometh behind me,\nmay my flesh be sound and may my glories be a protection to the limbs of\none who waiteth for the purpose of taking counsel. May the Cycle of the\ngods listen to what I say.\n\n_To be said on coming forth by day; that one may not be kept back on the\npath of the Tuat, whether on entering or on coming forth; for taking all\nthe forms which one desireth; and that the soul of the person die not a\nsecond time._\n\n_If then this chapter be known the person is made triumphant upon earth\n[and in the Netherworld] and he performeth all things which are done by\nthe living._\n\n_This chapter was discovered on a plinth of the god of the Hennu Bark_\n(24.) _by a master builder of the wall in the time of King Septa, the\nVictorious._(25.)\n\n_This composition is a secret; not to be seen or looked at._\n\n_Recite the chapter when sanctified and pure; not approaching women, not\neating goat\u2019s flesh or fish._\n\n NOTES.\n\nThis is one of the most important as it is one of the most ancient\nchapters. The text of it was already doubtful at the time of the XIth\ndynasty. It had been handed down in two recensions, both of which were\ninscribed on the coffin of Queen Mentuhotep, the discovery of one of\nthese being attributed to the time of King Septa of the 1st dynasty, and\nthat of the second to the time of Menkaur\u00e2, the king of the third\npyramid. These two recensions are also found in the papyrus of Nebseni.\nThe MSS. present innumerable various readings, few of which are of the\nslightest value. These have been collected, as far as they could be\ndiscovered, in the French and some other Museums in 1876, in a very\nadmirable work upon the chapter, by M. Paul Guieysse,[76] who has\ntranslated and commented upon it and and all the variations of it known\nto him at the time. Since then the papyrus of Nebseni has been\npublished, and M. Naville has given all the variants found in the few\nexisting papyri of the best period. I have notes of the readings of the\npapyri in the British Museum, and also those of a cast (now in the\nBritish Museum) taken from a block in serpentine, belonging to the\nMuseum of the Hermitage in St. Petersburg.\n\nWith such light as could be derived from these extremely divergent\nauthorities I have done my best (taking as the basis of my translation\nthe texts in the papyrus of Nebseni and the rubric in which the\ndiscovery is ascribed to the time of king Septa) towards exhibiting the\nchapter in as intelligible a form as seems to me possible. Some passages\nas yet defy translation in consequence of the corruption of the text.\n\nSome years before his untimely death M. de Roug\u00e9 read his translation of\nthis chapter before the Acad\u00e9mie des Sciences. It is much to be lamented\nthat this has never been published. I have, in addition to the versions\nof other scholars, a copy of one by Mr. Goodwin, with whom I read this\nand other chapters nearly thirty years ago. But this kind of literature\nis not one of those in which his marvellous sagacity showed to\nadvantage.\n\nIn reading this and almost every other chapter of the _Book of the\nDead_, it is absolutely necessary to bear in mind that different divine\nnames do not necessarily imply different personalities. A name expresses\nbut _one_ attribute of a person or thing, and one person having several\nattributes may have several names. It is not implied in this chapter\nthat the Sun is the Nile or the Inundation, but that the same invisible\nforce which is manifested in the solar phenomena is that which produces\nthe inundation; He is the Inundator. But he has many other names and\ntitles. In this chapter, as in others before it, the speaker at one time\ntalks in terms identifying him with some divinity, and at another as a\nsimple mortal petitioning some favour.\n\n1. \u2042\u2042, \u2042\u2042\u2042\u2042 or, at a later period \u2042\u2042, signifies\n_one whose force is concealed or unseen_. It is a theological term,\nfrequent at all periods of the Egyptian religion, and implies that the\ndeity is not to be confounded with its external manifestation. The Sun\nthat we see _hides_ as truly as it reveals the Sun-god; who, as this\nchapter shows, has other manifestations.\n\n2. _Those in the Tuat_ \u2042\u2042\u2042\u2042\u2042 called in the Pyramid Texts\n\u2042\u2042\u2042\u2042, Pepi I, 185. The more recent texts read\n\u2042\u2042\u2042\u2042 \u201cthe gods of the West.\u201d\n\n3. _Cf._ Pepi I, 174.\n\n4. _Two divine Hawks upon your gables._ They are mentioned in the\nPyramid Texts[77] as \u2042\u2042\u2042\u2042\u2042\u2042, Teta, 183. They represent\nthe two divisions, North and South, of the kingdom of Horus. _Cf._\nRochemonteix, _Edfu_, p. 55 and many other such passages as that found\nthere.\n\n5. _The Shrine which standeth in the centre of the Earth._ This Shrine\nis also mentioned in the \u2018Book of Hades.\u2019 _Cf._ Bonomi, Sarc. 4c.\n\n6. _He is I, and I am He._ _Cf._ the Pyramid Text\u2014\u201cOh R\u00e2.... Teta is\nthou, and thou art Teta...., thou risest as Teta, and Teta riseth in\nthee, etc.,\u201d Teta, 337.\n\n7. _Ptah floateth over his firmament._ The meaning of the verb is shown\nin early texts by the determinative, as in the parallel passage of the\n17th chapter.\n\n8. _Oh gracious Power_, \u2042\u2042\u2042. The adjective is also written\n\u2042\u2042\u2042. The usual determinative \u2042 has its origin in the\nhieratic form of \u2042, see Prisse Papyrus.\n\n9. _Kam-ur\u0227_ \u2042\u2042\u2042\u2042, \u201cThe great Extender,\u201d a name applied to\nOsiris, as the Nile. \u201cThy two sisters, Isis and Nephthys, come to thee,\nand they convey to thee _Kamit urit_ [the great Extent] in thy name of\n_Kam-ur\u0227_ [the great Extender].\u201d Teta, 274.\n\n10. _I bring to its fulness, etc._ The yearly inundation is the mature\nresult of the innate force belonging to the god; the \u1f10\u03bd\u03ad\u03c1\u03b3\u03b7\u03bc\u03b1 of his\n\u1f10\u03bd\u03b5\u03c1\u03b3\u03b5\u03af\u03b1. This translation remains the same whether the reading be \u2042\nor \u2042.\n\n11. _Shoreless_, \u2042\u2042\u2042, \u2042 or \u2042, implies an enclosed space,\na basin or channel with fixed limits. The inundation has no determinate\nbanks. Its course is from south to north, hence the reference to the\ndeities of the South.\n\n12. _Shoulder_ and _Haunch_. The usual sacrificial joints. This passage\nwas at an early date added to the paragraph which opens the chapter.\n\n13. _The two goddesses of the West_, \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\nIt is said of R\u00e2 at Edfu \u2042\u2042\u2042\u2042\u2042. \u201cHe setteth in the West.\u201d\nThe deities in question are Isis and Nephthys, who are also the deities\nof the East or Sunrise under the name of \u2042\u2042\u2042\u2042\u2042\u2042\u2042;\nUnas, 461.\n\nIn the passage of the Pyramid Texts just referred to it is stated that\nthese \u201cdivinities in _Ununait_ open their arms to the god as he stands\nup erect on the eastern side of the firmament.\u201d\n\n_Ununait_ is the place of _rising_, _springing up_.\n\n14. _The Tenait in Abydos._ This feast has already been mentioned in\nChapter I. It was one of those commemorative and representative of the\ndeath of Osiris, of his mutilation, mummification and burial.\nPrescriptions for carrying it out are found in the great text at\nDenderah, published by D\u00fcmichen and Mariette, and translated by Brugsch,\nand Loret, and (in part) by D\u00fcmichen.\n\n_Tenait_ is also the name of certain days of the month, and (Teta, 229)\nof the fifth hour of the day.\n\n15. _The bolts made fast on the gateways._ The Pyramid Texts\non behalf of the deceased invoke the\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u2018the bolt\nwhich closes the gateway of Heaven,\u2019 with a prayer that it may open to\nhim (Teta, 235, compare line 200).\n\n16. _He who lulleth me_, \u2042\u2042\u2042\u2042\u2042. The word is here\nin the dual, as corresponding to the double lion. _Cf._\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, Teta 261. The\nimportant variant \u2042\u2042\u2042 is found at Edfu (Rochemonteix, p. 78).\n\n17. _I sever the horns._ _Cf._ Psalm lxxv, 11.\n\n18. The _lands_. The Egyptian word varies in the texts. The most\nauthorized reading \u2042\u2042 is used in different senses: one of which\n(and perhaps the original one) is _put_, _put on_; _ponere_, _locare_,\n_induere_, _figere_, _addere_. Here it would seem from the context to\nmean locality, post, spot of earth. And I am inclined to identify\n\u2042\u2042 in this place with the well-known \u2042, or \u2042\u2042\u2042, as an\nequivalent if not as a phonetic variant.\n\n19. _Blessed are they who see_ \u2042\u2042\u2042\u2042\u2042 written\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042 in the Pyramid Texts (Unas, 584, Teta, 42,\nPepi I, 181 and 199), where it is in parallelism with \u2042\u2042\u2042\u2042.\n\n20. _The Bourne_, \u2042\u2042\u2042. On the goddess \u2042\u2042\u2042\u2042,\n_Menait_, _cf._ Teta 288, Pepi I, 70, 154, 163.\n\n21. _The Sycomore_ of Dawn repeatedly mentioned in the Book of the Dead.\nThe Pyramid Texts also (Pepi I, 174) speak of the tall Sycomore of Sut\nin the Eastern Sky on which the gods congregate and sit, in expectation\nof the arrival of the Glorified one.\n\n22. _To hold the Eye_, \u2042\u2042\u2042\u2042\u2042\u2042\u2042. Later texts, like\nthe Turin copy, have \u2042\u2042\u2042\u2042. The two verbs here (like\n\u2042\u2042\u2042\u2042 which is also found as a variant) are synonymous in the\nsense of _embracing_, _holding_,[78] _enclosing_, _fastening_,\n_staying_, _propping_.\n\nAccording to the ancient myth Sut deprived Horus of his Eye, which was\nrecovered by Thoth, and by him restored to its owner. The following\npassage from an inscription at Edfu (Rochemonteix, p. 25) is in strict\naccordance with the oldest mythological texts.\n\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\n\u201cAsten, who restored the Eye of Horus to its Lord, who preserved the Eye\n(_ut\u2019 at_) from suffering harm, who made fast the Eye (_nutrit_) in its\nplace, and who pacified Horus with his Eye.\u201d The different synonyms\ndesignating the Eye are important as showing that the word\n\u2042\u2042\u2042\u2042 is here used in the sense of the _daily_ light of the\nsun.\n\nThe other part of the same text as Edfu gives additional variants.\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\nand \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. Here the Eye is called \u2042\u2042,\n\u2042\u2042, and \u2042\u2042. But in other places the _Ut\u2019 at_ stands for a\nless frequent moment of the solar progress. In the Pyramid Texts for\ninstance \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201cholder of the _Southern_ Eye\nof Horus\u201d might perhaps designate the Summer Solstice. And a later text\nconnects the Eye with the opening of the year.\n\nThe priestly title \u2042\u2042\u2042, \u2018holder of the Eye,\u2019 is like all such\ntitles, that of the divinity whom the priest personates. The god himself\nis hieroglyphically represented by the sign \u2042\u2042 of an ape holding\nthe Eye.\n\n23. _The tunnels_, \u2042\u2042\u2042, \u2042\u2042\u2042, Teta, 291;\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042, Horhotep, 213. See my note _Proc. Soc.\nBibl. Arch._, 1873, p. 385. The Coptic \u2c81\u2c95\u2c9f\u2ca3\u2c93, which is generally\nsupposed to be a serpent, is more probably an _earth-worm_, like\n\u2042\u2042.\n\nThe Pyramid Texts have another word which I understand of the\ntunnels through which the Sun, Moon, and Stars pass from West to\nEast, \u2042\u2042\u2042, as opposed to \u2042\u2042\u2042, the paths of the\nupper world. Anubis is called \u2042\u2042\u2042\u2042 (Pepi I, 80), and\nthese passages are \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\n(_ib._, 73), \u201cbetween the two divine forms\u201d (a lion at each end).\n_Cf._ Teta, 319, where it is said of the Stars\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042,\nthat at their triumphant course through the tunnels the bones of\nthe Akeru gods quake.\n\n24. _The god of the Hennu Bark_, \u2042\u2042\u2042\u2042\u2042\u2042, he who\nresides in the \u2042\u2042\u2042\u2042 ship referred to in chapter I. The god\nof this ship is commonly named Sekaru in the texts, but Hennu is also\none of the names of Horus. On the connection between the two names see\nTeta, line 270.\n\n25. King Septa \u2042 of the 1st dynasty, who has been identified with the\nUsaphais of Manetho.\n\nThe other account of the discovery of the chapter is thus described in\nthe rubric of the second recension.\n\n_This chapter was discovered at Hermopolis upon a slab of alabaster,\ninscribed in blue, under the feet of this god_ [Osiris], _at the time of\nKing Menkar\u0101, the victorious, by the royal prince Hort\u00e2t\u00e2f, when he was\njourneying for the purpose of inspecting the temples_ ...[79] _and he\ncarried off the slab in the royal chariot, when he saw what was on it._\n\nThe rubric farther prescribes that a scarab of hard stone encircled and\npurified with gold[80] should be placed upon the place of the heart of\nthe deceased, and that the \u2018words of power\u2019 contained in the 30th\nchapter, \u201cHeart mine of my mother,\u201d etc., should be repeated. The gold\nleaf or plate has been found on some scarabs, but has disappeared from\nnearly all.\n\nThe \u2018Ritual of Parma,\u2019 which speaks of two metals, \u2042\u2042\u2042 _smu_,\nand silver (the latter for the rim), directs that the scarab should be\nput at the throat of the deceased. According to this authority it was\nthe 30th chapter, not the 64th, which was discovered by Prince Hort\u00e2t\u00e2f\nin his inspectorial tour.\n\n-----\n\nFootnote 73:\n\n The text is too corrupt here for any plausible translation.\n\nFootnote 74:\n\n _Not_ is omitted in many copies.\n\nFootnote 75:\n\n The copies of this paragraph are as discordant as they are\n unintelligible. It is idle to guess at the meaning until a better text\n can be discovered.\n\nFootnote 76:\n\n Etudes Egyptologiques; sixi\u00e8me livraison.\n\nFootnote 77:\n\n Here as in the name of \u2042 Tmu, the _long_ sign is written first\n though read last.\n\nFootnote 78:\n\n _Cf._ the expressions \u2042\u2042\u2042\u2042 as, Teta, 258, 262, and\n \u2042\u2042\u2042\u2042. \u2042\u2042\u2042\u2042 is not a mere _gate_, but\n a _hold_, or _keep_.\n\nFootnote 79:\n\n There is no certainty about the text of the next few words.\n\nFootnote 80:\n\n I understand by this that the gold is intended to krep the scarab free\n from defilement.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXV.\n\n _Chapter whereby one cometh forth by day and prevaileth over the\n adversaries._\n\n\nOh thou who shinest forth from the Moon, thou who givest light from the\nMoon, let me come forth at large amid thy train, let me be revealed as\none of those in glory. Let the Tuat be opened for me. Here am I: let me\ncome forth upon this day, and be glorified. Let the glorified ones grant\nto me that I live and that mine adversaries be brought to me in bonds\nbefore the divine Circle; may the Genius of my mother be propitiated\nthereby, as I rise up upon my feet with a sceptre of gold in my hand,\nand lop off the limbs. May I rise up, a Babe [from between] the knees of\nSothis, when they close together.(1.)\n\n NOTES.\n\nThe first part of this chapter is nearly identical with Chapter 2. No\ncopy of it is found in the papyri of the older period. In place of it M.\nNaville has published a chapter bearing the same title, and which is\nfound in five ancient papyri. These texts however are extremely\ndiscordant and corrupt, and in the more difficult, and to us more\ninteresting, passages must have been quite unintelligible to the\ncopyists. The second word, for instance, of line 8 is _ri_ in _Ca_, the\ncorresponding word is .. _\u1e25tu_ in _Ta_, _\u1e6d\u0101i_ in _Pb_, _r\u0101u_ in _Ia_ and\n_\u1e25ti_ in _Aa_. A discrepancy not less violent is encountered after the\nnext three words. The oldest extant form of the chapter is that of _Aa_,\nthe papyrus of Nebseni; it is also the shortest, and the other forms\nappear to me to exhibit signs of interpolation. But M. Naville was quite\nright in taking the text of _Ca_ as his basis for the collation of the\ntexts.\n\n1. This whole passage, as it stands, in the MSS. is extremely obscure,\nand I can only make sense of it by conjecturing that a preposition has\nbeen omitted by the copyists.\n\nThe knees of a goddess are frequently mentioned in connection with the\nbirth of a divinity. Here the Babe is mentioned (_cf._ opening of\nChapter 42), and the closing of the knees. The word _\u0101n\u1e2b_, \u2018live,\u2019 has\nfor its primitive meaning \u2018rise up,\u2019 and it is in this sense that I\ntranslate it here.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXVI.\n\n _Chapter whereby one cometh forth by day._\n\n\nI know that I have been conceived by Sechit and that I am born of Neith.\n\nI am Horus, who proceedeth from the Eye of Horus; I am Uat\u2019it, and I\ncome forth like the Hawk which soareth aloft and resteth upon the brow\nof R\u0101 at the prow of his Bark in Heaven.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXVII.\n\n _Chapter whereby the doors of the Tuat are opened and one cometh forth\n by day._\n\n\nLet the doors be opened of the caverns of Nu, and let the feet be\nloosened of those who are in glory.\n\nLet the caverns of Shu be opened, that he may come forth at large, and\nthat I may issue from my funereal pit to my seat which is at the prow of\nthe Bark of R\u0101; let me issue without disaster to my seat which is at the\nprow of the Bark of R\u0101, the all-radiant one, as he riseth up from his\nlair.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXVIII.\n\n _Chapter whereby one cometh forth by day._\n\n\nLet the two doors of Heaven be opened to me: let the two doors of Earth\nbe opened to me: let the bolts of Seb open to me, and let the First\nMansion be opened to me, that he may behold me who hath kept guard over\nme: and let him unloose me who hath wound his arms around me and hath\nfastened his arms upon me into the earth.\n\nLet the Re-hunit(1.) be opened to me, let me pass into the Re-hunit; let\nthe Re-hunit be given to me, that I may come forth by day whithersoever\nmy heart desireth.\n\nLet me have possession of my heart, let me have possession of my Whole\nheart; let me have possession of my mouth, let me have possession of my\nlegs, let me have possession of my arms, let me have possession of my\nlimbs absolutely; let me have possession of my funereal meals, let me\nhave possession of air, let me have possession of water, let me have\npossession of the stream, let me have possession of the river, let me\nhave possession of the banks.\n\nLet me have possession of all things soever which were ritually offered\nfor me in the Netherworld. Let me have possession of the table which was\nmade for me upon earth\u2014the solicitations(2.) which were uttered for me\n\u201cthat he may feed upon the bread of Seb.\u201d\n\nThat which I execrate, I eat it not. Let me feed upon the bread of the\nred corn of the Nile in a pure place, let me sip beer of the red corn of\nthe Nile in a pure place; let me sit under the branches of the palm\ntrees [in Heliopolis] in the train of Hathor, when the solar orb\nbroadeneth(3.), as she proceedeth to Heliopolis with the writings of the\ndivine words of the Book of Thoth.\n\nLet me have possession of my heart, let me have possession of my Whole\nheart; let me have possession of my arms, let me have possession of my\nlegs, let me have possession of my funereal meals, let me have\npossession of air, let me have possession of water, let me have\npossession of the stream, let me have possession of the river, let me\nhave possession of the barks.\n\nLet me have possession of all things soever which were ritually offered\nfor me in the Netherworld. Let me have possession of the table which was\nmade for me upon earth.\n\nLet me be raised up on the left and on the right; let me be raised up on\nthe right and on the left.\n\nLet me sit down and let me stand up, and strain for the breeze [with] my\ntongue and mouth like a skilled pilot.(4.)\n\n_If this scripture is known, he will come forth by day and he will\ntravel over the earth in the midst of the living, uninjured for ever._\n\n NOTES.\n\nCopies of this chapter are found on the coffins of Mentuhotep and\nSebak-\u0101a at Berlin, and have been published by Lepsius in his _Aelteste\nTexte_, pl. 8, 21, 22, and 34. They are unfortunately in very mutilated\ncondition, and my translation follows the text of the Theban papyri.\n\n1. The _Re-\u1e25unit_ in this place is clearly not an Egyptian locality, but\na passage between the Netherworld and heaven or earth.\n\n2. _Solicitations_, \u2042\u2042\u2042\u2042\u2042 _ambire_, _ambitio_, and in a\nbad sense _ambages_.\n\n3. This passage explains what is meant in Chapter 28 by the _god of the\nBroad Face_. One of the papyri (_Ia_) adds the well known epithet of the\nsetting sun \u2042\u2042 \u2018old.\u2019\n\nIt is Hathor who proceeds to Heliopolis, as the feminine suffix which is\nused in the oldest texts, proves.\n\n4. M. Lef\u00e9bure (Papyrus de Soutim\u00e8s, p. 3, note 8) understands the\npassage as meaning \u201c_I seek_ the direction of _the wind_ in order to\navoid it.\u201d But I am inclined to recognize a superstition still current\namong sailors, the \u201cwhistling for a breeze.\u201d\n\nThe oldest copies and the more recent ones have different readings, and\nthough the words _u\u1e2ba \u1e2bemu_ occur repeatedly in the Pyramid Texts, the\nsecond word is not written \u2042\u2042\u2042\u2042, as in the Theban papyri,\nbut \u2042\u2042\u2042\u2042.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXIX.\n\n _Otherwise said_:\n\n\nI am a Flaming One, and brother to a Flaming One.\n\nI am Osiris, brother to Isis. He who avengeth me is my son Horus, in\ncompany with his mother, upon mine adversaries; adversaries who have\ndone to me all wicked and evil things.\n\nChains have been put upon their arms and hands and feet in consequence\nof the evil things which they have done to me.\n\nI am Osiris, the eldest of the great cycle of the gods(1.) and heir of\nhis father Seb.\n\nI am Osiris, the Lord of the heads of life; powerful before and behind;\nhis phallus extendeth to the limits of the human race.[81]\n\nI am Sahu, who assigneth the bounds as he saileth round the starry\nthrong of Heaven, the body of my mother Nut, who conceived me at her\nwill and brought me forth at her desire.\n\nI am Anubis on the day of the Rending asunder.\n\nI am the Bull in the Field; I, even I, Osiris, who shut up his father\nand his mother on the day when the great slaughter took place. My father\nis Seb and my mother is Nut.\n\nI am Horus, the eldest of R\u0101 as he riseth.\n\nI am Anubis on the day of Rending asunder: I am Osiris.\n\nO great One, who enterest and speakest to him who presenteth the tablets\nand guardeth the door of Osiris,(2.) grant that I may come in and be\nglorified, let me be appraised, and let me be made vigorous, that I may\ncome and avenge myself.\n\nLet me sit at the cradle(3.) of Osiris, and put an end to my suffering\nand pain; let me be made strong and vigorous at the cradle of Osiris, so\nthat I may be born with him and renewed. _Said twice._\n\nLet me seize that Thigh(4.) which is under the place of Osiris, with\nwhich I may open the mouth of the gods and sit by him, like Thoth the\nScribe, sound of heart,(5.) with thousands of loaves, beer, beef, and\nfowl upon the table of my father, and the flesh of oxen and birds of\nvarious kinds,(6.) which I offer to Horus, which I present to Thoth, and\nwhich I sacrifice to the Lord of Heaven.\n\n-----\n\nFootnote 81:\n\n _Cf._ note on the _Ass_ of Chapter 40.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXX.\n\n _Another Chapter._\n\n\nI have come to an end(7.) for the Lord of Heaven. I am written down as\nsound of heart, and I rest at the table of my father Osiris, King of\nTattu, and my heart is stirred by his country. I breathe the eastern\nbreeze by its hair(8.); I grasp the north wind by its side lock; I grasp\nthe south wind by the skin as I make the circuit of heaven on its four\nsides; I seize the east wind by the skin, and I give the breezes to the\nfaithful dead amid those who eat bread.\n\n_If this scripture is known upon earth he will come forth by day, he\nwill walk upon earth amid the living: his name will be uninjured for\never._\n\n\nce NOTES TO CHAPTERS LXIX AND LXX.\n\nThese last two chapters are always found together, and always appended\nto the ancient Chapter 68. This is the case not only in the papyri, but\nin tombs like that of Bakenrenef.\n\n1. The later texts say \u201cthe eldest of the five gods.\u201d\n\n2. _Who presenteth the tablets and guardeth the door of Osiris._ See\npicture of Thoth in the Psychostasia.\n\n3. Where Osiris renews his birth.\n\n4. _The Thigh._ The iron instrument so called used in the ceremony of\n\u2018Opening the mouth\u2019 of the deceased.\n\n5. _Sound of heart_ implies that the conscience of the deceased has been\nrecognized as blameless.\n\n6. _Oxen and birds of various kinds._ These kinds are named in the text,\nbut we have no corresponding European names.\n\n7. _I have come to an end._ The first two words of this chapter are\nevidently copied from the end of the last, but instead of _men\u1e25u_,\n\u2018sacrificial slaughter,\u2019 the notion of _men\u0227_ or _meni_ \u2018coming to an\nend,\u2019 has been substituted. Later texts read \u201cI do _not_ come to an\nend.\u201d\n\n8. _Its hair._ All this paragraph sounds very strangely, and translators\nare tempted to understand that the _hair_, _side-lock_, and _skin_ of\nthe deceased are acted upon by the winds.[82] But the feminine suffix\nshows that the converse is the case. The speaker catches the air and\ndistributes it, as we are afterwards told, to the faithful departed.\n\n-----\n\nFootnote 82:\n\n But we \u201ccatch Time by the forelock,\u201d and so did the Greeks.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXI.\n\n _Chapter whereby one cometh forth by day._(1.)\n\n\nO Divine Hawk, who comest forth in Heaven, Lord of Mehurit.(2.)\n\nMake thou me sound,(3.) even as thou hast made thyself sound, who\nrevealest thyself,(4.) who disrobest thyself, and presentest thyself to\nthe Earth.\n\nMay his will towards me be done by the Lord of the Lord of the One\nFace(5.).\n\nI am the Hawk in the Tabernacle and I pierce through [that which is\nupon] the Vail.(6.)\n\nHere is Horus, the Son of Isis: Horus the Son of Isis.\n\nMake thou me sound, even as thou hast made thyself sound, who revealest\nthyself, who disrobest thyself, and presentest thyself to the Earth.\n\nMay his will towards me be done by the Lord of the One Face.\n\nI am the Hawk in the Southern Heaven, and Thoth in the Northern Heaven,\nwho appease the Flame when raging and who convey Law to the god who\nloveth it.\n\nHere is Thoth: Thoth.\n\nMake thou me sound, even as thou hast made thyself sound, who revealest\nthyself, who disrobest thyself, and presentest thyself to the Earth.\n\nMay his will towards me be done by the Lord of the One Face.\n\nI am Unbu of En-areref, the Flower of the Abode of Occultation.\n\nHere is Osiris: Osiris.\n\nMake thou me sound, even as thou hast made thyself sound, who revealest\nthyself, who disrobest thyself, and presentest thyself to the Earth.\n\nMay his will towards me be done by the Lord of the One Face.\n\nO thou who art upon thy two legs [_or_ who art terrible upon thy two\nlegs], at thine own hour, owner of the Two Twin Souls, and who livest in\nTwo Twin Souls.\n\nMake thou me sound, even as thou hast made thyself sound, who revealest\nthyself, who disrobest thyself, and presentest thyself to the Earth.\n\nMay his will towards me be done by the Lord of the One Face.\n\nO thou who circlest round, within thine Egg, Lord of Mehurit.\n\nMake thou me sound, even as thou hast made thyself sound, who revealest\nthyself, who disrobest thyself, and presentest thyself to the Earth.\n\nMay his will towards me be done by the Lord of the One Face.\n\nSebak standeth erect, surrounded by his high places, and Neith standeth\nerect in the midst of her alluvial grounds, in order to reveal\nthemselves, to disrobe themselves and to present themselves to the\nEarth.\n\nMay his will towards me be done by the Lord of the One Face.\n\nOh ye Seven Divine Masters,(7.) who are the arms of the Balance on the\nNight wherein the Eye is fixed; ye who strike off the heads and cleave\nthe necks, who seize the hearts and drag forth the whole hearts, and\naccomplish the slaughter in the Tank of Flame: ye whom I know and whose\nnames I know, know you me as I know your names.\n\nI advance to you, advance ye to me: live in me and let me live in you.\nConvey to me the Symbol of Life which is in your hands, and the Sceptre\nwhich ye grasp.(8.)\n\nAward to me the life of yearly speech through countless years of life in\naddition to my years of life; countless months in addition to the months\nof my life; countless days in addition to the days of my life; and\ncountless nights in addition to the nights of my life, that I may come\nforth and beam upon my own images, with breath for my nostrils, and eyes\nwhich see, amid those who are at the Horizon, on that day when brute\nForce(9.) is brought to a reckoning.\n\n_If this Chapter is known there is well-being on earth with R\u0101 and a\nfair abode with Osiris, and the person is glorified in the Netherworld.\nThere are granted to him the sacred cakes and the coming forth into the\npresence,[83] in the course of each day, undeviatingly, for times\ninfinite._\n\n NOTES.\n\n1. The title as here translated is taken from the oldest known MS., that\nof Nebseni. But the Papyrus _Pc_, which is of the same period, has\n\u201c_Chapter for entering after going forth by day, and for making\ntransformations in all forms_,\u201d and this title or a very similar one is\nfound on other papyri. The most recent form is that in the Turin\ncopy\u2014_Chapter for coming forth by day and repelling brute Force, so that\nthe person may not be seized in the Netherworld, but that his soul may\nbe made sound in the Ta-t\u2019 eserit._\n\n2. _Lord of Mehurit_ = Lord of Heaven, that is the Sun-god. The\ninvocation is repeated a little farther on, \u201cO thou who circlest within\nthine Egg, Lord of Mehurit.\u201d The god is also said to be the owner of\n\u201cthe Two Twin Souls,\u201d namely R\u0101 and Osiris.\n\n3. The verb is here in the second person, not in the first. This is\nshown by those texts which give the name of the person, instead of the\npronominal suffix, as the object of the verb.\n\n4. _Thyself_ = Here, in all but the later copies, the pronoun of the\nthird person is used, in accordance with a well known Egyptian idiom.\n\n5. _Lord of the One Face_ = \u03bc\u03bf\u03bd\u03bf\u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03c2 in opposition to \u03c0\u03bf\u03bb\u03c5\u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03c2\nwhich is an epithet of the Sky, on account of its many changes of\naspect. The Moon too has a variety of phases, whereas the Sun is\neminently the \u201cLord of One Face.\u201d From another point of view the god, at\nthe beginning of chapter 64, is called the \u201cLord of Two Faces,\u201d the\nbright and the dark. The Pyramid Texts have the parallel conception of\nthe Two Eyes of Horus, one white and one black, \u2042\u2042\u2042\u2042\u2042\n(Unas 37).\n\n6. This passage receives illustration from the great inscription of\nPi\u0101nchi, who at Heliopolis paid a visit to the great Tabernacle\n(\u2042\u2042\u2042) of the Sun-god, the doors of which he opened and\nafterwards sealed up with the royal seal. Before going up the steps to\nit he had to lift the _Vail_ (\u2042\u2042\u2042\u2042) or Curtains which\nconcealed it, and perform sprinklings and offer incense and flowers. Two\nimportant words (of which the first has the interesting variant \u2042 and\nthe second is written \u2042\u2042\u2042 in the oldest texts) are thus made\nclear.\n\nThe god is said, according to the different readings, to pierce\n\u201cthrough, the Vail\u201d or \u201cthrough _what is upon_ the Vail.\u201d\n\nIt will be remembered that the Hebrew Holy of Holies was separated from\nthe Sanctuary by a curtain upon which the figures of Cherubim were\nwoven, that before the curtain of the Holy of Holies stood the altar\nupon which incense was offered each morn and evening, and that in\nsin-offerings the priest sprinkled blood seven times before the Vail of\nthe Sanctuary.\n\n7. _The Seven Divine Masters_, \u2042\u2042\u2042\u2042 or\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042,[84] were the offspring of Mehurit, and\nassumed the form of Hawks.[85] They were the inventors and patrons of\nall the arts and sciences, and they assisted Thoth in composition and in\nthe measurement of the earth. See references in Brugsch\u2019s article,\n_Zeits._, 1872, p. 6.\n\nThey are, I believe, to be identified, like the Seven Rishis of the\nlater Sanskrit literature, with the seven stars of the Great Bear. In\nthis conception the Polar star is represented by Thoth.\n\n8. _The Symbol of Life and the Sceptre_, the \u2042 and \u2042.\n\n9. _Brute Force_ \u2042\u2042\u2042, see chapter 57, note 5.\n\n-----\n\nFootnote 83:\n\n Namely, \u201cof the great god.\u201d This ellipse is very frequent.\n\nFootnote 84:\n\n In the Prisse Papyrus this word is to be understood of a scholar or\n sage, whose word is of authority.\n\nFootnote 85:\n\n They have human heads on the Louvre Sarcophagus D. 7.\n\n ------------------------------------\n\n------------------------------------------------------------------------\n\nPLATE XIX.\n\n BOOK OF THE DEAD\n\n[Illustration:\n\n CHAPTER LXV.\n =Papyrus du Louve, III, 93.=\n]\n\n[Illustration:\n\n CHAPTER LXVIII.\n =Papyrus du Louvre, III, 89.=\n]\n\n[Illustration:\n\n CHAPTER LXVIII.\n LEPSIUS, \u201cTodt.,\u201d Plate XXV.\n]\n\n[Illustration:\n\n CHAPTER LXXI.\n =LEPSIUS, \u201cTodt.,\u201d Plate XXVI=.\n]\n\n[Illustration:\n\n CHAPTER LXXI.\n =Papyrus of Nebseni, British Museum, 9900.=\n]\n\n[Illustration:\n\n CHAPTER LXXII.\n =Papyrus du Louvre, III, 93.=\n]\n\n[Illustration:\n\n CHAPTER LXXII.\n =Papyrus, Berlin Museum, II.=\n]\n\n[Illustration:\n\n CHAPTER LXXIII.\n =Papyrus of Ani, British Museum.=\n]\n\n[Illustration:\n\n CHAPTER LXXIV.\n =Papyrus of Ani, British Museum.=\n]\n\n------------------------------------------------------------------------\n\nPLATE XX.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER LXXII.\n LEPSIUS, \u201cTodt.,\u201d Plate XXVII.\n]\n\n[Illustration:\n\n CHAP. LXXIV. CHAP. LXXIII.\n LEPSIUS, \u201cTodt.,\u201d Plate XXVII.\n]\n\n[Illustration]\n\n[Illustration:\n\n CHAPTERS OF THE TRANSFORMATIONS OR CHANGES.\n =Cedar Coffin, in the Gizeh Museum.=\n\n Published by BRUGSCH-PASHA, \u201cZeitschr. f\u00fcr Aeg. Spr.,\u201d 1867.]\n]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER LXXII.\n\n _Chapter whereby one cometh forth by day and passeth through the\n Ammchit._(1.)\n\n\nHail to you, ye Lords of Rule,(2.) devoid of Wrong, who are living for\never, and whose secular period is Eternity.(3.) I make my way towards\nyou. Let me be glorified through my attributes; let me prevail through\nmy Words of Power, and let me be rated according to my merit.\n\nDeliver me from the Crocodile(4.) of this Land of Rule.\n\nLet me have a mouth wherewith I may speak, and let my oblations be\nplaced before you; because I know you, and I know your names: and I know\nthe name of that great god to whose nostrils ye present delicacies:\nTekmu is his name. And whether he maketh his way from the Eastern\nHorizon of Heaven, or alighteth at the Western Horizon of Heaven, let\nhis departure be my departure, and his progress be my progress.\n\nLet me not be stopped at the Meskat; let not the Sebau have mastery over\nme; let me not be repulsed at your gates, let not your doors be closed\nagainst me; for I have bread(5.) in Pu and beer in Tepu. And let me join\nmy two hands together(6) in the divine dwelling which my father Tmu hath\ngiven me, who hath established for me an abode above the earth wherein\nis wheat and barley of untold quantity, which the son of my own body\noffereth to me there as oblations upon my festivals.\n\nGrant me the funereal gifts, beef, fowl, bindings, incense, oil, and all\nthings good and pure upon which a deity subsists, regularly and\neternally, in all the forms I please.\n\nLet me come down or go up to Sechit-aarru and arrive in Sechit-hotep.\n\nI am the god in Lion form.\n\n_If this book is learnt upon earth, or executed in writing upon the\ncoffin, he will come forth by day in all the forms he pleaseth, with\nentrance into his house without repulse. And there shall be given to him\nbread and beer and flesh-meat upon the table of Osiris. He will come\nforth to Sechit-aarru, and there shall be given to him wheat and barley\nthere, for he will flourish as though he were upon earth, and he will do\nall that pleaseth him, like those gods who are there: undeviatingly, for\ntimes infinite._\n\n NOTES.\n\nThis chapter is often found not only in papyri but upon coffins, in\naccordance with the rubric at the end. The earliest copy is on the\ncoffin of Queen Mentuhotep. A very fine copy is on the alabaster\nsarcophagus of Seti I, and our museums are rich in funereal monuments\ninscribed with this ancient text. A very similar text is found at the\nend of chapter 99.\n\n1. _Ammehit_ is the name given in chapter 149 to the sixth abode in\nAmenta, but here and in other places it is simply one of the names of\nthe Netherworld. In the inscriptions, for instance, of the tomb of Queen\nTita,[86] \u201cpassing through the two folding doors of the Ammehit\u201d is in\nparallelism with \u201cgoing in and out of the divine Netherworld.\u201d\n\n2. _Lords of Rule._ This is the reading in most documents, but there are\nothers which have an equal claim to authority. The invocation is\nsometimes made to the \u2042\u2042 \u201cthose who are possessed of a _ka_,\u201d that\nis the \u201cspirits made perfect,\u201d those who have already passed through the\nrequisite trials, besides the gods who have never passed through the\nstage of mortality, all of whom are possessed of a _ka_.\n\nThe invocation, according to another reading, which is that of chapter\n99, is addressed to the \u2042\u2042\u2042\u2042\u2042 \u201cthose who are beautiful or\nperfect of _ka_.\u201d Here the papyri add _lords of rule_, and the\ninvocation, whatever the reading may be, is always addressed to those\nwho have in their power the laws which regulate the universe.\n\n3. _Whose secular period is Eternity._ \u2042\u2042\u2042 _\u1e25ent\u0227_ is the\nperiod of 120 years (see _Proc. Soc. Bibl. Arch._, XIV, 264) which was\ntheir \u03b1\u1f30\u03ce\u03bd, _aevum_, corresponding in idea, not in actual time, to our\ncentury. The secular period of the gods is eternity.\n\n4. _The Crocodile._ Are we to understand this of the crocodile-headed\nmonster pictured in the representations of the Psychostasia? These\npictures are not known to us from as early a date as the chapter itself,\nbut they may have existed. Perhaps, however, this passage may have\nsuggested them.\n\n5. _Bread._ The Egyptian word \u2042 _ta_, like its homonym \u2042, implies\nsomething _pierced_ or _perforated_. The sacrificial cake \u05d7\u05b7\u05dc\u05b8\u05bc\u05d4 in\nLeviticus viii, 26 has the same meaning and, like \u05d7\u05b7\u05dc\u05b4\u05d9\u05dc _a pipe_, is\nconnected with \u05d7\u05b8\u05dc\u05b8\u05dc, _perforavit_, _confodit_, _aperuit_, _profanavit_.\nSee _Proc. Soc. Bibl. Arch._, 1893, p. 386.\n\n\u2042 _ta_, a door or gate, and some other homonyms evidently come under\nthe same conception; cf. _porta_ and \u03c0\u03b5\u03af\u03c1\u03c9.\n\n------------------------------------------------------------------------\n\nPLATE XXI.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER LXXVII.\n =Papyrus of Ani, British Museum.=\n]\n\n[Illustration:\n\n CHAPTER LXXVIII.\n =Papyrus of Ani, British Museum.=\n]\n\n[Illustration:\n\n CHAPTER LXXVIII.\n LEPSIUS, \u201cTodt.\u201d\n]\n\n[Illustration:\n\n CHAPTER LXXVIII.\n =Leiden Papyrus,\n T. 16.=\n]\n\n[Illustration:\n\n CHAPTER LXXVIII.\n LEPSIUS, \u201cTodt.\u201d\n]\n\n[Illustration:\n\n CHAPTER LXXIX.\n =Papyrus du Louvre, III, 89.=\n]\n\n[Illustration:\n\n CHAPTER LXXIX.\n =Papyrus of Sutimes, Bibl. Nat.=\n]\n\n[Illustration:\n\n CHAPTER LXXXI.\n =Papyrus of Ani, British Museum.=\n]\n\n------------------------------------------------------------------------\n\nPLATE XXII.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER LXXXIII.\n =Papyrus of Ani,\n British Museum.=\n]\n\n[Illustration:\n\n CHAPTER LXXXIV.\n =Papyrus of Ani,\n British Museum.=\n]\n\n[Illustration:\n\n CHAPTER LXXXIA.\n =Papyrus of Nebseni, British Museum, No. 9900.=\n]\n\n[Illustration:\n\n CHAPTER LXXXV.\n =Papyrus du Louvre, III, 89.=\n]\n\n[Illustration:\n\n CHAPTER LXXXII.\n =Papyrus of Ani, British\n Museum.=\n]\n\n[Illustration:\n\n CHAPTER LXXXIII.\n =Papyrus, Berlin Museum,\n No. 2.=\n]\n\n[Illustration:\n\n CHAPTER LXXXVI.\n =Papyrus, Leyden\n Museum, II.=\n]\n\n[Illustration:\n\n CHAPTER LXXXVI.\n =Papyrus of Ani, British\n Museum.=\n]\n\n[Illustration:\n\n CHAPTER LXXXVII.\n =Papyrus, Berlin\n Museum, No. 1.=\n]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER LXXIII.\n\n is identical with Chapter IX.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXIV.\n\n _Chapter whereby the legs are set in motion upon earth._\n\n\nDo what thou hast to do, O Sekaru (_twice_); as The god who is in his\nown house, and as The god who standeth on his legs in the Netherworld.\n\nI shine above the Leg(1.) as I come forth in Heaven, but I lie helpless\nwith corpselike face.\n\nOh I faint, I faint, as I advance; I faint, I faint before the teeth of\nthose whose mouth raveneth in the Netherworld.\n\n NOTE.\n\n\n1. _The Leg._ In this place, as in chapter 98 and other texts, a\nconstellation in the northern sky is meant, which many years ago I\nidentified with Cassiopeia.\n\nThis constellation, according to chapter 98, is in the Northern sky and\nin the _Great Stream_ \u2042\u2042\u2042, by which I understand the \u201cMilky\nWay.\u201d This position is also in accordance with the ancient text on the\nCoffin of Amamu, pl. XXVI, line 22. The _Leg_ is as close to the Pole as\nthe Great Bear (called the _Thigh_ in Egyptian Astronomy) but in the\nopposite direction, and in consequence of this position it never sets\nbelow the horizon. Hence in the Pyramid Texts (Pepi I, 411 and Merenr\u0101\n589) it is called \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. And here,\naccording to these texts, as in the Book of the Dead (see chapter 86),\npurification was obtained.\n\nThe god \u2042\u2042\u2042\u2042\u2042 (also named among the 42 judges) whose face\nlooks backwards, and who is said to be gate keeper of Osiris, must be a\nstar (_e.g._ \u03b3 Cepheus) in the immediate neighbourhood of the Polar Star\nwhich represented Osiris. On the ancient coffins of Amamu and Sit-Bastit\nthere is a chapter[87] for assuming the form of a Vulture \u2042\u2042\u2042,\nin which the speaker says \u201cI am the Vulture god who is on the\n\u2042\u2042\u2042\u2042.\u201d\n\nI suspect that in the formula\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 said of Osiris on the\nstel\u00e6 of the twelfth dynasty, the constellation in heaven and not a\nplace at Abydos was meant.\n\n-----\n\nFootnote 86:\n\n Brugsch, _Rec._, II, pl. 63. The whole tomb has now been published by\n M. B\u00e9n\u00e9dite in the _M\u00e9moires de la Mission Arch\u00e9ologique au Caire_,\n tome 5.\n\nFootnote 87:\n\n It was afterwards incorporated with chapter 149.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXV.\n\n _Chapter whereby one cometh to Heliopolis and receiveth a seat there._\n\n\nI have come out of the Tuat: I am come from the ends of the Earth,\nlighting up the Tank, whither the desires of them who bring salutation\nguide me. I pass through the noble dwellings of those who are coffined.\nI open the dwelling of Remrem, I reach the house of Achsesef.(1.) I am\nled on to the noble mysteries, and I enter into the house of Kemkem.\n\n[The Tet amulet(2.) layeth its two hands upon me and assigneth me to its\nsister, and the custody of its mother, Kehkehit, who setteth me upon the\nEastern path of Heaven upon which R\u0101 ariseth and mounteth on high each\nday.\n\nMay I too arise, and be led on, and assume the mummied form as a god,\nand let them set me upon that noble path] whereon Thoth travelleth when\nhe appeaseth the two Combatants(3.) as he goeth to Pu and advanceth to\nTepu.\n\n NOTES.\n\n1. These gods are not often mentioned. But we are told in the\ninscriptions of Rech-ma-r\u0101 (_Mission Arch. du Caire_, V, 127) that\nAchsesef is master of the (\u2042\u2042) great hall of the Prince of those\nin Amenta. _Cf._ _Todt._, 142, 13 and 21.\n\n2. _The Tet amulet_, \u2042, has a chapter of its own, chapter 156.\nDivinity was supposed to reside in this and the other religious symbols,\nwhich are often represented in pictures with hands and feet. The annexed\nVignette is from the Louvre papyrus III, 93, at ch. 93.\n\n[Illustration]\n\nThe part of this chapter which is within brackets is ancient, but is\nomitted in late copies.\n\n3. _The two Combatants._ Sut and Horus.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXVI.\n\n _Chapter whereby all forms are assumed which one pleaseth._\n\n\nI have made my way into the Royal Palace, and it was the Bird-Fly(1.)\nwho brought me hither.\n\nHail to thee, who fliest up to Heaven, to give light to the stars and\nprotect the White Crown which falleth to me.\n\nStable art thou, O mighty god, for ever. Make thou for me a path upon\nwhich I may pursue my course.\n\n NOTE.,\n\n\n1. _The Bird-Fly_, \u2042\u2042\u2042\u2042\u2042\u2042. On this god, see _Proc.\nSoc. Bibl. Arch._, 1892, p. 396 and following, and also 1893, p. 135 and\nfollowing. In the papyrus of Nebseni the name has for determinative an\ninsect, which M. Lef\u00e9bure has identified with the _mantis_. This deity,\naccording to ancient texts, was the _Tiller of the Rudder_ of the\nNeshemit ship of Osiris.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXVII.\n\n _Chapter whereby one assumeth the form of the Golden Hawk._(1.)\n\n\nI set myself to view: I set myself to view as the Golden Hawk, which\ncometh out from its Egg; and I fly and I hover as a Hawk of four cubits\nacross the back. My two wings are of the green gem of the South.(2.)\n\nI come forth from the cabin of the Sektit Bark and I raise myself up\nfrom the Eastern Hill.\n\nI stoop upon the \u00c2tit Bark, that I may come and raise to me those who\nare in their circles, and who bow down before me.\n\nI display myself and gather myself together as the beautiful Golden Hawk\nwith the head of a Heron, to listen to whose utterances R\u00e2 cometh every\nday, and I sit down in the midst of all the great gods of Heaven.\n\nThe fields lie before me; the produce is before me; I eat of it, I wax\nradiant upon it, I am saturated with it to the satisfaction of my heart.\n\nNepra hath given to me my throat, and I am in possession of all that\npertaineth to my person.(3.)\n\n NOTES.\n\n1. This is the first of a series of chapters relative to the\n\u201cTransformations,\u201d the subject of which is treated in the Introduction.\nIt is sufficient here to repeat that the Egyptian \u2018Transformations\u2019 have\nnothing in common with Metempsychosis, as understood in the Greek or\nIndian religions. The change of form in the Egyptian idea depended upon\nthe will of the person; it was not a penance for sin, but a means of\nglorification. And all the forms assumed in the Book of the Dead by the\ndeceased are well known forms of the Sun-god.\n\n2. _Green gem of the South_ \u2042\u2042\u2042\u2042. This has generally been\nunderstood as representing the green feldspar of which many objects in\nour museums are made. But D\u00fcmichen (_Zeitschr._, 1872) has shown that\nthe \u2042\u2042 \u2018of the _East_\u2019 is a synonym of _M\u0101fkait_, emerald, and M.\nNaville has referred to Pliny, who (_Hist. Nat._, XXXVII, 17) speaks of\nthe Egyptian emeralds \u2018qui eruuntur circa Copton oppidum Thebaidis in\ncollibus, ex cautibus.\u2019 The same author quotes Juba in reference to\nEthiopic gems as being \u2018alacriter virides, sed non facile puri aut\nconcolores.\u2019\n\n3. Nepra is one of the names of Osiris, considered as giver of corn, \u1f40\n\u03a0\u03c5\u03c1\u03bf\u03c6\u03cc\u03c1\u03bf\u03c2. By _Throat_ is here meant the organ or power of swallowing,\ndeglutition.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXVIII.\n\n _Chapter whereby one assumeth the form of the Sacred Hawk._(1.)\n\n\nOh Horus! come thou to Tattu, make clear to me the paths, and help me to\nmake the round of my dwelling places.\n\nLook thou upon me and exalt me, impart to me Terror, and rouse in me\nMight, so that the gods of the Tuat may fear me, that their battlements\nwar in my behalf there; and that _he_ may not assail and slay me in the\nhouse of darkness, who enwrappeth the dead; the god who hideth his name;\nor that the like be done by them.\n\nOh ye gods who give ear to the words; ye foremost ones, ye who are in\nthe train of Osiris; hush ye up, gods, that which a god speaketh with a\ngod who is giving ear to a case of Divine Law!\n\nAnd that which I have said to him say thou, Osiris.\n\nGrant to me that change of existence which hath issued from thy mouth on\nmy behalf, that I may see thine own attributes and survey thy\nPowers.(2.)\n\nGrant that I may come forth and have the mastery of my two feet, and\nthat I may be there like the Inviolate One on high; that the gods of the\nTuat may fear me and their battlements war on my behalf.\n\nGrant that I may run together with thy Runners, but remain firm upon my\npedestal like the Lord of Life; let me be united with Isis the Mighty;\nmay they protect me against slaughter, from him who looked upon death.\n\nLet me advance to the goal(3.) of Heaven. I claim words from Seb, and I\npray for sustenance from the Inviolate one on high, so that the gods of\nthe Tuat may fear me, and that their battlements may war on my behalf,\nwhen they see thy supplies for me.\n\nI am one of those Bright ones in Glory: may my attributes be fashioned\nlike the attributes of him who cometh forth to Tattu; may I be\ninvested(4.) with the Soul of him who telleth thee what concerneth me.\n\nOh impart to me Terror and rouse in me Might that the gods of the Tuat\nmay fear me and their battlements war on my behalf.\n\nI am the Bright one in Glory, whom Tmu himself hath called into being,\nand my origin is from the apple of his eye,(5.) who hath made and\nglorified and honoured those who are to be with him. For he is the\nUnique in Heaven, whom they extol as he cometh forth from the Horizon,\nand the gods and glorified ones who are with him fear him.\n\nI am one of the worms which the eye of the Lord of Oneness hath brought\ninto being.\n\nVerily, before Isis was, who gave birth to Horus, I grew up and waxed\nold, and was honoured beyond those in Glory, who were with me.\n\nAnd I arose as the Sacred Hawk, whom Horus had invested with his own\nSoul for the seisin of his inheritance from Osiris at the Tuat.\n\nAnd the god in Lion form, who presideth over those who are at the House\nof the Nemmes(6.) which is in its caverns, said to me:\u2014\n\n\u201cGo back to the confines of Heaven, for thou art invested with the\nattributes of Horus: for thee the Nemmes is not, but free utterance is\nthine, even to the confines of Heaven.\u201d\n\nAnd I took possession of the inheritance of Horus from Osiris at the\nTuat, and Horus repeated to me that which his father Osiris had said to\nhim in the early time, on the Burial Day of Osiris.\n\n\u201cThe Nemmes hath been given to me by the god in Lion form, that thou\nmayest advance and go upon the path of Heaven, so that those who are on\nthe confines of the Horizon may see thee and that the gods of the Tuat\nmay fear thee, and that their battlements may war on thy behalf.\u201d\n[Aahat.(7.)]\n\nAt the divine words all they who are at the funereal shrine of the Lord\nof Oneness bend low.\n\nOh thou who art raised above thy coffin and bereft of the Nemmes, the\ngod in Lion form hath reached the Nemmes to me, and wings are given to\nme.\n\nHe hath given me strength through his back, through his back, and\nthrough his most powerful might, that I fall not upon Shu.(8.)\n\nI propitiate my fair brother, the Master of the two Ur\u00e6i.\n\nI, even I, am he who knoweth the paths of Heaven; its breezes are upon\nme, the raging Bull stoppeth me not as I advance whithersoever there\nlieth a wreck in the Field of Eternity, and I pilot myself towards the\ndarkness and the suffering of the deceased ones of Osiris.\n\nI come daily through the house of the god in Lion form, and I pass forth\nfrom it to the house of Isis the Mighty, that I may see glorious,\nmysterious and hidden matters, even as she hath caused me to see the\ndivine offspring of the Great One.\n\nI am invested with the soul of Horus, so that I see what is in it, and\nwhen I speak hard by the Doors of Shu they respond to the moment.(9.)\n\nIt is I who have charge of the seisin of the inheritance of Horus from\nOsiris at the Tuat.\n\nIt is I, even I, who am Horus in Glory. I am master of his diadem, I am\nmaster of his Light, and I advance to the Goal of Heaven. Horus is on\nhis seat, Horus is upon his throne.\n\nMy face is that of the Sacred Hawk, my back that of the Sacred Hawk: I\nam equipped as his master.\n\nI come forth to Tattu, that I may see Osiris.\n\nI incline myself before him, I incline myself to Nut: they behold me,\nand the gods behold me; the Eye of Horus and the Flame which is in the\nTwo Eyes. They stretch out their arms to me. And I stand erect and\nprevail in opposition to evil.\n\nThey open to me the bright paths; they open to me the bright paths; they\nsee my attributes, they listen to my words.\n\nHail to you, ye gods of the Tuat, ye of repellent face and aggressive\nfront, who tow along the Stars which set, and make the bright paths of\nthe Hematit(10.) for the Lord of the Soul Most Mighty: Horus hath\nordained that ye should lift up your faces and look upon me.\n\nAnd I display myself as the Sacred Hawk whom Horus hath invested with\nhis soul for taking the possession of his inheritance from Osiris at the\nTuat.\n\nI set aside the long-haired gods and passed on through those who had\ncharge of their dens in my sight: I made my way and passed on and\nreached those who presided over their caverns, and those who had charge\nof the House of Osiris; and I speak to them, and make them recognize the\ngod of Mighty Terrors, who is armed with horns against Sutu. I make them\nrecognize who it is that hath seized for himself the divine provisions\nand hath equipped himself with the powers of Tmu.\n\nA gracious pass grant they to me, the gods of the Tuat, as many as there\nare who preside over their caverns and have charge of the House of\nOsiris.\n\nBehold me, I am come to you and have carried off and put together my\nforms....(11.)\n\nI make bright the paths which are in the Horizon and the Hematit in\nHeaven. I make firm the battlements on behalf of Osiris, and I make the\npaths bright in his behalf.\n\nI have done according to the command that I should come forth to Tattu\nto see Osiris, and tell him of the fortunes of that great Son of his\nwhom he loveth, and who hath pierced the heart of Sutu. I have seen the\ndeath.\n\nYea, I tell them the divine plans which Horus carried out in the absence\nof his father Osiris.\n\nO Lord of the Soul Most Mighty, behold me; I come, raise thou me up that\nI may see the Tuat.\n\nMay all the paths which are in Heaven and upon earth be open to me, and\nlet there be no repulse for me.\n\nThou art exalted upon thy throne, Osiris; thine hearing is good, Osiris;\nthy back is strong, Osiris; thy head, Osiris, is firmly fastened, thy\nthroat is made fast, thine heart is glad, thou art confident in the\nstrength and courage of those around thee. Thou art established in\nstrength as the Bull of Amenta.\n\nThy son Horus is seated upon thy throne, and all that liveth is subject\nto him. Endless generations are at his service, endless generations are\nin fear of him; the cycle of the gods is in fear of him, the cycle of\nthe gods is at his service. So saith Tmu, the Sole Force of the gods;\nnot to be altered is that which he hath spoken.\n\nHorus is the offering and the altar of offering; twofold of aspect; it\nis Horus who hath reconstituted his father and restored him. Horus is\nthe father, Horus is the mother, Horus is the brother, Horus is the\nkinsman. Horus proceedeth from the essence of his father and the\ncorruption which befell him.\n\nHe ruleth over Egypt, and the gods are in his service. He hath carried\noff endless generations, and given life to endless generations with his\nEye; the sole one of its Lord, the Inviolate one.\n\n NOTES.\n\nThis chapter is seldom found in the complete shape which it has in the\nTurin _Todtenbuch_. The shortest copy of it is that in the tomb of\nHorhotep (_Miss. Arch. Fr._, p. 158); it has but a few lines; but they\nare very important, as giving the earliest form of the formula\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, which is an invocation to\nthe battlements. The common reading, which adds the pronominal suffix\n\u2042 both to the verb and to its subject, is ungrammatical. The papyri\n_Au_, _Pg_, and _Ij_, rightly omit the suffix after the verb, in the\nearly part of the chapter.\n\nThe coffin of Amamu has a chapter of the same title, but with quite a\ndifferent text.\n\n1. _Sacred Hawk._ Between this and the _Golden Hawk_ of the last chapter\nthe vignettes make no distinction but that of colour, which is\nindicative of age rather than of kind. The typical Egyptian Hawk may be\nidentified with the Falco Lanarius, or with the Peregrinus, but\nnaturalists tell us that \u201cthe Lanier of Buffon is the perfect state of\nthe male Peregrinus,\u201d and that \u201cthe Lanner of Pennant is a young female\nPeregrine.\u201d\n\n2. _Thy powers_, \u2042 _baiu_.\n\n3. _The goal_ \u2042\u2042\u2042 or \u2042\u2042\u2042, a word we have already met\nin chapter 72 (_see_ Note 3), and which occurs later on in the present\nchapter. It is apparently connected with the verb of motion,\n\u2042\u2042\u2042, and seems here to correspond to the Greek \u03b2\u03b1\u03bb\u03b2\u1fd6\u03b4\u03b5\u03c2, or the\nLatin _carceres_, the two posts which were at once the starting point\nand the goal.\n\n \u201csignum unde reverti.\n Scirent, et longos ubi circumflectere cursus.\u201d[88]\n\n4. _Invested_ \u2042\u2042\u2042\u2042, which is connected with \u2042\u2042\u2042.\nThe determinative \u2042 is the symbol of investiture, which is also\nexpressed by the sign \u2042. A mummied person is called _S\u0101hu_, in virtue\nof his investiture.\n\n5. _Apple of the eye_, literally _point_, _thorn_; \u2042\u2042\u2042\u2042.\n\n6. The _Nemmes_ \u2042\u2042 is the royal head-dress in the form of a wig.\nThis chapter is the only one in the Book of the Dead in which it is\nreferred to, but other religious texts mention it. It is one of the\nobjects provided for the deceased in the pictures of ancient coffins.\n(See _Aelteste Texte_, p. 35.)\n\n7. [Aahat.] In this place different MSS. introduce one or more words\nfollowed by the sign \u2042, determinative of divinity. But the whole text\nwhich follows is extremely unsatisfactory. The prudent scribe who copied\n_Pg_ has the words \u201cI am the great god,\u201d and with them ends the chapter.\n\n8. _Fall upon Shu_, or _before_ Shu, who represents Daylight.\n\n9. The passage is obscure through the absence of the right determinative\n\u2042 after \u2042\u2042. The portals of Shu, the gates of Morning, answer\nthe summons of the god who comes as Horus. \u2042 has the sense of _obviam\nire_, _occurrere_.\n\n10. _Hematit_ \u2042\u2042\u2042, a place near the Horizon, not mentioned in\nthe Book of the Dead except in this chapter. It has disappeared in the\nlater recensions.\n\n11. Here follow one or two divine names unknown to the copyists, and by\nthem written at random.\n\n-----\n\nFootnote 88:\n\n _Aeneid_, V, 130.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXIX.\n\n _Chapter whereby one assumeth the form of the Chief god of the Divine\n Cycle._\n\n\nHail to thee, Tmu, Lord of Heaven, who givest motion to all things which\ncome into being; thou who comest forth from the Earth and createst\nwhatsoever is begotten: Lord of the things which are; who givest birth\nto the gods; great god, self-produced; Lord of Life, who givest vigour\nto the men now living:\n\nHail to you, ye Lords of pure things, ye whose abodes are hidden:\n\nHail to you, ye Lords of Eternity, ye whose attributes are concealed,\nand the place where ye reside is unknown.\n\nHail to you, ye gods who are in the divine circuit and the Kabhu; ye\ngods who are in Amenta and ye, O Divine Cycle which is in Heaven:\n\nLet me come to you, let me be purified and strengthened, let me be\nenriched and gifted with power, let me have possession and glory.\n\nI bring in offering to you perfume, incense and natron. Stop ye the\noutpourings of your hearts against me. I am come to put a stop to all\nthe wrong things which are in your hearts, and to do away with the false\ncharges which have been made to you.\n\nBut I bring in offering to you well-being.[89] I lift up in offering to\nyou Ma\u0101t.\n\nI know you and I know your names, and I know your attributes, though it\nbe not known what by you may be brought to pass.\n\nI come before you and make my appearance as that god in the form of a\nman who liveth like a god, and I stand out before you in the form of\nthat god who is raised high upon his pedestal, to whom the gods come\nwith acclamation, and the female deities with jubilation, when they see\nhim.\n\nI come before you and make my appearance on the seat of R\u0101, and I sit\nupon my seat which is on the Horizon, and receive the offerings upon\ntheir altars. I drink the sacred liquor each evening, in the form of the\nLord of all creatures, and I am exalted like that venerable god the Lord\nof the Great House, whom the gods rejoice at seeing at his beautiful\ncomings forth from the womb of Nut, to whom Nut each day giveth birth.\n\n-----\n\nFootnote 89:\n\n Perhaps rather _glory_, _splendour_,\u2042\u2042\u2042\u2042, which\n implies something to be _seen_.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXX.\n\n _Chapter whereby one assumeth the form of the god who giveth Light to\n the Darkness._\n\n\nIt is I who complete the vesture of Nu, the Light which shineth before\nhim, lighting up the darkness. I unite with the two brother-gods who are\nupon me through the mighty Words of Power of my mouth. I raise up the\nfallen one who cometh after me. I fall along with him in the vale of\nAbydos when I go to rest.\n\nI have seized upon Hu from the place in which I found him. And I have\nlifted off the darkness through my power. I have rescued the Eye from\nits eclipse against the coming of the Fifteenth day, and balanced Sutu\nin the mansions above, against the Great one who is with him.\n\nI have equipped Thoth [with light] in the house of the Moon.\n\nI seize upon the Crown. Ma\u0101t is upon me, and the Emerald and the Crystal\nof her months.\n\nThis field of mine is of Azure in the festival thereof.\n\nI lighten up the darkness and overthrow the devouring monsters.(1.)\n\nThose who are in their own darkness worship me, and they rise up to me,\ncovering their faces, who mourn and are prostrate: look ye therefore\nupon me.\n\nI am the Craftsman(2.) of Nu, but I come not up in order that you should\nhear of this.\n\nI am the Craftsman of Nu, who lighteneth the darkness, and I have come\nto dissipate the darkness, and that light should be.\n\n NOTES.\n\n1. _Devouring monsters_, \u2042\u2042\u2042\u2042\u2042.\n\n2. The later recensions have \u2042 or \u2042\u2042\u2042 _wife_. The older\npapyri omit the feminine ending, which is inconsistent with the rest of\nthe chapter. I understand \u2042 or \u2042\u2042, in the sense of artist,\ncraftsman.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXXI.\n\n _Chapter whereby one assumeth the form of the Lotus._\n\n\nI am the pure Lotus which cometh forth from the glory which is at the\nnostril of R\u0101, and I make my journey and pursue it for Horus, the great\ngod beloved.\n\nI am the pure Lotus which cometh forth in the field.\n\n NOTE.\n\nThis little chapter is not without its special difficulty. Are we to\nread \u2042\u2042\u2042 as a word implying motion, with \u2042 as its\ndeterminative, or as implying invocation, with \u2042 as its\ndeterminative? The copyists differed and some of them changed the word\ninto \u2042\u2042\u2042\u2042\u2042 so that there should be no ambiguity. But this\ndoes not clear up the words which immediately follow; hence _Ba_ has\nsuppressed them, whilst other copyists have given themselves no trouble\nas to the sense of what they wrote.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXXII.\n\n _Chapter whereby one assumeth the form of Ptah, eateth bread, drinketh\n beer, and sitteth in the midst of the great gods._\n\n\nI fly like the Hawk, I cackle like the Smen-goose, I alight on the right\nside of the Aat, on the feast of the Great One.\n\nI execrate, I execrate: I eat it not. Dirt is what I execrate: I eat it\nnot. That which my Genius execrateth let it not enter into me.\n\nLet me therefore live upon that which is put before them; the gods and\nthe glorified ones. Let me live and enjoy the bread and....[90] Let me\nthen eat them in the presence of the gods and glorified ones. Let me\nenjoy and eat them under the foliage of the date trees of Hathor, my\nsovereign. Let the oblations be made, of bread and beer in Tattu, and\nbendings of the head in Annu. Let my vesture be girt upon me by Tait.\nLet me sit wherever it pleaseth me.\n\nMy head is that of R\u0101 and I am summed up as Tmu: Four times the arm\u2019s\nlength of R\u0101: four times the width of the world.(1.)\n\nI have come forth with the tongue of Ptah and the throat of Hathor that\nI may record the words of my father Tmu with my mouth, which draweth to\nitself the Spouse of Seb, and the proclamation of whose lips inspireth\nfear.\n\nI repeat the acclamations at my success on being declared the heir of\nthe Lord of Earth, Seb, from whom I issue.\n\nSeb purifieth me, and giveth me his Theophanies.(2.) The dwellers in\nAnnu bow their heads to me. I am their Master. I am their Bull. More\npowerful am I than the Lord of Time; I am the author and the master of\nendless years.\n\n NOTES.\n\n1. Not in length but in periphery. The \u2042\u2042\u2042\u2042\u2042 implies a\nquadrangular figure, and so do \u2042\u2042. Of this quadrangle, North,\nSouth, East, and West, are not cardinal points or angles, but _sides_.\n\n2. _Theophanies_, \u2042\u2042\u2042. This is the true meaning of the word,\nwhether in reference to the Sun rising in the sky or to the king upon\nhis throne.\n\n-----\n\nFootnote 90:\n\n The word seems to have been unintelligible to the copyists, who differ\n widely from each other as to its orthography.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXXIII.\n\n _Chapter whereby one assumeth the form of the Bennu bird._\n\n\nLet me wheel round in whirls, let me turn like the Turning One, let me\nflourish like a flower and keep myself hidden like the Hider.(1.)\n\nI am the Barley corn of every god.\n\nI am the four Yesterdays of those seven Ur\u00e6us deities who are born in\nAmenta; Horus who giveth light by means of his own body; the god who is\nagainst Sutu when Thoth is between them, as in that dispute of the\nPrince of Sechem with the Spirits of Annu where the river is between\nthem.(2.)\n\nI come forth by day and disclose myself at the head of the gods.\n\nI am the god who chaseth all boastfulness.(3.)\n\n NOTES.\n\n1. There is here a play on the words _pa_, _\u1e2beper_, _ru\u1e6d_ and _\u0161et_. The\n_Turning One_ is the god Chepera. The _Tortoise_ \u2042\u2042\u2042 derives\nits name (the _hider_), from the habit of drawing its body within its\nshell. On the flight of the Bennu see the first note of next chapter.\n\n2. The Nile lies between the opposite shores of the Nomes of Letopolis\n(Sechem) and Heliopolis (Annu).\n\n3. The later recensions have \u201cI am Chonsu who _putteth a stop_ to all\nboastfulness.\u201d But in the early copies _Chonsu_ is taken in its\nprimitive sense _the chaser_ and does not require the verb \u2042 to\ngovern \u2018boastfulness.\u2019\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXXIV.\n\n _Chapter whereby one assumeth the form of the Hernshaw._(1.)\n\n\nThou who holdest the bound victims; ye knives over their heads and locks\nand fleeces;(2.) ye aged and bright ones who are armed with the fated\nmoment.\n\nI come to heaven but I strike upon the earth; and conversely.\n\nIt is my power which produceth victory and raiseth the height of heaven,\nand I make the lustrations which yield the extent of earth to my feet\nagainst the sinful cities as I advance and cut in pieces(3.) those who\nare involved in rebellion.(4.)\n\nI leave the gods upon their paths but I strike the Wakers who are in\ntheir coffins.\n\nI know not Nu, I know not Tatunen, I know not the Red ones when they\nbring opposition to me.\n\nI know not a Word of Power to whose utterance I listen.\n\nI am the Red Calf upon the tablets.\n\nThis is what the gods say when they raise their voice.\n\nLet your countenances be without restraint towards him who cometh to me.\n\nThe morning dawns are independent of you, ye have not the charge of\nthem; but my alternations are in my own hands. I say not the wrong\ninstead of the right.\n\nDay after day unswervingly turneth back upon my eye-brow.\n\nAnd Evening is the beginning of my voyage to celebrate the solemnity of\nthe Reclining and the Embrace of the Aged one who hath charge of the\nEarth.\n\n NOTES.\n\n1. Both the _Bennu_ and the _Shenshen_ (which I here translate\n\u2018Hernshaw\u2019) are Herons. They fly to a great height in spiral whirls.\n\n2. The true reading here seems to be \u2042\u2042 from \u2042\u2042 \u2018shear.\u2019\n\n3. _Cut in pieces._ The papyrus of Ani gives the valuable reading \u2042.\n\n4. _Rebellion._ So I understand \u2042\u2042, a wrongful and violent\n_rising_, \u1f10\u03c0\u03b1\u03bd\u03ac\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXXV.\n\n _Chapter whereby one assumeth the form of a Soul,_(1.) _that one may not\n come to the dungeon. Imperishable is he who knoweth it._\n\n\nI am a Soul. I am R\u0101 who proceedeth from Nu, and my soul is divine. I am\nhe who produceth food, but I execrate what is wrong and look not upon\nit.\n\nI am possessor of Ma\u0101t and subsist by means of it.\n\nI am the Food which perisheth not; in my name of the Self-originating\nForce, together with Nu, in the name of Chepera, from whom I am born\ndaily.\n\nI am the Lord of Daylight and I execrate Death, let me not enter into\nthe dungeons of the gods of the Tuat.\n\nIt is I who give glory to Osiris and propitiate the hearts of those who\nare with him, my own friends.\n\nThey inspire the fear of me, and put forward my might to those within\ntheir domains.\n\nAnd behold me, how I am raised upon my pedestal and upon my throne.\n\nI am Nu. They shall not overthrow me who do wrong.\n\nI am he whose orbits are of old; my soul is divine, it is the Eternal\nForce.\n\nIt is I who create the Darkness which maketh its seat at the confines of\nHeaven.\n\nMy Soul hath come, far advanced in age, and I create the Darkness at the\nconfines of Heaven at my pleasure.\n\nI reach the limits, and I advance upon my feet.\n\nI take the lead and I traverse the steel firmament which maketh a\ncurtain.(2.) I put a stop to the Darkness and the worms; I whose name is\nhidden.\n\nI drive away aggression from before the Lord of the two hands, who is my\nown Soul. The Ur\u00e6us divinities are my body. My image is Eternal, the\nLord of years, the King of Everlasting.\n\nI am exalted as Lord of the land of Rebu: \u2018the Youth in Town, the Lad in\nthe Country\u2019 is my name; and my name is imperishable.\n\nI am the Force which createth Heaven and maketh its abode in the\nNetherworld.\n\nNot to be seen is my nest; not to be broken is my Egg.\n\nI am the Lord on High. I have made my nest on the confines of Heaven,\nand I descend to the earth of Seb and put a stop to evil. I see my\nfather, the Lord of the Gloaming, and I breathe.(3.)\n\n NOTES.\n\n1. Soul. The Egyptian word which in our modern languages we translate as\n_Soul_ has already been explained as meaning _Force_. It is so\ntranslated in this chapter in several passages where this sense is\nemphatically required.\n\n2. _A curtain_, \u2042 _\u0161et_, literally a _skin_. _Cf._ Ps. civ, 2, \u201cWho\nstretchest out the heavens like a curtain,\u201d where the LXX render\n\u2018curtain\u2019 by \u03b4\u03ad\u1fe4\u1fe5\u03b9\u03bd and the Vulgate by _pellem_.\n\n3. Here the chapter ends in _Pc_. The few words which follow in other\nMSS. were unintelligible to the copyists and are written very variously.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXXVI.\n\n _Chapter whereby one assumeth the form of the Swallow._(1.)\n\n\nI am the Swallow; I am the Swallow.\n\nI am the Scorpion-bird, daughter of R\u0101.\n\nO ye gods, whose perfume is delicious: Flame which proceedest from the\nHorizon: O thou who art in the place whence I have brought the keeper of\nhis fold\u2014let me have thine arm that I may make my observation at the\nTank of Flame, that I may advance as an envoy and come with the report\nof it.\n\nBe it opened to me, in order that I may tell what I have seen.\n\nHorus is in command of his bark. There hath been given to him the throne\nof his father, and Sutu that son of Nut is under the grappling hooks\nwhich he made for him.\n\nI have ascertained what is in Sechem. I have touched with my two hands\nthe Heart of Osiris.(2.)\n\nAnd that which I went in order to ascertain I am come to tell. Come let\nme enter and report my mission.\n\nAnd I, entering and ascertaining who cometh forth through that gate of\nthe Inviolate one, I purify myself at that great stream where my ills\nare made to cease, and that which is wrong in me is pardoned and the\nspots which were on my body upon earth are effaced.\n\nO Keeper of the Portal, let the path be made for me, for I am as one of\nyou. Let me come forth by day, and walk upon my own legs. Let me have\nthe feet of the Glorified.\n\nI know the mysterious paths and the gates of Aarru from whence I come.\nHere am I, and I come that I may overthrow mine adversaries upon earth,\nthough my dead body be buried.\n\n_If this chapter be known he will re-enter after coming forth by day._\n\n NOTES.\n\n1. The Swallow \u2042\u2042. The objection to this meaning is that the bird\nin question was eaten; and that doves or pigeons would be less meagre\nfood than the Swallow, and therefore more probably intended in the\nEgyptian texts. But Swallows are still eaten at Rome, where like Clive\nNewcome we may be regaled not only with \u201cwild swans and ducks\u201d but with\n\u201crobins, owls, and \u03bf\u1f30\u03c9\u03bd\u03bf\u1fd6\u03c3\u03b9 \u03c4\u03b5 \u03c0\u1fb6\u03c3\u03b9 for dinner.\u201d And Willughby, the\nnaturalist, found a large quantity of swallows being sold for food at\nValencia in Spain.\n\nThe flat head, the short legs, and the tail of the bird are\ncharacteristic not of the pigeon but of the swallow, and on many\npictures (_e.g._, pl. xxi, vignette from Leyden papyrus) we are reminded\nof the song\u2014\n\n \u1f2e\u03bb\u03b8\u2019 \u1f26\u03bb\u03b8\u03b5 \u03c7\u03b5\u03bb\u03b9\u03b4\u1f7c\u03bd ...\n \u1f10\u03c0\u1f76 \u03b3\u03b1\u03c3\u03c4\u03ad\u03c1\u03b1 \u03bb\u03b5\u03c5\u03ba\u1f70\n \u1f10\u03c0\u1f76 \u03bd\u1ff6\u03c4\u03b1 \u03bc\u03ad\u03bb\u03b1\u03b9\u03bd\u03b1.\n\nIt is not quite plain why the name of Scorpion should be given to the\nbird, but the name \u2042\u2042\u2042 of the insect in itself implies\nnothing more than the characteristic _whiteness_ of colour.\n\n2. _Touched with my two hands the Heart of Osiris._\n\n\u2042\u2042\u2042 is the origin of the Coptic \u03ed\u2c9f\u03e9 \u2018touch.\u2019 The word Heart\nhas dropped out of the later texts (_e.g._, the Turin copy), but in the\nolder papyri it is found in the form of \u2042\u2042 or \u2042.\n\n ADDITIONAL NOTE.\n\nIn Chapter 86 \u2042\u2042\u2042 has unquestionably the sense of\n_ascertaining by inspection._ The Abbot Papyrus in its account of the\nenquiry respecting the spoliation of the royal coffins gives ample\nevidence of this meaning. And the word there used for _reporting_ the\nresult of the inspection is, as is Ch. 86, \u2042\u2042\u2042\u2042\u2042 _sem\u0227u_,\nin Coptic \u2ca7\u2c81\u2c99\u2c89.\n\nBut it is well to remember that \u2042\u2042\u2042 has another use; which\nperhaps implies the existence of two homonymous roots. In a passage\nquoted in Note 21 to Ch. 64, it certainly signifies _restore_. And this\nmay possibly be its meaning in the rubric of Ch. 64. The journey of\nPrince Hort\u00e2t\u00e2f may have had reference to the _restoration_, not simply\n_inspection_, of the temples. In this sense it is often written\n\u2042\u2042\u2042\u2042 or \u2042\u2042\u2042\u2042 _s\u0227pu_. The Coptic word for\n\u1f00\u03c0\u03bf\u03ba\u03b1\u03b8\u03b9\u03c3\u03c4\u03ac\u03bd\u03b1\u03b9 in Hosea xi, 11 and Acts i, 6 is \u2ca7\u2cab\u2c9f.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXXVII.\n\n _Chapter whereby one assumeth the form of Se-ta._\n\n\nI am Seta\u2014full of years.\n\nI lay myself down [in death], and I am born daily.\n\nI am Seta at the confines of the earth. I lay myself down [in death], I\nrestore myself and I renew myself daily.\n\n NOTE.\n\n_Se-ta_ \u2042\u2042, literally _Filius terrae_, is a common noun\nsignifying an earth-worm. It is applied to the Sun as rising out of the\nearth. There are several pictures at Denderah representing the Sun-god\nHor-sam-ta in the form of the worm rising out of the Lotus of Dawn.\n_See_ pl. xxiii, from Mariette, _Dend_. I, 47 and 48.\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXXVIII.\n\n _Chapter whereby one assumeth the form of the Crocodile god [Sebak(1.)._\n\n\nFor I am the Crocodile god in all his terrors.\n\nI am the Crocodile god in the form of man.(2.) I am he who carrieth off\nwith violence. I am the almighty Fish in Kamurit.\n\nI am the Lord to whom one bendeth down(3.) in Sechem.\n\n NOTES.\n\n1. Sebak is not always named in the papyri. The ideogram of the\ncrocodile was in some copies read _emsu\u1e25_ and in others _sebak_.\n\n2. _In the form of man_ \u2042\u2042\u2042\u2042. Of the very different\nreadings this is the most intelligible.\n\n3. _To whom one bendeth down_, literally \u2018master of bendings.\u2019\n\n ------------------------------------\n\n\n\n\n CHAPTER LXXXIX.\n\n _Chapter whereby the Soul is united to the dead Body._\n\n\nOh thou who Bringest; Oh thou Runner, who dwellest in thy Keep,(1.) thou\ngreat god; grant that my Soul may come to me from whatsoever place\nwherein it abideth.\n\nBut if there be a delay in the bringing of my soul to me, thou shalt\nfind the Eye of Horus standing firm against thee, like those undrowsy\nWatchers who lie in Annu, the land wherein are thousands of reunions.\n\nLet my Soul be caught, and the Chu which is with it, wheresoever it\nabideth.\n\nTrack out(2.) among the things in heaven and upon earth that soul of\nmine, wherever it abideth.\n\nBut if there be a delay in thy causing me to see my Soul and my Shade,\nthou shalt find the Eye of Horus standing firm against thee.\n\n ---------------------\n\nOh ye gods who draw along the Bark of the Eternal one: ye who lift up\nabove the Tuat, and who raise up the Sky: ye who enable the Souls to\nenter into the mummied forms; ye whose hands grasp the cordage, hold\nfirm with your ropes and stop the adversaries that the Bark may rejoice\nand the god proceed in peace.\n\nAnd now grant that my Soul may come forth in your train from the Eastern\nhorizon of Heaven for ever and ever.\n\n NOTES.\n\nThe oldest papyri present a much shorter form than the later ones. That\nportion which is here separated by a line from what goes before it first\nappears on the sarcophagus of Seti I and in the papyrus of Ani. The\nvignette is a very favourite decoration of mummies.\n\n1. _Keep_ \u2042\u2042 of which the regular variant in this chapter is not\n_sa\u1e25_ but \u2042\u2042 _se\u1e2ben_.\n\n2. _Track out_, \u2042\u2042\u2042 is _investigare_, \u1f10\u03be\u03b9\u03c7\u03b9\u03bd\u03b5\u03cd\u03b5\u03b9\u03bd, to follow\nthe traces like a dog. _See_ _ Denk._ II, 3, where the word occurs in\nthe title of \u201cmaster of the trackers,\u201d determined by a man holding a\nhound in leash. It is from this notion that the sense of _sight_ or\n_looking_ appears in \u2042\u2042\u2042\u2042, \u2c9b\u2c81\u2ca9.\n\n ------------------------------------\n\n\n\n\n CHAPTER XC.\n\n _Chapter whereby Memory is restored(1.) to a person._\n\n\nOh thou who choppest off heads and cuttest throats, but restorest memory\nin the mouth of the dead through the Words of Power which they possess:\nthou seest me not with thine eyes, thou perceivest not with thy\nfeet;(2.) thou turnest back thy face, thou seest not the executioners of\nShu, who are coming behind thee to chop off thine own head and to cut\nthy throat. Let not my mouth be closed, through the Words of Power which\nI possess; even as thou hast done to the dead, through the Words of\nPower which they possess.\n\nAway with the two sentences uttered by Isis when thou camest to fling\nremembrance at the mouth of Osiris(3.) and the heart of Sutu, his enemy,\nsaying:\u2014\n\n NOTES.\n\nOf this chapter we have unfortunately but one copy in _Fa_, of the Mus\u00e9e\nBor\u00e9ly. This is defective both at the beginning and at the end, and the\ntext is inaccurate. The later copies are so inaccurate that it is\nimpossible to reconstitute the text. It is precisely on those points\nwhere grammatical accuracy is required for fixing a definite sense that\nthe manuscripts are hopelessly defective. The preceding translation is\n_verbally_ correct, I trust, but I do not pretend that it is\nintelligible. It stops where the papyrus _Fa_ stops.\n\n1. _Restored._ The reduplication in \u2042 here gives the verb this\nsense.\n\n2. It is not only in Egyptian that verbs of sight are applied to other\nperceptions. Aeschylus says \u03ba\u03c4\u03cd\u03c0\u03bf\u03bd \u03b4\u03ad\u03b4\u03bf\u03c1\u03ba\u03b1 in _Sept. c. Th._ 104, and\nthe Hebrew writers furnish similar examples.\n\n3. _At the mouth of Osiris and the heart of Sutu._ To justify this\ntranslation the same preposition ought to govern _mouth_ and _heart_.\nBut I do not know any copy in which this occurs. The Turin reading is\nsimply absurd.\n\n\n\n\n CHAPTER XCI.\n\n _Chapter whereby the Soul is secured from imprisonment in the\n Netherworld._\n\n\nOh thou who art exalted and worshipped, all powerful, almighty one, who\ngrantest thy terrors to the gods, who displayest thyself upon thy throne\nof grandeur,(1.) let the way be made for my Soul, my Chu and my Shade.\nLet me be thoroughly equipped.\n\nI am a powerful Soul; let the way be made for me to the place where R\u0101\nis and Hathor.\n\n_If this Chapter is known, he taketh the form of a fully equipped Chu in\nthe Netherworld, and does not suffer imprisonment at any door in the\nAmenta, either in coming in or going out._\n\n NOTE.\n\n1. There is no safe text here, \u2018grandeur\u2019 is only meant to indicate the\nexistence of \u2042 in the original. But there certainly ought to be\nsomething different from what any of the MSS. supply.\n\n ------------------------------------\n\n------------------------------------------------------------------------\n\nPLATE XXIII.\n\n BOOK OF THE DEAD.\n\n[Illustration]\n\n[Illustration:\n\n CHAPTER LXXXVIII.\n =Papyrus, Leyden,\n No. II.=\n]\n\n[Illustration:\n\n CHAPTER LXXXVIII.\n =Papyrus of Nebseni, British\n Museum, No. 9900.=\n]\n\n[Illustration:\n\n CHAPTER LXXXVII.\n MARIETTE, \u201cDENDERAH.\u201d\n]\n\n[Illustration:\n\n CHAPTER LXXXVII. CHAPTER LXXXVIII.\n =Papyrus of Ani, British Museum.=\n]\n\n[Illustration:\n\n CHAPTER LXXXIX.\n =Papyrus of Ani, British Museum.=\n]\n\n[Illustration:\n\n CHAPTER XC.\n =Papyrus, Mus\u00e9e Bor\u00e9ly, Marseilles.=\n]\n\n[Illustration:\n\n CHAPTER XC.\n =LEPSIUS, TODTENBUCH.=\n]\n\n[Illustration:\n\n CHAPTER XCII.\n =Papyrus du Louvre, III, 89.=\n]\n\n------------------------------------------------------------------------\n\nPLATE XXIV.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER XCII.\n =Papyrus, British Museum, 9949.=\n]\n\n[Illustration:\n\n CHAPTER XCII.\n =Papyrus, Boulaq, 21.=\n]\n\n[Illustration:\n\n CHAPTER XCII.\n =Papyrus of Ani, British Museum.=\n]\n\n[Illustration:\n\n CHAPTER XCIII.\n =Papyrus, Louvre III, 93.=\n]\n\n[Illustration:\n\n CHAPTER XCIV.\n =Papyrus, Louvre III, 9.=\n]\n\n[Illustration:\n\n CHAPTER XCV.\n =Papyrus, British Museum, 10,009.=\n]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER XCII.\n\n_Chapter whereby the Tomb is opened to the Soul and to the Shade of the\n person, that he may come forth by day and may have mastery of his\n feet._\n\n\nThat standeth open which thou openest, and that is closed which thou\nclosest, oh thou who art at rest;(1.) thou openest and thou closest to\nmy Soul, at the bidding of the Eye of Horus: who delivereth me, who\nestablisheth the glory upon the brow of R\u0101: [the god] of stretched out\nsteps and rapid paces, who maketh for me a wide path and vigorous limbs.\n\nI am Horus, the avenger of his father, who lifteth up his father and who\nlifteth up his mother with his staff.\n\nLet the path be opened to him who hath mastery of his feet, that he may\nlook upon the great god within the Bark of R\u0101 on the day of the Soul\u2019s\nReckoning; and my Soul is then at the front during the Reckoning of the\nYears.\n\nMay the Eye of Horus deliver for me my Soul, and establish my splendour\nupon the brow of R\u0101, and may my radiance be upon your faces who are\nattached to the person of Osiris: imprison not my Soul, put not in\ncustody my Shade.\n\nLet the path be open to my Soul and to my Shade that it may see the\ngreat god within his sanctuary, on the day of the Soul\u2019s Reckoning, and\nmay repeat the words of Osiris whose place is unseen, and of those who\nare attached to the person of Osiris and have the custody of Souls and\nSpirits, and who shut up the Shades of the Dead who would do an injury\nto me.(2.)\n\nLet the path be thrown open(3.) to thy Genius[91] and to thy Soul,\nGlorified one, who art provided with those who conduct thee; sit thou at\nthe head of the Great ones in thy place; thou shalt not be imprisoned by\nthose who are attached to the person of Osiris and who have the custody\nof Souls and Spirits and who shut up the Shades of the Dead. It is\nHeaven that shall hold thee.\n\n NOTES.\n\n1. I cannot agree with those who have hitherto translated this chapter.\nThe only grammatical interpretation which seems possible for the first\nsentence depends upon the sense given to the suffix \u2042\u2042 _t\u0227_. I\ntake this as representing the second person singular. \u2042\u2042, the\nperson _at rest_ (Osiris) is the one invoked, and is here translated by\nthe vocative.\n\n2. The words which follow are evidently the words of Osiris and those\nattached to him, which are addressed to the deceased and are repeated by\nhim. The text here, as indeed everywhere, is very corrupt.\n\n3. _Thrown open_, \u2042\u2042\u2042\u2042. I have explained the sense of the\nverb \u2042 _mes_ (_Proc. Soc. Bibl. Arch._, 1882, p. 70) as _stretching\nout_, of which notion \u2042 is the determinative. \u2042\u2042\u2042 is =\n\u2042\u2042 \u00d7 \u2042. _Mesi uat_ is \u2018pandatur via.\u2019\n\n-----\n\nFootnote 91:\n\n The Egyptian _ka_.\n\n ------------------------------------\n\n\n\n\n CHAPTER XCIII.\n\n _Chapter whereby one avoideth being conveyed to the East in the\n Netherworld._\n\n\nOh thou Phallus of R\u0101, who fliest from the storm, disablement ariseth\nfrom Baba who useth against me might beyond the mighty and power beyond\nthe powerful.\n\nIf I am conveyed away, if I am carried off to the East; if all evil and\ninjurious things of a feast day of fiends are perpetrated upon me\nthrough the waving of the Two Horns, then shall be devoured the Phallus\nof R\u0101 and the Head of Osiris.\n\nAnd should I be led to the fields wherein the gods destroy him who\nanswereth them, then shall the horns of Chepera be twisted back, then\nshall blindness(1.) arise in the eyes of Tmu and destruction,(2.)\nthrough the seizure of me, and through my being carried off to the East,\nthrough there being made over me a feast day of the fiends, through all\nthe murderous work perpetrated upon me.(3.)\n\n NOTES.\n\nThis chapter contains one of those threats (of which there are other\ninstances) made to the gods. The speaker is in fact so identified with\ndivinity that any evil which happens to him must be conceived as\ninvolving the same calamity to the gods and to the universe.\n\nThere is a very considerable difference between the earlier and the\nlater texts. There is very great confusion in the text of the Turin\n_Todtenbuch_ as compared with that of the Cadet papyrus.\n\n1. _Blindness_, \u2042\u2042\u2042\u2042 in the earlier and \u2042\u2042 in the\nlater texts. The latter form, which has for determinative pearls or\nglobules of some kind, reminds one of the disease formerly called _gutta\nserena_.\n\n2. _Destruction_, \u2042\u2042\u2042\u2042\u2042. But this word is written in\ndifferent ways in the papyri. With \u2042 as a suffix it would mean \u2018my\ndestroyer.\u2019 _Ca_ gives \u2042 as a determinative, and thus creates a god\n_Hetmu_, or at least a name punning upon that of Tmu, to which it is\nunited.\n\n3. The more recent texts, like those of the Turin _Todtenbuch_, insert a\nnegative particle before the mention of each disaster. They pray that\nthe Phallus of R\u0101 may _not_ be devoured, that the blindness may _not_\ncome upon Tmu, and so on.\n\n ------------------------------------\n\n\n\n\n CHAPTER XCIV.\n\n _Chapter whereby one prayeth for a Palette and an Inkstand._\n\n\nOh mighty one, who seest thy father, and who hast charge of the Book of\nThoth.\n\nHere am I, I come and am glorified and filled with Soul and Power and\nprovided with the writings of Thoth, which I bring in order to purify\nthe tunnel which is in Sutu.(1.) I bring the Palette and I bring the\nInkstand as the instruments of Thoth, the secrets of which are divine.\n\nHere am I, as the Scribe; I bring the remains of Osiris;(2.) and the\nwriting which I have made upon them is decreed by the great god to be\ngood, daily, among the good. Thou hast decreed, Horus of the Two\nHorizons, that I shall be the author of Ma\u0101t and tend(3.) it daily to\nR\u0101.\n\n NOTES.\n\n1. _In Sutu_; that is, in Darkness. _See_ chapter 96.\n\n2. The _remains_, \u2042\u2042\u2042\u2042. This word, though commonly applied\nto corruption and impurity of dead matter, is taken in an inoffensive\nsense when applied to the gods. Compare, _e.g._, _Pepi I_, line 477 and\nfollowing.\n\n3. _Tend_, \u2042\u2042\u2042\u2042 _mesi_ (not _sebi_) stretch out, _pandere_,\n_protendere_.\n\n ------------------------------------\n\n\n\n\n CHAPTER XCV.\n\n _Chapter whereby is opened the place wherein Thoth resteth._\n\n\nI am the Dread one(1.) in Storm, who guard the Great one(2.) against\nassault.\n\nI smite like the Flint-god: I sprinkle like the Sprinkling-god.(3.)\n\nI am the protection(4.) of the Great one against assault and I give\nvigour to the sword which is in the hand of Thoth(5.) in the storm.\n\n NOTES.\n\nThe papyrus _Ad_ gives this chapter the title of \u201cassuming the form of\nthe Smen-goose,\u201d and Dr. Birch published the text of this papyrus in the\n_Zeitschrift_ of 1869 (p. 25) as one of those additional chapters which\n\u201cdo not occur in the Ritual of Turin.\u201d This is of course an error of\noversight. This chapter is in the Turin _Todtenbuch_, and the papyrus\n_Ad_ merely gives it under an erroneous title, which was evidently meant\nfor another text.\n\n1. _The Dread one_, \u2042\u2042\u2042. Instead of this _Ad_ has\n\u2042\u2042\u2042, which I cannot regard otherwise than as a simple blunder\nof the scribe. \u2042 is a well known anaglyph in certain scenes, but\nthere is no evidence of its being a variant of the name of Chnemu.\n\n2. Two of the ancient papyri _Ca_ and _Ad_ read _Horus_, the others have\nthe _Great goddess_, and so has _Ad_ in the next line. The more recent\ntexts have (not _urit_, \u2018the great one,\u2019 but) _urerit_, \u2018the crown.\u2019\n\n3. _The Sprinkling god_ \u2042\u2042\u2042\u2042\u2042 _Aashu_. This god is\nmentioned but once in the Book of the Dead, and his name is here\ninterpreted conjecturally in consequence of the function assigned to him\nand of the not unlike word \u2042\u2042 _\u0227\u0161_ \u2018spit.\u2019\n\n4. _Protection._ I read \u2042 instead of \u2042 in the early papyri.\n\n5. _Thoth._ The recent texts have _Chepera_, an evident error. The\nallusion is to the storm or distress from which Thoth rescues the Eye of\nHorus.\n\n ------------------------------------\n\n\n\n\n CHAPTER XCVI.\n\n _Chapter whereby is opened [the place] where Thoth [resteth]._\n\n\nI am he who dwelleth in the middle of his own Eye. I have come that I\nmay deliver Ma\u0101t to R\u0101, and may propitiate Sutu with the libations for\nAkar and the red victims of the Faithful of Seb.\n\n ------------------------------------\n\n\n\n\n CHAPTER XCVII.\n\n\n_Said at the Bark_: Staff of Anubis, may I propitiate those four\nGlorified ones who follow after the Master of [all] things.\n\nI am the Master of the champaign at their behest, and I am the Father of\nthe inundation, when he who hath charge of the canals is athirst.\n\nLook therefore upon me, oh ye great and mighty gods, who are foremost\namong the Spirits of Annu; let me be exalted in your presence. I am a\nwell-doer towards you. Lo I come, that I may purify this Soul of mine in\nthe most high degree; let not that impediment proceeding from your mouth\nbe issued against me which giveth one over to ruin: let me be purified\nin the lake of propitiation and of equipoise: let me plunge into the\ndivine pool beneath the two divine sycomores of Heaven and Earth.\n\nNow let my Fold be fitted for me as one victorious against all\nadversaries who would not that right should be done to me.\n\nI am the Only one; just and true upon the Earth. It is I who say it.\n\n * * * * *\n\n NOTES.\n\nChapters 96 and 97 are really but one chapter, which M. Naville has\nfound in only two MSS. of the early period. The end of what Lepsius\ncalls chapter 97 is hopelessly corrupt. On comparing the three copies\ngiven by M. Naville (two of them being from the papyrus of Nebseni) it\nwill be seen how impossible it is to restore a grammatical text out of\nsuch discordant materials. The difficulty is not removed by having\nrecourse to the papyri of a later period.\n\n------------------------------------------------------------------------\n\nPLATE XXV.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER XCVII.\n =Papyrus, British Museum, No. 9,900.=\n]\n\n[Illustration:\n\n CHAPTER CIII.\n =Papyrus,\n British Museum,\n No. 9,900.=\n]\n\n[Illustration:\n\n CHAPTER XCVIII.\n =LEPSIUS, Todtenbuch.=\n]\n\n[Illustration:\n\n CHAPTER CIV.\n =Papyrus, British Museum, No. 9,900.=\n]\n\n[Illustration:\n\n CHAPTER XCIX.\n =Papyrus, British Museum, No. 9,900.=\n]\n\n[Illustration:\n\n CHAPTER CV.\n =Papyrus of Sutimes,\n Bibl. Nat.=\n]\n\n[Illustration:\n\n CHAPTER CV.\n =Papyrus, British Museum, No. 9,900.=\n]\n\n[Illustration:\n\n CHAPTER CVIII.\n =Papyrus,\n British Museum, No. 9,900.=\n]\n\n------------------------------------------------------------------------\n\nPLATE XXVI\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER XCIX. =Papyrus Busca.=]\n\n[Illustration:\n\n CHAPTER XCIX.\n =Papyrus, Berlin Museum, No. 2.=\n]\n\n[Illustration:\n\n CHAPTER XCIX.\n =Papyrus, Brit. Mus., No. 9905.=\n]\n\n[Illustration:\n\n CHAPTER XCIX.\n =Papyrus, Mus\u00e9e du Louvre, No. III, 89.=\n]\n\n[Illustration:\n\n CHAPTER XCIX.\n =Papyrus Brocklehurst, II.=\n]\n\n[Illustration: CHAPTER XCIX. =Papyrus, British Museum, No. 9900.=]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER XCVIII.\n\n _Chapter whereby one saileth a ship in the Netherworld._\n\n\nOh thou Leg in the Northern Sky,(1.) and in that most conspicuous but\ninaccessible Stream; I rise up and come to light as a god, I am\nconspicuous but inaccessible.\n\nI rise up and live, and bring myself to light as a god.\n\nI cackle even as the Smen-goose, but I stoop(2.) like the Hawk at the\nnets of the Great Fowler.\n\nI sail across the Sky, and Shu standeth erect and the Achmiu Stars(3.)\nare instantly active in raising the ladder which lifts the Setting Stars\naway from destruction.(4.)\n\nAnd I bear that which repelleth mischief as I make my voyage over the\nLeg of Ptah.\n\nI come from the Lake of Flame, from the Lake of Fire, and from the Field\nof Flame, and I live....\n\nI stand erect in the Bark which the god is piloting ... at the head of\nAarru,(5.) and the Achmiu Stars open to me ... and my fellow\ncitizens(6.) present to me the sacred cakes with flesh.\n\n NOTES.\n\nThere is but one papyrus of the older period which contains any portion\nof this chapter, and it does so very imperfectly.\n\nOn referring to M. Naville\u2019s edition it will be seen that not only the\ntitle but the greater part of the chapter is destroyed. The later copies\nhave texts so different from the original form, that it is unsafe to\nattempt a restoration except within very strict limits.\n\nIt is absurd to attempt a translation from a mixture of divergent and,\nat the same time, incorrect texts.\n\n1. See note to chapter 74. The _Stream_ which is so conspicuous but\ncannot be reached is the Milky Way, and the _Leg_ is the constellation\nCassiopeia in the Northern Sky.\n\n2. _Stoop_, \u2042\u2042\u2042. This comparison occurs repeatedly in the\nPyramid Texts, and others of the early periods.\n\n3. _Achmiu Stars_ \u2042\u2042\u2042\u2042\u2042\u2042 so _Ab_, giving another\nproof that the word is to be taken as a _noun_, and not as a _negative_.\n\n4. See chapter 30A, on \u201cThe Crocodile of the West who lives on the\nSetting Stars.\u201d\n\n5. So _Ab_, but perhaps wrongly. I dare not fill up the lacun\u00e6 of this\ntext.\n\n6. _Fellow-citizens._ The translation here is necessarily conjectural.\nBut I understand by _fellow-citizens_ (\u03c3\u03c5\u03bc\u03c0\u03bf\u03bb\u1fd6\u03c4\u03b1\u03b9) the dwellers of that\n_city_ of which the deceased says, in chapter 17, \u201cI arrive at my own\ncity, \u2042\u2042.\u201d[92] And this _city_ is explained by the ancient\nscholion as being \u201cthe Horizon \u2042 [or, as Lepsius more accurately\ntranslates it, \u2018der Sonnenberg\u2019] of my father Tmu.\u201d It is no earthly\ncity that is thought of, but an eternal one.\n\n-----\n\nFootnote 92:\n\n I take this opportunity of correcting my former translation, where the\n preposition \u2042, which twice occurs in the passage, is both times\n rendered by the same word, _from_. But the sense of a preposition\n really depends upon the verb which it follows. The same English word\n will not suit the French _de_ in \u2018s\u2019approcher _de_\u2019 and \u2018s\u2019\u00e9loigner\n _de_.\u2019\n\n ------------------------------------\n\n\n\n\n CHAPTER XCIX.\n\n _Chapter whereby one Saileth a Ship in the Netherworld._\n\n\nOh thou who sailest the ship of Nu over that chine which is void,(1.)\nlet me sail the ship; let me fasten my tackle(2.) in peace; in peace!\nCome, come; Fleet one, Fleet one! Let me come to see my father Osiris.\n\nOh thou who art veiled, let me enjoy happiness.\n\nOh thou who art clouded, but manful, and who sailest round over that\nchine of \u00c2pepi; thou of firm head and steadfast breast when coming forth\nfrom the fiery blows: Oh thou who art at the ship, let me sail the ship,\nlet me fasten my tackle and come forth.\n\nThis place is empty, into which the starry ones fall down headlong upon\ntheir faces,(3.) and find not aught whereby they can raise themselves\nup.\n\nNarrow is the path as the tongue of R\u0101.(4.)\n\n[_The Patrol who goeth round, and who piloteth the Double Earth_; Seb\nabideth stably by means of their rudders: _the divine Form which\nrevealeth the Solar Orb_: and _He who presideth over the Red ones_.(5.)]\n\nLet me be brought in as a distressed mariner, and let my Soul come to\nme, which is my brother, and go to that place which thou knowest.\n\n_\u201cLet me be told my name,\u201d say_,\n\n1. _The Mooring post._ \u201cLord of the Double-Earth in the Shrine\u201d is thy\nname.\n\n2. _The Blade of the Rudder._ \u201cLeg of Apis \u201d is thy name.\n\n3. _The Hawser._ \u201cThe Side-Lock which Anubis fastens on to the swathing\nwork\u201d is thy name.\n\n4. _The Stern or Stem Posts._ \u201cThe two columns of the Netherworld\u201d is\nthy name.\n\n5. _The Hold._ \u201cAkar\u201d is thy name.\n\n6. _The Mast._ \u201cBearer of the Great one whilst she passeth\u201d is thy name.\n\n7. _The Keel._ \u201cBackbone of Apuat\u201d is thy name.\n\n8. _The Mast-head._ \u201cThroat of Emsta\u201d is thy name.\n\n9. _The Sail._ \u201cNut\u201d is thy name.\n\n10. _The Leathers._(6.) \u201cMade of the hide of Mnevis, which Sutu hath\nscorched,\u201d is thy name.\n\n11. _The Oars._ \u201cFingers of the elder\u201d is your name.\n\n12. _The Bracement._ \u201cHand of Isis, stanching the blood of the Eye of\nHorus,\u201d is thy name.\n\n13. _The Ribs._ \u201cEmsta, Hapi, Tuamautef, Kebehsenuf, He who taketh\ncaptive, He who taketh by force, He who seeth his Father, and He who\nmaketh himself,\u201d are your names.\n\n14. _The Look-out_:(7.) \u201cMaster of the Grounds\u201d(8.) is thy name.\n\n15. _The Tiller_:(9.) \u201cMerit\u201d(10.) is thy name.\n\n16. _The Rudder_: \u201cThe Umpire, beaming forth from the water,\u201d is thy\nname.\n\n17. _The Hull_: \u201cThe Leg of Hathor, which R\u0101 wounded, on his lifting her\ninto the Sektit Boat,\u201d is thy name.\n\n18. _The Boatman_: \u201cOff\u201d is thy name.\n\n19. _The Breeze_, since thou art conveyed by me: \u201cThe Northern Breeze\nproceeding from Tmu to the Nose of Chent-Amenta\u201d is thy name.\n\n20. _The Stream_, since thou sailest upon me: \u201cTheir Mirror\u201d is thy\nname.\n\n21. _The Shallow_:(11.) \u201cDestroyer of the large-handed at the place of\npurification\u201d is thy name.\n\n22. _The Land_, since thou walkest upon me: \u201cThe Tip of Heaven, the\nComing forth from the swathings in the Garden of Aarru, and the Coming\nforth in Exultation,\u201d is thy name.\n\n_To be said before them._\n\nHail to you, Fair in Form, Lord of issues, who are springing up for\never, and whose double goal is eternity: turn to me your hands, give to\nme food and offerings for my mouth; let me eat the _Bat_-bread, the\n_Shensu_-cake and the _Kefen_-cake: let my place be in the great hall in\npresence of the mighty god.\n\nI know that mighty god to whose nostrils ye present delicacies. Tekmu is\nhis name: and whether he, whose name is Tekmu, turneth from the East or\nadvanceth to the West, let his course be my course.\n\nLet me not be stopped at the Meskat; let not the Sebau have mastery over\nmy limbs.\n\nI have bread in Pu and beer in Tepu. Let your largesses of this day be\ngranted to me; offerings of wheat and barley, offerings of _\u0101nta_ and of\nvestments, offerings of oxen, and ducks, which are offerings for life,\nhealth and strength, and also offerings for coming forth by day, in all\nthe forms in which it pleaseth me to come forth in the Garden of Aarru.\n\n_If this chapter be known he will come forth at the Garden of Aarru;\nthere will be given to him the_ Shensu-_cake, the measure of drink and\nthe_ persen-_cake, and fields of wheat and barley of seven cubits (It is\nthe followers of Horus who reap them), for he eateth of that wheat and\nbarley, and he is made whole in his limbs through that wheat and barley,\nand his limbs spring up even as with those gods. And he cometh forth in\nthe Garden of Aarru in all the forms in which it pleaseth him to come\nforth._\n\n NOTES.\n\nOne of the Paris papyri (_Pb_) contains a composition bearing the same\ntitle as chapter 99, and M. Naville has published it as an introduction\nto the usual chapter. It is no doubt of very great interest, but it is\nthe imperfect copy of a quite independent composition, which really has\nno claim to be considered a part of our Book of the Dead.\n\n1. See chapter 7, title and notes. _Cf._ the \u03b1\u1f30\u03b8\u1f74\u03c1 \u1f10\u03c1\u03b7\u03bc\u03bf\u03c2 of Pindar and\nthe Latin expressions \u2018vacuum per inane,\u2019 \u2018per inania.\u2019\n\n2. _Fasten my tackle_, \u2042\u2042\u2042\u2042. _Cf._ Unas, 508 and 639. In\nthe latter place the ropes are said to be made of \u2042\u2042\u2042, _palm\nleaf_ (?).\n\n3. Comp. chapter 44 on the cavern where the dead fall into the darkness,\n\u2018but the Eye of Horus supporteth me, and Apuat reareth me up.\u2019 There may\nbe an allusion here, as there is elsewhere, to _shooting stars_. It is\nworth noticing that\u2014a group which ought, I think, to be read\n\u2042\u2042\u2042\u2042 (_Ca_ and _Ac_) has in most papyri the wrong\ndeterminative \u2042 instead of \u2042, which was misunderstood, and that\n_Ab_ has even \u2042\u2042\u2042.\n\n4. A corrupt passage, like the next.\n\n5. The corruption of the whole passage between [ ] will be best\nunderstood on comparing it with the names of \u201cthe Rudders of Heaven\u201d as\ngiven in chapter 148; the earliest text of these names being (I think)\nthe fine tablet in _Denkm._ III, 25 bis _a_. _Three_ out of four of\nthese names are represented by the phrases here printed in italics. The\nrest is incoherent and was certainly not understood by the copyists. I\nhave followed _Aa_ in my translation.\n\n6. \u2018_The Leathers_,\u2019 \u2042\u2042\u2042 or \u2042\u2042\u2042\u2042, leathern\nthongs, or straps, like the Greek \u03c4\u03c1\u03bf\u03c0\u03bf\u03af for fastening the oars,\n\n \u1f28\u03c1\u03c4\u03cd\u03bd\u03b1\u03bd\u03c4\u03bf \u03b4\u2019 \u1f10\u03c1\u03b5\u03c4\u03bc\u1f70 \u03c4\u03c1\u03bf\u03c0\u03bf\u1fd6\u03c2 \u1f10\u03bd \u03b4\u03b5\u03c1\u03bc\u03b1\u03c4\u03af\u03bd\u03bf\u03b9\u03c3\u03b9: _Odyss._ 4, 782.\n\nSee note of Scholiast and _cf._ Aesch. _Pers._, 376.\n\n7. _Look out_ \u2042\u2042\u2042\u2042, _see_ chapter 15, note 9.\n\n8. _Grounds._ \u2042\u2042\u2042 is, technically, the superficial land\nmeasure corresponding to the _quarter_ of the Egyptian _arura_. The more\ngeneral sense of the word (\u2042\u2042\u2042\u2042) is land enclosed and\nparted out for cultivation.\n\nThe very ancient magical text (Unas 302) speaks characterically of\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, the Hippopotamus who maketh\nhis appearance at the garden (vineyard, field, &c. _Cf._ Psalm lxxx,\n13).\n\nIn the great inscription published in Mariette\u2019s _Denderah_, IV, 35,\n\u2042\u2042\u2042 is used, in a sense like that of the \u1f08\u03b4\u03ce\u03bd\u03b9\u03b4\u03bf\u03c2 \u03ba\u1fc6\u03c0\u03bf\u03b9, for\na stone vessel in which seeds were sown for ritual purposes.\n\n9. _Tiller._ \u2042\u2042\u2042\u2042\u2042 _bait_, or (as it is also written)\n_\u0227bait_; see chapter 76, note 1.\n\n10. _Merit._ \u2042\u2042 (sometimes written with \u2042 and other\ndeterminatives; Bekenranef adds \u2042) is the name of each of the two\ndivine sisters, Isis and Nephthys, _see_ chapter 37, note; who are\ncalled \u2042\u2042\u2042 and \u2042\u2042. But, at Edfu, Denderah and Philae,\n_Merit_ is a synonym of the _Ut\u2019at_, and one of the names of Hathor.\n\n11. _Shallow_; a conjectural meaning for \u2042\u2042\u2042, which has not\nonly the determinative of _land_, but those of water, \u2042 and \u2042.\nAnd in some texts it would seem to mean _marsh_, _fen_, _swamp_.\n\n ------------------------------------\n\n\n\n\n CHAPTER C.\n\n _The Book whereby the glorified one is made strong, and is made to\n embark in the boat of R\u0101, together with those who are with the god._\n\n\nLet me convey the divine Heron to the East, Osiris to Tattu. Let me open\nthe caverns of H\u0101pu,(1.) clear the path of the Solar Orb and tow along\nSekaru upon his sledge. Let the Great one give me strength at her fixed\nhour.\n\nI hail and give worship to the Orb, and associate myself with those in\nadoration, I am one of them.\n\nLet me be a second to Isis; and let her glorified ones give me strength.\n\nLet me fasten my tackle, let me stop the adversary, and force him to\nturn back his steps.\n\nLet R\u0101 lend me his two hands, let not his divine Boatmen prevent me. Let\nmy strength be that of the divine Eye, and conversely.\n\n[As to the sundering of me in the Bark of R\u0101, let the sundering be as\nthat of the Egg and the Tortoise.(2.)]\n\n_Said over the Figure in the Text, which is written upon clean paper,\nwith artist\u2019s ink, fresh and mixed with essence of \u0100nta; let the dead\nperson have it put upon his body without inserting it into his limbs; he\nwill enter into the Bark of R\u0101 at the round of each day, Thoth will\nappreciate him, on his coming forth or entering, undeviatingly for times\ninfinite._\n\n NOTES.\n\nThis chapter appears a second time in the Turin _Todtenbuch_ as chapter\n129. But in the papyrus of Nebseni it is found no less than three times.\n\n1. _Caverns_ of H\u0101pu. Two of the copies of this chapter in the papyrus\nof Nebseni give the interesting variant \u2042\u2042\u2042\u2042\u2042. \u2042 is\nthe well known equivalent of \u2042\u2042, and the fountains of the Nile\nare also indicated by the group \u2042.\n\n2. This passage does not occur in chapter 129, and is apparently an\ninterpolation, which however is already found in ancient copies.\n\n ------------------------------------\n\n\n\n\n CHAPTER CI.\n\n _Chapter of the Safeguards of the Bark of R\u0101._\n\n\nO thou who art devoid of moisture in coming forth from the stream; and\nwho restest upon the deck of thy Bark: as thou proceedest in the\ndirection of Yesterday, and restest upon the deck of thy Bark, let me\njoin thy boatmen.\n\nI am a powerful Chu.\n\nO R\u0101, in that thy name of R\u0101, since thou passest through an Eye of seven\ncubits, whose pupil is of three: do thou then make me sound, I am a\npowerful Chu, let thy soundness be my soundness.\n\nO R\u0101, in that thy name of R\u0101, since thou passest through those who are\nperishing headlong: do thou then keep me standing on my feet. I am a\npowerful Chu, let thy soundness be my soundness.\n\nO R\u0101, in that thy name of R\u0101, since thou openest the secrets of the\nAmmehit, which gladdeneth the hearts of the Divine Circle: do thou then\ngive me my heart. I am a powerful Chu, let thy soundness be my\nsoundness, and the soundness of thy limbs be the soundness of my limbs.\n\n_Secured by reason of the writing with gum mixed with colours upon a\nstrip of royal papyrus, put at the throat of the deceased on the day of\nburial. If these phylacteries are put at his throat, he will rise up as\none of the Divine Circle, and be united to the followers of Horus,\nwhilst his Lamp is made firm by Isis in heaven beside Sothis. He\nfolloweth Horus who resideth in Sothis.(1.) His Shade becometh divine as\nwell as human. Vegetation is made to grow out of his body through the\ngoddess Menkit.(2.) He becometh a god for ever, and his limbs are made\nvigorous in the Netherworld through Thoth, who hath done the like to\nOsiris, in causing the light to rise out of his dead body; undeviatingly\nand for times infinite._\n\n NOTES.\n\nThis chapter does not occur in the earlier collections known to us.\n\n1. _Horus who resideth in Sothis_ \u2042\u2042\u2042\u2042\u2042\u2042\u2042; _cf._\nTeta, 277.\n\n2. _Menkit_ is one of the names of Hathor, but the place is corrupt and\nthe true reading uncertain.\n\n ------------------------------------\n\n\n\n\n CHAPTER CII.\n\n _Chapter whereby one entereth into the Bark of R\u0101._\n\n\nO Great One in thy Bark, let me be lifted into thy Bark. Let me make\nhead for thy staircase. Let me have charge of those who convey thee, who\nare attached to thee, who are of the Stars which never set.\n\nThat which I abominate, I eat not: and that which I abominate is Dirt,\nlet me not eat of it, but of peace offerings and of _Ka_-offerings, by\nwhich I shall not be upset.\n\nLet me not approach it with my hands, let me not tread upon it with my\nsandals, because my bread is of the white corn and my beer of the red\ncorn of the Nile.\n\nIt is the Sektit boat and the \u0100\u0101tit which have brought me to the food\nand raiment which are upon the altar of the Spirits of Annu.\n\nSalutation to thee, Ur-ar-set, in that voyage of heaven and the disaster\nin Tennu, when those dogs were gathered together, not without giving\nvoice.\n\nI have come myself and delivered the god from that pain and suffering,\nthat was in trunk, in shoulder and in leg.\n\nI have come and healed(1.) the trunk, and fastened the shoulder and made\nfirm the leg.\n\nAnd I embark for the voyage of R\u0101.\n\n NOTE.\n\n1. _Healed._ Such is the meaning of \u2042\u2042\u2042, as in chapter 147,\n17, and Unas 214, no less than in a passage which does not occur in the\nmost ancient texts of chapter 17, but which is found in the papyri and\nis derived from the early traditions. Thoth healed the face of Horus.\n\n ------------------------------------\n\n\n\n\n CHAPTER CIII.\n\n _Chapter whereby one openeth the place where Hathor abideth._\n\n\nI am a pure follower. O Ahi; O Ahi;(1.) let me become one of the\nfollowers of Hathor.\n\n NOTE.\n\n1. _Ahi_ \u2042\u2042\u2042\u2042\u2042, the _Striker_ is one of the names\nof Horus, who in the inscriptions of Benihassan is called\n\u2042\u2042\u2042\u2042\u2042\u2042, \u201cHorus who striketh down men.\u201d The\nnotion of striking was in later days confined to the beating of\nthe sistrum. Priestly persons bore the title of _Ahi_ as\nrepresentatives of the youthful Horus, son of Hathor. See _Proc.\nSoc. Bibl. Arch._, XII, p. 460, on \u201cThe Sun-stroke in Egyptian.\u201d\n\n ------------------------------------\n\n\n\n\n CHAPTER CIV.\n\n _Chapter whereby one sitteth in the midst of the great gods._\n\n\nLet me sit in the midst of the great gods. Let me pass through the place\nof the Sektit boat. It is the Bird-fly deity(1.) that shall convey me to\nsee the great gods who are in the Netherworld, and I shall be triumphant\nin their presence.\n\n NOTE.\n\n1. _The Bird-fly deity_, Abait; _see_ chapter 76, note.\n\n ------------------------------------\n\n\n\n\n CHAPTER CV.\n\n _Chapter whereby one propitiateth_(1.) _the Ka._\n\n\nHail to thee, my Ka, my coeval.(2.)\n\nMay I come to thee and be glorified and made manifest and ensouled, let\nme have strength and soundness.\n\nLet me bring to thee grains of incense wherewith I may purify myself and\nmay also purify thine own overflow.\n\nThe wrong assertions that I have uttered, and the wrong resistance which\nI have offered: let them not be imputed to me.\n\nFor I am the green gem, fresh at the throat of R\u0101, given by those who\nare at the Horizon: their freshness is my freshness [_said twice_], the\nfreshness of my Ka is like theirs, and the dainties of my Ka are like\ntheirs.\n\nThou who liftest the hand at the Balance, and raisest Law to the nose of\nR\u0101 in this day [of my Ka]: do not thou put my head away from me. For I\nam the Eye which seeth and the Ear which heareth; and am I not the Bull\nof the sacrificial herd, are not the mortuary gifts(3.) upon me and the\nsupernal powers [_otherwise said_: the powers above Nut].\n\nGrant that I may pass by thee, and may purify myself and cause the\ntriumph of Osiris over his adversaries.(4.)\n\n NOTES.\n\n1. _Propitiate_, \u2042. The simple root \u2042 _\u1e25etep_ signifies, what is\nimplied by the ideographic sign \u2042, the _taking hold_, _embracing_,\nand kindred notions (_Proc. Soc. Bibl. Arch._, Vol. X, p. 578). The\nnotion of appeasing an angry personage is no more necessarily involved\nin the Egyptian word than in the Latin _propitiare_. M. L\u00e9febure\u2019s\ntranslation, _r\u00e9unir_, in the title of this chapter is perfectly correct\nas far as it goes.\n\nSee in _Denkm._, III, pl. 34, b, the picture of Thothmes III being\ngreeted by his _ka_. Rameses II and other kings are often represented in\nthe act of supplicating their own _ka_.\n\n2. _My coeval_ \u2042\u2042\u2042\u2042 or, as some might prefer, my _duration\nof life_.\n\nThe pictures in the temple of Luxor (_Denkm._, III, 74 and 75) are well\nknown which represent the birth of Amenophis III. The infant prince in\neach of these pictures is accompanied by his _ka_, his exact image. The\n_ka_ is nursed and suckled by the same goddesses.\n\nBut perhaps the best commentary on our text is to be found in the\npicture recently published by the French Mission Arch\u00e9ologique (_Temple\nde Luxor_, fig. 203), in which both the royal infant and his _ka_ are\nbeing fashioned by the hand of Chnum, upon his potter\u2019s wheel.\n\n3. _Mortuary gifts_ \u2042\u2042\u2042, meals offered to the\ndeparted. The meaning of the compound group is plain enough\nfrom the determinatives, and such frequent forms as\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201cconsisting of bread and\nbeer,\u201d but the origin of it is not so clear. The usual meaning of\n\u2042\u2042 like that of the Coptic \u03e7\u2ca3\u2cb1\u2c9f\u2ca9 is _voice_, but in the present\ngroup it stands for \u2042\u2042\u2042 corresponding to \u03e7\u2ca3\u2c89, plur. \u03e7\u2ca3\u2c8f\u2c9f\u2ca9\u2c93,\n\u03c4\u03c1\u03bf\u03c6\u1f74, \u03b2\u03c1\u03ce\u03bc\u03b1\u03c4\u03b1, \u1f10\u03b4\u03ad\u03c3\u03bc\u03b1\u03c4\u03b1,, and \u2042 is to be understood as in the very\ncommon formula \u2042\u2042\u2042\u2042.\n\nThe reading \u2042\u2042\u2042\u2042 which is sometimes found in late texts\nis faulty and leads to an erroneous interpretation. \u2042 is a mistake\neither for \u2042 or for \u2042, the phonetic of \u2042.\n\nIn such passages of the Pyramid texts as\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 (Unas 36)\n\u2042 is a demonstrative not a negative particle, \u201cHere is the mortuary\nmeal presented for thee, and _here_ are the two Eyes, the White and the\nBlack, of Horus.\u201d\n\n4. All the early MSS. except _Pd_ omit this last passage.\n\n ------------------------------------\n\n\n\n\n CHAPTER CVI.\n\n _Chapter whereby a largess is presented at Hat-ka-Ptah._(1.)\n\n\nOh thou god of nutriment, oh great one who presidest over the mansions\non high; [to whom bread cometh from Annu] ye who give bread to Ptah\n[from Annu], give me bread and beer: let me be made pure by the\nsacrificial joint, together with the white bread.(2.)\n\nOh thou ship of the Garden of Aarru, let me be conveyed to that bread of\nthy canal; as my father, the Great one, who advanceth in the Divine ship\n[because I know thee].\n\n NOTES.\n\nThis is one of the chapters found on the sarcophagus of Horhotep. It is\nalso inscribed on a statue, now in the Berlin Museum, belonging to the\nearly part of the XVIIIth dynasty (_Denkm._, III, 25 h and k). These\nauthorities do not give the title found in the papyri. The allusions to\nAnnu are confined to the earliest text, which somewhat differs from the\nlater authorities, and finishes sooner than they do. _Cf._ also _Teta_,\nl. 331.\n\n1. _Hat-ka-Ptah_ is the name of Memphis, but as in so many other places\nit is not the earthly city which is meant. M. Naville has pointed out\nthat the words \u201cin the Netherworld\u201d are added in the papyrus of Nebseni.\n\n2. Bread and beer are not mentioned in the earliest text, which has\nother important variants. The latest texts have the verb \u2042\u2042,\n_wash_, _make clean_, _purify_, of which \u2042\u2042\u2042 on the Berlin\nstatue and the Theban papyri may fairly be considered an older form. But\nHorhotep has \u2042\u2042\u2042, a different word and occurring in a\ngrammatical construction differing from that of the other texts.\n\nThe words \u2042\u2042\u2042\u2042\u2042\u2042\u2042 occur as a familiar formula in\nthe Pyramid texts (Unas, 185, 205; Teta, 91); but Horhotep interpolates\n\u2042\u2042 after \u2042\u2042\u2042. The determinatives of the group\n\u2042\u2042\u2042 (sometimes \u2042 or \u2042), show that the copyist\nunderstood the word as meant for the sacrificial joint.\n\nIt is not uninteresting to note, with reference to the correctness of\nthe title of this chapter, that the Pyramid ritual (Unas, 205) expressly\nsays of the deceased that \u201cthe sacrificial joint with the white bread\u201d\nare the \u201clargess\u201d (\u2042\u2042) which he receives.\n\n------------------------------------------------------------------------\n\nPLATE XXVII.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER C.\n =Papyrus, Mus\u00e9e du Louvre,\n No. III, 93.=\n]\n\n[Illustration:\n\n CHAPTER C.\n =Papyrus, Boulaq Museum, No. 21.=\n]\n\n[Illustration:\n\n CHAPTER C.\n =Papyrus, Mus\u00e9e du Louvre,\n No. III, 89.=\n]\n\n[Illustration:\n\n CHAPTER CII.\n =Papyrus, Mus\u00e9e du Louvre,\n No. III, 36.=\n]\n\n[Illustration:\n\n CHAPTER CIX.\n ROSELLINI, \u201cMon. del Culto.,\u201d pl. XXIII.\n]\n\n[Illustration:\n\n CHAPTER CII.\n =Papyrus Brocklehurst, II.=\n]\n\n[Illustration:\n\n CHAPTER CVIII.\n =Papyrus, Berlin Museum, No. II.=\n]\n\n[Illustration:\n\n CHAPTER CIX.\n =Papyrus, British Museum, No. 9900.=\n]\n\n------------------------------------------------------------------------\n\nPLATE XXVIII.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER CX. =Papyrus, Leyden Museum.=]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER CVII.\n\n\n[The chapter so called consists, in fact, of the first two lines of\nchapter 109. The vignette over it really belongs to chapter 108. It has\nno separate existence in any of the papyri of the best periods.]\n\n ------------------------------------\n\n\n\n\n CHAPTER CVIII.\n\n _Chapter whereby one knoweth the Powers of the West._\n\n\nIn respect of the Hill of Bachau(1.) upon which heaven resteth, it\npresenteth itself(2.) three hundred cubits in length(3.) and two hundred\ncubits in breadth.\n\nSebak, the Lord of Bachau, is at the east of the Hill, and his temple is\nupon it.\n\nThere is a serpent on the brow of that hill, five hundred cubits in\nlength, three cubits of his forepart are pierced with swords.\n\nI know the name of this serpent on his hill: \u201cHe who dwelleth in his own\nflame\u201d is his name.(4.)\n\nNow, at the close of day(5.) he turneth down his eyes to R\u0101; for there\ncometh a standing still in the Bark and a deep slumber within the ship.\nAnd now he swalloweth three cubits of the Great Water.\n\nThen Sutu is made to flee with a chain upon him of steel(6.) and he is\nforced to vomit all that he hath swallowed. Then Sutu is put into his\nprison.\n\n _And then he saith with Words of Power_:\u2014\n\nAway with thee! Steel, which art made fast upon my hand. I remain in thy\nprison, the Bark sails on and thou seest the path; but thine eyes close,\n[thine eye is delivered to me], thy head is veiled,(7.) and I go on and\nstay thy steps.\n\nI am the Manful one, who veileth thy head and who cooleth the hollow of\nthy hand: thy strength is my strength.\n\nI am the Master of the Words of Power.\n\nWho is this who hath been delivered to me?\n\nThis Bright One, who cometh on his belly, on his hind parts and on the\njoints of his back.\n\nLo! then, I come, and thy might is in my hand. It is I who carry away\nthy might, that I may come and seize upon the Tunnels of R\u0101 who is\nunited to me at sunset as he goeth round heaven.(8.)\n\nBut thou art pierced with hooks, as was decreed against thee of old.\n\nI know the powers of the West, they are Tmu, Sebak the Lord of Bachau,\nand Hathor, Mistress of Sunset.\n\n NOTES.\n\nThe chapters 108, 109, 112, 113, and 114 being so analogous to each\nother, in form, matter, style, and composition, and each being concerned\nwith the divine _Powers_ \u2042 of some locality, it is interesting to\nknow that one at least of these chapters is found on a monument of the\nMiddle Empire. The others are probably not less ancient, and the text\npublished by Dr. Golenischef (_Zeitschr. f. Aegypt. Spr._, 1874, p. 84)\nfrom the Sarcophagus at St. Petersburg already bears manifest signs of\nantiquity.\n\nAnother sign of antiquity as regards the present chapter may be seen in\nthe numerous forms in which it has come down to us. These are so\ndifferent, and sometimes so irreconcileable, that it seems evident that\ntradition has handed down very corrupt texts, and that the original\nmeaning of this chapter had been entirely lost at a very early date and\ncannot be discovered now. The oldest text is the shortest of all, but it\nis both imperfect and incorrect. The earliest papyri differ greatly from\nthe later ones. But both the earlier and the later papyri have the 149th\nchapter which contains another recension of the 108th, and chapter 111\nin the Turin and later papyri is another form of it.\n\n1. The Hill of _Bachau_. \u2042\u2042\u2042\u2042\u2042\u2042 has for\ndeterminative the sign \u2042 which connects the word with the Coptic\n\u2c83\u2c9f\u2ca9\u03e9\u2c93 \u2018eyelids.\u2019 In the later texts the word has for determinative\neither a _woman_ or a _cow_ in the act of parturition, as if it were\nconnected with \u2042\u2042\u2042 and its variants, with which\n\u2042\u2042\u2042\u2042 another name of the Dawn is identified.\n\n2. _Presenteth itself_, \u2042\u2042. This Egyptian verb is always\nexpressive of activity, and perhaps ought never to be translated\n_being_. \u2042 are \u2018things which are,\u2019 but \u2042\u2042 are \u2018things which\nspring forth\u2019 \u2018come to light.\u2019\n\n3. The oldest text (which is here the best authority) does not give the\ndimensions of the hill, but only of the serpent. The earliest papyri\ngive the dimensions of both, but make the hill so absurdly small that\nthe serpent could not rest upon it. Later papyri beginning with _Pf_\nhave corrected the texts so as to give the hill a length of 300 cubits,\nor \u2042 (each of which is 100 cubits long). They omit the statement\nthat the cubit in question is of 7\u00bd palms (the Royal cubit being of 7\npalms), and also the interesting mention of the \u2042\u2042\u2042 \u201cbalance\n(or measurement) of the earth.\u201d The relation of this \u2018balance\u2019 to the\nrest of the sentence is not clear, because the MSS. differ as to the\npreposition which precedes.\n\nThe Papyrus of Nebseni gives the hill 300 cubits in breadth. The\n_Todtenbuch_ of Turin reads 370 \u2042 in length, and 140 cubits in\nbreadth.\n\n4. The serpent\u2019s name is not mentioned in chapter 111, nor is it in\nthe earliest text. But in chapter 149 the usual name is\n\u2042\u2042\u2042, more fully written \u2042\u2042 in the Papyrus of\nNebseni. The determinative \u2042 commonly attached to the name of\n\u00c2pepi, expresses the meaning \u2018sword smitten,\u2019 \u2018shot with swords,\u2019\n\u03be\u03b9\u03c6\u03cc\u03ba\u03c4\u03bf\u03bd\u03bf\u03c2. We might otherwise have understood the term in the sense\nof \u03be\u03b9\u03c6\u03bf\u03ba\u03c4\u03cc\u03bd\u03bf\u03c2, \u2018slayer with swords.\u2019 The Papyrus of Sutimes _Pd_ calls\nthe serpent \u2042\u2042\u2042\u2042\u2042\u2042 \u2018knife-wounded.\u2019\n\nThe proper name \u2042\u2042\u2042\u2042, also written \u2042\u2042\u2042,\n_M\u0101\u1e6des_, an epithet of \u00c2pepi, or of Sutu, also means \u201cpierced with\nswords.\u201d But the expression itself seems sometimes to be found in the\nactive sense, \u201cpiercing like a sword.\u201d\n\n5. _Close of Day_, when daylight has come to \u2018a _stand_\u2019 \u2042\u2042\u2042.\nThis is the reading of the papyri. The oldest reading is\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u2018at the time of sunset.\u2019\n\n6. The earliest text says nothing of this, though it mentions the\n\u201cprison of Sutech,\u201d in a passage corresponding to what the papyri\ninclude in the \u2018Words of Power\u2019 which follow. The Turin _Todtenbuch_\nsays that, \u201cSutu is put into his prison, and that a chain of steel is\nput upon his neck.\u201d Pictures of the serpent with the chain upon him will\nbe found in Bonomi, _Sarcoph._, plates 10 and 11.[93] There is an\nevident fusion in this chapter, in its later form at least, as in\nchapter 39, of the personages of Sutu and \u00c2pepi.\n\n7. _Thy head is veiled._ The \u2018veiling of the head,\u2019 and \u2018closing of the\neyes\u2019 of the sun are of course mythological terms for night time. But\nthe mythological event was celebrated on the festival called\n\u2042\u2042\u2042\u2042\u2042\u2042.\n\n8. Chapter 111 stops at the word \u201cSunset.\u201d And after this, the text in\nchapter 149 changes the third to the first person, and reads: \u201cBut I go\nround the heaven whilst thou art pierced with hooks,\u201d as if R\u0101 were\nreplying to the words of Sutu. This, I confess, appears to me to offer a\nbetter sense than that of chapter 108. And I should now alter the word\n\u201cstabber\u201d in the first line of chapter 39 to \u201cpierced with hooks.\u201d\n\n-----\n\nFootnote 93:\n\n On this picture (plate 11) may also be seen an interesting\n illustration of chapter 39; the scorpion goddess putting the chain\n upon \u00c2pepi, in front of whom are the divinities to execute, with\n swords and hooks, the decree passed against him. The children of Horus\n are also seen occupied in the execution.\n\n ------------------------------------\n\n\n\n\n CHAPTER CIX.\n\n _Chapter whereby one knoweth the Powers of the East._\n\n\nI know that Eastern Gate of Heaven (the South of it is by the lake of\nCha-ru, and the north of it by the stream of Reu), from whence R\u0101\nsaileth with favouring gales.(1.)\n\nI am the Teller(2.) in the divine ship: I am the unresting navigator in\nthe Bark of R\u0101.\n\nI know those two Sycomores of Emerald between which R\u0101 cometh forth, as\nhe advanceth over what Shu hath lifted up,[94] to every gate(3.) through\nwhich he proceedeth.\n\nI know the Garden of Aarru: the wall of it is of steel. The wheat of it\nis of 7 cubits, the ears of it of 2 cubits, the stalk of it of 4 cubits.\nThe barley of it is of 7 cubits, and the ears are of 4 cubits, and the\nstalk of 3 cubits.\n\nIt is the glorified ones, each of whom is 9 cubits in height, who reap\nthem, in presence of the Powers of the East.\n\nI know the Powers of the East: Horus of the Solar Mount, the Calf in\npresence of the God,(4.) and the Star of Dawn.\n\nA divine Domain(5.) hath been constructed for me; I know the name of it;\nthe name of it is the garden of Aarru.\n\n NOTES.\n\nAnother recension of this chapter has been incorporated into chapter\n149. The differences lie chiefly in the order assigned to each of the\ncomponent sentences.\n\n1. _Favouring gales_ \u2042\u2042\u2042\u2042\u2042\u2042 \u201c_sailing breezes_,\u201d\ncorrespond to phrases like \u1f34\u03ba\u03bc\u03b5\u03bd\u03bf\u03c2 \u03bf\u1f56\u03c1\u03bf\u03c2, venti secundi, trade winds,\ntail wind, stern wind. There is not the faintest authority from the\nolder papyri (which are very numerous, and remarkably unanimous on this\npoint) in favour of the determinative \u2042, of the Turin _Todtenbuch_,\nwhich gives the sense of violent or tempestuous winds.\n\n2. _Teller_, \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n3. _Every gate._ \u201cR\u0101 at his rising is adored by the Powers of the East.\nThey it is who effect the rising of R\u0101, by opening the door at each of\nthe four portals of the Eastern horizon of heaven.\u201d (Inscr. in tomb of\nRameses VI, Champollion, _Notices_, Tom. II, p. 640.)\n\n4. _The Calf in presence of the god._ The _Calf_ is seen in the\nvignettes of this chapter and also of chapter 1. Brugsch (_Rev.\nEgypt_, I, p. 38) quotes texts showing that the Milch-cow\n\u2042\u2042\u2042\u2042\u2042\u2042 _Hor-sechauit_, is the mother of the\nSun-god, and that the infant god is the calf to whom she gives birth.\nThe words \u201cin presence of the god\u201d are probably corrupt, but the\nvariants are apparently worse. The Morning Star was equally identified\nwith Horus.\n\n5. _The divine Domain._ See M. Maspero\u2019s important article \u201cSur le sens\ndes mots Nouit et Hait,\u201d in _P.S.B.A._, XII, p. 235-257. \u201c\u2042 NOUIT\nsert \u00e0 d\u00e9signer un domaine rural d\u2019\u00e9tendue plus ou moins consid\u00e9rable,\nportant ou ne portant pas de village ou de maison d\u2019habitation.... Il\n\u00e9tait une personne r\u00e9elle, formant un corps complet en soi, et c\u2019est\npour cela qu\u2019on le repr\u00e9sente sous la forme d\u2019un homme ou d\u2019une femme\napportant des produits agricoles et des offrandes.\u201d\n\n ADDITIONAL NOTE.\n\nThe later copies of the Book of the Dead add a few lines to the chapter,\nof which they certainly formed no part when first written. The most\ninteresting portion of them is as follows:\u2014\n\n\u201cThere are writings in thy possession for the grant of fields of\ncorn-land in which there sprouteth corn from the effluxes of the god\nUt\u2019eb. The height of the corn is seven cubits, the ears of two cubits;\nand thou shall reap it with the Glorified ones, in presence of the\nPowers of the East. Thou shalt enter boldly at the mysterious portals\nand be purified by those who are there.\u201d\n\nThe name of the god hieroglyphically written \u2042\u2042 was shown by me\n(_Proc. Soc. Bibl. Arch._, Vol. VI, p. 187) to be _Uteb_ or _Ut\u2019eb_.\nBrugsch, apparently without having seen my note, came to the same\nresult, though he identified the god with Seb. The god is really Osiris,\nand the text just quoted is illustrated by a picture of which various\ncopies are found. That here given is taken from the temple of Philae.\n\nThese pictures were known from the Ramesside period, but the\nconception of Osiris which they convey \u2042\u2042\u2042\u2042\u2042\n(_Todt._, 142, 7) is of primitive antiquity. There is a chapter among\nthe texts preserved by the Coffin of Amamu (pl. xxvii, 6) about\n\u201cassuming the form of corn,\u201d \u2042\u2042\u2042\u2042\u2042\u2042, and which\nspeaks of \u201cthe vegetation of life proceeding from Osiris, growing out\nof the ribs of Osiris, and giving life to this generation of men,\u201d\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\nThe same idea gave rise to the name \u2042\u2042\u2042\u2042 which is given to\nOsiris in the Book of the Dead, in the sacred texts of the Royal Tombs,\nand in the Hymn to the Nile. But the god is also twice called\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042 in Amamu, pl. xxvii, 8. This latter form\nproves that in \u2042\u2042\u2042\u2042 we have a compound term.\n\nThe deity (in very late times) appears in the feminine gender\n\u2042\u2042\u2042 (_Denkm._, iv, 57).\n\n-----\n\nFootnote 94:\n\n _I.e._, the Sky.\n\n ------------------------------------\n\nCX. The Chapter which in the printed copy of the Turin _Todtenbuch_ is\nnumbered 110 interrupts the series of chapters on the Powers of certain\nlocalities. The translation of it is reserved till that of these\nchapters is completed. It will be found at page 193.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXI.\n\n\n is only a repetition of Chapter CVIII.\n\n ------------------------------------\n\n------------------------------------------------------------------------\n\nPLATE XXIX.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER CX. =Bas Relief, Leyden Museum.=]\n\n[Illustration:\n\n CHAPTER CXII.\n =MARIETTE,\n \u201cAbydos,\u201d I, p. 83.=\n]\n\n[Illustration:\n\n CHAPTER CXII.\n =MARIETTE,\n \u201cAbydos,\u201d I, pl. 39.=\n]\n\n[Illustration:\n\n CHAPTER CXII.\n =MARIETTE,\n \u201cAbydos,\u201d I, p. 82.=\n]\n\n------------------------------------------------------------------------\n\nPLATE XXX.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER CXII.\n MARIETTE, \u201cAbydos,\u201d I, pl. 10.\n]\n\n[Illustration:\n\n CHAPTER CXIII.\n MARIETTE, \u201cAbydos,\u201d I, pl. 29.\n]\n\n[Illustration:\n\n CHAPTER CXII.\n =Papyrus, British Museum,\n No. 9900.=\n]\n\n[Illustration:\n\n CHAPTER CXIII.\n =Papyrus, British Museum, No. 9964.=\n]\n\n[Illustration:\n\n CHAPTERS CXII AND CXIII.\n MARIETTE, \u201cAbydos,\u201d I, pl. 31.\n]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER CXII.\n\n _Chapter whereby one knoweth the Powers of Pu._[(1.)]\n\n\nOh thou of corpselike form who art in Chait and \u00c2npit;(2.) thou goddess\nof the Net,(3.) who art in Pu; ye who preside over the untilled lands,\nye stars and constellations(4.).... Know ye wherefore Pu hath been given\nto Horus?\n\nI know it if ye know it not.\n\nIt was R\u00e2 who gave it to him in amends of the blindness in his eye, in\nconsequence of what R\u00e2 said to Horus: \u201cLet me look at what is happening\nin thine eye to-day,\u201d and he looked at it.\n\nR\u00e2 said to Horus, \u201cLook, pray, at that black swine.\u201d\n\nHe looked, and a grievous mishap afflicted his eye.\n\nHorus said to R\u00e2, \u201cLo, my eye is as though the eye of Sutu had made a\nwound in my own eye.\u201d And wrath devoured his heart.\n\nAnd R\u00e2 said to the gods, \u201cLet him be laid upon his bed, that he may\nrecover.\u201d\n\nIt was Sutu who had taken the form of a black swine, and he wrought the\nwound which was in the eye of Horus.\n\nAnd R\u00e2 said to the gods, \u201cThe swine is an abomination to Horus; may he\nget well.\u201d And the swine became an abomination to Horus.(5.)\n\nAnd the circle of gods said, who were with him when Horus came to light\nin his own children:(6.) \u201cLet the sacrificial victims(7.) for him be of\nhis oxen, of his goats, and of his swine.\u201d\n\nAs for Emsta, Hapi, Tuamautef, Kebhsenuf, Horus is their father and Isis\ntheir mother.\n\nAnd Horus said to R\u00e2, \u201cGive me then two(8.) brothers in Pu and two\nbrothers in Nechen, of this my own body; and that they may be with me as\nan everlasting renewal, through which the earth flourisheth and storms\nare quenched.\u201d\n\nAnd his name became that of Horus upon his Column.\n\nI know the Powers of Pu: they are Horus, Emsta and Hapi.\n\n NOTES.\n\n1. On the situation of _Pu_, see chapter 18, note 6. The Pyramid Texts\n(Pepi I, 684) speak of the \u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201cthose of the\nRed Crown who are in Pu.\u201d\n\n2. _Thou of corpselike form in Chait and \u00c2npit._ The sign of the plural,\nhere as elsewhere, is quite consistent with its application to a single\nperson. \u2042\u2042 _Chait_ is the name[95] of the 16th, or Mendesian,\nNome of Northern Egypt, and \u00c2npit was its metropolis. The nome is\nmentioned in the inscription of Amten in the third dynasty. The god is\nOsiris. He is invoked in the \u201cLamentations of Isis and Nephthys,\u201d and\nasked to come to Tattu, \u00c2npit and Chait, which are but different names\nof one Sanctuary, _Cf._ Brugsch, _Zeitschr._, 1871, p. 81, and his\ntranslation of the Mendesian Tablet, _Zeitschr._, 1875.\n\n3. _Thou goddess of the Net_ \u2042\u2042\u2042\u2042\u2042\u2042. This name\ncorresponds to the Greek Diktynna. The reason why a goddess representing\nHeaven should be so called may be understood by the Homeric epithet\n\u03c0\u03bf\u03bb\u03c5\u03c9\u03c0\u03cc\u03bd applied to a net.\n\nIf, however, the deity was _male_, according to the other reading, the\nreference is \u03c4\u1f78\u03bd \u03c4\u1fc6\u03c2 \u1f3c\u03c3\u03b9\u03b4\u03bf\u03c2 \u03c4\u03c1\u03cc\u03c6\u03b9\u03bc\u03bf\u03bd \u0394\u03af\u03ba\u03c4\u03c5\u03bd, who was drowned in the\nriver. Plut., _de Iside and Os._, 8.\n\n4. _Ye who preside_, etc. Brugsch (_Zeitschr._, 1876, p. 3) identifies\nthe Egyptian \u2042\u2042, \u2042\u2042\u2042\u2042 with the \u03c8\u03b9\u03bb\u03bf\u03c4\u03cc\u03c0\u03bf\u03c2 of the\nDemotic and Greek contracts. The remainder of this invocation is so\ncorrupt that the sense cannot be safely guessed at.\n\n5. See Herodotus, II, 47, without attaching too much importance to\ndetails. The pig was certainly not considered impure (\u03bc\u03b9\u03b1\u03c1\u03cc\u03c2) in the\ndays of the third or fourth dynasty, when Amten, who had risen to the\nhighest dignities, enumerates swine among the domestic animals it is\nnatural to possess. And impure animals were not offered in sacrifice.\nBut long before the days of Herodotus a change had taken place in the\nEgyptian religion as to the nature of Sutu.\n\nPlutarch and Aelian are to be read with the like caution. Some of their\ninformation is correct, but it is mixed up with much error.\n\n6. The variants \u2042\u2042\u2042\u2042 and \u2042\u2042\u2042\u2042\u2042\u2042 are\nnoteworthy.\n\n7. _Sacrificial victims_ \u2042\u2042\u2042\u2042. The substitution in Egypt\nof animal for human sacrifice is (I believe) _entirely_ without\nfoundation. And the supposed evidence of human sacrifices drawn from\ncertain pictures has (I believe) been misinterpreted..\n\n8. The four _children_ of Horus were also his _brothers_. He asks for\n_two_ of them to be with him in each of his two cities, Pu and Nechen.\nThe true sense of the passage is entirely lost in the later recensions\nand in translations made from them.\n\n-----\n\nFootnote 95:\n\n Not _\u1e24\u0101me\u1e25it_, which is the name both of the _Uu_ of the nome and of\n the goddess worshipped in it, whose emblem is the fish \u2042.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXIII.\n\n _Chapter whereby one knoweth the Powers of Nechen._(1.)\n\n\nI know the Mystery of Nechen: Horus, and that which his mother did(2.)\nfor him, when she herself uttered the cry: \u201cLet Sebak, the Lord of the\nMarshes, be brought to us.\u201d\n\nHe cast the net for them and he found them, and his mother made them\nfast in their places.\n\nSebak, the Lord of the Marshes, said: \u201cI sought and I found the traces\nof them under my fingers on the strand. I netted them in a powerful net,\nas the net proved to be.\u201d\n\nAnd R\u00e2 said: \u201cVerily, those are fishes in the hands of Sebak. and he\nhath found the two arms of Horus for him, which had become fishes.\u201d(3.)\n\nAnd R\u00e2 said: \u201cA mystery, a mystery, in the Net.\u201d\n\nAnd the hands of Horus were brought to him, and displayed before his\nface, on the feast of the fifteenth day of the month; when the fishes\nwere produced.\n\nThen R\u00e2 said: \u201cI grant Nechen to Horus, in the place of his two arms;\nthat his two hands be displayed before his face in Nechen; and I grant\nto him whatsoever is therein comprised on the feast of the fifteenth day\nof the month.\u201d\n\nAnd Horus said: \u201cBe it granted to me that Tuam\u0101utef and Kebhsenuf be\ntaken with me, and that they be guards of my body in dutiful\nservice.(4.) Let them be this under the god of Nechen.\u201d\n\nAnd R\u00e2 said: Be that granted to thee, there and in Sati, and let that be\ndone for them which is done for those who are in Nechen; yea, they are\nasking to be with thee.\n\nAnd Horus said: Be they with thee, so that they be with me to listen to\nSutu invoking the Powers of Nechen: \u201cBe it granted to me that I may make\nmy entry among the Powers of Nechen.\u201d\n\nI know the Powers of Nechen: they are Horus, Tuam\u0101utef, and Kebhsenuf.\n\n NOTES.\n\n1. _Nechen_, the chief hieroglyphic variants of which are \u2042, \u2042,\n\u2042 and \u2042\u2042, was situated in the third nome (\u2042 _Ten_) of\nUpper Egypt, and was called by the Greeks Hierac\u014dnpolis, \u2018city of the\nHawks,\u2019 from the hawk-headed divinities mentioned in this chapter as\nPowers of Nechen, and of which numberless pictures are found on the\nmonuments.\n\n2. Between these words and those which the three old papyri[96] _Aa_,\n_Ae_, and _Ib_, which unfortunately do not agree together on all points,\nhave a few passages here which do not appear in the later papyri. They\nread, \u201cHorus and what his mother did, tossing in distressful agitation\n(\u2042\u2042\u2042\u2042, \u2c95\u2c93\u2c99, \u03c3\u03b1\u03bb\u03b5\u03cd\u03b5\u03c3\u03b8\u03b1\u03b9) over the water.\u201d The mother then\naddresses persons who are not named, in words of which the sense is not\nclear; and R\u0101 speaks words of which the only certain ones are \u201cthe son\nof Isis.\u201d Then follows the usual text.\n\n3. This legend of Nechen is connected with that of the dismemberment of\nHorus (\u03c4\u1f78 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1f78\u03bd \u1f6d\u03c1\u03bf\u03c5 \u03b4\u03b9\u03b1\u03bc\u03b5\u03bb\u03b9\u03c3\u03bc\u1f78\u03bd), of which we have but very scanty\ninformation.[97] It must have been like a repetition of what had\nhappened to his father Osiris. The limbs of Horus had been thrown into\nthe water, and when Sebak threw his net, at the prayer of Isis, he\nbrought up two fishes, into which the arms of Horus had been turned.\n\nReminiscences of this story are preserved in the names of several\nlocalities. \u2042, \u201cTwo Fish,\u201d is the name of the _Mer_ of the second\nNorthern Nome, and of the _pehu_ of the seventeenth Southern Nome; just\nas \u2042, \u201cTwo Eyes,\u201d is the name of the _pehu_ of the eleventh Northern\nNome. The latter name may perhaps have reference to Osiris, but the same\nstories were probably told of both divinities.\n\n4. _On dutiful service_ \u2042\u2042\u2042, a word omitted in the Turin and\nother texts. Brugsch (_Rev. Egypt_, I, 22) has discussed the sense of\nthis word, and quoted numerous passages in illustration of it.\n\nIt is of course ridiculous to identify the word with the Hebrew \u05d0\u05d3\u05df the\nmeaning of which is radically different.\n\n------------------------------------------------------------------------\n\nPLATE XXXI.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER CXIV.\n =Papyrus, British\n Museum, No. 9900.=\n]\n\n[Illustration:\n\n CHAPTER CXIX.\n =Papyrus, Leyden Museum, No. V.=\n]\n\n[Illustration:\n\n CHAPTER CXVI. =Papyrus,\n Mus\u00e9e du Louvre, No. III, 36.=\n]\n\n[Illustration:\n\n CHAPTER CVII. =Papyrus,\n British Museum, No. 9933.=\n]\n\n[Illustration:\n\n CHAPTER CXXIII. =Papyrus,\n British Museum, No. 9903.=\n]\n\n[Illustration:\n\n CHAPTER CXVII. =Papyrus,\n British Museum, No. 9900.=\n]\n\n[Illustration:\n\n CHAPTER CXIX.\n =Papyrus, Mus\u00e9e du Louvre.\n Cab. des M\u00e9dailles.=\n]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER CXIV.\n\n _Chapter whereby one knoweth the Powers of Hermopolis._\n\n\nMa\u0101t is borne(1.) over the Arm,(2.) and Neith dawneth at Ment\u2019ait,(3.)\nand the Eye is illumined(4.) by the one who adjusteth its level.\n\nI am led in by her, and I know what she bringeth from Kasu.(5.) I tell\nit not to men; I repeat it not to gods.\n\nI am come as a messenger of R\u0101, to make fast Ma\u0101t upon the Arm, for the\ndawning of Neith at Ment\u2019ait, and for restoring the Eye to him who\ntaketh the reckoning thereof.\n\nI am come as omnipotent through the knowledge of the Powers of\nHermopolis, who love the Powers which you love.\n\nI am one acquainted with Ma\u0101t made firm and permanent and reckoned out,\nand I take delight in reckoning out that which is reckoned.\n\nHail ye Powers of Hermopolis, small at the beginning of the month and\ngreat upon the Fifteenth Day; R\u0101 teacheth the mysteries of Night, and be\nit known to you that he who teacheth me is Thoth.\n\nHail ye Powers of Hermopolis as I know you.\n\n NOTES.\n\nThere are two chapters (114 and 116) of \u201cthe Powers of Hermopolis,\u201d and\nthey have been preserved separately both in the older and in the more\nrecent papyri. They are very similar in thought but differently worded,\nand each throws a certain light upon the other, without however\ndispelling the obscurity of this very ancient religious composition.\nSome farther help, however insufficient, is afforded by the pictures of\nthe Book which records the passage of the Sun-god through the twelve\nhours of the night.\n\n1. _Ma\u0101t is borne._ \u2042\u2042 is the same word as \u2042\u2042\u2042, the\nreduplicated form of \u2042\u2042 _to gush_, _spring forth_. But in certain\ncases it acquires the sense of _being borne_, or _conveyed_, and is\nwritten \u2042\u2042\u2042 in Ptolemaic inscriptions. The corresponding word\nin chapter 116 is \u2042\u2042\u2042\u2042, which has the same meanings. One\nof the pictures above alluded to (Lef\u00e9bure, _Hypog\u00e9es, Tombeau de Seti_,\npart IV, pl. 31) represents a boat carrying the Moon-disk, raised upon a\nstand.\n\nA personage kneeling behind is supporting the feather of Ma\u0101t. The words\n\u2042\u2042\u2042, which are written by way of explanation, might give\nrise to some misunderstanding were it not for considerations mentioned\nin the following note.\n\n2. _The Arm_ \u2042 in chapter 114 has for corresponding word\n\u2042\u2042\u2042\u2042 in chapter 116 implying that _Arm_ is to be taken in\na geographical sense, as when we speak of an \u2018arm of the sea\u2019. Now the\npictures which have been spoken of have the words \u2042\u2042\u2042, \u2018arm of\nthe Urnes,\u2019 inscribed ever the stream down which the Sun-god takes his\nnightly journey.\n\nThese pictures have only the value of a commentary on a very ancient\ntext, but they are at least as old as the earliest papyrus which\ncontains the text.\n\n3. _Ment\u2019ait_ \u2042\u2042\u2042, is the ancient reading in chapter 114, but\nthe later texts have \u2042\u2042, _T\u2019ar_. Chapter 116 has\n\u2042\u2042\u2042\u2042, _Mat\u2019ait_.\n\n4. _Illumined._ The texts are discordant as to the reading. I follow\nthat of the two old papyri which have \u2042; though this orthography,\nhowever defensible, is somewhat suspicious.\n\n5. _Kasu._ \u2042\u2042\u2042, the \u2018Burial Place,\u2019 was the metropolis\nof the 14th Nome of Southern Egypt. Dendera is called\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 and in more ordinary characters\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. Like very many other\ngeographical names, it has the feminine form in \u2042, as well as\nthe masculine in \u2042.\n\n-----\n\nFootnote 96:\n\n There is a copy of the chapter in the tomb of Ch\u0101-em-hait, which is\n our oldest authority. But it is unfortunately mutilated, and all that\n can be said is, that if the additional words were once there, they\n have been destroyed.\n\nFootnote 97:\n\n The Apis tablets (_Zeitschr._, 1882, p. 22) give the name of a place\n _Pa-\u1e33er\u1e33-en \u1e24or_, which seems to refer to this catastrophe; the Coptic\n \u2c95\u2c9f\u2ca3\u03eb, \u2c95\u2cb1\u2ca3\u03eb corresponding to the Greek \u1f10\u03ba\u03ba\u03cc\u03c0\u03c4\u03b5\u03b9\u03bd, \u1f10\u03ba\u03ba\u03bb\u1f70\u03bd, \u03ba\u03b1\u03c4\u03b1\u03c3\u03c0\u1fb6\u03c3\u03b8\u03b1\u03b9.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXV.\n\n _Chapter whereby one cometh forth into Heaven, and openeth the Ammehit:\n and whereby the Powers of Heliopolis are known._\n\n\nI have grown from yesterday, a Great one among the Great. I have raised\nmyself above all things that come into being.\n\nThe Face is revealed to the Eye of the Only One, and the round of\ndarkness is broken through. I am one of you.\n\nI know the Powers of Heliopolis. Doth not the All-powerful One(1.) issue\nfrom it like one who extendeth a hand to us?\n\nIt is with reference to me that the gods say: Lo, the afflicted one is\nheir of Heliopolis!\n\nI know on what occasion the Lock of the Male child(2.) was made.\n\nR\u0101 was speaking with Amhauf,(3.) and a blindness came upon him.\n\nR\u0101 said to Amhauf: Take the spear, oh offspring of Men.(4.) And Amhauf\nsaid: The spear is taken.\n\nTwo brethren came into being: they were Heb-r\u0101 and Sotemanes, whose arm\nresteth not; and he assumed the form of a female with a lock, which\nbecame the Lock in Heliopolis.\n\nActive and powerful is the heir of the temple; the Active one of\nHeliopolis. The flesh of his flesh(5.) is the All-seer, for he hath the\nmight divine as the Son whom the Father hath begotten. And his will is\nthat of the Mighty one of Heliopolis.\n\nI know the Powers of Heliopolis; they are R\u0101, Shu and Tefnut.\n\n NOTES.\n\nThe ancient text of this chapter has most unfortunately been lost. A few\nwords only remain in the fragments of Papyrus _Pm_. M. Naville has also\npublished what is found on an ostracon of the time of the XVIIIth\ndynasty. There is no doubt that the form of the text which has been\nhanded down in the later papyri has suffered great alterations. And a\ncomparison between the Turin and Cadet papyri shows in how untrustworthy\na way this later form of the text has been transmitted.\n\nSpecial attention has been given to this chapter by Mr. Goodwin\n(_Zeitschr._, 1873, p. 104), and by M. Lef\u00e9bure (_M\u00e9langes D\u2019Arch._,\n1874, p. 155), whose work is very much more valuable than that of his\nEnglish colleague. But the most important study bearing on the relations\nbetween the older and the more recent recension is that of M. Naville,\n\u2018Un ostrakon \u00e9gyptien,\u2019 in the first volume of the _Annales du Mus\u00e9e\nGuimet_.\n\n1. _All powerful One_, \u2042\u2042. M. Naville observes that this is\nsubstituted for \u2042\u2042, which is found on the ostrakon. Both terms are\ndivine names; the latter corresponding to the Greek \u03c0\u03bf\u03bb\u03c5\u03b4\u03b5\u03c1\u03ba\u03ae\u03c2 or\n\u03c0\u03b1\u03bd\u03b4\u03b5\u03c1\u03ba\u03ae\u03c2, was the title of the high priest of Heliopolis, who, like his\npriestly colleagues all over Egypt, bore the titles of the god whom they\nrepresented.\n\n2. _The Lock of the Male child_, \u2042\u2042\u2042\u2042\u2042\u2042, is not a\n\u2018curly wigged woman,\u2019 as generally interpreted, but the side lock borne\nby Horus, and princes and princesses, as well as by other priests and\npriestesses, in honour of Horus.\n\n3. _Amhauf._ See emendation proposed _infra_ at chapter 125, note 33.\n\n4. _O offspring._ I follow the Papyrus Luyne in omitting the preposition\n\u2042.\n\n5. _The flesh of his flesh_, or the _heir of his heir_. This may perhaps\nbe an assertion as to the hereditary succession of the high priest of\nHeliopolis.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXVI.\n\n _Chapter whereby one knoweth the Power of Hermopolis._\n\n\nNeith dawneth forth in Mat\u2019at, and Ma\u0101t is conveyed upon the Arm of the\nEater of the Eye by him who reckoneth it out.\n\nI know it, and I am therefore led in through the Sem priest.\n\nI tell it not to men, I repeat it not to the gods (and conversely).\n\nI enter as one who knoweth not, and seeth not.\n\nHail, ye gods who are in Hermopolis. Know ye me as I know Neith, that\nthe Eye may be made firm and permanent. I take delight in reckoning out\nthat which is reckoned.\n\nI know the Powers of Hermopolis who are great at the beginning of the\nmonth, and diminished at the fifteenth day.\n\nThey are Thoth the Unseen, Sau and Tmu.\n\n_If this chapter be known, filth is avoided, and lye is not drunken._\n\n NOTE.\n\nThis is the last of the chapters concerning the Powers of certain\nplaces. Of their positive antiquity there can be no doubt, whatever\nalterations they may have undergone. But they are relatively modern with\nrespect to other chapters, _e.g_, the 17th. Mr. Goodwin used to compare\nthem with Christian legends of the medi\u00e6val period. These are ancient\nenough as far as we ourselves are concerned, but no one would think of\njudging by them of primitive Christianity.\n\n ------------------------------------\n\n\n\n\n CHAPTER CX.\n\n_The Beginning of the Chapters of the Garden of Hotepit, and of the\n Chapters of coming forth by day; and of entering and coming forth in\n the Netherworld, and of arriving at the Garden of Aarru, at the\n Rise(1.) in Hotepit and at the Grand Domain, blest with the breezes:\n that I may take possession there and be in Glory there: that there I\n may plough and mow: that there I may eat and drink and love: doing\n whatsoever things are done upon earth._\n\n\nHorus is seized by Sutu: who looketh as one turning(2.) towards the\nGarden of Hotepit.\n\nBut for me Sutu releaseth Horus: and the double path which is nigh to\nHeaven is thrown open by Sutu. And Sutu taketh his portion of the breeze\nthrough the Power of his own day,(3.) and he delivereth the bowels of\nHorus from the gods below.\n\nLo, I sail the great Bark on the Stream of the god Hotep. I took it at\nthe mansion of Shu.\n\nThe mansion of his stars is again and again renewed.(4.) I sail upon its\nstreams that I may come to the domains thereof.\n\nFor I am in unison with his successive changes and his rules, and his\npapyrus,(5.) and his attendant gods, and his chieftains. He reconcileth\nthe two Warrior gods with those who have the charge of food and the\nbeautiful creation which he raiseth up; and he reconcileth the two\nWarrior gods with each other.(6.)\n\nHe severeth the mourners from those who quarrel with them: he putteth a\nstop to them whose hand is violent against those weaker than themselves:\nhe keepeth within bounds the contentions of the Powers.\n\nMay I have possession there.\n\nI know it, and I sail upon its streams that I may come to the domains\nthereof.\n\nMy mouth is potent and secured against the Glorified that they may not\nhave the mastery of me.\n\nMay I have the investiture of thy Garden, O Hotep. What thou willest, do\nthou it.\n\nLet me be glorified there, and eat and drink there, and plough there,\nand reap there, and grind(7.) there, and have my fill of love there.\n\nMay my mouth be potent there, let me there utter my Words of Power and\nnot be slighted.\n\n * * * * * * *\n\nI am in possession of that Word of Power of mine which is the most\npotent one within this body of mine here: and by means of it I make\nmyself either known or unknown.\n\nI make my progress and I plough.\n\nI take my rest in the divine Domain.\n\nI know the names of the domains, the districts and the streams within\nthe Garden of Hotep.\n\nI am there, I am master there, I am in glory there, I eat there; I plant\nand I reap there; I plough there, and I take my fill of love. I am\nunited there with the god Hotep.\n\nI cast my seed there, and I sail upon its stream that I may come to the\ndomains thereof, O Hotep.\n\nLo, my mouth is armed with sharp points. There is given to me the\nabundance which belongeth to the Ka and to the Glorified.\n\nI give the reckoning of Shu to him who understandeth it.\n\nI sail upon its stream, and I range within the Garden of Hotep, for R\u0101\nis in the sky, and Hotep is putting together the oblations.\n\nI hasten to the land, and I fasten my stole upon me, that I may come\nforth, and that that may be given to me which hath to be given; that I\nmay have joy and take possession of the wealth which Hotep assigneth to\nme.\n\n=Rise in Hotep=, I arrive in thee, my soul is with me, and my provision\nis before the Mistress of the Two Earths, who maketh fast my Words of\nPower, which recall to mind that which I have forgotten. Let me live\nfree from strife; and be there granted to me enlargement of heart.\n\nLet my arteries be made fast, and let me have the enjoyment of the\nBreeze.(8.)\n\nRise in Hotep, blest with the Breeze, I arrive in thee, my head is\nuncovered: R\u0101 sleepeth, but there waketh for me, and there shineth upon\nme Hesit [the Cow-goddess](9.) who lieth at the confines of Heaven by\nnight.\n\nHe standeth in my way who heapeth against me his own dross.\n\nBut I am in my own domain.\n\n=Great Domain=, I arrive in thee and I reckon up the abundance as I pass\non to Uach.(10.)\n\nI am the Bull, raised on high in the Blue; the lord of the Bull\u2019s field;\nwhich Sothis describeth to me at her successive hours.\n\n=Uach=, I arrive in thee, and I eat my cakes, and take possession of my\njoints of flesh and meat and fowl.\n\nThe winged things of Shu are given to me, and my Kau follow me.(11.)\n\n=T\u2019efait=,(12.) I arrive in thee, I put on the stole and fasten upon me\nthe girdle of R\u0101, whilst he is in heaven,(13.) and the gods who are in\nheaven are following R\u0101.\n\n=Rise in Hotep, Lord of the Two Earths=, I arrive in thee: I salute the\nstream of _T\u2019eserit_.(14.) Lo, here am I, and all impurity is far from\nme. The great one flourisheth ... I net the ducks, and I eat dainties.\n\n=Kankanit=,(15.) I arrive in thee; that I may see my father and\nattentively view my mother.\n\nI take care to net the reptiles; and that which protecteth me is that I\nknow the name of that god who is next to T\u2019eserit (goddess with flowing\nlocks and armed with horns), and who reapeth.\n\nI myself plough and reap.\n\n=Hesit=, I arrive in thee, and I encounter the Blue.\n\nI follow the Breezes, and the company of the gods.\n\nIt is the Great goddess who hath given me my head, and he who fasteneth\nmy head upon me is the Great god, the Blue-eyed, who doeth according to\nhis own will.\n\n=Userit=,(16.) I arrive in thee, in face of the mansion where food is\nproduced for me.\n\n=Smait=,(17.) I arrive in thee. My heart is awake: my head is provided\nwith the White crown and I am conveyed over the heavens: and I make\nthose things to prosper which are below me: a joy to the Bull of the\ngods above, the divine company.\n\nI am the Bull, the Lord of the gods; and I make my way through the midst\nof the Emerald ones.(18.)\n\n=Isle of Corn and Barley=, divine district, I arrive in thee. I\nencounter and I bear off that which proceedeth from the head of R\u0101: the\npair of horns which have the force of purification.(19.)\n\nI make myself fast to the Block of Moorage on the heavenly stream, and I\nutter my praise to the gods who are in the Garden of Hotepit.\n\n NOTES.\n\nThe text of this chapter handed down by the Turin papyrus and those\nwhich agree with it contains nothing very difficult for a translator,\nbut on being compared with the older copies it is found to consist of a\ncollection of small fragments of the older text put together without any\nregard to their original order or context. And about three-quarters of\nthe old chapter are suppressed in the new recension.\n\nThe editors of the fine papyrus of Sutimes in their notes upon this\nchapter remark, that in the Turin text the sentences are in quite a\ndifferent order from that of their papyrus, \u201cOn peut y voir,\u201d they say,\n\u201cl\u2019effet de lectures et de transcriptions en rebours du sens, par des\nscribes ayant mal compris les \u00e9ditions en colonnes r\u00e9trogrades.\u201d\n\nThis is, curiously enough, the very fault of the papyrus of Sutimes\nitself, which is here wrong from beginning to end,[98] though probably\nderived from an excellent original. It begins with the \u201cIsle of Corn and\nBarley,\u201d and jumbles together quite incoherent sentences.\n\nThe oldest copy of the chapter yet discovered is that of the Tomb of\nCh\u0101-em-hait, at Thebes, and by a strange fatality it has been published\nin such a form that in order to read it correctly, we must begin with\nwhat is printed as line 11 and finish with line 1. We have it also in a\nvery incomplete condition. We miss the first eighteen lines contained in\nthe papyrus of Nebseni and the last words of every line.\n\nThe papyrus of Nebseni is the only complete text we have, and here as\nwell as elsewhere it is extremely incorrect. Some parts are so corrupt\nthat a translation must necessarily be dependent upon conjectural\nemendations which can have no genuine claim upon the reader\u2019s\nconfidence. We must be content with waiting till better authorities are\ndiscovered.\n\nThe Gardens of Hotepit and Aarru are the Paradise, Elysian Fields and\nIslands of the Blessed of the Egyptian imagination.[99] They were\nsupposed to be situated in the neighbourhood of the rising Sun, but\ncertain features were apparently suggested by the islets of the Delta.\n\nThe usual meaning of the word _\u1e24otepit_, \u2042\u2042,[100] when written\naccording to the orthography of the Pyramid Texts, is _oblations_,\n_offerings_. This, however, is only a derived meaning. The word really\nonly expresses a _predicate_ of the things offered, as _putting\ntogether_, _uniting_, _reconciling_; \u2042 _\u1e24otep_ might signify _Rest_,\nor _Peace_; very appropriate names for such a garden. \u2042\u2042 is the\nname of a god who dwells here.[101] There is also a goddess here called\n_\u1e24otepit_ \u2042\u2042\u2042, mentioned in the Pyramid inscription of Pepi I\n(line 423), as mother of the great Scarab: and the same name is given to\nHathor in the temple of Dendera. The name of \u1e24otep (with different\ndeterminatives[102]) belongs to one of the islands of this blissful\nplace.\n\nThe Pyramid Texts furnish some interesting information not contained in\nthe Book of the Dead. We are told that the approach to the Garden is\nover the Lake of Putrata (see chapter 40, note 1), that there is a great\nlake (? that of Konsit) in the middle of the Garden of \u1e24otepit, upon\nwhich the great gods alight, and that the _Achmiu Sekiu_, the starry\ndeities who never set, there feed the departed from the _wood of life_\n(\u2042\u2042\u2042\u2042 _lignum vit\u00e6_) \u201cupon which they themselves live, in\norder that he too may live.\u201d Shu and Tefnut are mentioned as divinities\nof this place. But perhaps the most remarkable fact is that Horus had\nenemies even here, who, however, were annihilated by the divine weapons\nat the disposal of the departed worthy, who was led there in order that\n\u201che might sit among the stars in heaven.\u201d\n\nAnd here it was that the beatified personage sat upon his throne of\nsteel, which was decorated in front with faces of the lion-god\n\u2042\u2042\u2042\u2042 _Maa\u1e25es_, the feet of it being the hoofs of the great\nBull _Sma-ur\u00e0_, and extended his hand to the coming generation of men\n(the \u2042\u2042\u2042\u2042\u2042), whilst the gods approached him in\nsubmissive attitude, and made offerings to him. It was, perhaps, from\nthese offerings that the Garden derived its name.\n\nThe Garden of Aarru, \u2042\u2042\u2042\u2042\u2042\u2042\u2042 is often mentioned\nin connection with that of \u1e24otepit, and may perhaps be considered as the\nmost notable part of it. It is through its Gate that the Sun-god rises\nup into Heaven.\n\nIt takes its name from a plant \u2042\u2042\u2042\u2042\u2042 _\u0227arru_ (later,\n\u2042\u2042\u2042\u2042\u2042, B.M. 551; \u2042\u2042\u2042\u2042\u2042\u2042, _Ag_,\nChapter 17; \u2042\u2042\u2042\u2042,[103] _Ba_, Chapter 110, by phonetic\ndissimilation of _rr_ into _nr_). The usual form in later times is\n\u2042\u2042\u2042\u2042\u2042, but we find even shorter forms in \u2042\u2042,\nB.M. 32, and \u2042\u2042\u2042. The determinative \u2042 of a reptile,\nindicates a _creeping_, _climbing_, _twining_ plant, such as the\nconvolvulus, hop, or vine.[104]\n\nThe term \u2018Garden\u2019 implies in this connection nothing more than a\ncultivated enclosure.\n\nThe names of different localities which are invoked by the deceased and\nappear on the vignette of the chapter, have here been made prominent by\nmeans of heavy type.\n\n1. _Rise in Hotepit_, or (later on) _Hotep_, \u2042\u2042\u2042\u2042 is the\nname of one of the localities. The word \u2042 as I have often said, has\nthe sense of _rising up_, _coming to light_, _making an appearance_, and\nlike the Greek \u03c6\u03b1\u03af\u03bd\u03bf\u03bc\u03b1\u03b9 is especially applicable to the appearance of\ndaybreak, or the rise of the heavenly bodies.\n\n2. _Turning_, \u2042. The group has the apparent sense of _building_, but\nthe primitive sense is _turning_, as in the making of pottery. The\npreposition \u2042 which follows it in this place seems to show that\nbuilding is not meant.\n\n3. This, of course, sounds like nonsense, but so does the original as it\nhas come down to us. The papyrus of Ani, which reads \u2042\u2042\u2042,\nforces the sense of _day_ upon the sign \u2042, which in the sense of\n_turn_ would have been far more intelligible. There was the \u2018Portion of\nSutu,\u2019 and the \u2018Portion of Horus,\u2019 each being half the world,\ntopographically, or half the twenty-four hours as regards time.\n\nI suspect that \u2018day\u2019 is a faulty interpretation of the ambiguous \u2042,\nand that the true sense of the passage is that Sutu is satisfied with\nthe share which comes to his turn, and thereupon delivers Horus from\nimprisonment in the lower world. The perplexity, or ignorance of the\ncopyists is seen in the very next words. One has \u2018he who is in Merit,\u2019\nothers \u2018he who is in my mouth,\u2019 and two \u2018he who is in the egg,\u2019 if this\nbe the sense of the very questionable group \u2042\u2042\u2042\u2042, which\nlooks like a mistake for \u2042\u2042\u2042, a well known title of Anubis.\n\n4. _Again and again renewed_ \u2042\u2042\u2042\u2042.\n\n5. _His papyrus._ So the word \u2042 _me\u1e25it_, which occurs in the rubric\nof Chapter 134, has hitherto been translated. But the vases \u2042 or\n\u2042, as determinatives, rather imply \u2018inkstand\u2019 or \u2018palette for\nholding colour.\u2019 In this place it is the writing itself and not the\nmaterial, paper, ink or inkstand, which is meant. And from the entire\ncontext Thoth is the god who is spoken of.\n\n6. _He reconcileth the two Warrior gods with each other_,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. The final\nwords _en \u0227ru-sen_ show the origin of the Coptic form \u2c9b\u0300 ... \u2c89\u2ca3\u2c8f\u2c9f\u2ca9\n_invicem_.\n\n7. _Grind_ \u2042\u2042\u2042, the Coptic from of which is \u2ca5\u2c93\u2c95\u2c93. From the\nnotion of \u2018reducing to powder,\u2019 that of the frequent word \u2042\u2042\u2042\n\u2018wearing away,\u2019 \u2018decay,\u2019 is derived.\n\n8. _Let my arteries be made fast, and let me have the enjoyment of the\nBreeze_, or _that I may have enjoyment_. The oldest meaning of the word\n_artery_, \u1f00\u03c1\u03c4\u03b7\u03c1\u03af\u03b1, in Hippocrates, Aristotle and the earlier Latin\nwriters is _wind-pipe_, and, in the plural, _air-ducts_. But, even when\nthe word was also applied to what we call arteries, these were supposed\nto convey _air_ whilst the veins conveyed _blood_. \u201cSanguis per venas in\nomne corpus diffunditur et spiritus per arterias\u201d is the classic\ndoctrine in Cicero (_de Natura Deorum_, 2, 55). Pliny says (_Nat.\nHist._, XI, 89), \u201carteriae carent sensu: nam et sanguine.\u201d This error is\ncorrected by Galen, who has a treatise on the question \u201cWhether Blood is\n_naturally_ (\u03ba\u1f70\u03c4\u03b1 \u03c6\u03cd\u03c3\u03b9\u03bd) contained in the arteries?\u201d The error of the\nancients arose from the arteries always being found empty after death.\nThe blood flowing from a wound inflicted upon them was inferred to have\nbeen intruded into them by the rupture of the veins. The Egyptian\ndoctrine of the \u2018arteries\u2019 \u2042\u2042\u2042 (Coptic \u03e9\u2c81\u2c9b\u2c99\u2c9f\u2ca9\u2ca7) in the head,\nby means of which air is conveyed to all parts of the person, was first\nfound by M. Chabas in the _Berlin Medical papyrus_. The passage of the\nBook of the Dead on which this note is written is no doubt the earliest\nallusion to the doctrine.\n\n9. _Hesit_ [_the Cow-goddess_] \u2042\u2042\u2042, \u2042\u2042\u2042,\n\u2042\u2042\u2042\u2042, \u2042\u2042\u2042 is one of the many names of Isis or\nHathor. She is represented as suckling her son Horus (see picture in\nLanzone, p. 844), and it is this which characterizes her and from which\nshe derives her name. She is asked on the Louvre tablet (c. 14) for \u201cthe\nwhite liquor which the glorified ones love.\u201d This is distinctly called\n\u2018milk\u2019 on the Florentine tablet 2567, and vases of her milk are\nmentioned (D\u00fcmichen, _Resultate_, 27, 6) in the inscriptions of Dendera.\nA picture of her given in D\u00fcmichen\u2019s _Historische Inschriften_ (II, 32)\nidentifies her with Hathor, and calls her \u201cdivine mother, mistress of\nheaven and sovereign of the gods,\u201d while others call her \u201cthe divine\nmother and fair nurse.\u201d\n\nThere can be no doubt about the right reading of the name which is\n_\u1e24esit_; the \u2042 is written in so many texts (see _Pepi_, I, 306,\n_Amamu_, 21, 1, Lepsius, _Auswahl_, IX, and the form \u2042\u2042\u2042 at\nPhilae), that there is no reason for confounding the name with that of\n_\u1e25etemit_. We must therefore attach no importance to this latter name\nwhen applied in the vignette of the Turin _Todtenbuch_ to one of the\ndivine abodes which bears the name of the goddess, and is written\nexactly like it.\n\n10. _Uach_ \u2042\u2042\u2042\u2042 _blooming_, _flowering_.\n\n11. _The winged things of Shu are given to me, and my Kau follow me._\n\n\u2042\u2042\u2042, \u2042\u2042\u2042, is a word of very rare occurrence. Birch\nand Naville understood it of the _netting_, and Brugsch, of the\n_pluming_ of birds. Both meanings may be disputed, but whatever Shu did,\nwas done to birds, and these are said to be given to the deceased.\n\nThe prayer that a person may travel over the blissful parts, followed by\nhis _kau_ \u2042\u2042\u2042\u2042\u2042\u2042, is repeatedly found on the\nearly monuments. Several papyri say that the deceased is followed by\n\u2018the gods and the _kau_.\u2019\n\n12. _T\u2019efait_ \u2042\u2042, an abode abounding in \u2042\u2042\u2042\u2042\n_delicacies_.\n\n13. _He is in heaven_ \u2042\u2042\u2042. The reading \u2042 to which\nBrugsch at one time attached much importance, has turned out to be\none of the many blunders of the text of Sutimes. But the true\nreading is not without its difficulties. If \u2042\u2042 is taken as\nequivalent to \u2042\u2042 we have a strange anticipation of a change\nin language of which the \u201cenigmatical\u201d texts of the royal\ntombs[105] give the first intimation, but which first becomes\nconspicuous in the demotic period. In a previous passage we have\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, where Nebseni has\n\u2042\u2042\u2042. But the important preposition \u2042 had already\ndropped out of the earlier text of Ch\u0101emhait. The demonstrative\nparticle \u2042\u2042 which occurs in both places may be rendered\n\u2018there [he is],\u2019 \u2018le voil\u00e0.\u2019\n\n14. _I salute the stream of T\u2019eserit_: a corrupt passage like so many\nothers in this chapter. The first word \u2042\u2042\u2042\u2042\u2042 \u2018salute\u2019\nis rare but correct and well attested. The proper name is but one of the\ncontradictory readings. It has, however, the advantage of being a real\nname and suitable to the passage, being that of a goddess mentioned in\nconnection with the next abode. \u2042\u2042\u2042 _T\u2019eserit_ is a name\ncorresponding to the classical \u1f08\u03b3\u03bb\u03b1\u03b9\u03b1v or Clara.[106] In the texts of\nthe Royal Tombs she is named as goddess in \u2042\u2042 _Cher-\u0101ba_. And\nhere[107] she is depicted as the goddess with long or flowing locks\n(\u03b5\u1f50\u03c0\u03bb\u03cc\u03ba\u03b1\u03bc\u03bf\u03c2) and armed with horns. She is one of the forms of Isis or\nHathor.\n\n15. _Kankanit_ is etymologically akin to the verb of _beating_ (_see_\nChapter 17, note 20), but there is no reason from the notice here to\nsuppose that this was a place of punishment.\n\n16. _Userit_ \u2042\u2042\u2042 is one of the commonest appellatives of Isis,\nespecially in the later texts. The names of all these abodes, situated\nin that region of the sky where the sun rises, are derived from the\nnotion of daybreak.\n\n17. _Smait_, another of these appellatives, _see_ Chapter 62, note 1.\n\n18. _The Emerald ones_ \u2042\u2042\u2042\u2042, those who are in the emerald\nlight of the dawn. The sun rises (Chapter 109) through two sycomores of\nemerald.\n\n19. _Which have the force of purification_ \u2042\u2042\u2042\u2042. The\nsyllable _\u0101b_ expresses the word signifying _horn_ as well as that\nsignifying _purification_.\n\nThe vignettes of the chapter which are here given from different\nauthorities are explained in their proper place.\n\n-----\n\nFootnote 98:\n\n See M. Naville\u2019s remarks, _Einleitung_, p. 156.\n\nFootnote 99:\n\n _Mission Arch._, I, p. 125.\n\nFootnote 100:\n\n Also written = \u2042\u2042 (_Unas_, 422 and elsewhere).\n\nFootnote 101:\n\n The garden is also called \u2042\u2042\u2042. Another form is\n \u2042\u2042\u2042\u2042\u2042\u2042 (_Pepi_ I, 309).\n\nFootnote 102:\n\n \u2042\u2042 _Nebseni_, \u2042\u2042 _Sutimes_, \u2042\u2042 in all the\n later papyri.\n\nFootnote 103:\n\n Compared with \u2042\u2042\u2042\u2042\u2042\u2042 in the papyrus of\n Nesichonsu, published by M. Maspero, _Miss. Arch._, I, p. 612.\n\nFootnote 104:\n\n The Pyramid Texts have the invocations (_Unas_, 597), \u201cHail to thee,\n Horus, in the domains of Horus; Hail to thee, Sutu, in the domains of\n Sutu; Hail to thee, Lion (\u2042\u2042\u2042 _\u0226ar_), in the Garden of\n Aarru.\u201d\n\n Another derivation is suggested in the \u201cDestruction of Mankind,\u201d line\n 39, \u2042\u2042\u2042 (as I read it) an augmented form of \u2042\u2042,\n _ar_, which does not mean _pluck_, as in Brugsch\u2019s translation, but\n _bind_, _fasten_, _twine_, _nectere_, _constringere_, _convolvere_.\n This sense would explain the ancient determinatives \u2042, \u2042,\n and lead to still more interesting results. For the ancient word\n \u2042\u2042\u2042\u2042, _\u0227arerit_, \u2018a vine,\u2019 has thus clearly the same\n etymological sense as our European word _vine_. \u201c_V\u00ee-num_ ... attaches\n itself to _v\u00ee-tis_, _v\u00ee-men_, _v\u00ee-tex_, and\u2014exactly like the Greek\n \u03dd\u03bf\u1fd6-\u03bd\u03bf\u03c2\u2014to the Indo-Greek root _vei_, \u2018to twine.\u2019 So that _v\u00ee-no_\n means first \u2018creeper,\u2019 then \u2018fruit of the creeper,\u2019 finally \u2018drink\n made from the fruit of the creeper\u2019\u201d (O. Schrader, _Prehistoric\n Antiquities_, 324).\n\n Philological speculation might make a further advance.\n\n As \u2042\u2042\u2042 _\u0227ar_, is to \u2042\u2042 _\u0101r_, so perhaps is\n \u2042\u2042\u2042\u2042\u2042 _\u0227arru_ to \u2042\u2042 _\u0101ru_. The first two\n groups are not phonetically identical, but they are certainly allied\n and have very much the same meaning; the last has, with some\n probability, been identified with the _Vine-branch_, and that, in\n conjunction with the text \u2042\u2042\u2042\u2042\u2042\u2042\u2042 (see\n _Zeitschr._, 1878, p. 107, and the plate corresponding). \u201cThe\n Vine-plant is Osiris.\u201d The Greeks, or some of them at least,\n identified Osiris with Dionysos (Plutarch, _de Iside et Osiride_, 34,\n 35). The god is sometimes (as in the papyrus of Nebseni) sitting in a\n naos under a vine, from which bunches of grapes are hanging.\n\nFootnote 105:\n\n Here we already have \u2042\u2042\u2042\u2042\u2042,\n \u2042\u2042\u2042\u2042\u2042\u2042 and \u2042\u2042\u2042\u2042\u2042. See\n my article in the _Zeitschr._, 1874, p. 102.\n\nFootnote 106:\n\n It is also the name of a liquid substance \u2042\u2042, \u2042\u2042,\n a produce of the cow, such as cream or clarified butter. It occurs in\n all the lists of offerings.\n\nFootnote 107:\n\n A reference to M. Naville\u2019s collation of this chapter (line 40), will\n show the corruption and uncertainty of the text which precedes the\n name of the goddess. If we look beyond the authorities given by M.\n Naville, the difficulties are multiplied. The papyrus of Queen\n Net\u2019emit in the Louvre, for instance, instead of \u2042\u2042\u2042\u2042\n _etc._, reads, \u2042\u2042\u2042.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXVII.\n\n _Chapter whereby one taketh the blissful path at Restau._(1.)\n\n\nO paths which are high above me at Restau: I am the Girdled(2.) and the\nMighty one, coming forth triumphantly.(3.)\n\nI am come: I am come that I may firmly secure my suit in Abydos,(4.) and\nthat the path may be open to me at Restau.\n\nLet my suit be made pleasant for me by Osiris.\n\nI am he who produceth the water which balanceth his throne, and who\nmaketh his way from the Great Valley.(5.)\n\nLet the path be made for me; for behold I am _N_ the triumphant.(6.)\n\n[Osiris is made triumphant over his adversaries, and the Osiris _N_ is\nmade triumphant over his adversaries, and is as one of you, his\npatron(7.) is the Lord of Eternity: he walketh even as ye walk, he\nstandeth as ye stand, he speaketh as ye speak, before the great god, the\nLord of Amenta.]\n\n NOTES.\n\n1. This chapter and the following have reference to Restau, one of the\nGates between the Netherworld and Heaven.\n\nIt is not mentioned in the most ancient recension of chapter 17 (from\nwhich my translation was taken), but in all the papyri of the eighteenth\nand later dynasties it is stated that Restau was a gate south of\nAn-aaref and north of the \u201cDomain (\u2042\u2042\u2042) of Osiris.\u201d\n\nThe papyrus of Ani has this picture of it,\n\n[Illustration]\n\nbut the most interesting representations of it are in the Dublin papyrus\n(_D. a_), where the Sun god is seen passing between the folding doors,\nand in the papyrus of Hunefer (_A. g_), where the doors are also open\nand the god is sitting between them. (_See_ Plates VI, 11 and VIIb.)\n\nThe name _Restau_ \u2042\u2042\u2042 (the feminine form \u2042\u2042\u2042 is\nmore frequent in later texts) signifies _Gate of the passages_. These\nare the passages guarded by the faithful attendants of Osiris, but armed\nwith \u201churtful fingers\u201d against the adversaries of R\u0101, against whose\nonslaught the deceased prays R\u0101 for protection in chapter 17.\n\nA mystical interpretation will be found in chapter 119 and note.\n\n2. _Girdled_, or _stoled_, \u2042\u2042. On the importance attached to\nthis ritual investiture, the following references may (among many\nothers) be useful: _Unas_ 66, _Teta_ 149, _Pepi_ I, 395, _Merenr\u0101_ 190,\n_Todt._ 125 (rubric), 145, 25. The deceased prays (Chapter 82, 4) that\nhe may be girt by the goddess Tait. A passage in _Todt._ 78, 26 (Turin\ntext) would be of greater interest were it not an emendation of those\nwho no longer understood the ancient text.\n\n3. _Coming forth triumphantly._ This is the reading of the oldest\nauthority (Nebseni), but the reading which has prevailed, not only here,\nbut in Chapter 147, is \u201ccoming forth from the Crown,\u201d \u2042\u2042\u2042.\n\n4. _That I may firmly secure my suit at Abydos._ The scholion on Chapter\n17, referred to in note 1, states that the \u201cplace of Ma\u0101t is at Abydos.\u201d\nIt is, of course, the mystical, not the geographical, Abydos which is\nmeant, and the _suit_ \u2042\u2042 (_res_) which has to be settled is the\nfinal judgment of the deceased.\n\n5. The throne of Osiris in pictures of the Psychostasia (_see_ Vignettes\nto Chapter 125) rests upon water, out of which there springs a lotus\nflower; and upon this flower stand the four children of Horus. In a\npassage of chapter 147, which is an adaptation of the present chapter,\nthe deceased says \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 _La_, \u201cI am he\nwhose stream is secret.\u201d And a Pyramid Text (_Merenr\u0101_, 188, 193) after\nmention of the Great Valley \u2042\u2042\u2042\u2042\u2042 and of the investiture\n(\u2042) proceeds, \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u201cthy\nwater, thy fresh current, is a great inundation proceeding from thee.\u201d\nHere the deceased is identified with the Nile and its inundation, as in\nChapter 64 of the Book of the Dead.\n\n6. The chapter ends here. The passage which follows in the translation\nis taken from the Paris papyrus _Pe_.\n\n7. _Patron_, \u2042\u2042\u2042\u2042\u2042, a word supposed by some scholars to\nsignify uncle. It occurs on funereal monuments among the designations of\npersons connected with the deceased, such as brother, sister, nurse. A\nman may have several bearing the designation, and they are not\nnecessarily children of the same parents (_see e.g._, Mariette, _Cat.\nd\u2019Abydos_, p. 110, where a man has five _chenemesu_, who cannot all be\nbrothers either of his father or his mother). The word occurs repeatedly\nin the Prisse papyrus. I am inclined to think it means the legal\nguardian of a minor.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXVIII.\n\n _Chapter whereby one arriveth at Restau._\n\n\nI am he who is born in Restau.\n\nGlory is given to me by those who are in their mummied forms in Pu, at\nthe sanctuary of Osiris, whom the guards(1.) receive at Restau when they\nconduct Osiris through the demesnes of Osiris.\n\n NOTE.\n\n1. _Guards_, \u2042\u2042\u2042\u2042\u2042\u2042 _\u0227aku_, the same personages as\nthose mentioned in Chapter 28, note 2, and they seem to me to be\nidentical with the \u201cwardens of the passages,\u201d Chapter 17, \u201cattendant\nupon Osiris.\u201d There is an imperfect tablet of the 12th dynasty at\nHamam\u0101t (_Denkm._, II, 138, c) in which thirty \u2042\u2042\u2042 are\nmentioned along with the soldiers and other persons belonging to the\nexpedition. The Pyramid Texts have the word \u2042\u2042 but apparently with\na determinative of salutation, \u2042. (_Pepi_ I, 160, _cf._ line 82.)\n\n ------------------------------------\n\n\n\n\n CHAPTER CXIX.\n\n _Chapter whereby one entereth or goeth forth from Restau._\n\n\nI am the Mighty one, who createth his own light.\n\nI come to thee, Osiris, and I worship thee.\n\nPure are thine effluxes,(1.) which flow from thee,(2.) and which make\nthy name in Restau, when it hath passed there.\n\nHail to thee, Osiris, in thy power and thy might, who hast possession of\nRestau.\n\nOsiris raiseth thee up in thy power and in thy might. Osiris raiseth\nthee up in thy power in Restau, and in thy might in Abydos, that thou\nmayest go round heaven with R\u0101, and survey the human race.[108]\n\nOne art thou and triumphant.\n\n NOTES.\n\n1. _Pure are thine effluxes._ The true reading is\n\u2042\u2042\u2042\u2042\u2042\u2042, a phrase which recurs in these texts. The\nsuffix \u2042 of the first person, which is sometimes added to the first\nword, would give the sense \u201cthine effluxes are my purification.\u201d On the\nmeaning of \u2042\u2042\u2042, _see_ 63 B, note 4. At the end of Chapter 149\nthe deceased prays, \u201clet me be joined, let me be united with the sap\nwhich proceedeth from Osiris; let me not be parted from him.\u201d\n\n2. _Which flow from thee._ \u2042\u2042\u2042\u2042, _sta_, which has here the\nsame meaning as when the Nile is said (_Denkm._, III, 13) _to flow into\nthe Great Sea_, \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. The name of Restau\nis here derived from the effluxes _flowing_ (_stau_) from Osiris.\n\nThe various meanings of \u2042\u2042\u2042\u2042, and of the Coptic \u2ca5\u2c89\u2ca7, are\nall traceable to the notion of _sending forth_, _throwing_, and are\neasily illustrated from the Greek. Thus \u1f10\u03ba\u03b2\u03ac\u03bb\u03bb\u03b5\u03b9\u03bd is used for the\ndischarge of a river into the sea; \u1f10\u03ba\u03b2\u03bf\u03bb\u03b1\u1f76 are \u2018passes, passages.\u2019 Doors\nare secured by pushing the bolts, \u03bc\u03bf\u03c7\u03bb\u03bf\u1f7a\u03c2 \u1f10\u03c0\u03b9\u03b2\u03ac\u03bb\u03bb\u03b5\u03b9\u03bd; they are opened by\n_shooting back the bolt_, \u2042\u2042\u2042\u2042 (Mariette, _Abydos_, p.\n58). \u2042\u2042\u2042\u2042 is exactly the reverse of \u1f10\u03c0\u03b9\u03b2\u03ac\u03bb\u03bb\u03b5\u03b9\u03bd \u03c3\u03c6\u03c1\u03b1\u03b3\u1fd6\u03b4\u03b1.\n\u2042\u2042\u2042\u2042\u2042, \u2042\u2042, \u2ca5\u2c9f\u2ca7, _stercus_ is an \u1f10\u03ba\u03b2\u03bf\u03bb\u03ae,\n_dejectio_. And \u2042\u2042\u2042\u2042, \u2042, \u2ca5\u2c80\u03ef, \u2ca5\u2c9f\u2ca7\u2c89, \u03b2\u03ad\u03bb\u03bf\u03c2, \u03b2\u03bf\u03bb\u1f76\u03c2,\n\u2042\u2042\u2042, \u2ca5\u2c81\u2ca7, _seminare_, and ever so many others are all\ndeterminations of one and the same concept.\n\nIn such passages as \u2042\u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042\u2042\u2042\nand the like, _sta_ has the sense not of _towing_, but of \u03c0\u03bf\u03bc\u03c0\u03ae, \u2018solemn\n_procession_.\u2019 It occurs even where towing is out of question, _e.g._,\nin the march of military men \u2042\u2042\u2042\u2042\u2042 (Tombs of Amenemheb\nand Pehsukher, _Miss. Arch. Fran\u00e7aise_, V, pp. 229 and 289).\n\nAnd \u2042\u2042 _string_, _rope_ is connected with the notion of\n\u2018throwing\u2019 like our own _warp_ with _werfen_ (Goth. _vairp-an_) and\n\u1fe5\u03af\u03c0-\u03c4\u03c9.\n\n-----\n\nFootnote 108:\n\n The \u2042\u2042\u2042\u2042, _Rechit_, mankind actually, living, as\n distinguished from the dead or yet unborn.\n\n\nChapter CXX is a repetition of Chapter XII.\n\nChapter CXXI is a repetition of Chapter XIII.\n\nChapter CXXII is a repetition of Chapter LVIII.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXIII.\n\n _Chapter_(1.) _whereby one entereth into the Great House._\n\n\nHail to thee, O Tmu, I am Thoth.\n\nI have equally balanced the Divine Pair, I have put a stop to their\nstrife, I have ended their complaints.\n\nI have rescued the \u00c2tu from his backward course.\n\nI have done what thou hast prescribed for him.\n\nAnd I rest since then within my own Eye.\n\nI am free from obstruction; and I come that thou mayest see me in the\nhouse where I repeat the ancient ordinances and words, as a guidance\nwherewith thou shalt guide posterity.(2.)\n\n NOTES.\n\n1. This chapter (which is repeated in Chapter 139) is like the\nrepetition of an important passage in Chapter 110. But the differences\nare very considerable, and it is for criticism to decide the question of\npriority between the two recensions.\n\nWhichever be the earlier recension, the present one is of very great\ninterest and importance. It is found on two of the most carefully\nwritten papyri of the eighteenth dynasty. But the most interesting\nfeature is the mythological allusion at this date (_at latest_) to an\nastronomical phenomenon, with reference to which later researches may\nfurnish fresh evidence.\n\nThe speaker in this chapter is said (not merely implied, as in Chapter\n110, _see_ note 5) to be Thoth, who is the measurer of all things in\nheaven and earth, and the author and regulator of all science. He is\nhere said to have established the _equilibrium_ \u2042\u2042\u2042 between\nthe Divine Pair, Horus and Sutu; that is Day and Night. Such an\nequilibrium, strictly speaking, never exists except at the _Equinoxes_.\n\nBut the most important passage is, \u201cI have rescued the _\u00c2tu_ from his\nbackward course.\u201d The \u2042\u2042\u2042 _\u00c2tu_ is a mythological _fish_, who\nis represented as following the course of the Bark of R\u0101. The meaning of\nthe name is, _the Cleaver_, _Divider_, _Cutter in two_ \u2042\u2042. It is\none of the appellatives of the Sun-god, with reference to his path\nthrough the sky. But what is that solar phenomenon specially deserving\nto be characterised by its _motion backwards_ \u2042\u2042\u2042?\n\nI do not think any astronomer would hesitate to answer, that\n_Precession_ is meant. The cause of Precession could only be known to\nreally scientific philosophers (which is out of question in this case),\nbut the _phenomena_ would necessarily be noted by those who had\nimportant interests in keeping their calendar correct.[109] Even the\nChinese, by dint of records and without any mathematics, came to infer\nthe precession of the equinoxes; so did the Egyptians apparently at a\nvery much earlier period; and Hipparchus, who has the credit of the\ndiscovery, may have learnt it from them.\n\nAlthough \u2042\u2042 is commonly represented as a _fish_, the same name\nis given to a _Crustacean_ \u2042, \u2042 whose organs of locomotion are\nspecially adapted for backward motion.\n\n\u201c_Rescuing_ the \u00c2tu from its backward course\u201d can mean nothing less than\nbeing able to _correct_ or (in technical language) to _equate_ the\nphenomena.\n\nIt might perhaps be suggested that the backward course here spoken of\nhas reference to the year of 360 days, corrected at an early period by\nthe addition of the five supplementary days. This would certainly have\nbeen a very probable explanation of the clause, but for the direct\nconnection which this has with what precedes, concerning the equilibrium\nbetween Day and Night; that is, the Equinox.\n\n2. _Posterity_, \u2042\u2042\u2042\u2042\u2042\u2042 literally, _minores_. The\nword in the present context seems to have a different meaning from what\nit has in Chapter 110, where it is put in contrast with\n\u2042\u2042\u2042\u2042\u2042 violent ones, against whom Thoth interposes his\nprotection.\n\n------------------------------------------------------------------------\n\nPLATE XXXII.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER CXXV.\n =Papyrus, Mus\u00e9e du Louvre, III, 36.=\n]\n\n[Illustration:\n\n CHAPTER CXXV.\n =Papyrus, Mus\u00e9e?] du Louvre, III, 89.=\n]\n\n[Illustration:\n\n CHAPTER CXXV.\n =Papyrus, Mus\u00e9e du Louvre, III, 93.=\n]\n\n[Illustration:\n\n CHAPTER CXXV.\n =Papyrus du Louvre, III, 9.=\n]\n\n[Illustration:\n\n CHAPTER CXXV.\n =Papyrus, Ani.=\n]\n\n[Illustration:\n\n CHAPTER CXXV.\n =Papyrus du Louvre, III, 9.=\n]\n\n[Illustration:\n\n CHAPTER CXXIV.\n =Papyrus, Mus\u00e9e du\n Louvre, Cab. des M\u00e9daille=\n]\n\n[Illustration:\n\n CHAPTER CXXV.\n =Papyrus, Paris, Sketch by Mr. Renouf=\n]\n\n------------------------------------------------------------------------\n\nPLATE XXXIII.\n\n BOOK OF THE DEAD\n\n[Illustration: CHAPTER CXXV. =Papyrus Brit. Mus., No. 9,901, and Papyrus\nLeyden, No. 11.=]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CXXIV.\n\n _Chapter whereby one cometh to the Divine Circle of Osiris._\n\n\nMy soul buildeth for me a Hall(1.) in Tattu and I flourish in Pu.\n\nMy fields are ploughed by those who belong to me: therefore is my palm\ntree like Amsu.\n\nAbominations, abominations, I eat them not. I abominate filth, I eat it\nnot.\n\n[Peace offerings are my food, by which I am not upset.]\n\nI approach it not with my hands; I tread not upon it with my sandals;\nfor my bread is of the white corn and my beer of the red corn of the\nNile.\n\nIt is the Sektit boat, or it is the Atit boat, which bringeth them to\nme, and I feed upon them under the foliage of the Tamarisk.(2.)\n\nI know how beautiful are the arms which announce Glory for me(3.) and\nthe white crown which is lifted up by the divine Ur\u00e6i.\n\nO thou Gate-keeper of him who pacifieth the world, let that be brought\nto me of which oblations are made, and grant that the floors may be a\nsupport for me, and that the glorious god may open to me his arms, and\nthat the company of gods be silent whilst the Hammemit(4.) converse with\nme.\n\nO thou who guidest the hearts of the gods, protect me and let me have\npower in heaven among the starry ones.\n\nAnd every divinity who presenteth himself to me, be he reckoned to the\nforerunners of R\u0101: be he reckoned to the forerunners of Light and to the\nBright ones who deck the sky amid the Mighty ones.\n\nLet me have my will there of the Bread and Beer with the gods; that I\nenter through the Sun-disk and come forth through the Divine Pair, that\nthe gods who follow may speak to me, and that Darkness and Night may be\nterrified before me in Mehit-urit, by the side of him \u201cWho is in his\nSanctuary.\u201d\n\nAnd lo I am here with Osiris. My measure is his measure(5.) among the\nmighty ones. I speak to him the words of men and I repeat to him the\nwords of gods.\n\nThere cometh a glorified one, equipped, who bringeth Ma\u0101t to those who\nlove her.\n\nI am the Glorified one and the Equipped. And better equipped am I than\nany of the Glorified.\n\n NOTES.\n\n1. _Hall_ \u2042,\u2042[,\u2042\u2042\u2042, or \u2042\u2042 _\u1e2bent_, the \u03c0\u03c1\u03cc\u03bd\u03b1\u03bf\u03c2,\n\u03c0\u03c1\u03cc\u03b4\u03bf\u03bc\u03bf\u03c2, \u2018Vorsaal,\u2019 first room of a temple or palace. The sense of\n_har\u00eem_ which has been ascribed to it in certain texts is entirely\nerroneous. The temple inscriptions (see Brugsch, _Zeitschr._, 1875, p.\n118, and fol., and Mariette, _Denderah_, I, 6) leave no doubt on the\nsubject. If there were \u201cladies of the royal antechamber,\u201d it by no means\nfollows that they were wives or concubines of the king, and hall or\nantechamber convey a very different idea from that of the most reserved\nportion of the house.[110]\n\nPictures and inscriptions on mummy cases identify the term\nmythologically with that portion of the sky whence the first rays of the\nrising sun are visible.\n\nThe mention of the word in the Pyramid Texts (_Pepi_, I, 672) is in\nconnection with the notion of food, \u2042\u2042.\n\n2. We have here a repetition of passages to the same effect as in\nChapters 53 (A and B) and others. The Pyramid Texts (_Teta_, 344) have a\nsection nearly identical.\n\n3. _The arms which announce Glory for me._ The clue to the meaning of\nthis passage is to be found in \u2042, which is a _relative_ form\nimplying an antecedent, which can only be \u201cthe arms.\u201d\n\nThe _arms which announce Glory for me_ are to be explained by the usages\nof the ancient ritual, which prescribed certain postures or attitudes in\nthe ceremony of \u2042\u2042\u2042\u2042\u2042, as in other forms wherein the\narms played a great part. These religious ceremonies it must always be\nremembered, were considered as dramatic representations of what was done\nin the invisible world.\n\n4. _The Hammemit_, \u2042\u2042\u2042\u2042\u2042\u2042, or\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, the\ngenerations of human beings yet unborn.\n\n5. _My measure is his measure_. The meaning of \u2042\u2042\u2042\u2042 or\n\u2042\u2042\u2042\u2042\u2042 can only be inferred from the form\n\u2042\u2042\u2042\u2042 which occurs repeatedly in the great Harris Papyrus\nand some other documents.\n\nThe scribe of the Turin _Todtenbuch_ carelessly omitted the second part\nof the phrase, and therefore altered the grammatical construction. This\nis how M. Pierret came to conjecture the sense \u2018proclaim,\u2019 which is not\nsuggested by any of the ancient authorities, or even by the later ones.\nThe reading of the Leyden Papyrus T, 16 is identical with that of the\noldest papyrus.\n\n-----\n\nFootnote 109:\n\n \u201cThe amount of this motion by which the equinox travels backward, or\n retrogrades (as it is called), is _per annum_ an extremely minute\n quantity, but which, by its continual accumulation from year to year,\n at last makes itself very palpable, and that in a way highly\n inconvenient to practical astronomers, by destroying, in the lapse of\n a moderate number of years, the arrangement of their catalogues of\n stars, and making it necessary to reconstruct them.\u201d Herschel,\n _Astronomy_, chapter 4.\n\nFootnote 110:\n\n The \u2042\u2042\u2042\u2042 mentioned in the tablet of Pa-shere-en-Ptah\n are not concubines, as Brugsch and others have thought, but female\n children, as Birch rightly asserted. Cf. my _Hibbert Lectures_, p. 79,\n note. It is the feminine form of \u2042\u2042\u2042\u2042.\n\n There is also another word, \u2042\u2042, applied on the walls of tombs\n to persons (_male_ as well as female) executing certain gymnastic\n movements.\n\n------------------------------------------------------------------------\n\nPLATE XXXIV.\n\n BOOK OF THE DEAD.\n\n\n[Illustration:\n\n Fig. 11. CHAPTER CXXV.\n =Sarcophagus of Sebek-\u0101a, Berlin Museum.=\n]\n\n[Illustration:\n\n Fig. 12. CHAPTER CXXV. LEPSIUS, \u201cDenkm\u00e4ler,\u201d Abth. III, Bl. 232.\n]\n\n[Illustration:\n\n Fig. 13. CHAPTER CXXV.\n LEPSIUS, \u201cDenkm\u00e4ler,\u201d Abth. III, Bl. 232.\n]\n\n------------------------------------------------------------------------\n\nPLATE XXXV.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n Fig. 14.\n CHAPTER CXXV. =Papyrus, Leyden Museum, No. 1.=\n]\n\n[Illustration:\n\n Fig. 15.\n CHAPTER CXXV. LEPSIUS, \u201cDenkmaler\u201d Abth. III, Pl. 78.\n]\n\n[Illustration:\n\n Fig. 16.\n CHAPTER CXXV. =Papyrus of Ani, British Museum.=\n]\n\n------------------------------------------------------------------------\n\nPLATE XXXVI.\n\n BOOK OF THE DEAD.\n CHAPTER CXXV (Notes).\n\n[Illustration:\n\n Fig. 17. LEPSIUS, \u201cDenkm\u00e4ler,\u201d Abth. III, Bl. 39.\n]\n\n[Illustration:\n\n Fig. 19. MARIETTE, \u201cDeir el Bahari,\u201d\n Pl. VIII.\n]\n\n[Illustration:\n\n Fig. 20. ROSELLINI, \u201cM.C.,\u201d Pl. LI.\n]\n\n------------------------------------------------------------------------\n\n[Illustration: Fig. 18. LEPSIUS, \u201cDenkm\u00e4ler,\u201d Abth. III, Bl. 39.]\n\n[Illustration:\n\n Fig. 21. ROSELLINI,\n \u201cM.C.,\u201d Pl. LII.\n]\n\n[Illustration:\n\n Fig. 22. ROSELLINI, \u201cM.C.,\u201d Pl. LII.\n]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXV.\n\n PART I.\n\nSaid on arriving at the Hall of Righteousness, that _N_ may be loosed\nfrom all the sins which he hath committed and that he may look upon the\ndivine countenances.\n\n\n_He saith_: Hail to thee, mighty god, lord of Righteousness!\n\nI am come to thee, oh my Lord: I have brought myself that I may look\nupon thy glory. I know thee, and I know the name of the Forty-two gods\nwho make their appearance with thee in the Hall of Righteousness;\ndevouring those who harbour mischief, and swallowing their blood, upon\nthe Day of the searching examination(1.) in presence of Unneferu.\n\nVerily, \u2018Thou of the Pair of Eyes,(2.) Lord of Righteousness\u2019 is thy\nname.\n\nHere am I; I am come to thee; I bring to thee Right and have put a stop\nto Wrong.\n\nI am not a doer of wrong to men.\n\nI am not one who slayeth his kindred.(3.)\n\nI am not one who telleth lies instead of truth.(4.)\n\nI am not conscious of treason.\n\nI am not a doer of mischief.\n\nI do not exact as the firstfruits of each day more work than should be\ndone for me.(5.)\n\nMy name cometh not to the Bark of the god who is at the Helm.\n\nI am not a transgressor against the god.\n\nI am not a tale-bearer.\n\nI am not a detractor.\n\nI am not a doer of that which the gods abhor.\n\nI hurt no servant with his master.\n\nI cause no famine.\n\nI cause not weeping.\n\nI am not a murderer.\n\nI give not orders for murder.\n\nI cause not suffering to men.\n\nI reduce not the offerings in the temples.\n\nI lessen not the cakes of the gods.\n\nI rob not the dead of their funereal food.\n\nI am not an adulterer.\n\nI am undefiled in the Sanctuary of the god of my domain.\n\nI neither increase nor diminish the measures of grain.\n\nI am not one who shorteneth the palm\u2019s length.(6.)\n\nI am not one who cutteth short the field\u2019s measure.(7.)\n\nI put not pressure upon the beam(8.) of the balance.\n\nI tamper not with the tongue of the balance.\n\nI snatch not the milk from the mouth of infants.\n\nI drive not the cattle from their pastures.\n\nI net not the birds of the manors of the gods.(9.)\n\nI catch not the fish of their ponds.(10.)\n\nI stop not the water at its appointed time.\n\nI divide not an arm of the water in its course.\n\nI extinguish not the lamp during its appointed time.\n\nI do not defraud the Divine Circle of their sacrificial joints.\n\nI drive not away the cattle of the sacred estate.\n\nI stop not a god when he cometh forth.\n\nI am pure, I am pure, I am pure, I am pure.\n\nMy purity is that of the Great Bennu in Sutenhunen, for I am the Nose of\nthe Lord of Air, who giveth life to all mortals; on the day when the Eye\nis full in Annu, on the last day of Mechir; in presence of the Lord of\nthis land.\n\nAnd I am one who see the fulness of the Eye in Annu, let no harm come to\nme in this land, in the Hall of Righteousness; because I know the names\nof those gods who make their appearance in it.\n\n\n PART II.\n\n1. Oh thou of long strides, who makest thine appearance in Annu; I am\nnot a doer of wrong.\n\n2. Oh thou who holdest the fire, and makest thine appearance in\nCher-\u0101ba; I am not a man of violence.\n\n3. Oh thou of the Nose,(11.) who makest thine appearance at Chemunnu; I\nam not evil minded.\n\n4. Oh Eater of the Shadow,(12.) who makest thine appearance at\nElephantine; I am not rapacious.\n\n5. Oh thou Facing-backward god, who makest thine appearance at Re-Stau;\nI am not a slayer of men.\n\n6. Oh thou of Lion form,(13.) who makest thine appearance in Heaven; I\nam not fraudulent in measures of grain.\n\n7. Oh thou whose eyes [pierce] like swords, who makest thine appearance\nin Sechem; I commit no fraud.\n\n8. Oh thou of fiery face, whose motion is backwards; I am not a robber\nof sacred property.\n\n9. Oh Breaker of bones, who makest thine appearance in Sutenhunen, I am\nnot a teller of lies.\n\n10. Oh thou who orderest the flame, who makest thine appearance in\nMemphis; I am not a robber of food.\n\n11. Oh thou of the Two Caverns, who makest thine appearance in Amenta; I\nam not sluggish.(14.)\n\n12. Oh thou of the Bright Teeth,(15.) who makest thine appearance in the\nUnseen Land; I am not a transgressor.\n\n13. Oh Eater of Blood, who makest thine appearance at the Block; I have\nnot slaughtered the sacred animals.\n\n14. Oh Eater of Livers, who makest thine appearance at M\u00e2bit; I deal not\nfraudulently.\n\n15. Oh Lord of Righteousness, who makest thine appearance in the place\nof Righteousness; I am not a land-grabber.\n\n16. Oh thou who turnest backwards, who makest thine appearance in\nBubastis; I am not an eaves-dropper.\n\n17. Oh \u00c2ati,(16.) who makest thine appearance at Annu; I am not one of\nprating tongue.\n\n18. Oh Tutu,(17.) who makest thine appearance in Ati; I trouble\nmyself(18.) only with my own affairs.\n\n19. Oh Uammetu, who makest thine appearance at the Block; I commit not\nadultery with another\u2019s wife.\n\n20. Oh Maa-antu-f, who makest thine appearance in Pa-Amsu, I am not\nunchaste with any one.\n\n21. Oh thou who art above Princes, and who makest thine appearance in\nAmu;(19.) I do not cause terrors.\n\n22. Oh Chemiu,(20.) who makest thine appearance in Kauu; I am not a\ntransgressor.\n\n23. Oh thou who raisest thy voice,(21.) and makest thine appearance in\nUrit; I am not hot of speech.\n\n24. Oh divine Babe, who makest thy appearance in Annu; I lend not a deaf\near to the words of Righteousness.\n\n25. Oh high-voiced one, who makest thy appearance in Unsit; I am not\nboisterous in behaviour.\n\n26. Oh Basit, who makest thine appearance at the Shetait; I am not the\ncause of weeping to any.\n\n27. Oh thou whose face is behind thee, and who makest thine appearance\nat thy cavern; I am not given to unnatural lust.\n\n28. Oh thou, hot of foot,(22.) who makest thy appearance at even; I\nindulge not in anger.\n\n29. Oh Kenemtu, who makest thine appearance in Kenemit; I am not given\nto cursing.\n\n30. Oh thou who carriest thine own offering, and makest thine appearance\nin Syut; I am not of aggressive hand.\n\n31. Oh thou who hast different faces, and makest thine appearance in\nNet\u2019efit; I am not one of inconstant mind.(23.)\n\n32. Oh Busy one, who makest thine appearance at Utenit; I do not steal\nthe skins of the sacred animals.(24.)\n\n33. Oh thou Horned one, who makest thine appearance at Sais I am not\nnoisy(25.) in my speech.\n\n34. Oh Nefertmu, who makest thine appearance in Memphis; I am neither a\nliar nor a doer of mischief.\n\n35. Oh Tem-sepu, who makest thine appearance in Tattu; I am not one who\ncurseth the king.\n\n36. Oh thou who doest according to thine own will, and makest thine\nappearance in Tebuu; I put no check upon the water in its flow.\n\n37. Oh Striker,(26.) who makest thine appearance in Heaven; I am not one\nof loud voice.\n\n38. Oh thou who makest mortals to flourish, and who makest thine\nappearance at Sais; I curse not a god.\n\n39. Oh thou of beautiful shoulder, who makest thine appearance at\n...(27.); I am not swollen with pride.\n\n40. Oh Neheb-kau, who makest thy appearance at thy cavern; I have no\nunjust preferences.(28.)\n\n41. Oh thou of raised head,(29.) who makest thine appearance at thy\ncavern; I have no strong desire except for my own property.\n\n42. Oh thou who liftest an arm,(30.) and who makest thine appearance in\nthe Netherworld, I do not that which offendeth the god of my domain.\n\n------------------------------------------------------------------------\n\nPLATE XXXVII#.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER CXXV.\n =Tombeau de Seti I^{er}= (Ann. du Mus\u00e9e Guimet, Vol. IX).\n]\n\n------------------------------------------------------------------------\n\n\n PART III.\n\n[Said upon approaching to the gods who are in the Tuat.(31.)]\n\nHail ye gods, I know you and I know your names; let me not be stricken\ndown by your blows: report not the evil which is in me to the god whom\nye follow. Let not reverse(32.) of mine come to pass through you.\n\nLet not evil things be said against me in presence of the Inviolate One;\nbecause I have done the right in Tamerit.\n\nI revile not the god: let not reverse of mine come to pass through the\nKing who resideth within His own Day.(33.)\n\nHail ye gods who are in the Hall of Righteousness, who have nothing\nwrong about you; who subsist upon Righteousness in Annu, and who sate\nthemselves with cares,(34.) in presence of the god who resideth within\nhis own Orb: deliver me from Babai who feedeth upon the livers of\nprinces on the Day of the Great Reckoning.\n\nBehold me: I am come to you, void of wrong, without fraud, a harmless\none: let me not be declared guilty; let not the issue be against me.\n\nI subsist upon Righteousness: I sate myself with uprightness of heart: I\nhave done that which man prescribeth and that which pleaseth the gods.\n\nI have propitiated the god with that which he loveth. I have given bread\nto the hungry, water to the thirsty, clothes to the naked, a boat to the\nshipwrecked. I have made oblations to the gods and funeral offerings to\nthe departed: deliver me therefore: protect me therefore: and report not\nagainst me in presence of the great god.\n\nI am one whose mouth is pure, and whose hands are pure, to whom there is\nsaid \u201cCome, come in peace,\u201d by those who look upon him.\n\nFor I have listened to the words which were spoken by the Ass and the\nCat in the house of Hept-ro.(35.)\n\nAnd I have undergone the inspection of the god Whose face is behind him,\nwho awardeth my verdict(36.), so that I may behold what the Persea tree\ncovereth(37.) in Restau.\n\nI am one who glorifieth the gods and who knoweth the things which\nconcern them.\n\nI am come and am awaiting that inquisition be made of Rightfulness and\nthat the Balance be set upon its stand within the bower of\namaranth.(38.)\n\nO thou who art exalted upon thy pedestal and who callest thy name, Lord\nof Air: deliver me from those messengers of thine who inflict\ndisasters(39.) and bring about mishaps. No covering have they upon their\nfaces.\n\nFor I have done the Righteousness of a Lord of Righteousness.\n\nI have made myself pure: my front parts are washed, my back parts are\npure, and my inwards steeped in the Tank of Righteousness. There is not\na limb in me which is void of Righteousness.\n\nI purify me in the Southern Tank, and I rest me at the northern lake, in\nthe Garden of Grasshoppers.(40.)\n\nThe Boatmen of R\u0101 purify them there at this hour of the night or\nday(41.) and the hearts of the gods are appeased(42.) when I pass\nthrough it by night or by day.\n\nLet him come(43.): that is what they say to me.\n\nWho, pray, art thou? that is what they say to me.\n\nWhat, pray, is thy name? that is what they say to me.\n\n\u201cHe who groweth under the Grass(44.) and who dwelleth in the Olive tree\u201d\nis my name.\n\nPass on, then: that is what they say to me.\n\nI pass on to a place north of the Olive.\n\nWhat, prithee, didst thou see there?\n\nA thigh(45.) and a leg.\n\nAnd what, prithee, said they to thee?\n\nThat I shall see(46.) the greetings in the lands there of the Fenchu.\n\nWhat, prithee, did they give to thee?\n\nA flame of fire and a pillar of crystal.\n\nAnd what, prithee, didst thou to them?\n\nI buried them on the bank of the Lake of M\u0101\u0101it as Provision of the\nEvening.\n\nWhat, prithee, didst thou find there on the bank of the Lake of M\u0101\u0101it?\n\nA sceptre of flint: \u2018Giver of Breath\u2019 is its name.\n\nAnd what didst thou to the flame of fire and to the pillar of crystal\nafter thou hadst buried them?\n\nI cried out after them and drew them forth: and I extinguished the fire,\nand I broke the pillar, and I made a Tank.\n\nThou mayest now enter through the door of the hall of Righteousness, for\nthou knowest us.\n\nI allow thee not to pass by me, saith the Leaf(47.) of the Door, unless\nthou tell my name:\n\n\u201cThe Pointer of Truth\u201d(48.) is thy name.\n\nI allow thee not to pass by me, saith the right side of the Door, unless\nthou tell my name.\n\n\u201cThe Scale-pan(49.) of one who lifteth up Right\u201d is thy name.\n\nI allow thee not to pass by me, saith the left side post of the Door,\nunless thou tell my name:\n\n\u201cThe Scale-pan of Wine\u201d is thy name.\n\nI allow thee not to pass over me, saith the Threshold of the Door,\nunless thou tell my name:\n\n\u201cOx of Seb\u201d is thy name.\n\nI open not to thee, saith the Lock of the Door, unless thou tell my\nname:\n\nBone of An-maut-ef is thy name.\n\nI open not to thee, saith the Latch, unless thou tell my name:\n\n\u201cThe Eye of Sebak, Lord of Bachau,\u201d is thy name.\n\nI open not to thee, and I allow thee not to pass by me, saith the Keeper\nof the Door, unless thou tell my name:\n\n\u201cThe Knee of Shu, which he hath lent for the support of Osiris,\u201d is thy\nname.\n\nWe allow thee not to pass by us, say the Lintels of the Door, unless\nthou tell our names:\n\n\u201cThe dragon brood(50.) of Renenut\u201d is your name.\n\nThou knowest us: pass therefore by us.\n\n\nI allow thee not to pass over me, saith the Floor of the Hall, for the\nreason that I am noiseless and clean, and because we know not the names\nof thy two feet, wherewith thou wouldst walk upon us. Tell me, then,\ntheir names.\n\n\u201cHe who goeth before Amsu\u201d is the name of my right foot: and \u201cThe\nTruncheon of Hathor\u201d(51.) is the name of my left foot.\n\nThou mayest walk over us: for thou knowest us.\n\n\nI do not announce thee, saith the Doorkeeper, unless thou tell my name:\n\n\u201cHe who knoweth the heart and exploreth the person\u201d(52.) is thy name.\n\nThen I will announce thee.\n\nBut who is that god who abideth in his own hour? Name him.\n\nHe who provideth for(53.) the Two Worlds.\n\nWho, pray, is it? It is Thoth.\n\nCome hither, saith Thoth, wherefore hast thou come?\n\nI am come, and wait to be announced.\n\nAnd what manner of man, prithee, art thou?\n\nI have cleansed myself from all the sins and faults of those who abide\nin their own day; for I am no longer among them.\n\nThen I shall announce thee.\n\nBut who is he whose roof is of fire, and whose walls are living Ur\u00e6i,\nand the floor of whose house is of running water? Who is it?\n\nIt is Osiris.\n\nProceed then: for behold, thou art announced.\n\nThy bread is from the Eye, thy beer is from the Eye, and the funeral\nmeals offered upon earth will come forth to thee from the Eye(54.). So\nis it decreed for me.\n\n_This chapter is said by the person, when purified and clad in raiment;\nshod with white sandals; anointed from vases of \u0101nta; and presenting\noblations of beeves, birds, incense, bread, beer and vegetables._\n\n_And thou shalt make a picture, drawn upon a clean brick of clay,\nextracted from a field in which no swine hath trod._\n\n_And if this chapter be written upon it\u2014the man will prosper and his\nchildren will prosper: he will rise in the affection of the king and his\ncourt: there will be given to him the shesit cake, the measure of drink,\nthe persen cake and the meat offering upon the altar table of the great\ngod; and he shall not be cut off at any gate of Amenta, but he shall be\nconveyed along with the Kings of North and South, and make his\nappearance as a follower of Osiris: undeviatingly and for times\ninfinite._\n\n------------------------------------------------------------------------\n\nPLATE XXXVIII.\n\n BOOK OF THE DEAD.\n\n CHAPTER CXXV. (Note 2.)\n\n[Illustration: Papyrus, British Museum, No. 9900.]\n\n[Illustration: Mummy Case, Leyden Museum.]]\n\n------------------------------------------------------------------------\n\nPLATE XXXIX.\n\n BOOK OF THE DEAD.\n\n[Illustration: Papyrus, Leyden Museum.]\n\n[Illustration: LEPSIUS, Todtenbuch.]\n\n[Illustration: Papyrus, British Museum, 9964.]\n\n[Illustration: Mummy Case, Leyden Museum.]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CXXV.\n\n NOTES.\n\nFor the significance of this most important chapter with reference to\nthe religion and ethics of ancient Egypt I must refer to the\nIntroduction. The notes in this place must be confined to the text and\nits elucidation.\n\nNo copy of the chapter is known of more ancient date than the eighteenth\ndynasty, but the oldest papyri contain the three parts of which the\nchapter consists. That the chapter is of much earlier date than the\neighteenth dynasty is quite certain from the nature of the corruptions\nwhich had already made their appearance in the earliest copies which\nhave come down to us. But the three parts are not necessarily of the\nsame antiquity. The second part seems to have grown out of the first and\nto have been suggested by the mention of the \u201cForty-two\u201d gods and the\n\u201cnegative confession,\u201d as it is called, of certain sins. It is a\ntabulated form in which the gods are named and a sin is mentioned in\nconnection with each god. The number of sins in this form is therefore\nforty-two; a higher number than in Part I.\n\nThe two catalogues agree to a certain extent, but they also disagree,\nand the second is evidently the result of a different process of thought\nthan that which gave birth to the first. The author of Part I is not the\nauthor of Part II, unless perhaps at a different and later period. Nor\nis there any indication in Part I of the extraordinary examination to\nwhich the deceased person is subjected in Part III. This in itself would\nnot be a serious objection, but the matter becomes more complicated if\nwe remember that the picture of the Psychostasia has the right to be\nconsidered as a part of the chapter. The texts which are written upon it\ndiffer, indeed, according to the taste of the artist, and can therefore\nclaim no canonical authority. But the question as to the order of\nsuccession in the trials, or the precise moment at which the deceased\nperson is finally freed from all anxiety as to his fate, cannot be\nsatisfactorily solved on the supposition that all these documents form\nparts of a consistent whole. It seems much more natural to consider them\nas really independent compositions brought together in consequence of\ntheir subject matter. The artists of the Ramseside period (in the papyri\nof Hunefer and Ani) add another scene[111] in which the deceased is\njudged not by the forty-two assessors of Osiris but by a smaller company\nof gods (twelve or fourteen), sitting on thrones and bearing the names\nof well known divinities.\n\nThe essential notion was that of a trial before Osiris, in which the\nman\u2019s conduct or conscience was weighed in the Balance. This trial is\nreferred to in various chapters of the Book of the Dead and in other\ntexts which prove that, with reference to the details, free scope was\nallowed to the imagination of the scribes or artists.\n\nThe number of the Forty-two assessors might be thought connected with\nthat of the Nomes of Egypt. But this number is only certain for the\nlater periods of Egyptian history, and is not true for earlier times.\nMoreover the localities in which the gods are said to make their\nappearances do not correspond to the nomes, or places within them. Some\nof the localities occur more than once, and some of them, if not all,\nare localities not upon earth. Heaven occurs twice, the eleventh god\nmakes his appearance at Amenta and the forty-second in the Netherworld.\nBut the names which have a more earthly sound may have a mystical\nmeaning. The first god makes his appearance in Annu, so does the\nseventeenth and so does the twenty-fourth. But does this mean Heliopolis\nof Egypt? On referring to an important text in Mariette\u2019s _Monuments\nDivers_, pl. 46, it will be seen that Annu is the Eastern _Solar\nMountain_ \u2042\u2042\u2042, where the sun rises, and where he is saluted by\nthe Powers of the East. There cannot be a more striking illustration of\n\u201cthe Divine Babe who maketh his appearance in Annu\u201d (the twenty-fourth\nAssessor), than the _picture_ I refer to.[112]\n\nAnd Chemunnu, \u2042\u2042\u2042\u2042, is surely not the Hermopolis of\nEgypt, but the place _of the Eight gods_ \u2042\u2042\u2042\u2042\u2042\u2042,\nfour to the Left and four to the Right of the rising sun, who hail\nhis coming and help him to rise; where Shu, according to the MSS. of\nthe 17th Chapter, raises up the Sky, and where \u201cthe children of\nFailure,\u201d (that is, shades of darkness) are exterminated. It is not\nsimply of Hermopolis nor yet of Lake Moeris that one may say\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\n\u2018it is the place of the Eight deities where R\u0101 riseth\u2019 (_Zeitschr._,\n1872, p. 8).\n\nThe same considerations apply to such names as those of Sutenhunen and\nTattu.\n\nThe presence of the divine \u201cBabe,\u201d of the god \u201cof long strides\u201d (R\u0101), of\nthe god \u201cof Lion form,\u201d of the goddess Bast, of Nefer-tmu, of the\n\u201cStriker\u201d (_Ahi_, a name of Horus), and of Nehebkau, not to mention\nothers, among the Assessors, would of itself be sufficient to convince\nus that, in spite of the strange and terrific names of some of these\npersonages, they are not to be looked upon as fiends, like Malacoda,\nScarmiglione, and the rest of the demon crew in the Inferno of Dante.\nThey are not evil spirits, but gods, all of them, \u201csubsisting on\nrighteousness;\u201d there is \u201cnothing _wrong_ about them.\u201d[113] They are the\ngods who accompany Osiris, and, according to Egyptian theology, are his\nNames, his Limbs, his Body. If the names of some of them appear harsh or\ncruel, it is because strict Justice is inexorable, and Mercy is a\nquality never thought of in Egyptian theology.\n\nThe exact notion of Ma\u0101t in Egyptian texts is discussed in another part\nof the present work. In this chapter I have translated it\n_Righteousness_, because the question here is about _moral conduct_: and\nconformity to the strict Rule of Right towards one\u2019s fellow men, one\u2019s\nown self and the heavenly powers is what is meant by Righteousness. And\nhere it is opposed to moral transgression or sin, not to physical evil,\nwhich itself is a very frequent result from the operation of the\ninexorable Ma\u0101t.\n\nBut in the expression, \u201cHall of Righteousness,\u201d the word in Egyptian is\nused in the dual number: hence the erroneous or inadequate translations,\n\u201cthe Two Truths,\u201d or \u201cDouble Justice,\u201d and the guesses which have been\nmade as to their meaning.\n\nA very important determinative of the Egyptian word is found not only in\nthe papyri but in the very earliest mention yet known of the Hall. The\ngreat inscription of the tomb of Peher at El Kab, calls it the\n\u2042\u2042\u2042\u2042\u2042. The repetition of the sign \u2042 indicates a\nlocality in which the Sun-god is _present_, as in the cases of \u2042,\n\u2042, \u2042\u2042 and many others. Space is divided into two parts; one\non the Southern and one on the Northern side of the god as he proceeds\non his course. And when we have for determinatives two Ur\u00e6i \u2042\u2042, or\ntwo ostrich Feathers \u2042\u2042, we have to understand two goddesses Ma\u0101t,\none to the Left and one to the Right side of Osiris.\n\nThese goddesses are Isis and Nephthys, who play very conspicuous parts\nin a symbolism discussed in note 2 of the present chapter.\n\nIt would be well if evidence could be brought with equal facility to\nbear upon all the difficulties with which the chapter abounds. But\nthough a very lively interest was attracted to it ever since Champollion\nquoted extracts from it in his Grammar, the difficulties with which he\ndid not attempt to cope have only increased with our knowledge of the\nlanguage and its scientific treatment. The text is extremely doubtful in\nmany important parts, the forty-two sins are not the same in all the\nmanuscripts, and they are not assigned to the jurisdiction of the same\ngods. So important a papyrus as that of Sutimes omits some sins of which\nan Egyptian would certainly be expected to give an account. The same\nword is made to appear with different meanings in the same passage of\nthe papyri when they are compared together. And there are not a few\nimportant words of which the meaning was first only guessed at by the\nfirst translators, but has been retained without sufficient warrant by\ntheir successors. The present translation is presented under the full\nconsciousness of all its imperfections, and of the difficulties which\nhave yet to be overcome before a version can be called satisfactory.\n\nA very admirable contribution towards our acquaintance with the first\npart of the chapter was made as far back as 1866 by Dr. Pleyte in his\n_Etudes Egyptologiques_. Since then other versions have appeared by MM.\nDev\u00e9ria, Lef\u00e9bure and Pierret.\n\nThe Demotic text of the chapter, first published by Brugsch, and now\nmore recently, with a complete translation, by M. Revillout, is in\nitself most interesting, but written, as it is, in the days of imperial\nRome, cannot always be appealed to as to an authoritative exposition of\nthe ancient text.\n\n1. _The Day of searching examination_ or reckoning. The word\n\u2042\u2042\u2042 has to be compared with the Coptic \u2c95\u2cb1\u03ef in the sense of\n_search_, _enquiry_, \u03b6\u03b7\u03c4\u03b5\u1fd6\u03bd, \u03b6\u03ae\u03c4\u03b7\u03c3\u03b9\u03c2. This sense is derived from\n\u2042\u2042 _a circle_ (\u2042\u2042\u2042 _sail round_) and the notion of\ngoing completely round a thing and approaching it from all sides.\n\n2. _Thou_ [literally _he_] of _the Pair of Eyes_\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.[114] This title of\nOsiris is made clear by the 37th chapter, which begins with\nan invocation to the _Sister Pair of Goddesses, Merta_\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, _Merta_ signifying _Two\nEyes_, and the divine Sister pair being Isis and Nephthys.\n\nIn vignettes of the chapter (see, _e.g._, Pl. XXXIII and XXXIV, figs. 14\nand 16 for instances) the two goddesses appear in human form with their\nbrother Osiris within the naos where the judgment is delivered. It is\nnot so easy to recognise them under the form \u2042\u2042 which they have\nin the vignette of _Pb._ (see Pl. XXXI), or in the picture which is\nfound in many papyri (_e.g._, those of Nebseni, Hunefer, Ani and the\nTurin _Todtenbuch_), wherein the cornice or top row of the decoration\nsurmounting the forty-two judges has for central figure a man (Osiris)\neither supporting the Two Eyes or extending his hands above them (see\nPl. XXXIV, fig. 14).\n\nWe have here a symbolism of such extreme importance as to justify a\nshort excursus on the subject.\n\nThe Two Eyes \u2042\u2042 are a most frequent symbol on all funereal\nmonuments; on the most ancient coffins, such as those of Apa\u0101nchu,\nAntuf, Taka (_Denkm._, II, 98, 146, 147), Mentuhotep (_Aelteste Texte_,\npl. 9 and 25), Sebak-\u0101a (Gio. d\u2019Athanasi, pl. 3) and Amamu, as on mummy\ncases generally, and on funereal tablets. Between the Eyes on many\ntablets we frequently find the sign \u2042, and this is often followed by\nthe sign of Water \u2042 or the Vase \u2042, and very frequently by both.\nVery often we have two signs \u2042, one by each Eye, and not less\nfrequently a pair of jackals, \u2042 or \u2042 facing each other. No two\ntablets are exactly alike, but the meaning is always the same.\n\nNor is the meaning changed when the tablet is headed by the Winged Disk\n\u2042 or \u2042 even though the Eyes are not seen. Their place is\nsupplied by two Ur\u00e6i, sometimes crowned with the \u2042 and the \u2042,\ninsignia of Southern and Northern sovereignty.\n\nOn a fine tablet of the twelfth dynasty (_Denkm._, II, 136_b_), the sign\n\u2042 is attached to each Ur\u00e6us, and this device is repeated on\ninnumerable monuments.\n\nAccording to another device the Two Eyes are represented within the\nWinged Disk (see _e.g._, Leemans, _Mon._, III, _M._, Pl. XVI).\n\n\u201cHe of the Pair of Eyes\u201d is always Osiris. But Osiris is a god \u201cof many\nnames,\u201d as the Pyramid Texts show no less than the Book of the Dead,\nwhere in the seventeenth chapter he is identified with Tmu, R\u0101, the\nBennu, Amsu and Horus, not to mention others, and where in the Scholia\nthe Two Feathers, the Two Ur\u00e6i, the Two Eyes and the Two Kites[115] are\nidentified with the Sister pair Isis and Nephthys. And wherever these\nsymbols occur in _pairs_ Isis and Nephthys are meant, one for the right\nor northern side and the other for the left or southern. The same idea\nis conveyed under such forms as \u2042, \u2042, or \u2042, and many others.\nDr. Birch long ago (_Zeitschr._, 1877, p. 33) mentioned \u2042\u2042\u2042\nas representing Osiris between his two sisters. Osiris is often\nrepresented as a living \u2042, with eyes.\n\nThe royal crowns and their decorations, such as \u2042, \u2042, \u2042,\n\u2042, and \u2042, abound in this symbolism.\n\nThe ancient coffin of Sebak\u0101a at Berlin (_Aelteste Texte_, pl. 29), in\nthe phrase \u2042\u2042\u2042\u2042\u2042\u2042\u2042, recognizes Isis as one of\nthe Two Eyes. Down to the latest periods the Sisters were known as\n\u2042\u2042\u2042, _Eye of the Southern_ or Left _side_ (Isis), and\n\u2042\u2042\u2042, _Eye of the Northern_ or Right _side_ (Nephthys). On\ncountless coffins and sarcophagi these goddesses are represented on\nopposite sides, in kneeling attitude, holding the \u2042 in their hands,\nlike the equivalent Vultures of the North and South, with their claws,\nand the Ur\u00e6i on their bodies.\n\nThe meaning of the sign \u2042 is well known. It is a _ring_, and is\napplied to the circuit of the heavens made by the sun and other heavenly\nbodies. It is also applied to the yearly recurring flow of the Nile. It\nhas numerically the signification of 10,000,000 or an indefinitely large\nnumber. As attached, \u2042, to the sign of years \u2042,\u2042 it means\n_Eternity_.\n\nIt is therefore an appropriate emblem of Osiris, the Lord of Years,\n\u2042\u2042\u2042\u2042, _annosus_, \u2042\u2042\u2042 the _King of Eternity_.\n\nThe sign of _Water_ \u2042, and the _Vase_ \u2042, are also emblems of\nOsiris, one of whose names is _Water of Renewal_. A chapter of the\nPyramid Texts, Teta, 176, Pepi I, 518, which begins by saying that Seb\nhas given to the departed (identified with Osiris) the Two Eyes of _that\nGreat One_,[116] and has done that through Horus who recognizes his\nfather, proceeds after this to say: \u201cHe renews thee in thy name of\n\u2042\u2042\u2042\u2042, Water of Renewal.\u201d\n\nI cannot say if the _Vase_ \u2042 is a mere appendage to the _Water_, but\nif it is not it most probably was meant to contain the \u2042, the divine\nand life-giving _Sap_ flowing from Osiris, which is mentioned in another\nPyramid Text (Pepi I, 33), also speaking of the _Water of Renewal_, as a\nname of Osiris.\n\nThe goddesses Isis and Nephthys as mythological figures represent not\nmerely the Light at Dawn and Sunset, but the Light thrown out right and\nleft by the Sun in his entire course, whether in the heavens or in the\nNetherworld. \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u201che lightens up\nthe earth with his two eyes,\u201d an expression most frequent in the texts,\nis not confined to special moments, though it is said of these\nemphatically.\n\nIn all that has been said thus far, the Two Eyes have been considered as\nacting conjointly and discharging one and the same function. When they\nare distinguished one from the other as acting in different ways the\nsymbolism is altered.\n\nThe ancient scholion on the 17th Chapter speaks of the Right Eye of R\u0101,\nand the more recent scholion of the papyri speaks of the Eye as being in\npain and weeping for its sister \u2042\u2042\u2042. The Egyptian name for\nthe Eye is here \u2042\u2042\u2042\u2042 _ut\u2019ait_. The frequent expression\n\u2042\u2042 means _full moon_, and is constantly identified with the\nfifteenth day of the month \u2042. The moon is in these texts called the\n_Left Eye_ \u2042\u2042, and Osiris is said to unite with her (or with her\nsister) in order to renew her revolution \u2042\u2042\u2042\u2042. And of the\nEye it is said that \u2018she renews her revolution on the fifteenth day\u2019\n\u2042\u2042\u2042\u2042, and the god (Osiris) makes her full of her _glory_\nor _splendour_ (\u2042\u2042\u2042\u2042) or what she requires, \u2042\u2042 =\n\u2042\u2042\u2042\u2042. This explains the symbol \u2042\u2042\u2042\u2042\u2042 which\nis seen on certain tablets.\n\nBut what is the meaning of the passage at the end of Part I of this\nchapter\u2014\u201cwhen the Eye is full in Annu, on the last day of Mechir\u201d\n\u2042\u2042\u2042\u2042, an expression which is repeated in the title of\nChapter 140? The moon, which is always represented as full on the\nfifteenth of the month, cannot be full on the thirtieth. It must be the\nother Eye, the Sun. Now we know what is meant by the Full Moon, the\nPlenilunium, but what is the Full Sun?\n\nM. de Roug\u00e9, in his commentary on the 17th Chapter, gave the key to\nthis, by pointing out that the 30th Mechir was the last day of the sixth\nmonth of the year; that is the 180th day after the first of Thoth, which\nis supposed to coincide with the Summer Solstice. It is therefore at the\ntime of the _Winter_ Solstice that the Eye is said to be full. The\ninaccuracy, of course, arises from the length of the Egyptian year. But\nthere can be no doubt that the time of the Winter Solstice is meant.\n\nIn the year 1470 B.C. the Egyptian year began on July 20, and the 30th\nMechir coincided with January 15 of the Julian calendar.\n\nIf the Eye (considered as the Sun) is said to be _full_ at the Winter\nSolstice, it was most probably spoken of in the same way not only at the\nSummer Solstice, but also at the two Equinoxes. And this is the most\nprobable reason why in the pictures representing the Four Rudders of\nHeaven (North, South, East and West) an Eye \u2042 is attached to each\nrudder. (See Vignettes of Chapter 148.)\n\nThe Two Eyes, considered as Sun and Moon, are attributed not only to R\u0101\nand Osiris, but to gods identified with these. Of the two passages which\nhave been most frequently quoted, \u201cThy Right Eye is the Sun\n\u2042\u2042\u2042 and thy left is the Moon \u2042\u2042,\u201d \u201cHis Right Eye is the\nSun and his left is the Moon,\u201d the first is addressed to Ptah (in the\nPap. Berlin, VII, l. 42), and the second, which occurs on the Neapolitan\nStele, is really addressed to Osiris as god of Suten-hunen, under the\nform of the Ram-headed deity Her-\u015befit. Reference is made towards the\nend of the inscription to the \u201cdivine Eyes which are in Suten-hunen.\u201d\n\nHorus according to the Pyramid Texts has two eyes, a Light one and a\nDark one. But the \u201cEye of Horus\u201d is most frequently spoken of in the\nsingular number. It is certainly meant for the Sun, and the name of it\nis given to cakes and ale, wine, corn, oil, honey, and all the good\nthings which come to maturity through the beneficent god: who has in\nhimself all the attributes of \u2018Ceres and Bacchus.\u2019\n\nI must bring this long note to an end with one or two observations.\n\nMany goddesses will be found bearing the title of Eye of R\u0101. There is\nnot one of these who is not identified with Isis or Nephthys, who are in\nfact one, and personify the Light of the Sun.\n\nShu and Tefnut, who are brother and sister, play the same parts as the\ntwo goddesses.\n\nThere is a picture, which appears in the vignette of Chapter 17 in most\nof the papyri of the second and later periods, of two _male_ deities\nbearing the Eyes over their heads (see Pl. XXXV). If the beards upon\ntheir chins are not a mistake,[117] copied from one papyrus upon\nanother, they must represent not Isis and Nephthys but the two Rehu\n\u2042\u2042\u2042\u2042\u2042 R\u0101 and Thoth, Sun and Moon, instead of the\n\u2042\u2042\u2042\u2042\u2042.\n\nIt is important to note that if Sun and Moon are Eyes of Osiris or R\u0101 or\nPtah, the deity is not to be confounded with them: they are but\nmanifestations of himself.\n\n3. _Kindred_, \u2042\u2042\u2042\u2042\u2042\u2042. The sign of plurality does not\nhere, any more than in Chapter 1, necessarily imply more than one\nperson. The crime in question is one to which men are easily tempted in\ncertain stages of society. Abimelech, in the book of Judges (ix, 5),\n\u201cslew his brethren, the sons of Jerubbaal.\u201d Jephthah had to \u201cflee from\nthe face of his brethren.\u201d Absalom had his brother Amnon assassinated,\nand all the king\u2019s sons fled in fear of sharing the same fate. Solomon\nput to death his elder brother Adonijah. Athaliah, the queen mother,\n\u201cdestroyed all the seed royal\u201d of Judah. The annals of eastern[118] and\neven western[119] nations are full of such occurrences. But, in\npositions less exalted than that of claimants to royalty, ambition or\ncovetousness are motives to crimes like that of the wicked uncle of \u2018the\nBabes in the Wood.\u2019[120] The reading \u2042\u2042\u2042\u2042, which has for\ndeterminative the sign \u2042 of _smallness_, seems to indicate that the\nvictims of the crime are _minors_, perhaps _wards_.\n\nSome of the papyri (even that of Nebseni) have a _calf_, \u2042, as\ndeterminative of the word, and as the \u2018slaying of calves\u2019 is not\nnecessarily a crime, other scribes have added \u2042\u2042, \u2018sacred,\u2019 and\nthus made the sin one of sacrilege.\n\nThe same word, like the Greek \u03bc\u03cc\u03c3\u03c7\u03bf\u03c2 and the Latin _pullus_, might be\napplied to the young of all kinds of animals; but the Egyptian scribes\nhave in such cases a propensity to use a determinative which forces a\nwrong sense upon the word.\n\n4. _Instead of truth_, \u2042\u2042\u2042\u2042\u2042\u2042\u2042. There are two\nways according to which this expression may be translated, but only one\nof them can be the right one. \u2042\u2042\u2042 is a compound preposition,\n_instead of_, _in loco_, _anstatt_, _au lieu de_, \u0628\u0645\u0646\u0632\u0644\u0629. And this is\nevidently the right construction. If \u2042 be taken as the simple\npreposition governing \u2042\u2042\u2042\u2042\u2042, the meaning will be that\nthe deceased did not \u201ctell lies _in the cemetery_.\u201d The Pyramid Texts\n(Unas, 394) have the expression \u2042\u2042\u2042\u2042\u2042\u2042\u2042(_sic_),\n\u201cRight instead of Wrong.\u201d\n\n5. This is only an approximate version of a passage, the true text of\nwhich was lost at an early period. M. Maspero (_Origines_, p. 189)\nunderstands it as follows: \u201cJe n\u2019ai jamais impos\u00e9 du travail \u00e0 l\u2019homme\nlibre quelconque, en plus de celui qu\u2019il faisait pour luim\u00eame!\u201d The last\nwords are the translation of \u2042\u2042\u2042, according to _Td._ (tomb\nof Ramses IV) all the other ancient texts having \u2042, \u2018_for me_.\u2019 But\nthe chief difficulties occur at the beginning of the sentence.\n\n6. _Shorten the palm\u2019s length_, \u2042\u2042\u2042\u2042\u2042\u2042. Many papyri\nread \u2042, which is a superficial measure, more in place under the next\nprecept.\n\n7. _The fields\u2019 measure_, \u2042\u2042\u2042\u2042\u2042.\n\n8. _The beam of the balance_, \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n_The tongue_ [rather _plummet_] _of the balance_,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\nThe balance is so frequently represented in false perspective by\nEgyptian artists, that Sir J. G. Wilkinson has given an account of it,\nwhich is quite unintelligible to those who have ever so moderate a\nknowledge of statics. Mr. Petrie\u2019s description is the true one. \u201cThe\nbeam was suspended by a loop or ring from a bracket projecting from the\nstand.... Then below the beam, a long tongue was attached, not above the\nbeam as with us. To test the level of the beam, a plummet hung down the\ntongue, and it was this plummet which was observed to see if the tongue\nwas vertical and the beam horizontal.\u201d\u2014_A Season in Egypt_, p. 42.\n\nIn Pl. XXXVI, a few pictures will be found which give a more correct\nnotion of the Egyptian balance than some of the absurd representations\nwhich defy a scientific explanation.\n\nIt is evident that if the tongue is fastened at a wrong angle, the beam\nwill not really be horizontal when the tongue is shown by the plummet\nline to be vertical. This seems to be the fraud alluded to in the text.\n\nThe word \u2042\u2042, \u2042\u2042, the name given to the plummet,\napparently signifies a cup _full_ of liquid. It is etymologically\nidentical with \u2042\u2042\u2042\u2042, _a toper_ (\u2c91\u2c81\u03e7\u2c93, \u03ef\u03e9\u2c89, _ebrius_,\n_ebrietas_), \u2042\u2042\u2042, \u2ca7\u2c93\u03e7\u2c93, _a crane_, and \u2042\u2042\u2042 the\ncrane-god, Thoth.\n\nThe apparatus of which the plummet forms so important a part, whether\nfor the balance or for building purposes, is called \u2042\u2042\u2042\n(_Denkm._, III, 26), \u2042\u2042.\n\n9. _The manors of the gods_, \u2042\u2042\u2042. I understand \u2042\u2042 as\nproperty acquired by royal grant. A\u00e2hmes at El Kab says that he has\n_acquired_ (\u2042\u2042\u2042\u2042) much land through the royal bounty. The\ndeceased in the later copies of the Book of the Dead (Ch. 1, 24),\nacquires the allotment of land, \u2042\u2042\u2042\u2042\u2042\u2042\u2042, in the\nGarden of Aarru, and Ani (Pl. III) acquires \u201ca permanent allotment\n(\u2042\u2042\u2042) in the Garden of Hotepit like the followers of Horus.\u201d\n\n10. _Ponds._ The right reading is \u2042\u2042\u2042, as Birch already noted\nin his _Dictionary_, from the excellent papyrus _Ao_ of the XVIIIth\ndynasty.\n\nHieratic papyri also give the determinative \u2042.\n\nThe determinative \u2042 which some of the papyri give to the word, and\nwhich is a self-evident blunder, is probably copied either from \u2042,\nor from \u2042. The sign \u2042, and a man striking with an instrument,\nwhich also occur, are mere symbols of the operation by which either\n_quarries_, or _ponds_, are _cut_.\n\n11. _Thou of the Nose_, or rather _Beak_, \u2042\u2042\u2042\u2042, in\nallusion to one of the chief characteristic features of the Ibis god\n(\u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd \u1f10\u03c2 \u03c4\u1f70 \u03bc\u03ac\u03bb\u03b9\u03c3\u03c4\u03b1 \u1f10\u03c0\u03af\u03b3\u03c1\u03c5\u03c0\u03bf\u03bd; _Herodotus_, II, 76, in his\ndescription of the bird). Thoth, the god of Chemunnu, is meant by this\nappellative.\n\nHe is so called, \u2042\u2042\u2042, on the statue of the King Horus in the\nMuseum of Turin (l. 8), and \u2042\u2042\u2042 on the very much more ancient\naltar, of the VIth dynasty, belonging to the same museum. The same\nappellative[121] is found in the list of gods upon each of the Memphite\ncubits described by Lepsius.[122]\n\n12. _Eater of the Shadow._ The Demotic version interprets this of \u201chis\nown shadow.\u201d I am rather inclined to interpret it by \u201cthe gnomons which\nwere without shadows at noon,\u201d and the \u201cwell of Syene\u201d (Strabo, 817) at\nthe Summer Solstice; when the Sun was vertical.\n\n13. _Thou of Lion form_, \u2042\u2042\u2042\u2042. The Demotic has \u201cShu and\nTefnut.\u201d But as there are only forty-two gods in all, we must here think\nof a single god with a lion\u2019s head, as in such pictures as _Wilkinson_,\nIII, Pl. XLIX; _Denkm._, III, 276, and many sarcophagi (_e.g._, Leemans,\n_Mon._, III, L, Pl. III).\n\nEven some of the Theban papyri have two divinities by way of\ndeterminatives to the group.\n\n14. _Sluggish_, \u2042\u2042\u2042; \u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042,\n_sluggishness_. Coptic \u03ed\u2c9b\u2c81\u2ca9. See my note (_Proc. Soc. Bib. Arch._, XI,\np. 76) on the Inscription of Kum el Ahmar.\n\nThere are however other readings; none of them apparently of any value.\n\n15. _Thou of the Bright Teeth_, \u2042\u2042\u2042\u2042\u2042\u2042\u2042. The\nDemotic equivalent is, \u201cwho openeth his teeth,\u201d and so exhibits their\nbrightness.\n\n16. _\u00c2ati_, \u2042\u2042\u2042\u2042\u2042, a name about which the copyists have\nbungled. It is one of the names of R\u00e2 in the Solar Litany, where it\nappears (l. 23) as \u2042\u2042\u2042\u2042\u2042\u2042, or \u2042\u2042. Whether\napplied to the Sun, to the Fish of the name, or to a Ship, the name\nmeans _Cutter_, \u2018that which cleaves\u2019 its way.\n\n17. _\u1e6cu\u1e6du_, \u2042\u2042\u2042\u2042\u2042, with many variants, showing that the\nscribes did not understand the sense of the syllable \u2042\u2042, some of\nthem adding the bird of evil \u2042, others the \u2042 determinative of\n_mountain_. The name on the Sarcophagus of Seti (Bon. II, A. 30) has a\nsnake for determinative, and some papyri call him _\u1e6cu\u1e6du_. The god may be\nrecognised in later texts. In the Calendar of Esneh there is a feast on\nthe 14th day of Thoth, in honour of \u2042\u2042\u2042\u2042\u2042, Tutu, \u2018the\nson of Neith,\u2019 and the text gives the important determinative \u2042, of a\n_serpent_, _worm_, or _slug_. I feel sure, therefore, that we should in\nthe text read the name Tutu, and consider \u2042 as a determinative.[123]\nThe symbolism would then be identical with that in Pl. XXIII,\nillustrative of Chapter 87. The Sun-god there rises up like a worm out\nof the Lotus of Dawn, whereas in another picture a slug (\u2042) is seen\nmoving upon the flower.\n\n\u2042\u2042, _Ati_, where the god makes his appearance, is the name of the\nninth Nome of Lower Egypt.\n\n18. _I trouble myself only with my own affairs._ I understand this of\nthe virtue spoken of by Cicero (_de Officiis_, I, 34), \u201cnihil praeter\nsuum negotium agere, nihil de alieno anquirere, minimeque esse in aliena\nrepublica curiosum.\u201d It is the same to which Plato refers in the\n_Timaeus_, 72 A; \u03b5\u1f56 \u03ba\u03b1\u1f76 \u03c0\u03ac\u03bb\u03b1\u03b9 \u03bb\u03ad\u03b3\u03b5\u03c4\u03b1\u03b9 \u03c4\u1f78 \u03c0\u03c1\u03ac\u03c4\u03c4\u03b5\u03b9\u03bd \u03ba\u03b1\u1f76 \u03b3\u03bd\u1ff6\u03bd\u03b1\u03b9 \u03c4\u1f70 \u03c4\u03b5\n\u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u1f11\u03b1\u03c5\u03c4\u1f78\u03bd \u03c3\u03ce\u03c6\u03c1\u03bf\u03bd\u03b9 \u03bc\u03cc\u03bd\u1ff3 \u03c0\u03c1\u03bf\u03c3\u03ae\u03ba\u03b5\u03b9\u03bd, not in the sense of a selfish\nindifference to a neighbour\u2019s welfare or the public good, but in\nopposition to the ways of the busybodies, who tattle and \u201cspeak things\nwhich they ought not\u201d (1 Tim., v, 13).\n\nThe Egyptian \u2042\u2042\u2042 is a rare word. Brugsch\u2019s etymology of it is\nan impossible one, and his identification of it with \u03e3\u2cb1\u2ca5\u2c99 is not less\nunfortunate.\n\n19. _Amu_, or _Amit_, \u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042, \u2042\u2042\u2042.\nThis seems to be the favourite reading. It means the _town of Palm_.\nBut, as the name was written ideographically, it appears in some copies\nas the town of other trees, such as _Nehait_, or _N\u0101rit_.\n\nAmu was a place in the north of Egypt, which Brugsch thinks he has\nidentified with a town called Apis (the site of which is itself\ndoubtful).\n\nThe most interesting thing known about Amu (D\u00fcmichen, _Rec. de M._, IV,\nPl. XV, 90 _a_), is that in the rites performed on the 16 Choiak, Horus\nis represented as raising up the body of Osiris out of the water in the\nform of a crocodile; and that Osiris was known under the name of\n\u2042\u2042\u2042\u2042\u2042, _The Crocodile, Lord of Amu_.\n\nThe 142nd chapter of the Book of the Dead, which gives a list of the\nnames of Osiris, has (l. 17) that of \u2042\u2042, \u2018Osiris of Crocodile\nform,\u2019 or \u2018with Crocodile head.\u2019[124] The variants of this group,\nhowever, show the reading \u2042\u2042\u2042\u2042\u2042, \u2018king,\u2019 or\n\u2042\u2042\u2042\u2042\u2042, \u2018of kingly form.\u2019 There is but little doubt that\n(as M. Naville says, _Zeitschr._, 1882, p. 190) \u2042\u2042\u2042\u2042 on the\nTurin tablet published by Professor Piehl, means \u2018King of the gods,\u2019 and\nthat Ptahhotep in the Prisse papyrus (IV, 1) addresses not Osiris, but\nKing Assa as \u2018my Lord the King,\u2019 Goodwin had already asserted this\nmeaning in his \u201c_Story of Saneha_,\u201d and in the _Zeitschr._, 1874, p. 38.\n\nThe orthography of the crocodile name here played upon is remarkably\nvague, \u2042\u2042\u2042\u2042, \u2042\u2042\u2042, and \u2042\u2042\u2042 (_rapax_,\nLouvre, C, 26). It is this last form which enables us to see the\nparanomasia in \u2042\u2042\u2042\u2042\u2042, _rapax sicut Raptor_\n(_crocodilus_) of the Prisse papyrus (VII, 6), and brings the word into\nconnection with _\u0227ta_, or _\u0227ti_, \u2018he who is seized\u2019 of the Sovereignty\n(see _supra_, Ch. 40, note 10).\n\n20. _Chemiu_, \u2042\u2042\u2042\u2042\u2042, \u2018one who overthrows.\u2019 His\nappearance is made at _Kauu_, \u2042\u2042\u2042\u2042, the Canobic entrance\nto the Nile, which the Libyan invaders had taken possession of in the\ntime of Rameses III (Great _Harris Pap._, 77, 2).\n\nThe _transgression_ here disavowed is understood by some of the scribes\nas a violation of ritual precepts, such as those regarding sacred\nseasons.\n\n21. _Who raisest thy voice_ ... _words of Righteousness_,\n\u2042\u2042\u2042\u2042 is an attribute assigned to Isis in the Hymn to Osiris\n(line 14) on the Stele of Amenemhait in the Biblioth\u00e8que Nationale; and\nit is there further defined through the addition of the words\n\u2042\u2042\u2042\u2042, \u2018with _clearness_ of utterance\u2019 (_cf._ Ch. 1, note\n2). One of the chief names of Isis is \u2042\u2042\u2042\u2042 \u2018Mighty in\nWords of Power.\u2019 She is also described in the Hymn as \u2018Most potent of\ntongue (\u2042\u2042\u2042\u2042) and unfailing of speech.\u2019[125]\n\nHer name _Urit \u1e25ekait_ may have suggested the name _Urit_ as the place\nof her manifestation. But we do not know if _Urit_ is to be taken as the\nname of a town or if some papyri are correct in reading \u2042\u2042\u2042,\nwhich may mean _tribunal_.\n\nThere were in ancient Egypt _six_ great courts of justice,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\nA High Priest of Ptah of Memphis, named Ptahmes, in the early part\nof the eighteenth dynasty, who was President of these six\nCourts,[126] has left a very remarkable attestation relative to\nthe 24th Precept, on a beautiful scribe\u2019s palette in basalt\n(Louvre, _Inv._, 3026). The inscription, after saying that the\nwhole country was subject to the jurisdiction of Ptahmes, proceeds\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. \u201cHe\nturned not a deaf ear to the truth, through the terrors of his\nEye;\u201d that is, \u201cthe terrors of his Eye\u201d were not used for the\nperversion of Justice. But what is meant by his \u201cEye\u201d? M. Pierret\n(in his _Inscr. in\u00e9dites du Louvre_, pt. 1, p. 96) suggested the\n\u2018Eye of Horus.\u2019 I think it has reference to the position of\nPtahmes as \u2042\u2042\u2042\u2042\u2042\u2042\u2042. He was \u2018the King\u2019s Eye,\u2019\n\u1f41 \u03b2\u03b1\u03c3\u03b9\u03bb\u03ad\u03c9\u03c2 \u1f40\u03c6\u03b8\u03b1\u03bb\u03bc\u03cc\u03c2,[127] and had in consequence, an unlimited\npower of defeating justice had he been so inclined.\n\nIt is only by a blunder[128] that the papyrus of Ani makes\n\u2042\u2042\u2042\u2042 (the nineteenth Nome of Upper Egypt) the scene of\nthe divine Babe\u2019s manifestation, which is unquestionably Heliopolis.\nThe name of the Nome has numerous variants, but they always consist of\ntwo signs, _a crooked staff_ (\u2042, \u2042, \u2042, \u2042) either double\nor with _a twisted cord_ (\u2042, \u2042, \u2042, \u2042), and the final\nsound of the name (when expressed) is in \u2042, \u2042. The key to the\nphonetic reading of the name of the Heliopolitan Nome is to be found\nin the inscription at Edfu (J. de Roug\u00e9, _Edfou_, pl. 46);\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. Here\nthe _crook_ of the name is identified with the _crook_ and _flail_\n\u2042\u2042\u2042\u2042 _ams_, \u2042\u2042\u2042 _\u0227ms_, \u2042\u2042\u2042 or\n\u2042\u2042\u2042 _emsit_ of Osiris, who is called in the Book of the\nDead (_Todt._, 142, 9) \u2042\u2042\u2042\u2042\u2042\u2042\u2042, _the August\nDismembered[129] one of the Powers of Annu_. And this is how, in the\nimportant papyrus _Pc_, we find \u2042\u2042\u2042 in Ch. 17 as the\nequivalent of \u2042\u2042\u2042\u2042, a few words after, in the same\npapyrus. Both groups are to be read _\u0227msu_; which means _furnished\nwith the crook_ (_or sceptre_) _and flail_, \u2042\u2042 or \u2042.[130]\n\n22. _Hot of foot_ \u2042\u2042\u2042\u2042\u2042.\n\nThe Coptic \u2c9f\u2ca9\u2c89\u2c99\u03e9\u2c8f\u2ca7, _poenitentiam agere_, would be the natural\nrepresentative of \u2042\u2042\u2042\u2042\u2042, but the meanings of the terms\ncannot be the same. The latter is expressive of a passion, the\nindulgence in which may be laudable in the gods and yet blameworthy in\nmen. For the divine wrath is necessarily just; whereas human anger, even\nwhen it seems to listen to reason, listens, as the philosopher says, but\nimperfectly.[131]\n\nThe 29th god, _Kenemta_, \u2042\u2042\u2042\u2042\u2042, has also for\ndeterminative the sign \u2042 of a cynocephalus. This is explained by his\nidentity with the constellation which occupies the whole month of Thoth\nin the list of the Decans. But though the name means \u2018_in Ape form_,\u2019\nthe word \u2042\u2042\u2042 in the Pyramid Texts (Pepi i, 408, and Merira\n579) is used in the sense of \u2018vested,\u2019 \u2018clad,\u2019 perhaps simply \u2018covered.\u2019\n\nBrugsch has identified the locality _Kenemit_ with the Great Oasis at\nKhargeh. It may be asked if the Oasis bore this name at the time when\nthis chapter was composed. The determinative \u2042 proves nothing\nbeyond the actual sense of the word, but it suggests that the _Dark_ may\nbe a sufficient translation. From the etymology I should like to\nassimilate it to the \u03c0\u03bf\u03b9\u03ba\u03b9\u03bb\u03b5\u03af\u03bc\u03c9\u03bd \u03bd\u1f7a\u03be of the Prometheus Vinctus, or to\nthe \u2018furvo circumdata peplo\u2019 of the Latin poet.\n\n23. _Of inconstant mind_, \u2042\u2042\u2042.\n\n24. Another intelligible reading of the precept is, \u201cI rob not the dead\nof their wrappings\u201d; but the text is so corrupt that none of the\nreadings are of any value.\n\nThe god is called \u2042\u2042\u2042\u2042 or \u2042\u2042\u2042\u2042\u2042, both of\nwhich words I understand in the sense of _busy-minded_, _planning_,\n_devising_, _crafty_, _wise_.\n\nThe appellative _Horned one_, \u2042\u2042\u2042\u2042\u2042\u2042, of the next\nprecept, is the exact equivalent of the Hebrew \u05d1\u05b7\u05bc\u05e2\u05b7\u05dc \u05e7\u05b7\u05e8\u05b0\u05e0\u05b7\u05d9\u05b4\u05e1, and is\nthe attribute of Osiris (_Todt._, 144, 4), especially in the character\nof \u2042\u2042\u2042; under which name he was worshipped at Sutenhunen.\n\n25. _Noisy in speech_ \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n26. _Striker_ \u2042\u2042\u2042\u2042. A name of Horus, on which see ch. 103,\nnote.\n\n27. There is no locality about which there is any agreement between the\nolder papyri, and many of them omit the mention of a locality; later\nauthorities, like the Turin text, read \u2042\u2042 _Annu_.\n\n28. _No unjust preferences_, \u2042\u2042\u2042\u2042. There is no virtue more\nfrequently extolled on the funereal monuments than the absence of\nfavouritism. Great personages in their epitaphs are strong in their\ndeclarations that they made no distinction between great and small, rich\nor poor, wise or simple. The declaration of Ameni (_Denkm._, ii, 122),\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, is a type of many\nothers.\n\n29. Of _raised head_, \u2042\u2042, \u2042\u2042\u2042, or (B.M. 9971)\n\u2042\u2042\u2042. This, like the last two, is a name of the Nile god, who\nis one of the manifestations of Osiris.\n\n30. _Who liftest an arm_, \u2042\u2042, not \u2018_amener_ son bras.\u2019 \u2042, like\nthe Greek \u03c6\u03ad\u03c1\u03b5\u03b9\u03bd, means _bear_ in the sense of _holding up_,\n_supporting_. When it signifies _bring_ the collateral notion of\n_motion_ is imported from the context. The god Shu, who is called\n\u2042\u2042, _holds up_, _supports_, _the sky_, but does not _bring_ it.\nThe god _who holds up his arm_, is of course the ithyphallic Amon[132]\n\u2042, who in Ch. 17 is identified not only with Horus but with Osiris.\n\n31. This introduction to Part III of this chapter occurs only in the\nPapyrus of Nebkat (_Pe_). Another ancient manuscript (_Pb_) has the\nwords \u201cSaid upon approaching triumphantly to the Hall of Righteousness.\u201d\nBut the texts generally begin with the invocation, \u201cHail ye gods, I know\nyou and I know your names.\u201d\n\n32. _Reverse of mine_, \u2042\u2042, a turn of the wheel, which the\ncontext implies to be unfortunate. A very absurd reading is\n\u2042\u2042\u2042\u2042\u2042\u2042, as if the defendant were master of the\nfates of his divine judges.\n\n33. _The King who resideth within His own Day._ A very doubtful passage\nat present. The words do not occur in the oldest text of the chapter\n(that of Nebseni), and they are omitted here in the later recensions.\n_Ad_ is, as far as I know, the only authority for \u2042\u2042\u2042\u2042;\nother papyri having merely \u2042, which might possibly correspond to\nthe \u2042\u2042 immediately preceding. The Royal tombs have\n\u2042\u2042\u2042\u2042, and one of the papyri has \u2042\u2042\u2042 instead of\n\u2042\u2042\u2042. All this reminds one of an obscure passage in Chapter\n115, where R\u0101 is speaking with \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\naccording to the Text of the Turin _Todtenbuch_. Goodwin conjectured\nthat King Amhauf belonged \u2018to the race of mythical kings who preceded\nMenes,\u2019 and that his history is \u2018a legend somewhat analogous to that of\nDeucalion and Pyrrha.\u2019 There is a much more probable solution of the\nmatter.\n\n\u2042\u2042\u2042 is meant for \u2042\u2042\u2042 _Sut_, and it was with this god\n\u2042\u2042\u2042\u2042\u2042 or \u2042\u2042\u2042\u2042\u2042\u2042[133] \u2018in his\n_course_\u2019 that R\u0101 was speaking when the disaster happened to the latter\ndivinity, who for his talk had chosen a wrong _moment_, which really\nbelonged to his adversary. _Cf. supra_ note 3 on Chapter 110.\n\nAnd here too I would instead of \u2042\u2042 read \u2042\u2042, and the\nsense of the passage would be \u201clet not reverse of mine come to pass\nthrough Sutu, when his time cometh.\u201d\n\n34. _Cares_, \u2042\u2042 in the later texts. The older texts differ\ngreatly from each other: \u2042\u2042\u2042\u2042\u2042 is the most frequent\nreading.\n\n35. _The Ass and the Cat in the house of Hept-ro._ The two personages\nwho take part in this dialogue are known from other portions of the Book\nof the Dead. The Cat is R\u0101 in the 17th chapter. And the Ass appears in\nthe 40th chapter, as the victim of the devouring Serpent. The Sun-god\novercome by darkness is Osiris; and he is so called by name in the\nDemotic version of this chapter.\n\n_Hep\u1e6d-ro_, \u2042\u2042\u2042\u2042\u2042, \u2018god of the gaping mouth.\u2019 The word\n\u2042\u2042\u2042 is not found elsewhere, but the meaning of it seems to be\nindicated by the determinative. It is very probably akin to the more\ncommon \u2042\u2042\u2042, \u2042\u2042, which does not mean \u2018squat\u2019 or \u2018sit,\u2019\nbut \u2018stretch out,\u2019 _distendi_. _Cf._ Note 6, Chapter 63B.\n\nThe \u2018house of the god of the gaping mouth,\u2019 seems to be the _Earth_,\nconsidered as the universal tomb (\u1f00\u03bb\u03bb\u2019 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03b3\u03b1\u1fd6\u03b1 \u03bc\u03ad\u03bb\u03b1\u03b9\u03bd\u03b1 \u03c0\u1fb6\u03c3\u03b9 \u03c7\u03ac\u03bd\u03bf\u03b9,\nIl. 14, 417). And here Osiris and R\u0101 (the Ass and the Cat) meet daily,\n\u2018Yesterday\u2019 speaketh to \u2018To-day.\u2019\n\n \u05d9\u05d5\u05e1 \u05dc\u05d9\u05d5\u05e1 \u05d9\u05d1\u05d9\u05e2 \u05d0\u05de\u05e8\n\n36. _Verdict_, \u2042\u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042,\n\u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042.\n\nA note of M. Guyesse in the _Recueil_, X, p. 64, contains references to\nthe chief passages in which this word occurs. I will add a very\nimportant one, the picture of a god (Lef\u00e9bure, _Tombeau de Seti_, p.\nIII, pl. 33) with sword in hand, whose name is this word. The\nideographic signs which express it imply (1) \u2018a _cutting_ in two,\nparting, division,\u2019 (2) that the act is one of speech or intellect, such\nas \u2018judgment, decision, verdict.\u2019 The phonetic equivalence of the signs\n\u2042 and \u2042 or \u2042 show that the value is that of _Seb_.\n\n37. _Covereth._ The right Egyptian word here, as in a similar passage in\nChapter 17, is uncertain, but the meaning is plain enough. There are\nmany pictures showing a divinity (the sun or moon-god) hidden within or\nbehind a tree.\n\n38. _That the Balance may be set upon its stand within the bower of\namaranth._\n\n_Cf._ the passage (Rochemonteix, _Edfou_, p. 191) where mention is made\nof the divine powers which animate the Princes who are in the train of\nOsiris and who lift the Balance upon the stand before them\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n_Amaranth_ (see Note 3 of Chapter 26) is only one of the readings of\nthis doubtful text.\n\n39. _Disasters_, \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 bad luck, misfortune.\nSee my note on this word, _T.S.B.A._, II, p. 313.\n\n40. _Grasshoppers_, \u2042\u2042\u2042\u2042\u2042. The similar word \u05e1\u05dc\u05e2\u05dd, which\nonly occurs in Lev. xi, 22, does not appear to be Semitic. It is a\nsufficiently familiar word in Egyptian to serve as a term in comparison,\n\u2018as plentiful as grasshoppers.\u2019\n\n41. The text here is quite uncertain. The Turin _Todtenbuch_ has \u201cthe\nfourth hour of the Night and the eighth hour of the Day,\u201d which does not\nagree with any early reading. _Cd._ has \u201cthe fourth hour of the Night\nand of the Day.\u201d Several papyri have the \u201csecond hour of the Night and\nthe third \u2042\u2042\u2042 of the Day.\u201d It was in this passage, as written\nin B.M. 9904, that, in the year 1860, I found the phonetic value of the\nEgyptian number 3: a discovery first ascribed by Brugsch[134] to\nGoodwin, and afterwards by others to Brugsch himself.\n\n42. _The hearts of the gods are appeased_, \u2042\u2042\u2042\u2042\u2042.\n_Cf._ \u2c9b\u2c81\u2c93, \u1f31\u03bb\u03ac\u03c3\u03ba\u03b5\u03c3\u03b8\u03b1\u03b9, and \u2c9b\u2c81\u2c8f\u2ca7, \u1f10\u03bb\u03b5\u03ae\u03bc\u03c9\u03bd, \u03bf\u1f30\u03ba\u03c4\u03af\u03c1\u03bc\u03c9\u03bd. This explains Pap.\nPrisse XVII, 6 \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n43. _Let him come._ \u2042\u2042\u2042 is a tolerably certain reading, but it\nis not possible to say what should be the word preceding this. The\nscribes have written \u2018there he cometh,\u2019 \u2018we grant that he come,\u2019 \u2018I\ngrant,\u2019 \u2018let him be brought in,\u2019 and the like.\n\n44. _He who groweth under the Grass_,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n45. _A thigh_, \u2042\u2042\u2042, also written \u2042\u2042.\n\n46. _See the greetings_: \u03c6\u03c9\u03bd\u1fc7 \u03b3\u03b1\u03c1 \u1f41\u03c1\u1ff6, \u03c4\u1f78 \u03c6\u03b1\u03c4\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd, _Oedip. Col._\n138.\n\n47. _The Leaf_, \u2042\u2042\u2042.\n\n48. _Pointer_ [or _Plummet_] _of Truth_,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n49. _The Scale Pan_, \u2042\u2042\u2042\u2042\u2042, \u2042\u2042\u2042.\n\n50. _The Dragon Brood_, \u2042\u2042\u2042\u2042.\n\n51. _The Truncheon of Hathor_, \u2042\u2042\u2042 does not appear to be a very\nfamiliar word to the scribes, who write it in the most diverse ways\npossible; one of them even understanding it as the \u2018opening of heaven\u2019\n\u2042\u2042. All that we can say is that the word is shown by its\ndeterminative to be of _wood_, and by its etymology (_cf._ \u2042\u2042,\n\u2042) to serve for _striking_, _blinding_, or _slaying_. Some of the\ntexts name Hathor, and others Nephthys. The sign \u2042 occurs in both\nnames, and the scribes have read the rest of the name as best they\ncould.\n\n52. _He who knoweth the heart and exploreth the person_,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. This is so exactly the\nequivalent of \u201cSearching the heart and trying the reins\u201d of Jeremiah\n(xvii, 10), that we might have expected to find something like it in the\nCoptic version of the Bible. But there we have nothing but a close\nadherence to the sense of the Septuagint, and even to such a word as\n\u03b4\u03bf\u03ba\u03b9\u03bc\u03ac\u03b6\u03b5\u03b9\u03bd.\n\n53. _Who provideth for._ \u2042\u2042\u2042 is the equivalent of the Greek\n\u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03bd in the inscription of Tanis, and of \u03bc\u03ad\u03c1\u03b9\u03bc\u03bd\u03b1 in the Demotic text\nof the verses of Moschion. The Coptic form is \u2c99\u2c89\u2ca9\u2c93, \u2c99\u2c89\u2c89\u2ca9\u2c89, which stands\nfor \u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03bd in Phil. iv, 10, \u201cYour _care_ of me, wherein ye also were\n_careful_.\u201d\n\nThoth is thus represented as the divine Providence, which takes care of\nthe universe. The same view is found in a text at Edfu.\n\n54. _The Eye_ of Horus; see latter part of Note 2, of this chapter.\n\n-----\n\nFootnote 111:\n\n Apparently suggested by the scene in the tomb of Hor-em-heb (see\n _Denkm._, III, 78), in the time of Amenophis III. (Plate XXXII, fig.\n 15.)\n\nFootnote 112:\n\n The picture of the Babe lifted up into the upper world by two\n divinities speaks for itself. Of the birth of the Sun as the Winged\n Scarab at the beginning of the first hour of the day, M. Maspero, in\n his description of the text, says: \u201cIl est salu\u00e9 \u00e0 ton apparition par\n les huit ... \u2018les esprits d\u2019Orient, dieux du ciel, des terres, des\n pays \u00e9trangers, de la montagne d\u2019horizon orientale qui est On.\u2019\u201d\n\nFootnote 113:\n\n This is the principle by which to judge the cases of the\n _Facing-backward_ god \u2042\u2042\u2042\u2042 serpentine, or crocodile\n \u2042\u2042\u2042, and of Uammeta \u2042\u2042\u2042\u2042\u2042, against\n both of whom a passage of the \u2018Book of Hades\u2019 (Bonomi, _Sarc._, pl. II\n A) has been quoted. The book, of course, is of inferior authority to\n the \u2018Book of the Dead,\u2019 but in any case it must be remembered that\n these names, as appellatives, are _common_ nouns (_Uammeta_ is in the\n _plural_ number in the passage in question), and may simply mean\n _Serpents_. Sutu is called by the first of these names at Edfu\n (_Zeitschr._, 1871, p. 108). But even at Dendera (Lanzone, _Diz._, pl.\n 173, 1) this \u2018god of serpent face\u2019 is \u2018disastrous to the Sebau,\u2019 the\n enemies of Osiris and R\u0101, and is therefore not one of them. His soul\n is invoked like those of all the great gods in the royal tombs.\n\nFootnote 114:\n\n The \u2042 is not to be read _fi_ or _fy_. The sign \u2042 is merely\n the ideogram of the number 2, like the letter \u2c83 in Coptic. The belief\n in an Egyptian dual with \u2042 as a final syllable is an illusion,\n though a very pardonable one, of our grammarians.\n\nFootnote 115:\n\n Or _Vultures_. _See_ M. Gayet\u2019s _Temple de Luxor_, Pl. xliii, fig.\n 127, where the Bird at each end of the picture holds \u2042 in its\n claw. And note the tabernacles (a very frequent picture) where a\n winged goddess bearing the \u2042 kneels on either side of the solar\n scarab.\n\nFootnote 116:\n\n Or as it is said in other words (Teta, 172; Pepi I, 130; Pepi II, 107,\n and Merenra, 152), \u201cSeb hath brought to thy side thy two sisters, Isis\n and Nephthys.\u201d\n\nFootnote 117:\n\n A very conceivable, because a very frequent, one.\n\nFootnote 118:\n\n \u201cHis sons were kept in prison, till they grew\n Of years to fill a bowstring or a throne.\u201d\n\nFootnote 119:\n\n To quote only well known cases, we have \u2018the massacre of the princes,\u2019\n involving the two uncles and seven cousins of the Emperor Constantius,\n and those of our own King John and Richard III.\n\nFootnote 120:\n\n The legislation of Solon is said by Diogenes Laertius (who is however\n contradicted by notorious evidence) to have excluded from the position\n of guardian anyone who had the right of succession to the ward\u2019s\n estate. And this was also the law of England with reference to\n guardians in socage. In France the next in succession had the charge\n of the estate, but was excluded from the custody of the person of the\n ward.\n\nFootnote 121:\n\n The true sense of the name has been missed by Birch, who reads it\n Teti, and by Brugsch, who reads it \u201cChonti, der Anf\u00e4ngliche.\u201d At\n Beb-el-moluk it is written \u2042\u2042\u2042.\n\nFootnote 122:\n\n _D. Aegyptische Elle_, Taf. 1 and 2.\n\nFootnote 123:\n\n _Cf._ the forms \u2042`\u2042\u2042, \u2042\u2042\u2042 and\n \u2042\u2042\u2042\u2042 (Naville, _Litanies_, pp. 55, 83, and the\n corresponding texts) of one of the Solar names.\n\nFootnote 124:\n\n On the other hand in the standard \u2042 of Dendera, the Crocodile is\n Sut, and the Feather upon his head is Osiris.\n\nFootnote 125:\n\n Her son Horus inherited these gifts. He is invoked (_Metternich\n Stele_, line 106),\n \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\nFootnote 126:\n\n Rechmar\u0101 filled this office shortly before this, in the time of\n Thothmes III, and the inscriptions of his tomb give interesting\n information of the duties discharged. His clerks are praised for the\n virtue of discretion (18th Precept). Each heard the reports read by\n others, but without troubling himself with what did not concern him.\n See next note.\n\nFootnote 127:\n\n This office is often referred to by Greek writers as existing in the\n Persian hierarchy. Pseudartabas, the \u2018King\u2019s Eye,\u2019 is one of the\n Dramatis Person\u00e6 in the _Acharnians_ of Aristophanes. Herodotus (1,\n 114) tells how Cyrus being chosen king by his playfellows, selected\n his principal officers, and one among the boys to be the \u2018King\u2019s Eye.\u2019\n Aeschylus does not forget in his _Persae_ (line 976) to make the\n Chorus bewail the loss of the King\u2019s faithful Eye.\n\n The most ancient personage who is known to me as the \u2018King\u2019s Eye\u2019 in\n Egypt is Antuf, whose tablet (of the 12th dynasty) is in the Louvre\n (C. 26). His duties are detailed on this magnificent tablet, and they\n are very similar to those of Rechmar\u0101. He is described not only as the\n King\u2019s Eyes which see, but \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\n the \u201cTongue which speaks, of the lord of the Palace.\u201d\n\nFootnote 128:\n\n \u2042\u2042 in cursive writing might be mistaken for \u2042\u2042 or for\n \u2042\u2042, and the scribe, to show his learning, might interpolate\n the \u2042, but even this might be an error for \u2042.\n\nFootnote 129:\n\n The determinatives in \u2042\u2042, \u2042\u2042, express the sense of\n _division_, \u03b4\u03b9\u03b1\u03bc\u03b5\u03bb\u03b9\u03c3\u03bc\u03cc\u03c2, and the insect (a scolopendron) in \u2042\u2042\n exhibits the very notion which has given rise to the Latin _insecta_\n and the Greek \u1f14\u03bd\u03c4\u03bf\u03bc\u03bf\u03bd\n\nFootnote 130:\n\n For more particular details, see P.S.B.A., viii, p. 245, and\n following.\n\nFootnote 131:\n\n \u1f08\u03ba\u03bf\u03cd\u03b5\u03b9\u03bd \u03c4\u03b9 \u03c4\u03bf\u1fe6 \u03bb\u03cc\u03b3\u03bf\u03c5, \u03c0\u03b1\u03c1\u03b1\u03ba\u03bf\u03cd\u03b5\u03b9\u03bd \u03b4\u03b5: _Ethic. Nich._, viii. 7.\n\nFootnote 132:\n\n There is no such god as _Min_ or _Minu_, except as an abbreviated (or\n perhaps primitive) _orthographic_ form of _Amon_. \u2042\u2042\u2042 and\n \u2042\u2042 bear to \u2042\u2042\u2042 exactly the same relationship\n that \u2042\u2042, \u2042\u2042, \u2042\u2042\u2042, have to\n \u2042\u2042\u2042, \u2042\u2042\u2042 and \u2042\u2042\u2042\u2042.\n\n Neither _Amen_ nor the shorter form can be the phonetic equivalent of\n \u2042. The image of Horus with the Flail at Edfu is described (J. de\n Roug\u00e9, pl. C. III) as \u2042\u2042\u2042\u2042\u2042, _Horus as\n Amsu-Amen_, and I have elsewhere quoted from _Tempel insch._, I, 32,\n the \u2042\u2042\u2042 _Amsu- Men_ [or _Amen_] as well as \u2042\u2042\n _Amsu Horus_.\n\nFootnote 133:\n\n The Luynes papyrus reads \u2042\u2042\u2042\u2042\u2042, which affords\n good reason for thinking that in Chapter 115, as elsewhere, \u2042\n was originally written without its phonetic value.\n\nFootnote 134:\n\n _Zeitschr._, No. 3.\n\n------------------------------------------------------------------------\n\nPLATE XL.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER CXXVI. =Papyrus of Ani.=]\n\n[Illustration:\n\n CHAPTER CXXVI.\n =Papyrus, British Museum. No. 9913.=\n]\n\n[Illustration:\n\n CHAPTER CXXIX.\n =Mus\u00e9e du Louvre, Papyrus III, 36.=\n]\n\n[Illustration: CHAPTER CXXX. =Papyrus, Leyden, VI.=]\n\n------------------------------------------------------------------------\n\nPLATE XLI.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER CXXXI.\n =Papyrus, Mus\u00e9e du Louvre, No. 3079.=\n]\n\n[Illustration:\n\n CHAPTER CXXXII.\n =Brit. Mus. Papyrus, No. 9964.=\n]\n\n[Illustration:\n\n CHAPTER CXXXII.\n =Papyrus, Brocklehurst, II.=\n]\n\n[Illustration:\n\n CHAPTER CXXXIII.\n =Papyrus, British Museum, No. 9900.=\n]\n\n[Illustration: CHAPTER CXXXIV. =Papyrus of Ani, British Museum.=]\n\n[Illustration: CHAPTER CXXXIV. =Papyrus, British Museum, No. 9900.=]\n\n[Illustration:\n\n CHAPTER CXXXVI.\n =Papyrus, Brit. Mus., No. 9913.=\n]\n\n[Illustration:\n\n CHAPTER CXXXVI.\n =Papyrus, Brit. Mus., No. 9900.=\n]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CXXVI.\n\n\nOh ye four Harbingers(1.) who sit at the prow of the Bark of R\u0101, and\nconvey the fixed ordinances(2.) of the Inviolate One, ye who are judges\nof my distress(3.) and of my good fortune, and propitiate the gods with\nthe flames from your mouths: ye who present to the gods their oblations\nand the sacrificial meals to the Glorified: ye who live through Ma\u0101t and\nare sated with Ma\u0101t: who have nothing wrong in you and execrate that\nwhich is disordered,(4.) do ye put an end to my ills and remove that\nwhich is disorderly in me through my being smitten to the earth.(5.)\n\nGrant that I may penetrate into the Ammehit and enter into Restau; and\nthat I may pass through the mysterious portals of Amenta.\n\nBe there given to me the Shensu cakes and the Persen cakes [and all\nthings] even as to the Glorified, who make their appearance on entering\ninto Restau or on coming forth.(6.)\n\nEnter thou, Osiris _N_: We put an end to thine ills, and we remove that\nwhich is disorderly in thee through thy being smitten to the earth. We\nput away from thee all the ills which thou hast. Enter thou into Restau\nand pass through the mysterious portals of Amenta. Enter thou in and\ncome forth at thy pleasure, like the Glorified ones; and be thou invoked\neach day in the Mount of Glory.(7.)\n\n NOTES.\n\nIn the older papyri the vignette of this chapter is unaccompanied by any\ntext. The only exception as yet known is that of the papyrus _Ab_, of\nthe XVIIIth dynasty. The text is also found in the tomb of Rameses VI,\nwith the important addition of the answer made by the four _Harbingers_\nto the prayer of the deceased. This addition is retained in all the\nlater recensions. Other discrepancies between the two texts lead to the\nconclusion that even the older one has suffered from interpolation.\n\n1. _Harbingers_ or _Saluters_, \u2042\u2042\u2042\u2042\u2042. See Chapter 5,\nNote 5, for an explanation of the name of those Apes who salute[135] the\nDaybreak. Here _four_ only are spoken of, and this was probably the\noriginal number, corresponding to the four portals of the Mount of\nGlory. The number _eight_ (the Chemunnu) is more easy to explain than\n_six_, which is the number stated in the text quoted from the tomb of\nRameses VI.\n\n2. _Fixed ordinances_, \u2042\u2042; \u03b8\u03ad\u03bc\u03b9\u03c3\u03c4\u03b5\u03c2 in the different acceptations\nof that word.\n\n3. _Distress_, \u2042\u2042\u2042\u2042. \u201cTe semper anteit saeva\n_necessitas_,\u201d Horace says to Fortuna. The determinative \u2042 and the\nCoptic \u2c99\u2ca3\u0304 evidently point to the notion of _constraint_, but the few\ntexts in which the word is found imply _want_, _need_ (_angusti\u00e6_,\n\u1f00\u03bd\u03ac\u03b3\u03ba\u03b7),[136] rather than captivity. Amenemhat at Benihassan (tomb 2)\nboasts that in his days and under his government no one was seen \u201cin\ndistress (\u2042\u2042\u2042\u2042\u2042\u2042), or starving.\u201d And Horus at Edfu\n(Naville, _Mythe d\u2019Horus_, pl. XXII) is said to protect the _needy_ or\n_distressed_ (\u2042\u2042\u2042) against the powerful. This is an honour\nalready claimed by Antuf on his tablet (Louvre, C. 26 line 17), who\nmentions the _ma\u0227ru_ as being an object of interest to him, like the\norphan and the widow.\n\n4. _Disordered_, \u2042\u2042\u2042\u2042\u2042, is the absence of \u2042\u2042,\nstrict _order_, and always spoken of as in opposition to it. One is\n\u03ba\u03cc\u03c3\u03bc\u03bf\u03c2 and the other is \u03bf\u1f50 \u03ba\u03b1\u03c4\u1f70 \u03ba\u03cc\u03c3\u03bc\u03bf\u03bd, and may be predicated of\nwhatever is contrary to rule, faulty, defective, out of line, deformed,\nor disfigured, not only in a moral but in a purely physical sense.\n\n\u2042\u2042, _ill_, does not mean _wickedness_ or _sin_, but simply\nphysical evil, mischief, pain or sorrow. There are many texts to prove\nthis, but perhaps the most interesting is the great text at Dendera\n(Mariette, _Denderah_, IV, pl. 73, or D\u00fcmichen, _Rec._, III, pl. 96),\nwhere Osiris is invoked at Apu (Panopolis) as the fiery Bull, hiding (or\nscarcely seen) on the day of the New Moon ..., but at length rising into\nfull strength,[137] and seeing the Golden Horus fixed upon the throne of\nthe universe. \u2042\u2042\u2042\u2042\u2042\u2042\u2042 (continues the text),\n\u201cJoy cometh round after[138] pain,\u201d or sorrow; most certainly, not after\n_sin_.\n\nThe meaning of \u2042, which governs the noun, has been explained\n(Chapter 40, Note 6) as _stopping_, _bringing to an end_; not\n_destroying_, and still less _forgiving_.\n\n5. _Through my being_ [or _because I am_] _smitten to the earth_,\n\u2042\u2042\u2042\u2042\u2042\u2042.\n\n\u2042\u2042 in this position, without a suffix or nominal subject, is not\nan auxiliary verb, but a particle of correlation, used when a cause,\nmotive, or circumstance is asserted or implied in connection with a\npreceding statement.\n\nLike all such particles, of which the function was originally only\ndeictic, it is susceptible of very many shades of meaning, and it would\nbe impossible in this place to do justice to a word so frequently\noccurring, especially in the hieratic papyri of a secular character. The\nfollowing examples are only intended to illustrate its _grammatical_ use\nin our text.\n\nThe particle occurs three times before as many propositions at the\nbeginning of Chapter 123; \u2018I have balanced the divine Pair,\u2019 \u2018I have put\na stop, _etc._,\u2019 \u2018I have ended their complaints;\u2019 \u2042\u2042 connects each\nof these statements with the preceding one, \u2018I am Thoth.\u2019 It is as if\nthe speaker said, \u2018_It is in consequence of_ my being Thoth, that I have\nbalanced,\u2019 _etc._\n\nIn Chapter 36, \u2018I am the bearer of the divine words\u2019 is followed by\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u2018and _so it comes that_ I make the\nreport.\u2019\n\nIn Chapter 15, line 7, \u2018I am one of those who honoured thee upon earth\u2019\nis followed by \u2042\u2042\u2042\u2042 ... \u201clet me _therefore_ attain to the\nLand of eternity.\u201d\n\nAahmes, the son of Abana, says in his inscription (line 5) that he was\nyoung and unwedded, \u2042\u2042\u2042\u2042\u2042\u2042 \u201c_and so_ I continued to\nwear\u201d a certain dress.\n\nAmenemheb was, he tells us (_Zeitschr._, 1873, p. 3), high in the favour\nof the King, \u201c_and so it comes that_ I followed my Lord\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\u201d\n\nUna was sent by his sovereign on a certain mission, and the negro\nchieftains of certain districts furnished the wood for his purpose,\n\u201c_and so it came to pass that_ he spent \u2042\u2042\u2042 a year in this\nwise.\u201c\n\nAfter _verba dicendi_ \u2042\u2042 corresponds to our as _how_, _comme\nquoi_, or the _quod_ or _quia_ of late Latinity. It often needs no more\ntranslation than the Greek \u1f45\u03c4\u03b9 in such a relation.\n\nIn the inscription of Pianchi (line 2) one came to tell his Majesty\n\u201c_that_ (_comme quoi_) a prince [or magnate] had started up\n\u2042\u2042\u2042\u2042\u201d and seized upon a part of the kingdom.\n\n\u2042\u2042\u2042 most certainly does not mean \u2018est, est,\u2019 any more than it\nmeans \u2018Dominus meus mortuus est.\u2019\n\nNebuaiu (_Zeitschr._, 1876, p. 5) in the time of Thothmes III\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201csays, _as how_ \u2018I have presided over\nmany constructions.\u2019\u201d\n\nThe Naophoros of the Vatican in like manner \u2042\u2042\u2042\u2042\u2042 \u201csays\n_that_ \u2018I made a petition\u2019\u201d to Cambyses.\n\nLong before this Chnumhotep of Benihassan begins his biography (line 14)\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201chis mouth, it says _as how_ \u2018his Majesty\nappointed me\u2019 to the dignity of _Erp\u0101 \u1e25\u0101_.\u201d\n\nThe absence of Verbal character becomes especially apparent in such\ncombinations \u2042\u2042\u2042, \u2042\u2042\u2042\u2042, \u2042\u2042\u2042.\n\n6. The older texts finish here. What follows in the translation is taken\nfrom the later recensions. It is the reply made by the four Harbingers\nto the prayer addressed to them.\n\n7. _Mount of Glory_ \u2042. This is the real meaning of the word, and\nthere is no reason why we should continue to use the misleading term\n_horizon_.\n\n-----\n\nFootnote 135:\n\n The Gothic _Hana_ (the Cock), German _Hahn_ and our _Hen_ signify the\n _Singer_, and are words cognate to the Latin _can-ere_. The Latin\n _Gallus_ is probably related to our _call_.\n\nFootnote 136:\n\n The Greek language would furnish an interesting parallel to the\n Egyptian if it could be shown that \u03b4\u03ad\u03c9, _bind_, and \u03b4\u03ad\u03c9, _want_,\n _need_, had the same root. But the latter was originally \u03b4\u03ad\u03dd\u03c9.\n\nFootnote 137:\n\n Such is the real meaning of \u2042\u2042\u2042\u2042, not only in\n this place, but in the extremely ancient text found on many\n sarcophagi and already in the Pyramid Texts (see Pepi I, 33),\n \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042,\n \u201cThy mother Nut bringeth it to pass that thou risest into full\n strength, without an adversary, in thy name of _the Strong one_.\u201d\n\n In this translation it is assumed that the second \u2042 is the\n negative \u2042, as it was always understood in later times (see for\n an instance _Zeitschr._, 1869, p. 51, and the beautiful text of\n Bakenrenf, _Denkm._, III, 263).\n\n The true meaning of \u2042\u2042 is not simply \u2018this god\u2019 but \u2018the\n Strong one,\u2019 \u1f41 \u0399\u03c3\u03c7\u03cd\u03c9\u03bd. \u2042\u2042 is the \u2018Strong and Beautiful;\u2019\n \u2042\u2042 is \u05d0\u05dc \u05e9\u05c1\u05d3\u05d9, \u1f41 \u03a0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1.\n\nFootnote 138:\n\n That is, \u2018succeedeth.\u2019\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXVII.\n\n_The Book_(1.) _for invoking the gods of the Bounds,_(2.) _which the\n person reciteth when he approacheth them, that he may enter and see\n the Strong one_(3.) _in the Great Abode of the Tuat._\n\n\nHail, ye gods of the Bounds, who are in Amenta.\n\nHail, ye Doorkeepers of the Tuat, who guard this Strong one, and who\nbring the reports before Osiris; ye who protect them who worship you,\nand who annihilate the adversaries of R\u0101: who give light and put away\nyour darkness: ye who see and extol your Great one, who live even as he\nliveth, and invoke him who is in his Solar disk.\n\nGuide me, and let the gates of Heaven, Earth, and the Tuat be opened to\nme.\n\nI am the Soul of Osiris and rest in him.\n\nLet me pass through the Gateways, and let them raise acclamation when\nthey see me.\n\nLet me enter as I will, and come forth at my pleasure, and make my way\nwithout there being found any defect or any evil attaching to me.\n\n NOTES.\n\nThe text which has been followed in the translation of this chapter is\nthat of the Royal Tombs of Rameses IV and Rameses VI, called by M.\nNaville Chapter 127 A. The lost Busca papyrus, of which Lepsius had a\ntracing, furnishes a different text, (127 B), and the text of the Turin\n_Todtenbuch_ has been enlarged by means of numerous interpolations. M.\nNaville has called attention to the close relationship between this\nchapter and the second part of the \u201cSolar Litany.\u201d\n\n1. _Book_ \u2042\u2042, properly a _Roll_; a title given to several of the\nchapters (125, 127, 129, 130, 140, 141, 142 and 148 in the Turin\n_Todtenbuch_), instead of the usual \u2042. Too much importance should\nnot be attached to the difference of terms. This chapter is called\n\u2042 by the Busca papyrus; and Chapter 125, which is called \u2042\nin the earliest texts containing it whenever a title is given, is called\n\u2042\u2042 ever since the time of Rameses IV.\n\n2. _Bounds_, \u2042\u2042\u2042, in the dual form, though \u2042\u2042\u2042\nis not unfrequent, here and in other places. The English word is not a\ntranslation of the Egyptian one, which has to be explained before any\nequivalent for it can be proposed. And the explanation of it has to be\nsought in the \u2018Solar Litany,\u2019 first completely published by M. Naville.\n\nThere we find the Sun-god R\u0101 invoked as a Power _pouring itself forth_\nor _overflowing_ \u2042\u2042\u2042\u2042\u2042[139] in 75 _forms_ and the\n_forms_ in 75 \u2042\u2042\u2042. Each of these divine _forms_ (\u2042\u2042\u2042)\nhas its own \u2042\u2042\u2042 as a dwelling-place, to which however it is\nnot confined.\n\nThe seventy-five Forms in question (each of which is a god) are, as the\ntext itself shows, simply so many names of the Solar god or solar\nphenomena. Each of them is addressed as \u2042\u2042\u2042\u2042\u2042, \u2018R\u0101,\nsupreme of power,\u2019 after which some attribute of the deity is mentioned,\nand the name of the deity is connected with this attribute.\n\nIn Greece, Apollo was called \u1f11\u03ba\u03b7\u03b2\u03cc\u03bb\u03bf\u03c2, \u03ba\u03b1\u03c4\u03b1\u03b9\u03b2\u03ac\u03c3\u03b9\u03bf\u03c2, \u1f00\u03c0\u03bf\u03c4\u03c1\u03bf\u03c0\u03b1\u1fd6\u03bf\u03c2,\n\u03bd\u03b5\u03bf\u03bc\u03ae\u03bd\u03b9\u03bf\u03c2, and by ever so many other names expressive of the attributes\nwith which he was credited. These names correspond to what Egyptian\nmythology called the \u2042\u2042\u2042 of a god, and each of the names has\nbut a limited application. The god is not always thought of as\n\u2018Far-darting\u2019; under the conception of \u2018Neomenios,\u2019 he _dwells_ in what\nEgyptian mythology called another \u2042\u2042, which is the local\nhabitation, or, as mathematicians would say, the _locus_ of the concept.\n\nM. de Roug\u00e9, without giving any reason, but probably guided by what\nChampollion had written, translates the word _zone_. M. Naville, who has\ncarefully studied the word, prefers _sphere_. And no better word could\nbe thought of, if we used it as we do in speaking of \u2018moving in a\ncertain sphere,\u2019 \u2018each in his own sphere,\u2019 or, \u2018the sphere of action;\u2019\nwithout applying a strict geometrical sense to the word. For the\nEgyptian \u2042\u2042 was a hollow cylinder like a round tower, a chimney,\nor a deep well rather than a sphere.\n\nWith the explanation I have just given, I prefer _Bounds_ as a more\nexpressive translation. The word appears in the dual form on account of\nthe presence of the god.\n\nThe name \u2042\u2042\u2042 was given to the fabulous Source of the\nNile, supposed to be in the neighbourhood of Elephantine. The\ninscription of Seti I at Redesieh (_Denkm._, III, 140B) compares the\nabundance of water at the King\u2019s cistern to that of the\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201cthe cavern of the\ndouble Well of Elephantine.\u201d\n\nIn the later orthography the word is written \u2042 or \u2042\u2042. It has\nbeen supposed that the Coptic \u2c95\u2c9f\u2ca3\u2c93 _cataracts_ might be connected with\nthe old Egyptian name. But the history of the Coptic word is not\nsufficiently known to justify any inferences.\n\n3. _The Strong one_, \u2042\u2042, the name of Osiris. See footnote to\nChapter 126, Note 4.\n\n-----\n\nFootnote 139:\n\n M. Naville leaves this word untranslated, though he rightly\n conjectures it to be the origin of \u03eb\u2cb1\u03e3 _effundere_, _effusio_,\n _infundere_, _immergere_.\n\n \u2042\u2042\u2042 at chapter 64, 23, is undoubtedly the _overflowing_,\n or _outpouring_. There are the reduplicated Coptic forms \u03ed\u2c89\u03e3\u03ed\u03e3 and\n \u03ed\u2c89\u03e3\u03ed\u2cb1\u03e3; and \u03ed\u2c89\u03e3\u2c89, a name of the _goose_, has its origin in\n \u2042\u2042\u2042\u2042\u2042\u2042, and has the same sense etymologically\n as the Latin _mergus_.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXVIII.\n\n _Invocation of Osiris._\n\n\nHail to thee, Osiris Unneferu, son of Nut and eldest son of Seb: the\nGreat One who proceedeth from Nut; the king in Taa-urit;(1.) the Prince\nin Amenta; the Lord of Abydos; the Lord of Forces; the most Mighty; the\nLord of the Atef crown in Suten-hunen, the Lord of Power in\nTaa-urit,(2.) the Lord of the Mansion: most Powerful in Tattu: Lord of\nAdministration,(3.) and of many festivals in Tattu.\n\nHorus exalteth his father Osiris in every place; associating Isis the\nGreat with her sister Nephthys.\n\nThoth speaketh to [Horus] with the potent utterances(4.) which have in\nhimself their origin and proceed from his mouth, and which strengthen\nthe heart of Horus beyond all gods.\n\n=Rise up Horus, son of Isis, and restore thy father Osiris!=\n\nHa, Osiris! I am come to thee; I am Horus and I restore thee unto life\nupon this day, with the funereal offerings and all good things for\nOsiris.\n\nRise up, then, Osiris: I have stricken down for thee thine enemies, I\nhave delivered thee from them.\n\nI am Horus on this fair day, at the beautiful coming forth(5.) of thy\nPowers: who lifteth thee up with himself on this fair day as thine\nassociate god.(6.)\n\nHa, Osiris! thou hast come and with thee thy _Ka_, which uniteth with\nthee in thy name of Ka-hotep.(7.)\n\nHe glorifieth thee in thy name of the Glorified: he invoketh thee in thy\nname of Hekau: he openeth for thee the paths in thy name of Ap-uat.(8.)\n\nHa, Osiris! I am come to thee that I may set thine adversaries beneath\nthee in every place, and that thou mayest be triumphant in presence of\nall the gods who are around thee.\n\nHa, Osiris! thou hast received thy sceptre, thy pedestal and the flight\nof stairs beneath thee.(9.)\n\nRegulate thou the festivals of the gods, and do thou regulate the\noblations to those who reside in their mansions.\n\nGrant thou thy greatness to the gods whom thou hast made, great god, and\nmake thine appearance with them as their Ensign.(10.)\n\nTake thou precedence(11.) over all the gods and listen to the Voice of\nMa\u0101t on this day.\n\n_Said over the oblations made to the Strong One on the Festival of\nUaka._(12.)\n\n NOTES.\n\nThe ancient papyri do not contain this chapter. The translation follows\nthe text of the Turin _Todtenbuch_, occasionally corrected by other\npapyri of the later period. There is nothing specially interesting in\nthe chapter: the first portion of it is an invocation to Osiris under\ncertain names, as in many other hymns[140] to the god from the time of\nthe XIIth dynasty down to the latest times: the latter portion consists\nof evocations addressed by Horus to his father. Their prototype is to be\nfound in formulas frequent in the Pyramid Texts. These were much admired\nand imitated in the Sa\u00eftic and the later periods.\n\n1. _King in Tau-urit_ \u2042\u2042\u2042\u2042\u2042\u2042\u2042. Osiris is also\ncalled \u2042\u2042\u2042\u2042\u2042\u2042\u2042 at Phil\u00e6. And in the second line\nof this chapter he is called \u2042\u2042\u2042 _in Tau-urit_ which, if not\nidentical with Abydos, must have been a part of that town or in its\nimmediate neighbourhood.\n\n2. \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 is equivalent to \u2042\u2042\u2042,\nthe title of Osiris in _Pepi I_, line 8. And the Power is defined as\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201cthy Power which is upon the\nGlorified.\u201d\n\n3. _Administration_ \u2042; literally _things_. See note 3 on Chapter 18.\n\n4. _Utterances_ \u2042\u2042. See note 2 on Chapter 1, and compare\n_Merenr\u0101_, 103, and _Pepi II_, 13.\n\n5. _Coming forth_ \u2042. _Cf._ \u03e3\u2c81\u2c93, \u1f00\u03bd\u03b1\u03c4\u03ad\u03bb\u03bb\u03b5\u03b9\u03bd, \u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u1f74, and the\nmeanings \u1f10\u03be\u03bf\u03b4\u03b5\u03af\u03b1 and \u1f11\u03bf\u03c1\u03c4\u03ae, which, on the tablet of Canopus, correspond\nto the Egyptian \u2042. The first hour after sunrise was called\n\u2042\u2042\u2042\u2042; so that \u201cthe beautiful Coming forth of thy Powers\u201d\nmay be a mere technical periphrasis for daybreak.\n\nBesides the \u2042\u2042\u2042\u2042\u2042 of R\u0101 in Chapter 17, it is well to\nremember such proper names as \u2042\u2042\u2042\u2042, \u2042\u2042\u2042,\n\u2042\u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042, \u2042\u2042\u2042\u2042,\n\u2042\u2042\u2042\u2042 and \u2042\u2042\u2042, with several others.\n\n6. _Thine associate god_, or _one of those about thee_,\n\u2042\u2042\u2042\u2042\u2042.\n\nSee Note 2 on Chapter 18. M. Chabas in his commentary upon the fine hymn\ntranslated by him in the _Rev. Arch._, 1857, considers it \u201cune\ncirconstance bizarre\u201d that Osiris is several times included among his\n\u2018_Djadjou_.\u2019 The _bizarrerie_ is easily explained by parallel\nexpressions known to every Greek scholar, \u03bf\u1f31 \u1f00\u03bc\u03c6\u1f76 \u03a0\u03b5\u03b9\u03c3\u03af\u03c3\u03c4\u03c1\u03b1\u03c4\u03bf\u03bd in\nHerodotus means _Pisistratus with his troops_, and in Thucydides, \u03bf\u1f31\n\u03c0\u03b5\u03c1\u03b9 \u0398\u03c1\u03b1\u03c3\u03c5\u03b2\u03bf\u03c5\u03bb\u03bf\u03bd means _Thrasybulus with his soldiers_. In the Iliad (3,\n146) \u03bf\u1f31 \u1f00\u03bc\u03c6\u1f76 \u03a0\u03c1\u03af\u03b1\u03bc\u03bf\u03bd is explained by the Scholiast as meaning _Priam\nhimself_: \u03c4\u03bf\u1fe6\u03c4 \u1f10\u03c3\u03c4\u03b9\u03bd, \u1f41 \u03a0\u03c1\u03af\u03b1\u03bc\u03bf\u03c2.\n\n7. This passage as it stands is the alteration of one of the Pyramid\nTexts (Teta, 284; Pepi I, 54): \u201cHorus hath brought to pass that _his Ka_\n[? image] which is in thee should unite with thee in thy name of\nKa-hotep.\u201d\n\n8. This whole passage is also taken from the Pyramid Texts. Its chief\nvalue in this place is in evidence of a truth not yet generally\nacknowledged by Egyptologists, that _Ap-uat_ (or as written in the\nPyramid Texts, _Up-uat_) is really Osiris. The proofs are numerous and\noverwhelming.\n\nI produced evidence of this identity in the P.S.B.A. of June 1, 1886,\nfrom an obelisk of the XIIth dynasty now at Alnwick Castle, and in 1891\nBrugsch published in his _Thesaurus_ (p. 1420) a tablet, now in the\nLouvre, of the same period as the obelisk, which also treats Ap-uat as\none of the names of Osiris. But the earliest as well as the most\ninstructive evidence is that of the Pyramid Texts. The later form of it\nis thus given on the coffin of _Nes-Shu-Tefnut_ at Vienna (see Bergman,\n_Recueil_, VI, p. 165): \u201cHorus openeth for thee thy Two Eyes that thou\nmayest see with them in thy name of Ap-uat.\u201d\n\nBut the Pyramids of Teta (l. 281) and Pepi (l. 131) say, \u201cHorus openeth\nfor thee thine Eye that thou mayest see with _it_ in _its_ name\n_Ap-uat_.\u201d Each of the Eyes of Osiris is Ap-uat, one of them is the\nSouthern and the other is the Northern Jackal. These two facing each\nother form part of the symbolism explained in Note 2 upon Chapter 125.\n\nThe figure of the Jackal is wholly insufficient as an argument that\nAp-uat is identical with Anubis. Much better evidence is found in the\nfact that the name of Anubis is sometimes written over the figure.[141]\nBut the true explanation of this is, what might have seemed incredible\nto some of our older scholars, that Anubis is itself only one of the\nnames of Osiris.\n\nThe Pyramids of Pepi I (line 474 and following) and Pepi II (l. 1262 and\nfollowing) give imaginary etymologies of certain names of Osiris which\nare repeated in the inscriptions of the tomb of Horhotep, published by\nM. Maspero (_Miss. Arch._, I, 260). One of these names is \u2042\u2042,\nwhich is said to be derived from \u2042, \u201cpass thou over to me.\u201d The next\nis \u2042\u2042\u2042\u2042 _Anpu_, which is derived from \u2042\u2042! The true\nmeaning of \u2042\u2042\u2042 is not _jackal_, but _whelp_; the fierce young\nof an animal; not only of jackals or lions but of men, kings or gods,\n\u2042\u2042\u2042. Thus Orestes speaks (Eur., _Orest._, 1) of \u03c3\u03ba\u03cd\u03bc\u03bd\u03bf\u03bd\n\u1f00\u03bd\u03bf\u03c3\u03af\u03bf\u03c5 \u03c0\u03b1\u03c4\u03c1\u03cc\u03c2, and the Chorus of another play talks of the reception of\n\u03c4\u1f78\u03bd \u1f08\u03c7\u03af\u03bb\u03bb\u03b5\u03b9\u03bf\u03bd \u03c3\u03ba\u03cd\u03bc\u03bd\u03bf\u03bd (_Andr._, 1170). And Shakespeare speaks of \u201cthe\nyoung whelp of Talbot\u2019s raging brood.\u201d\n\n9. _Pedestal_, \u2042\u2042\u2042; the _stand_ upon which the images or\nemblems of the god were carried in procession. The \u2042 is very\nfrequently supported by it; \u2042.\n\n_Flight of stairs_, \u2042\u2042. See Note 2 on Chapter 22.\n\n10. _Ensign_, _i.e._, _insignis_, one who bears the distinguishing mark\nor sign of investiture \u2042\u2042\u2042\u2042.[142] See Note 4 on Chapter 78.\n\nOsiris is here presented as the S\u0101hu of the gods whom he has called into\nexistence. The Hymn of the Biblioth\u00e8que Nationale (line 7) calls him\n\u2042\u2042\u2042\u2042\u2042.\n\nChnumhotep at Benihassan says of the king,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u201che distinguished me\nabove all his _nobles_,\u201d that is the order of men bearing the sign of\ninvestiture.\n\n11. _Take precedence_, \u2042\u2042\u2042. I take the word in the same sense\nas where it occurs (without the determinative of sound) in _Denkm._,\nIII, 29a; in parallelism with \u2042\u2042.\n\n12. _Ua\u1e33a_, \u2042\u2042\u2042\u2042; in the older texts \u2042\u2042\u2042 (as in\nPepi I, 98); one of the oldest festivals of the Egyptian calendar, kept\non the 17th and 18th of the month Thoth.\n\nThe Pyramid Text says \u201cBehold, he cometh to thee as Orion\n(\u2042\u2042\u2042[143]); behold Osiris cometh as Orion the _Lord of Wine_\n(\u2042\u2042\u2042, _vinosus_, full of wine), who cometh on the fair\nfestival of _Ua\u1e33a_.\u201d\n\n_Ua\u1e33a_, \u2042\u2042\u2042\u2042 or \u2042\u2042\u2042\u2042 is also one of the names\ngiven to the Nile.\n\n-----\n\nFootnote 140:\n\n _Cf._ the Hymn to Osiris in the Bibl. Nationale, the Hymn of Tunrei\n (Mariette, _Mon. div._, pl. 57), and an inscription copied by Mariette\n from the temple of Ptah at Memphis (_Mon. div._, pl. 28 _e_). There\n are plenty others of the same kind.\n\nFootnote 141:\n\n See Mariette, _Mon. div._, pl. 61, where each of the jackals is\n surmounted with the Eye and bears the name _\u0226npu_.\n\nFootnote 142:\n\n The importance of this sign is manifest in the Pyramid Text\n (_Merenr\u0101_, 634), \u201c_N_ maketh his appearance as King, he hath\n possession of his \u2042\u2042\u2042 and of his throne.\u201d [Since the\n above was in print M. Naville has published an inscription of Queen\n Hatshepsit, in which the remarkable expression \u2042\u2042\u2042\u2042\n occurs three times.\n\n The word written \u2042\u2042\u2042, \u2042\u2042\u2042\u2042, but also\n \u2042\u2042\u2042\u2042 or \u2042\u2042\u2042\u2042 (and also without any\n vowel, though \u2042 is understood), has determinatives in _Pepi_ I,\n 635, and _Merenr\u0101_, 509, which imply the sense of _girdle_, _zone_.\n Hence the sense of _neighbourhood_, \u201cthe men or places round about\n one.\u201d\n\nFootnote 143:\n\n Does \u2042 represent what we call the _Belt_ of Orion with its three\n bright stars?\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXIX\n\n\n is a repetition of Chapter C.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXX.\n\n_A Book whereby the Soul is made to live for ever, on the day of\n entering into the Bark of R\u0101, and to pass the Sheniu of the Tuat. Made\n on the Birthday of Osiris._(1.)\n\n\nOpened be the gates of Heaven; opened be the gates of Earth; opened be\nthe gates of the East; opened be the gates of the West; opened be the\ngates of the Southern and of the Northern sanctuaries.\n\nOpened be the gates and thrown wide the portals as R\u0101 riseth up from the\nMount of Glory; opened to him be the doors of the Sektit boat, thrown\nopen to him be the portals of the M\u0101\u0101tit, as he scenteth Shu and setteth\nin motion Tefnut, and those follow who are in the train of the Osiris\n_N_, who followeth R\u0101 and taketh possession of his arms of steel.(2.)\n\nI am coffined in an ark like Horus, to whom his cradle(3.) is brought:\nand secret is the place, hard by his own shrine, which the god openeth\nto whom he willeth.\n\nAnd so it cometh that I lift up Right to the Lord of Right, and that I\nmake fast the cord which windeth about the shrine.\n\nThe Osiris _N_ avoideth the raging storm: the Osiris _N_ is not to be\nkept away from R\u0101, not to be repulsed is he.\n\nLet not the Osiris _N_ advance into the Valley of Darkness: let not the\nOsiris _N_ enter into the dungeon of the captives: let him not leap into\nthe grip of Fate, let him not fall among those who imprison souls or\ncome forth among those who would drag him behind the slaughtering block\nof the Armed god.(4.)\n\nSalutations to you, ye sejant gods.(5.)\n\nThe divine Sword(6.) is concealed in the hands of Seb, at daybreak, for\nhe delighteth in drawing to himself both old and young at his own\nseason.\n\nAnd now behold Thoth in the secret of his mysteries. He maketh\npurifications and endless reckonings; piercing the steel firmament and\ndissipating the storms around him.\n\nAnd so it cometh that the Osiris _N_ hath reached every station of his.\n\nHe hath fashioned his staff, and received the oblations of R\u0101, the swift\nof speed and beautiful in his rising and almighty through what he hath\ndone.\n\nHe putteth an end to his pain and suffering, and the Osiris _N_ putteth\nan end to his own pain; yea, he gladdeneth the countenance of Thoth by\nthe worship of R\u0101 and Osiris.\n\nThe Osiris _N_ entereth the Mount of Glory of R\u0101, who hath made his Bark\nand saileth prosperously, lightening up the face of Thoth, that he may\nlisten to R\u0101 and beat down the obstacles in his way, and put an end to\nhis adversaries.\n\nLet not the Osiris _N_ be shipwrecked on the great voyage by him whose\nface is in his own lap:(7.) for the name of R\u0101 is upon the Osiris, and\nhis token of honour is on his mouth, which speaketh to him who listeneth\nto the words of the Osiris _N_.\n\nGlory to thee, O R\u0101, Lord of the Mount of Glory. Hail to thee, who\npurifiest the generations yet unborn and to whom this great quarter of\nheaven offered homage.\n\nThe steering keepeth clear from misadventure.\n\nLo, here is Osiris who proclaimeth Right, because of the marvel in the\nWest, for he hath put an end to the rage of Apepi, for he is himself the\ngod in Lion form among the associate gods and protecteth R\u0101 against\nApepi daily, that he may not approach him, and he keepeth watch upon\nhim. Osiris seizeth the scrolls and receiveth the offerings.\n\nAnd Thoth supplieth the Osiris _N_ with that which he shall perform for\nhim. It is granted that the Osiris shall carry Ma\u0101t at the head of the\ngreat Bark, and hold up Ma\u0101t among the associate gods, and that Osiris\ngain endless triumphs.\n\nThe Sheniu marshal the Osiris _N_, and they procure for the Osiris a\nvoyage amid acclamations.\n\nThe Satellites of R\u0101 make their round, in the train of the exaltation of\nMa\u0101t, who followeth her Lord. And glory is given to the Inviolate one.\n\nThe Osiris receiveth the Amsu-staff(8.) wherewith he goeth round Heaven.\n\nThe unborn generations of men give him glory, as to one who standeth\nwithout ever resting. R\u0101 exalteth him by this, that he alloweth the\nOsiris to disperse the cloud and behold his glories. He maketh firm his\nrudders that the Bark may go round in Heaven and that he may make his\nappearance in Antu. Thoth is in the centre of his eye, sejant in the\ngreat Bark of Chepera. The Osiris becometh one whose words come to pass.\nHe it is who passeth over Heaven unto the West, and the Chabasu gods of\nLight rise up to him with acclamation. They receive the cable of R\u0101 from\nhis rowers, and R\u0101 goeth on his round and seeth the Osiris who issueth\nhis decrees;(9.) the Osiris _N_, the Victorious; in peace! in peace!\n\nNot to be repelled is he; not to be caught by the fire of thy fate. Let\nnot the tempest of thy mouth come forth against him.\n\nLet not the Osiris _N_ advance upon the paths of misfortune: let him\navoid disasters, let them not attain him.\n\nThe Osiris _N_ enters into the Bark of R\u0101, he succeedeth to thy throne;\nhe receiveth thine insignia.\n\nThe Osiris _N_ inaugurateth the paths of R\u0101 and prayeth that he may\ndrive off the Lock which cometh out of the flame against thy Bark out of\nthe great Stream.\n\nBut the Osiris _N_ knoweth it, and it attaineth not thy Bark. For the\nOsiris _N_ is within it; the Osiris _N_ who maketh the divine offerings.\n\n_Said over a Bark of R\u0101, coloured in pure green.(10.) And thou shalt\nplace a picture of the deceased at the prow thereof. And make a Sektit\nboat on the right side of it and an Atit boat on the left side of\nit._(11.)\n\n NOTES.\n\n1. This title is given to the Chapter in the later recensions, and\nnearly resembles that given in the Berlin papyrus of Nechtu-amen (of the\nXIXth dynasty). That given in another papyrus of the older period is\nquite different,\u2014\u201c_Chapter whereby the Chu is fortified_.\u201d Instead of\nthe _Sheniu of the Tuat, Ba_ (the papyrus of Nechtuamen) has the _Sheniu\nof Fire_ \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, a reading suggested by the\n\u2042\u2042\u2042\u2042\u2042\u2042 _the circuit of fire_, which occurs in the\ntitle of another chapter. The _Sheniu_ of this chapter are living\npersonages who attend upon the Osiris and greet him with their\nacclamations. The word is often translated \u2018princes,\u2019 \u2018officers,\u2019 but it\nsignifies _those who are in the circle_ of a king or god, hence\n\u2018ministrants,\u2019 \u2018courtiers,\u2019 as in the rubric of Chapter CXXV.\n\nThe words _made on the Birth-day of Osiris_ are only found in the later\ntexts, but the old papyrus _Lc_, which has another title, has the words\n\u2042\u2042\u2042\u2042\u2042\u2042. The important word \u2042\u2042\u2042 which is\nhere carelessly omitted is supplied by the rubric. For the Birth-day of\nOsiris, was the first of the five supplementary days, added to the year\nof 360 days. On this day the chapter was to be recited and the usual\noblations offered (see Note 11). So we must understand \u2042, \u2018which is\nto be made or done.\u2019\n\n2. _Arms of steel_, \u2042\u2042\u2042\u2042.\n\n3. _Cradle_ or _Nest_, \u2042\u2042; the \u2018Nest of Reeds\u2019 \u2042\u2042 so often\nrepresented in pictures of the later periods.\n\n4. _The Armed god_, \u2042\u2042 _Septu_, called \u2042\u2042\u2042\u2042\u2042\u2042.\n(_Unas_ 282) and \u2042\u2042\u2042\u2042\u2042 _septu \u0101bu_, \u2018armed with horns,\u2019\nthat is, rays of light. In pictures he is represented as a hawk armed\nwith bow and arrows, and there is one picture in which he is in the form\nof Bes, destroyer of the _Menti_.\n\n5. _Sejant gods_ \u2042\u2042\u2042\u2042\u2042. I am compelled for want of a\nbetter word to use the heraldic term which most nearly expresses the\nposture of gods sitting on the ground with their knees raised up against\ntheir breasts. The posture is a very common one in Egyptian pictures.\nThe second Sallier Papyrus represents an unfortunate artisan as sitting,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201cwith his two\nknees at the pit of his stomach.\u201d The \u2042\u2042\u2042\u2042 is the limb\nbetween the knee and the pelvis.\n\n6. _This divine Sword_ \u2042\u2042\u2042. Unseen fate brings down the old\nand the young alike to the Grave ever ready to receive them. Seb, the\n\u03c6\u03c5\u03c3\u03af\u03b6\u03bf\u03bf\u03c2 \u03b1\u1f36\u03b1, is here, as elsewhere, spoken of in reference to his\n\u03ba\u03b1\u03c4\u03bf\u03c7\u03ae of the dead in the Tuat, as in _Unas_ 210.\n\n7. _Whose face is in his own lap_, \u2042\u2042\u2042\u2042\u2042\u2042. _Cf._\nNote 5.\n\n8. _The Amsu staff._ The name of it is phonetically written\n\u2042\u2042\u2042\u2042 in the later texts. It is the emblem both of Osiris\nand of Horus, and is constantly represented along with bows, arrows, and\nother weapons, in the oldest coffins, as belonging to the celestial\narmoury of the deceased person.\n\n9. _Who issueth his decrees. See_ Maspero, _Bibl. Egyptol._ II., p. 3\n(note) and 39.\n\n10. _Green._ The Egyptian \u2042\u2042 is probably nearer in meaning to\nthe Greek \u03c7\u03bb\u03c9\u03c1\u03cc\u03c2, \u2018pale green, yellowish-green.\u2019\n\n11. The Rubric ends here in _Pb_. _Lc._ adds, _\u201cThey shall offer bread,\nbeer, and all good things_ on the Birth-day of Osiris. _And if these\nrites are performed for him, his soul will rise up and live for ever; he\nwill not ever die a second time in the divine Nether world._\u201d\n\nThe later texts add the information that the text was discovered in the\ngreat hall of the palace in the time of king Septa, and that it was\nfound in a pit or chamber in the rock, \u2042\u2042\u2042. It was made by\nHorus for his father Osiris Unneferu. Septa is the fifth royal name on\nthe great tablet of Abydos.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXXI.\n\n_Chapter whereby one proceedeth into Heaven by the side of R\u0101._(1.)\n\n\nOh R\u0101(2.) who art shining this night: if there be any one among thy\nfollowers, let him present himself living as a follower of Thoth, who\ncauseth Horus to come forth this night.\n\nThe heart of the Osiris is glad, because he is one at the head of them.\n\nHis adversaries are brought to a stop by the warriors(3.) of the Osiris\n_N_, who is a follower of R\u0101, and hath taken his arms of steel.\n\nHe cometh to thee, his father R\u0101, he followeth Shu and calleth for the\nCrown. He putteth on Hu(4.) and is arrayed with the Lock which is on the\npath of R\u0101 and is his glory.\n\nAnd he arriveth at the Aged one, at the confines of the Mount of Glory,\nand the crown awaiteth him.\n\nThe Osiris _N_ raiseth it up.\n\nThy Soul is with thee, and strong is thy Soul through the terror and the\nmight which belong to thee, Oh Osiris _N_, who utterest the decrees\nwhich R\u0101 hath spoken in Heaven.\n\nHail to thee, great god in the East of Heaven, who enterest into the\nBark of R\u0101 in the form of the Divine Hawk and executest the decrees\nwhich have been uttered; thou who strikest with thy sceptre from thy\nBark.\n\nThe Osiris _N_ entereth into thy Bark and saileth peacefully to the Fair\nWest; and Tmu saith to him: Art thou coming in?\n\nMehenit is millions upon millions in length from Amur to Ta-ur(5.) an\nendless river wherein the gods move.\n\n(6.) ... whose path is in the fire; and they travel in the fire who come\nbehind him.\n\n NOTES.\n\n1. None of the oldest papyri yet known contain this chapter. This of\nitself is not an argument against its antiquity, and there is really no\nreason for supposing it to be less ancient than the chapter which\nprecedes it. The latter portion of the text is, however, very corrupt\nand we have unfortunately no means as yet of correcting it.\n\n2. _O R\u0101._ The name of the god is sometimes omitted in MSS. The context,\nhowever, requires its presence. It may nevertheless be asked: how can\nthe Sun-god be said to be shining in the night?\n\nThe question might as pertinently be asked: how can Horus (in the very\nsame line) be said to come forth in the night? The answer to both these\nquestions is that the Sun, whether as R\u0101 or as Horus or Osiris, shines\nin the night through the agency of Thoth, the Moon. For further\ninformation see Notes to next chapter.\n\n3. _Warriors_ \u2042\u2042\u2042. I take this group as = \u2042\u2042 or\n\u2042\u2042\u2042. But a papyrus gives the variant \u2042\u2042\u2042\u2042.\n\n4. _He putteth on Hu._ This, is certainly obscure; but it is not the\nless in conformity with the doctrine of the Pyramid texts. The\ndeceased (_Pepi_ I. 432, _Merira_ 618) is borne to a region where he\nis fed from night till daybreak, and then seizes upon the god Hu,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042. And according to other texts (_Unas_,\n446, _Teta_, 250) the deceased seizes (\u2042) upon Hu, and after Sau\nhas been fastened to his feet enters the bark and seizes upon\n(\u2042) the Mount of Glory.\n\n5. _Mehenit_ \u2042\u2042\u2042\u2042, or in the masculine form \u2042\u2042, is\nthe name of the mythological serpent which personifies the subterranean\npath from West to East of the Sun\u2019s nightly course. In the _Book of\nHades_ (_e.g._ on the Sarcophagus of Seti, _passim_) it is represented\nas extending over the back, top and front of the shrine in which the\nSun-god is borne in his Bark. The many folds of the serpent are\nsymbolical of the turnings and windings of the river or canal (\u2042)\nover which the god is conveyed. This river is here described as infinite\nin length. This is one of the instances from which it is clear\n\u2042\u2042\u2042, like the corresponding Coptic \u2c9f\u2ca9\u2c89\u2c93, has the meaning of\n_length_. See _P.S.B.A._, XVII, 190.\n\nThe length \u2018from West to East\u2019 is described as \u2018from _Amur_ to _Taur_\u2019\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. _Amur_ is known from many texts to\nsignify the West (see _supra_, Chapter 64, note 13). The East is known\nas _Ta-ur_ or _Ta-urit_. The royal Ritual at Abydos (Mariette, I. 37)\nsays \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. And as one\nof the values of the sign \u2042 is _ta_ as in \u2042\u2042 (Louvre, B. 14),\nI feel sure that we should read _Ta-ur_ (or in the feminine _Ta-urit_)\nrather than _Nif-ur_ or _Nif-urit_, even in such passages as those\nquoted _supra_ in Chapter 128, notes 1 and 2, which have no necessary\nreferences to earthly geography.\n\n6. There is a corrupt passage here, which I have at present no means of\ncorrecting by manuscript authority. M. Pierret thus renders it: \u201cLe dieu\nqui partage les paroles y fait son chemin de millions d\u2019ann\u00e9es, seigneur\nsans \u00e9gal, dont le chemin est dans le feu.\u201d\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXXII.\n\n _Chapter whereby a person is enabled to go round, to visit his dwelling\n in the Netherworld._\n\n\nI am the Lion-god who issueth from the Bow,(1.) and therefore have I\nshot forth.(2.)\n\nI am the Eye of Horus; and the Eye of Horus is opened at the instant\nthat I reach the strand, coming with happy issue.\n\nI advance and, lo! there is no defect found in me, and the Balance is\nrelieved of my case.(3.)\n\n NOTES.\n\n1. _The Bow_, \u2042, often written with the determinative \u2042, of\n_stretching_, which is the conception implied in this name of the\ninstrument. This mythological _Bow_, as I explained, _Proc. Soc. Bibl.\nArch._, VI, 131, is the moon\u2019s _crescent_, which during its course\nthrough the sky is always turned towards the sun; so that a line at\nright angles to the chord of the arc passes through the sun\u2019s centre.\nFrom this \u201cvery delicate observation,\u201d as Arago calls it, the\nAlexandrian astronomer Geminus infers that the moon derives its light\nfrom the sun. The observation evidently had been made in Egypt some\nthousands of years before Geminus, and explains why in several chapters\nthe sun is spoken of as shining in or from the moon.\n\nSee also _Proc. Soc. Bibl. Arch._, XVII, 37, on another form of the\nmyth.\n\n2. I follow the Turin text in omitting a word about which the earlier\ntexts are not agreed, but which seems to have originated in an alternate\nreading for \u2042.\n\n3. See end of Chapter 1 and note. These words are omitted in Turin text.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXXIII.\n\n_Book whereby the Deceased acquireth Might(1.) in the Netherworld in\n presence of the great Cycle of the gods._ [_Said on the first day of\n the Month_].(2.)\n\n\nR\u0101 maketh his appearance at the Mount of Glory, with the Cycle of gods\nabout him: the Strong one issueth from his hidden abode.\n\nThe Twinklers(3.) fall away from the Mount of Glory at the East of\nHeaven, at the voice of Nut as she buildeth up the paths of R\u0101, before\nthe Ancient one who goeth round.\n\nBe thou lift up, O R\u0101 who art in thine shrine; breathe thou the breezes,\ninhale the north wind ... (4.)on the day when thou discernest the Land\nof Ma\u0101t.\n\nThou dividest them that follow; the Bark advanceth and the Ancient ones\nstep onwards at thy voice.\n\nReckon thou thy bones, and set thy limbs, and turn thy face towards the\nbeautiful Amenta.\n\nFor thou art the golden Form,(5.) with a couch of the heavenly orbs,\nwith the Twinklers amongst whom thou goest round, and art renewed daily.\n\nAcclamation cometh from the Mount of Glory, and greeting from the lines\nof measurement.(6.)\n\nThe gods who are in heaven, they see the Osiris _N_, they present to him\ntheir adorations as to R\u0101.\n\nHe is the Great one, who seeketh the Crown and reckoneth up that which\nis needful.\n\nHe is the One, who cometh forth this day from the primeval womb of them\nwho were before R\u0101, and his coming forth taketh place upon earth and in\nthe Netherworld. His coming forth is like R\u0101 daily.\n\nWithout haste, but unresting, is the Osiris _N_ on this Land of\nEternity.\n\nTwice blessed is he that seeth with his eyes and heareth with his ears.\n\nRight, right is the Osiris _N_: and his future, his future,(7.) is in\nAnnu.\n\nHis oars are lifted as in the service of Nu.\n\nThe Osiris _N_ hath not told what he hath seen; he hath not repeated\nwhat he hath heard in the house of the god who hideth his face.\n\nThere are hailing and cries of welcome to the Osiris _N_, the divine\nbody of R\u0101, on traversing the Nu, and whilst the _ka_ of the god is\nbeing propitiated, according to his pleasure.\n\nThe Osiris _N_ is the Hawk, rich in variety of Forms.\n\nThe Deceased acquireth might with R\u0101, and is enabled to possess power\namong the gods, for the gods are made to regard him as one of\nthemselves, and when the Dead ones see him they fall upon their faces.\nHe is seen in the Netherworld even as the beams of R\u0101.\n\n_Said over a Boat of four cubits in length, painted green. And let a\nstarry sky be made, clean and purified with natron and incense. And see\nthou make an image of R\u0101 upon a tablet of light green colour at the prow\nof the Boat. And see thou make an image of the Deceased whom thou\nlovest, that he may be made strong in this boat, and that his voyage be\nmade in the Bark of R\u0101, and that R\u0101 himself may look upon him. Do not do\nthis for any one except for thine own self, thy father and thy son. And\nlet them be exceedingly cautious for themselves. The Deceased acquireth\nmight with R\u0101, and made to possess power among the gods, who regard him\nas one of themselves, and when men or the Dead see him they fall upon\ntheir faces. He is seen in the Netherworld as the image of R\u0101._(8.)\n\n NOTES.\n\nThe earliest known text of this chapter is that of the Tomb of\nAmenemhait at Thebes (_Ta_), of the time of Thothmes III. It is almost\nas inaccurate as that of Nebseni (_Aa_), or the Brockelhurst _Ax_. Nor\nis the text of Ani of any use towards clearing up any of the\ndifficulties.\n\n1. _Acquireth Might._ \u2042\u2042 does not signify _wise_, nor has it\nanything to do with _instruction_ or _perfection_, as supposed by other\ntranslators. As an adjective it is used to qualify not only animate but\ninanimate things, such as an _egg_, _beer_, and _incense_. The\nwell-known expressions \u2042\u2042\u2042 and \u2042\u2042\u2042 exactly\ncorrespond to the Hebrew \u05e2\u05d3 \u05de\u05d0\u05d3 and \u05de\u05d0\u05d3 \u05de\u05d0\u05d3. The notion implied, as in\nthe Hebrew \u05d0\u05d5\u05d3, is that of _strength_.\n\n\u2042\u2042\u2042, in the Prisse Papyrus, is not a _wise_ man, but a\n_powerful_ one, _a man of rank or influence_, \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2, \u03b4\u03c5\u03bd\u03b1\u03c4\u03cc\u03c2.\n\nThis is the meaning of the word in such passages as\n\u2042\u2042\u2042\u2042\u2042\u2042 (Roug\u00e9, _Inscr. hier._, 80)\n\u2042\u2042\u2042\u2042\u2042 (_Inscr. of Una_ repeatedly)\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 (_Pap. Prisse_ 17,\n1). These expressions are the exact equivalents of the Greek \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2\n\u03c0\u03b1\u03c1\u03ac \u03c4\u1ff7 \u03b2\u03b1\u03c3\u03b9\u03bb\u1fc6\u03b9, Herodot. 7, 5.\n\nThe might acquired by the deceased is stated in the final rubric and in\nall the titles of the chapter in the later recensions to be\n\u2042\u2042\u2042\u2042\u2042\u2042, with reference to R\u0101.\n\n2. _Said on the first day of the Month._ These words first appear on the\nPapyrus of Ani.\n\n3. _The Twinklers._ The oldest texts in this place have\n\u2042\u2042\u2042\u2042, though the equivalent and corresponding word a\nlittle further on is \u2042\u2042\u2042\u2042\u2042, which is the usual reading\nhere in the later recensions. The same meaning may be made out of both\ngroups. The stars are manifestly alluded to, as being made to disappear\nwhen the Sun makes his appearance. \u2042, or in reduplicated form\n\u2042\u2042\u2042, is the pupil of the eye; \u2042\u2042 is to _ogle, far\nl\u2019occhiata_. \u2042\u2042\u2042\u2042\u2042 on the other hand signifies the\n_little tremblers_, \u201ctremulo fulgore micantes.\u201d The glance of the eye is\n\u2042\u2042\u2042\u2042\u2042\u2042.[144] The stars are here considered as so many\neyes, characterised by their tremulous motion.\n\n4. The true text is here quite lost. Some sense might be restored, if we\nmight read \u2042\u2042\u2042\u2042\u2042 instead of \u2042\u2042\u2042\u2042\u2042. The\nlatter word is absolute nonsense in this place, whatever determinative\nit may have, but the former is the well known name of a tree held sacred\nat various places in Egypt. The whole passage then might mean \u201cEnjoy the\nnorth wind, and may the Kabasu trees of thine abode refresh thee.\u201d\n\n5. _The golden Form._ The whole of this passage will become clear after\nreading the final rubric and examining the Vignettes of the chapter.\n\n6. _Line of measurement_, \u2042\u2042\u2042\u2042\u2042. An explanation of this\nwill be found in the pictures and text of the _Book of Hades_. In\nBonomi\u2019s _Sarcoph._, Plates VII in the act of acclamation, and twelve\nothers carry the line \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. The use\nintended for the line is stated in the text. \u201cThe bearers\nof the line are those who settle the fields of the Chu,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\u201d They are called upon to take\ntheir line and to fix the \u2042\u2042\u2042\u2042\u2042, \u2ca5\u2c89\u2c91\u2c93\u2c9f\u03e9\u2c93, \u1f04\u03c1\u03bf\u03c5\u03c1\u03b1, the\n_arable land_ of each allotment. R\u0101 expresses his satisfaction at the\nmeasurement, and tells the gods and the Chu that their domains are\ntheirs, and that he provides their food.\n\n7. _His future_ \u2042\u2042\u2042, \u2042\u2042\u2042\u2042.\n\n8. The rubric is taken from _Ax_.\n\n-----\n\nFootnote 144:\n\n The Egyptian word signifying _tremble_ is written either with \u2042 or\n with \u2042.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXXIV.\n\n _Chapter whereby the Deceased acquireth might._\n\n\nHail to thee who art in the midst of thine Ark, Oh rising Sun who\nrisest, and declining(1.) one who declinest: at whose will millions\nspring forth, as he turneth his face to the unborn generations of men:\nChepera in the middle of his Bark, who overthroweth Apepi.\n\nHere are the children of Seb who overthrow the adversaries of Osiris and\ndestroy them from the Bark of R\u0101.\n\nHorus cutteth off their heads in heaven when in the forms of winged\nfowl, their hinder parts on earth when in the forms of quadrupeds or [in\nthe water] as fishes.\n\nAll fiends, male or female, the Osiris _N_ destroyeth them, whether\ndescending from heaven or coming forth upon the earth, or issuing out of\nthe water or travelling along with the Stars.\n\nThoth slaughtereth them, the Son of the Rock, proceeding from the place\nof the Two Rocks.(2.)\n\nThe Osiris _N_ is dumb and deaf(3.) for the Strong one is R\u0101, the\npuissant of stroke, the Almighty one, who washeth in their blood and\nwalloweth in their gore.\n\nThe Osiris _N_ destroyeth them from the Bark of his father R\u0101.\n\nThe Osiris _N_ is Horus: his mother Isis bringeth him forth, and\nNephthys nurseth him, as they did to Horus, who repelleth the dark ones\nof Sutu: who, when they see the Crown fixed upon his brow, fall upon\ntheir faces.\n\nOsiris Unneferu is triumphant over his adversaries in heaven and on\nearth, and in the cycle of each god and goddess.\n\n_Said over a Hawk in a Boat, with the White Crown upon its head, and the\nfigure of Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Sutu,(4.) Nephthys,\npainted yellowish green on a fresh papyrus placed in this Boat, together\nwith the figure of the Deceased, anointed with the Heknu oil. Let there\nbe offered to them incense burning and roast fowl. It is the adoration\nof R\u0101, and his voyage, for it is granted to him to make his appearance\neach day with R\u0101, whithersoever he journeyeth; and it is the Slaughter\nof the adversaries of R\u0101; positively and undeviatingly for times\ninfinite._\n\n NOTES.\n\n1. _Declining_ \u2042\u2042. This word frequently occurs in contrast with\n\u2042\u2042\u2042. I understand the latter in all such cases to signify the\nshining of the sun on his rising, and the former to signify the shining\nof the sun in his afternoon course.\n\n2. _The son of the Rock, proceeding from the place of the Two Rocks._\nThe only explanation I can think of is derived from the identification\n(in chapter 62) of Thoth with the Nile, \u2042\u2042\u2042\u2042. From this\npoint of view the god is both the son of the Rock and issues from the\nplace of the Double Rock, \u2042\u2042\u2042, or of the two Rocks, called in\nthe time of Herodotus Krophi and Mophi.\n\n3. _Dumb and deaf_, \u2042\u2042\u2042\u2042. It is strange that this meaning\nof the passage has so long been misunderstood. The sense of the first\nword has long been recognised, and \u2018deaf\u2019 is the meaning rightly\nassigned to \u2042\u2042 in Birch\u2019s Dictionary. One instance like the\nfollowing (from _Unas_, 608) is sufficient to settle the\nquestion\u2014\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u201cHe is\nnot so deaf that he should not hear thy voice.\u201d\n\nThat the subject of these attributes is the Osiris is seen by reference\nto _At_, where instead of \u2018the Osiris\u2019 the deceased speaks in the first\nperson, \u2042\u2042\u2042\u2042\u2042\u2042, \u201cI am dumb, I am deaf.\u201d\n\n4. _Sutu._ This divine name occurs in the text of Amenhait in the reign\nof Thothmes III. And I have noted another instance where the name is\nwritten \u2042\u2042\u2042. Dr. Birch called the papyrus Miss\nBrockelhurst\u2019s. It cannot however be the _Ax_ of M. Naville, which does\nnot contain the chapter.\n\nThe disappearance of the god\u2019s name from all other documents is a fatal\nargument against their claims to high antiquity.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXXV.\n\n _Another chapter recited when the Moon renews itself on the first day of\n the month._\n\n\nOsiris is enveloped in storm and rain: he is enveloped: but the fair\nHorus lendeth succour daily, the Lord of high attributes . . . (1.) he\ndriveth off the storm from the face of the Osiris _N_.\n\nBehold him coming: he is R\u0101 on his journey: he is the four gods who are\nover the upper region.\n\nThe Osiris _N_ arriveth at his own time: and by means of his lines is\nbrought to the light of day.\n\n_If this chapter be known he becometh a Chu of Might in the Netherworld;\nhe dieth not a second time, in the Netherworld; but he eateth by the\nside of Osiris._\n\n_If it be known upon earth he will become like Thoth, so as to be\nworshipped by the living: he will not fall a victim to a king\u2019s\nwrath(2.) or to the fierce heat of Basit, but will be made to advance to\na most blissful old age._\n\n NOTES.\n\nThis chapter is not found in the papyri of the older period.\n\n1. The words \u2042\u2042\u2042\u2042\u2042\u2042 _Offerings of_ (or _to_) _the\nMoment_ have the appearance of an interpolated rubrical direction. _See_\nnext note.\n\n2. _A king\u2019s wrath_ \u2042\u2042\u2042\u2042\u2042. \u2042\u2042 in the cases of\ngods and men is an impulse which cannot be stopped, but carries\neverything before it.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXXVIA.\n\n _Chapter whereby one is conveyed in the Bark of R\u0101._\n\n\nLo the Light(1.) which riseth up in Cher-\u0101ba.(2.)\n\nHe is born, he of the strong cord,(3.) his cable(4.) is at an end, and\nhis rudder(5.) hath been taken in hand.\n\nI poise the divine machinery(6.) by which I raise up the Bark to the\ncord above head, by means of which I come forth into Heaven, and am\nconveyed to Nut.\n\nI am conveyed by it along with R\u0101. I am conveyed by it like the Kaf.(7.)\n\nI stop the path at the U\u0101rit of Nut, at the staircase where Seb and Nut\nbewail their hearts.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXXVIB.\n\n _Chapter whereby one is conveyed in the Great Bark of R\u0101 to pass through\n the orbit of flame._\n\n\n O bright flame which art behind R\u0101, and dividest his Crown!\n The Bark of R\u0101 feareth the storm.\n Ye[145] are bright and ye are exalted.\n\nI come daily with Sek-hra(8.) from his exalted station, so that I may\nwitness the process of the Ma\u0101t(9.) and the lion-forms(10.) which belong\nto them ... so that I may see them there.\n\nWe are rejoicing: their great ones are in jubilation, and their smaller\nones in bliss.\n\nI make my way at the prow of the Bark of R\u0101, which lifteth me up like\nhis disk.\n\nI shine like the Glorious ones, whom he hath enriched with his wealth,\nholding fast like a Lord of Ma\u0101t.\n\nHere is the Cycle of the gods, and the Kite of Osiris.\n\nGrant ye that his father, the Lord of them, may judge in his behalf.\n\nAnd so I poise for him the Balance, which is Ma\u0101t, and I raise it to\nTefnut that he may live.\n\nCome, come, for the father is uttering the judgment of Ma\u0101t.\n\nOh thou who callest out at thine evening hours, grant that I may come\nand bring to him the two jaws of Restau, and that I may bring to him the\nbooks which are in the Annu and add up for him his hosts.\n\nAnd so I have repulsed Apepi and healed the wounds he made.\n\nLet me make my way through the midst of you.\n\nI am the Great one among the gods, coming in the two Barks of the Lord\nof Sau, the Figure of the great saluter, who hath made the Flame.\n\nLet the fathers and their Apes make way for me, that I may enter the\nMount of Glory, and pass through where the Great ones are.\n\nI see who is there in his Bark, and I pass through the orbit of Flame\nwhich is behind the Lord of the Side-lock, over the serpents.\n\nLet me pass: I am the powerful one, the Lord of the powerful.\n\nI am the S\u0101hu, the Lord of Ma\u0101t, the creator of every Dawn,(11.)\n\nPlace me among the followers of R\u0101: place me as one who goeth round in\nthe Garden of Peace of R\u0101.\n\nI am a god greater than thou art.\n\nLet me be numbered in presence of the Divine Cycle when the offerings\nare presented to me.\n\n NOTES.\n\nThe two chapters which are numbered by M. Naville as 136A and 136B are\nrepresented in the later recensions by a single chapter, which has been\nmade out of them. There is very much obscurity in the ancient texts,\nthough the MSS. containing them are numerous, and the more recent\nversions are quite as difficult to understand. We must be satisfied for\nthe present by a strict literal and grammatical translation, wherever\nthis amount of success is attainable. The royal sarcophagus 32 of the\nBritish Museum gives the latest form of 136A.\n\n1. _Light_ \u2042\u2042\u2042\u2042\u2042. A common noun signifying _lamp_, but\nthe determinative here shows that a heavenly body is meant. The sun is\nhere spoken of exactly in the same poetical way as when Antigone (879)\nspeaks of \u03c4\u03cc\u03b4\u03b5 \u03bb\u03b1\u03bc\u03c0\u03ac\u03b4\u03bf\u03c2 \u1f31\u03b5\u03c1\u1f78\u03bd \u1f44\u03bc\u03bc\u03b1, or Virgil of the _Ph\u0153boea lampas_.\n\n2. The later recension speaks of \u201cthe Lamp in Annu and the Hammemit in\nCher\u0101ba.\u201d This reading is already found in a few of the Theban texts.\nThe royal sarcophagus 32 of the British Museum gives the important\nvariant \u2042\u2042\u2042 = \u2042\u2042\u2042\u2042, whence it follows that \u2042\nis phonetically = \u2042. The latter sign has only two known values\n\u2042\u2042\u2042 _\u0101\u1e25\u0101_, and \u2042\u2042\u2042 _\u0101ba_. That the latter is the true\nequivalent of \u2042 is certain, in consequence of the complementary\nvowels \u2042, which commonly accompany that sign, whether in the word\nsignifying _battle_, or in the name of a place. It is _impossible_ that\n\u2042\u2042\u2042 a should be the right reading, and no one has a right to\nconvert \u2042 into a simple \u2042.\n\nThe well known word \u2042\u2042, \u201cstrike,\u201d takes the prothetic \u2042, and is\nfound under the form \u2042\u2042\u2042, in the name of one of the hours of\nthe night.[146] No fresh information is derived from the discovery by M.\nDaressy of the same word under the form \u2042\u2042\u2042, that is\n\u2042\u2042\u2042, as it should be corrected if cited. To _strike_ and to\n_fight_ are different words, though they may often be used synonymously,\nand admit of being substituted one for the other.[147]\n\n3. _He of the strong cord_, \u2042\u2042. This is grammatically the subject\nof the verb _is born_, and I consider it as a compound expression in\nwhich the adjective precedes the substantive, as in longimanus. I\nunderstand \u2042 as = \u2042\u2042\u2042 (see _Zeitsch._, 1868, p. 70, and\n1870, p. 154, 155). In the later recessions (_e.g._, Todt. 136, and B.M.\n32) it is omitted in this place, but not in the passage which follows.\n\n4. _His cable_, \u2042\u2042. See Bonomi, _Sarc._ 8 D. and _cf._ a passage\nin the Pyramid Texts (_Pepi_ I, 413, _Merenr\u0101_ 590) which refers to this\nor a similar voyage. M. Maspero thus translates it:\u2014\u201cFais amener \u00e0 Pepi\nta barque sur laquelle naviguent tes purs et quand tu auras re\u00e7u ta\nlibation d\u2019eau fra\u00eeche sur cette CUISSE DES INDESTRUCTIBLES (the U\u0101rit\n\u2042\u2042\u2042 of the Circumpolar Stars), fais naviguer Pepi dans cette\nbarque avec ce cable d\u2019\u00e9toffe verte et blanche par lequel l\u2019\u0152il d\u2019Hor\nest remorqu\u00e9,\u201d &c. The U\u0101rit, or _Leg_ (on which see Ch. 74, Note 1) of\nNut is mentioned at the end of this chapter.\n\n5. _Rudder_ \u2042\u2042\u2042 or \u2042\u2042\u2042.\n\n6. _Machinery_ \u2042\u2042\u2042. The word has disappeared from the later\ntexts and been replaced by various conjectural emendations of the\nscribes.\n\n7. _The Kaf_, \u2042\u2042\u2042\u2042, one of the divinities in form of apes.\nEtymologically the word signifies \u201cthe _hot_ one.\u201d\n\n8. _Se\u1e33-\u1e25ra_, \u2042\u2042\u2042\u2042 is the more common reading, but\n\u2042\u2042\u2042 also occurs and so does \u2042\u2042\u2042\u2042\u2042\u2042. I\ncannot remember where I found \u2042\u2042\u2042\u2042 (_P.S.B.A._ VI, 191)\nwhich would identify this divinity with Thoth.\n\n9. _The Ma\u0101t_, the series of phenomena occurring in strict conformity\nwith Law, that is with the laws of Nature.\n\n10. _Lion forms_, \u2042 phonetically \u2042\u2042, in most of the papyri.\nSome of the words which follow are evidently in very corrupt condition.\n\n11. _Every Dawn_, \u2042\u2042\u2042\u2042\u2042.\n\n-----\n\nFootnote 145:\n\n _Sic._\n\nFootnote 146:\n\n To press the identity of \u2042 and \u2042\u2042\u2042 in the name of this\n hour is to forget that its variants would equally prove that\n \u2042\u2042 = \u2042\u2042 = \u2042\u2042.\n\nFootnote 147:\n\n See _P.S.B.A._ IX, p. 313, and two previous articles of mine there\n referred to. The corrections I have to make are the following:\u2014I\n wrongly assumed that the _fish_ which in hieratic papyri crosses the\n foot of the sign \u2042 in the variants of \u2042 was the same fish as\n we find in the group \u2042\u2042 = \u2042\u2042\u2042 = \u2042. The\n fishes are different. On referring to M. Naville\u2019s _Festival Hall of\n Osorkon II_, pl. 18, pictures will be found of the \u2042\u2042 and the\n \u2042\u2042. The first of these is clearly the fish in \u2042\u2042,\n _\u1e25em-reu_, and the corresponding sign in the variant is to be read\n \u2042, _\u1e25em_, in harmony with the other evidence produced by W. Max\n M\u00fcller (_Recueil_, vol. IX). The picture of it does not enable one to\n determine its species. The pictures at Bubastis of the \u2042\u2042\n seem to indicate the _Synodontis_, but a picture found by Petrie\n (_Medum_, pl. 12) shows an immense fish which has been identified with\n the _Latus_ or _Perca_ _Nilotica_. This being of the Acanthopterygian\n family is of course a very formidable _warrior_, like our own small\n perch, which, as Mr. Ward says, \u201cdoes not yield its life without\n endangering the person of its captor, for the formidable rows of\n spinous rays belonging to the first dorsal fin have wounded the hands\n of many an incautious angler.\u201d\n\n------------------------------------------------------------------------\n\nPLATE XLII.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER CXXXVIIB.\n =Papyrus, Brit. Mus., No. 9900.=\n]\n\n[Illustration:\n\n CHAPTER CXXXIIIAX.\n =Papyrus, Brocklehurst II.=\n]\n\n[Illustration:\n\n CHAPTER CXXXVIIB.\n =Papyrus, Brit. Mus., No. 9900.=\n]\n\n[Illustration:\n\n CHAPTER CXXXVIA. =Papyrus, Leyden II.=\n]\n\n------------------------------------------------------------------------\n\nPLATE XLIII.\n\n BOOK OF THE DEAD\n\n[Illustration:\n\n CHAPTER CXL. =Mus. du Louvre. No. III, 52.=\n]\n\n[Illustration:\n\n CHAPTER CXXXVIII. =Papyrus, Busca.=\n]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CXXXVIIA.\n\n _Chapter whereby a Light is kindled_(1.) _for a person._\n\n\nOh Light! let the Light be kindled for thy Ka, O Osiris Chentamenta. Let\nthe Light be kindled for the Night which followeth the Day: the Eye of\nHorus which riseth at thy temple(2.): which riseth up(3.) over thee and\nwhich gathereth upon thy brow; which granteth thee its protection and\noverthroweth thine enemies.\n\nUndefiledly (bis) and successfully (bis):\n\nThe light is kindled for Osiris Unnefer: with fresh vases and raiment\nlike the Dawn.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXXVIIB.\n\n _Chapter whereby a Light is kindled for a person._\n\n\nThe Eye of Horus cometh, the Light one: the Eye of Horus cometh, the\nGlorious one.\n\nCome thou, propitiously, shining like R\u0101 from the Mount of Glory, and\nputting an end to the opposition(4.) of Sutu.\n\nThe prescription(5.) of her(6.) who hath raised him up, and seized upon\nthe Light for him, and who putteth an end to the troubles against thee,\nlike the Mount of Glory.\n\n NOTES.\n\nThe two most ancient authorities for this chapter, as it is found in the\nTurin _Todtenbuch_ and the late recension, are one of the four tablets\nof the Museum of Marseilles, published by M. Naville (_Les quatre st\u00e8les\norient\u00e9es du Mus\u00e9e de Marseille_), and the Berlin papyrus of Nechtuamon.\nThe chapter which M. Naville has published as 137A, in the first volume\nof his own _Todtenbuch_, and which is taken from the papyrus of Nebseni,\nis manifestly, I think, not the original text, but another edition very\nconsiderably revised and enlarged. And, in imitation of the rubric of\nch. 64, it concludes with a veracious statement, that it was discovered\nby Prince Hortatef in a secret chest in the temple of Unnut, and was\nbrought away by the royal carriages.\n\nThese texts are found among the texts preserved in the tomb of\nPetamenemapt (see _Zeitschr._, 1883, Taf. 1), but with various\nadditions, and have been appropriated by the Ritual of Ammon, published\nby Dr. O. von Lemm.\n\nThe solemn ceremony of Kindling the Light for the dead is repeatedly\nmentioned in the Siut inscriptions of Hapit\u2019efae.\n\n1. _Kindle_ \u2042\u2042\u2042 conveys the same notion as\n\u2042\u2042\u2042\u2042 in the title of 137B. The Ammon Ritual has\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042 _strike a Light_. Dr. von Lemm thinks\nthat by a play of words it is implied not only that a light but Sut is\nstruck.\n\n2. _At thy temple_ \u2042\u2042\u2042 _Ba_ and _Marseilles_:\n\u2042\u2042\u2042\u2042\u2042 _in Abydos, Aa_ and _Petamenemapt_.\n\n3. _Riseth up_ \u2042, _Ba_, \u2042\u2042 _Marseilles_;\n\u2042\u2042\u2042\u2042\u2042 _Aa_, \u2042\u2042 _Petamenemapt_.\n\n4. _Opposition_ \u2042\u2042\u2042, where \u2042 is = \u2042 as in the Sallier\nCalendar. The sense is made clear in the parallel passages\n\u2042\u2042\u2042\u2042\u2042. \u2042, if not an error of recent\ntranscribers, is a wrong reading for \u2042, which is very distinctly\nwritten in the Nebseni papyrus.\n\n5. _Prescription_ \u2042\u2042\u2042\u2042\u2042\u2042.\n\n6. _Her._ The Vignette in the Nebseni papyrus exhibits the goddess Apit,\nin hippopotamus form, lighting the light. Over her are the words\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u201cApit, mistress of divine protections.\u201d\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXXVIII.\n\n _Chapter whereby one is enabled to enter into Abydos._\n\n\nOh all ye gods who are in Abydos, [each one and his](1.) divine circle\nlikewise in its entirety, who are coming with acclamation to meet me:\nlet me see my father Osiris: let me be held as one who cometh forth as\nof his house(2.).\n\nI am Horus, the Lord of Kamit, and the heir of Tesherit,(3.) which I\nhave also seized. I, the invincible one, whose eye is potent against his\nadversaries: who avengeth his father, and is fierce at the drowning of\nhis mother;(4.) who smiteth his adversaries and putteth an end to\nviolence on their part....(5.).\n\nOh thou of the potent Lock, king of hosts, who art seized of the Two\nWorlds; whose father\u2019s house is seized(6.) [by him] in virtue of the\nwrits(7.); my balance is perfectly even, my voice is law, and I prevail\nover all mine adversaries.(8.)\n\n NOTES.\n\n1. [_Each one and his._] These words are necessary for the purpose\nof bringing out the meaning of the text. Every god, it has already\nbeen said, has his circle of associates. The feminine suffix \u2042\nafter \u2042\u2042\u2042\u2042\u2042\u2042 shows the concordance with\n\u2042\u2042\u2042\u2042\u2042, which, like other collective nouns, is of the\nfeminine gender.\n\n2. The exact text here is doubtful, and the sense of \u2042\u2042 depends\nupon it. \u2042\u2042 or \u2042\u2042 is the well known title of a priestly\nofficial, whose presence was required in the ritual of the dead. He is\nsometimes in attendance upon royal personages. Here according to its\netymological sense the word might simply mean a relative.\n\n3. _Kamit_ \u2042\u2042\u2042, the \u201cBlack Land\u201d is Egypt; _Tesherit_\n\u2042\u2042, the \u201cRed Land,\u201d is whatever lies beyond the limits of Egypt.\n\n4. _The drowning of his mother_ \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n_Drowning_ maybe too strong a word, but immersion at least is meant. We\nare at present without any other reference to this incident in the\ncareer of the goddess Isis.\n\n5. Here occurs a word, \u2042\u2042\u2042 or \u2042\u2042\u2042 of doubtful\nmeaning. As the next word to it begins a sentence, it must be considered\nas connected with the words preceding it. I am not satisfied that\n\u201csilently\u201d or \u201ccausing silence\u201d would be a grammatical solution of the\nquestion.\n\n6. Seized (throughout this chapter) in the juridical sense of _seisin_\nor feudal possession.\n\n7. _Writs_ \u2042\u2042\u2042, a reading of three early papyri, which has\ndisappeared in the later ones. The Turin _Todtenbuch_ has \u2042\u2042\u2042,\n\u201cwith his two hands.\u201d\n\n8. Here the chapter ends in _Pi_, and even sooner in the later texts.\nThe three older papyri differ as to the words which immediately follow,\nand are certainly corrupt and unintelligible.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXXXIX.\n\n Identical with CHAPTER CXXIII.\n\n\n_This completes Sir P. Le Page Renouf\u2019s translation of the Book of the\nDead, so far as he had prepared it for publication at the time of his\ndeath._\n\n BOOK OF THE DEAD.\n\n BY EDOUARD NAVILLE, _D.C.L._, _&c., &c._\n\n INTRODUCTORY NOTE.\n\nDuring the last days of his life, the lamented Sir Peter Le Page Renouf,\nforeseeing that he would not be able to reach the goal he had been\nstriving to attain, the completion of his translation of the Book of the\nDead, expressed the wish that the writer of these lines should continue\nand complete his work. I did not feel at liberty to go against the\ndesire of the eminent master, who had done me the honour to choose me as\nhis successor, and to leave unfinished a work which he had kept in view\nall his life long, and which he considered to be the choicest fruit of\nhis Egyptological researches.\n\nBut I had hardly set myself to the task, when I realised the\ndifficulties which were in my way. It is never easy, even for a\ntranslator, to put himself into the place of another, to enter fully\ninto his views, to reconstitute the conception he had formed of the book\nhe had to interpret. To these difficulties must be added, that I had\nhardly any help with regard to that part of the book which Renouf has\nnot published himself. Renouf, like many eminent scholars, had his\nlearning chiefly in his head; his notes are very scanty, mere scraps\nwithout any methodical order. There is not a line of written translation\nleft, beyond what he printed himself. Thus, for the translation of the\nfollowing chapters, I was entirely dependent on the part already\npublished, and I had constantly to refer to those chapters, in order to\nknow the sense which Renouf would have given to words and sentences I\ncame across in the course of my work.\n\nI endeavoured as much as I could, to translate as Renouf would have\ndone. Whenever it was possible, I used his words or his readings, though\nI did not always agree with them. I followed his choice of texts. He\ngenerally took the oldest one he had, which he frequently found in my\nedition. On the whole I tried to continue the work on the lines which\nRenouf himself adopted. Thus it cannot be said absolutely that this\ntranslation is my work; Egyptological scholars will soon recognize what\nis mine, and the interpretations for which I am not responsible. I beg\nthe reader to look at my work in this light, and to remember that at\npresent any translation of the Book of the Dead is tentative and\nprovisional, and liable, with the progress in our knowledge of Egyptian,\nto undergo considerable changes. Nevertheless, I hope that this joint\nwork will not compare too unfavourably with the part done by my\nillustrious predecessor.\n\n EDOUARD NAVILLE.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXL.\n\n _The book read on the last day of Mechir, when the Eye is full on the\n last day of Mechir._\n\n\nThere rises a form which shines on the horizon. Atmu rises pouring out\nhis dew, and the bright one who shines in the sky. The abode of the\nobelisk is in joy because of them, because they are complete. There are\nshouts of joy in the sanctuary and loud cheering fills the Tuat. They\nfall down before Atmu Harmachis. For His Majesty gave orders to the\ncycle of his followers. His Majesty ordered to give praise to the Eye,\nand behold, my flesh he gave it strength, and all my limbs are renewed,\nas soon as the order came out of the mouth of R\u0101.\n\nHis glorious Eye rests on its place on His Majesty in this hour of the\nnight. When the fourth hour is accomplished, the world is joyous in the\nlast day of Mechir, for the Majesty of the Eye is in the presence of the\ncycle of the gods, and His Majesty rises as from the beginning, with the\nEye on his head as R\u0101 Atmu.\n\nThe(1.) eyes of Shu, Seb, Osiris, Suti, Horus, Menthu, Ptah, Raneheh,\nThoth, Chati, Nai, Eternity, Necht, Mert, the land, he who is born by\nhimself. After the computation of the eye has been made in the presence\nof this god, and when it is full and completed, all these gods are\njoyous on that day, they who were silent;(2.) and behold there is a\nfestival made to every god; and they say: hail to thee, praise from R\u0101,\nthe boatmen tow his boat, Apepi is struck down. Hail to thee, praise\nfrom R\u0101 who causes the form of Chepera to exist; hail to thee, praise\nfrom R\u0101, there is joy in him, his enemies are conquered; hail to thee,\npraise from R\u0101, who has repelled the chiefs of the sons of the\nrebellion. Acclamation to thee and praise to Osiris _N_.\n\nSaid on an eye of pure lapis-lazuli or _mak_ stone, ornamented with\ngold; an offering is made before it of all things good and holy, when R\u0101\nputs it on (on his head) on the last day of Mechir; another one is made\nof jasper, which a man will put on any of his limbs he likes. When this\nchapter is read by one who is in the boat of R\u0101, he is towed like the\ngods, he is like one of them, and he prescribes what is done to him in\nthe Netherworld.\n\nWhen this chapter has been read to its end, this is the copy of the\norder of offerings made when the Eye is full: four burning altars for\nR\u0101, four for the Eye, and four for these gods; what there is on each of\nthem is: five good pointed white loaves; five pointed fruit cakes, five\nbaskets of pastry, one measure of incense, one of fruit and one of roast\nmeat.\n\n NOTES.\n\nThe ancient papyri do not contain this chapter. The translation is made\nfrom the Turin _Todtenbuch_, supplemented and corrected from hieratic\npapyri in Paris. Its real meaning is difficult to understand. It seems\nthat under symbolical expressions it refers to an astronomical\nphenomenon, the renewal of the sun after the winter solstice. According\nto the principle which I have adopted, to maintain my predecessor\u2019s\ninterpretations, I translated \u2042\u2042\u2042\u2042\u2042 \u201cthe Eye is full\u201d\n(_cf._ Notes on ch. 125, p. 214). But as it seems evident that here the\ntwo eyes of the sun are the two periods of his apparent course, the\ndecrease and the growth, I should translate \u201cthe period is\naccomplished,\u201d this period being that of the decrease after which the\nsun enters its ascending course, or according to Egyptian ideas begins\nagain to grow. It is natural that the completing of the period should be\nhailed with joy by R\u0101, since it is the final victory over his enemies,\nwhich sets him free and allows him to rise again as at the beginning.\nThe sign of his triumph is that he puts the \u2042\u2042\u2042\u2042\u2042 on his\nhead, as we see in the vignette.\n\n1. Why this list of gods comes here, it is difficult to understand. It\nseems quite out of place. Their number varies according to the papyri.\nIn some of them, they are put after the text in vertical columns. I\npresume they are the divinities often alluded to as _these gods_. They\nare the witnesses of the scene of R\u0101 rising with the Eye on his head.\n\n2. I have adopted the reading of the Paris papyrus, III, 58,\n\u2042\u2042\u2042\u2042\u2042.\n\nThe vignettes consist, in the Turin papyrus, of the deceased worshipping\na black Anubis lying down on a naos, and having on his back the sign\n\u2042. This god is the \u2042\u2042 first mentioned. Behind him are the\n\u2042\u2042\u2042\u2042, a human form with the Eye on its head, and Harmachis.\nSeveral papyri have only the Eye and Harmachis.\n\n------------------------------------------------------------------------\n\nPLATE XLIV.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTERS CXLI AND CXLII. =Berlin Mus., 2.=]\n\n[Illustration:\n\n CHAPTER CXLVI.\n =Leyden, No. II.=\n]\n\n[Illustration: CHAPTER CXL. LEPSIUS, Todtenbuch.]\n\n[Illustration:\n\n CHAPTER CXLVI.\n =Berlin Mus., No. 2.=\n]\n\n[Illustration:\n\n CHAPTER CXLVI.\n =Louvre, III, 1.=\n]\n\n[Illustration: CHAPTER CXLVI. =Leyden, No. VI.=]\n\n------------------------------------------------------------------------\n\nPLATE XLV.\n\n BOOK OF THE DEAD.\n\n[Illustration]\n\n[Illustration: CHAPTERS CXLI AND CXLII. =Leyden Museum, No. VII.=]\n\n------------------------------------------------------------------------\n\nPLATE XLVI.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER CXLIII.\n LEPSIUS, Todtenbuch.\n]\n\n[Illustration: CHAPTER CXLVIII. =Louvre, III, 89.=]\n\n[Illustration: CHAPTER CXLVIII. =Leyden Mus., No. 11.=]\n\n[Illustration: CHAPTER CXLIV. =Brit. Mus., 9913.=]\n\n[Illustration:\n\n CHAPTER CXLIV.\n =Brit. Mus. Pap. Brocklehurst II.=\n]\n\n------------------------------------------------------------------------\n\nPLATE XLVII.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER CXLVIII. =Papyrus of Ani.=]\n\n[Illustration: CHAPTER CXLVIII. =British Museum. Papyrus 9900.=]\n\n[Illustration: CHAPTER CXLVIII. =Louvre, III, 93.=]\n\n[Illustration: CHAPTER CXLIV. =Louvre, III, 89.=]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTERS CXLI TO CXLIII.\n\n_The book(1.) said by a man or his father or his son in the festival of\n the Amenta, and wherewith he acquires might(2.) with R\u0101, and with the\n gods when he is with them. Said on the day of the new moon, when\n offerings are made of bread, beer, oxen, geese, and burnt incense to_\n\n Osiris Chentamenta,\n Nu,\n M\u0101\u0101t,\n The boat of R\u0101,\n Tmu,\n The Cycle of the great gods,\n The Cycle of the small gods,\n Horus the lord of the double diadem,\n Shu,\n Tefnut,\n Seb,\n Nut,\n Isis,\n Nephthys,\n The house of the _ka_ of the inviolate god,(3.)\n The storm of the sky which raises the god,\n The hidden one in her dwelling,\n Chebt the mummified form of the god,\n The greatly beloved, with red hair,\n The abundant in life, the veiled one,\n Her whose name is powerful in her works,\n The bull of the cows,\n The divine force, the good one, the good rudder of the Northern sky,\n Him who goes round and piloteth the double earth, the good rudder of\n the Western sky,\n The shining one, who dwelleth in the house of the devouring monster,\n the good rudder of the Eastern sky,\n The inner one in the house of the red ones, the good rudder of the\n Southern sky,\n Emsta,\n Hapi,\n Tuamautef,\n Kebehsenuf,\n The Southern part of heaven,\n The Northern part of heaven,\n The Sektit boat,\n The Atit boat,\n Thoth,\n The gods of the South,\n The gods of the North,\n The gods of the West,\n The gods of the East,\n The sejant gods,(4.)\n The resting gods,\n The great house,\n The house of flame,\n The gods of the abodes,\n The gods of the horizon,\n The gods of the field,\n The gods of the houses,(5.)\n The gods of the thrones,\n The ways of the South,\n The ways of the North,\n The ways of the West,\n The ways of the East,\n The halls of the Tuat,\n The holds of the Tuat,\n The mysterious doors,\n The doorkeepers of the halls of the Tuat,\n Those with hidden faces, the guards of the roads,\n The guardians of those who are lamenting,\n The guardians of those whose faces are joyous,(6.)\n The burning ones who put the flame on the altar,\n The door openers who extinguish the flames in the Amenta,\n Osiris Unneferu,(7.)\n Osiris the living,\n Osiris the lord of life,\n Osiris the inviolate god,\n Osiris in Kau,\n Osiris Orion,\n Osiris Sep,\n Osiris in Tanenit,\n Osiris in the South,\n Osiris in the North,\n Osiris creator of millions of men,\n Osiris the spirit in the crouching figure (?),\n Osiris Ptah lord of life,\n Osiris in Restau,\n Osiris inside the mountain,\n Osiris in the water of Heliopolis,\n Osiris in Hesert,\n Osiris in Siut,\n Osiris in Net\u2019eft,\n Osiris in the South,\n Osiris in Pu,\n Osiris in Neteru,\n Osiris in Lower Sa\u00efs,\n Osiris in Bak,\n Osiris in Sun (Syene),\n Osiris in Rohenen,\n Osiris in Aper,\n Osiris in Keftennu,\n Osiris Sokaris in Petshe,\n Osiris in his city,\n Osiris in Pesekro,\n Osiris in his abodes in the land of the North,\n Osiris in heaven,\n Osiris in his abodes in Restau,\n Osiris in Nest,\n Osiris in Atefur,\n Osiris Sokaris,\n Osiris the lord of eternity,\n Osiris the begetter,\n Osiris the lord of Heliopolis,\n Osiris in the monstrance,\n Osiris the lord of eternity,\n Osiris the prince,\n Osiris of the gate of judgment,\n Osiris in Restau,\n Osiris on his sand,\n Osiris in the hall of the cows,\n Osiris in Tanenit,\n Osiris in Netit,\n Osiris in Sati,\n Osiris in Beteshu,\n Osiris in Upper Sa\u00efs,\n Osiris in Tepu,\n Osiris in Shennu,\n Osiris in Henket,\n Osiris in the land of Sokaris,\n Osiris in Shau,\n Osiris in Faur,\n Osiris in Ma\u0101ti,\n Osiris in Hena,\n Osiris the great god the everlasting.\n\n NOTES.\n\nThe old texts which we follow here, join in one chapter, 141, what in\nthe Turin _Todtenbuch_ is divided into two, 141, 142; 143 being merely\nthe vignettes which accompany them. This chapter is the first of a\nseries in which the deceased has to show his knowledge. His being\nwell-informed as to the names of the gods and of their sanctuaries, and\nalso of the doors through which he passes, the halls which he enters,\nconfers upon him certain privileges. Here the deceased has to recite the\nnames of the gods while offerings are made to them; the second part of\nthe chapter refers only to Osiris in all his forms, and in his numerous\nsanctuaries, which have not all been identified. The old versions differ\nonly slightly in length, from one or two of the gods being omitted. The\ntranslation follows mainly the Cairo papyrus, _Cc_, with a few variants\ntaken from other papyri, one of the best of which is the papyrus _Nu_ of\nthe British Museum (ed. Budge).\n\n1. The title of the later texts is much longer: _the book wherewith the\nChuu acquire might, knowing the names of the gods of the Southern sky,\nand of the Northern sky, of the gods of the Bounds, of the gods who are\nthe guides in the Tuat. If it is said by a man, to his father or to his\nmother, in the festival of the Amenta, he acquires might with R\u0101, and\nwith the gods when he is with them. Spoken on the day of the new moon by\nOsiris N when offerings are made to him of ... etc., and offerings are\nmade to Osiris under all his names by Osiris N._\n\n2. See note 1 to ch. 133. I cannot quite agree with Renouf as to the\nmeaning of the word \u2042\u2042\u2042\u2042. It seems to me that its sense is\nnot so much that of \u201cmaking someone mighty,\u201d as of \u201cdistinguishing him,\nmaking him eminent\u201d in the opinion of his god or his master, so that he\nmay become his lord\u2019s favourite. I consider the meaning of\n\u2042\u2042\u2042\u2042\u2042 as similar to that of \u2042\u2042.\n\n3. The following names are those of the seven celestial cows which are\nrepresented with the bull in chapter 148, together with the rudders of\nthe four cardinal points.\n\n4. See ch. 130, note 5.\n\n5. \u2042\u2042\u2042 _pertiu_, adjective form of the noun \u2042, \u201ca house,\u201d\nthe gods of the houses, contrasted with those of the fields. This word\nshows that in the complete spelling of the word \u2042 the \u2042 has not\nfallen off, as it probably was the case in the pronunciation, and in\ncomposite names such as: \u2042\u2042, \u05e4\u05b4\u05bc\u05ea\u05b9\u05dd \u2042\u2042\u2042, \u05e4\u05b4\u05bc\u05d9\u05be\u05d1\u05b6\u05bc\u05e1\u05b6\u05ea.\n\n6. I read here according to _Ld._\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. Instead of\n\u2042\u2042\u2042 _Lc._ writes \u2042\u2042, and _Nu_ \u2042\u2042, which does\nnot give any sense. \u2042\u2042 might here be translated _companions_.\n\n7. In the Turin _Todtenbuch_, ch. 142 begins here with this title:\n_Chapter whereby the deceased acquireth might, whereby is given him to\ngo and to widen his steps, coming forth by day in all the forms he\nlikes, knowing the names of Osiris in all the places he likes to be._\n\n ------------------------------------\n\n\n\n\n CHAPTER CXLIV.\n\n _The Chapter of the Arrival_(1.)\n\n\nThe first gate. He whose face is overturned, who has many attributes, is\nthe name of the occupant of the first gate. The adjuster, is the name of\nthe warden thereof, and he with the loud voice the name of the herald.\n\nThe second gate. He who raises his face, is the name of the occupant of\nthe second gate; he with the revolving face(2.) is the name of the\nwarden thereof; the consuming one is the name of the herald.\n\nThe third gate. He who eats his own filth, is the name of the occupant.\nThe watchful, is the name of the warden thereof, the curser is the name\nof the herald.\n\nThe fourth gate. He who opposes garrulity, is the name of the occupant\nof the fourth gate; the attentive one is the name of the warden thereof,\nthe great one who drives back the crocodile is the name of the herald.\n\nThe fifth gate. He who lives on worms, is the name of its occupant, the\nconsuming flame, is the name of the warden thereof, the horn which\nstrikes the furious, is the name of the herald.\n\nThe sixth gate. He who makes the loaves, with a thundering voice, is the\nname of its occupant; he who shows his face, is the name of the warden\nthereof, the stoneknife which belongs to the sky, is the name of the\nherald.\n\nThe seventh gate. He who takes possession(3.) of their knives, is the\nname of the occupant of the seventh gate; the high voice is the name of\nthe warden thereof, he who drives back the enemies is the name of the\nherald.\n\nO ye, these gates, who are the gates to Osiris, ye who guard their\ngates, ye who herald the things of the world to Osiris every day. Osiris\n_N._ knows you\u2014he knows your names; for he is born in Restau, where all\nthe glory of the horizon was given him. _N._ receives the investiture in\nPu, like the purification of Osiris. _N._ receives the saying(4.) in\nRestau, when he leads the gods on the horizon with the ministrant, the\nprotectors of Osiris. I am one of them in their leading. _N._ is the\nglorious one, the lord of the glorious, a glorious one who performs the\nrites. _N._ celebrates the festival of the first day of the month; he is\nthe herald in the fifteenth day of the month. O thou who revolvest. _N._\ncarries the sacred flame to the hand of Thoth in the night when he sails\nthrough the sky as victor. _N._ passes on in peace, he navigates in the\nboat of R\u0101. The attributes(5.) of _N._ are the attributes of the boat of\nR\u0101. _N._ has a name greater than yours, mightier than you who are on the\nroads of Ma\u0101t. _N._ hates what is corrupt. The attributes of _N._ are\nthe attributes of Horus, the firstborn of R\u0101, who accomplishes his will.\n_N._ is not fettered, he is not driven away from the gates of Osiris.\n_N._ is perfect, the lion god, the pure one who follows Osiris Khent\nAmenta every day. His domains are in Sechet hotepu among those who know\nthe sacred rites, among those who perform the sacred rites to Osiris.\n_N._ is on the side of Thoth, among those who bring offerings. Anubis\nordered to the bearers of offerings, that there should be offerings to\n_N._ of his own, and that they should not be taken from him by those who\nare in captivity. _N._ has come like Horus, when he adorns the horizon\nof heaven _N._ directs the march of R\u0101 towards the gates of the horizon;\ntherefore the gods rejoice in the presence of _N._ The divine scent(6.)\nis upon Osiris, the god with the lock(7.) will not reach him; the\nkeepers of the gates will not be hostile to him. _N._ is the one whose\nface is hidden inside the palace, in the sanctuary of the god, the lord\nof Tuat. _N._ has reached it after Hathor. _N._ gathers his hosts; he\nbrings Ma\u0101t to R\u0101, he drives away the Mighty One, Apepi. _N._ pierces\nthe steel firmament(8.), and repels the raging storm; he gives life to\nthe seamen of R\u0101. _N._ carries offerings to the place where it (the\nboat) is. _N._ causes that the boat gives him a successful voyage. _N._\nmarches, and when he reaches it, the face of _N._ is like the Great One,\nand his back like the lofty one. _N._ is the lord of the mighty. _N._ is\nwell pleased on the horizon. _N._ is valiant; he strikes you down; you\nwakers; he makes his way to your lord, Osiris.\n\nThis is on the copy which is in the books(9.). It is written in yellow\nink, on the sacred circle of gods in the boat of R\u0101(10.), where\nofferings are made of victuals, geese, incense, in their presence, in\norder to revive the deceased, to make him powerful among the gods, and\nthat he may not be repulsed nor driven back from the pylons of the Tuat.\nIf thou readest it to the statue of this deceased in their presence, it\ncauses him to have access to every hall of those which are in the books.\n\nThis is said at the entrance of every gate, of those which are in the\nbooks, and to each of them an offering is made of the haunch, the head,\nthe heart, and the hoof of a red bull, and four vases of blood which\ndoes not come from the heart, and scent vases, and sixteen pointed white\nloaves, and eight round loaves, and eight _chenfu_ loaves, and eight\n_hebennu_ loaves, eight casks of beer, eight vases of dry corn, four\ntanks of earthenware filled with the milk of a white cow, fresh herbs,\nfresh olive oil, green eye paint, antimony, odoriferous oils, and\nburning incense. Said while putting on a clay seal twice.\n\nAfter this copy has been read, if the fourth hour is going round in the\nday, beware of what is threatening in the sky; but if thou hast read\nthis book without any human being seeing it, it will widen the steps of\nthe deceased in heaven or earth, and in the Tuat; because this book\nexalts the deceased more than any ceremony performed to him, henceforth,\nfrom this day undeviatingly for times infinite.\n\n NOTES.\n\nThis chapter is the first of a series of four (144-147), in which the\nold versions differ considerably from the Turin text. 144 and 147 refer\nto the \u2042\u2042\u2042, 145 and 146 to the \u2042\u2042\u2042\u2042\u2042.\n\nThe word \u2042\u2042\u2042 has been translated in various ways. Brugsch\ncalls them \u201cwatch-towers, pylons,\u201d Pierret \u201cstations.\u201d Maspero considers\nthem as the old \u201cergastules,\u201d a kind of vaulted hall. J\u00e9quier speaks of\nthem as \u201cmagazines,\u201d but generally translates the word by \u201cpylons.\u201d\nRenouf, in his introduction to the Papyrus of Ani, calls the\n\u2042\u2042\u2042 \u201cgates,\u201d and the \u2042\u2042\u2042\u2042\u2042 \u201cpylons.\u201d In\nanother place he says the \u2042\u2042\u2042\u2042 is not a mere gate, but a\n_hold_ or _keep_.\n\nIf we refer to the old texts where this chapter is mixed together with\nchapter 146, we see that the \u2042\u2042\u2042 is a door, a gate, which has\nto be passed in order to reach the \u2042\u2042\u2042\u2042. Behind each\n\u2042\u2042\u2042 a \u2042\u2042\u2042\u2042 is represented as a shrine close to\nwhich is its god. And also in the book called \u2042\u2042\u2042, _the book\nof what is in the Tuat_, we see that R\u0101 has to go through the\n\u2042\u2042\u2042 and make a long navigation before he reaches the gods of\nthe Tuat.\n\n144 and 147 are two different versions of the same chapter, and no old\npapyrus has them both. It is the same with chapters 145 and 146.\nEvidently before the Saitic period, for these chapters, as for the 15th,\nthere was no received text, and the writers had the choice between\nvarious versions which the compilers of the Turin text collected\ntogether. There are seven \u2042\u2042\u2042, and the deceased who\napproaches them has to know three names; first, the \u2042\u2042\u2042\u2042\n\u2042\u2042\u2042 whom Renouf calls _the porter_, evidently from his being\nstyled in chapter 147 \u2042\u2042\u2042\u2042. But if we consider that in\nsome of the old papyri the name of the man is that of the gate itself,\n\u2042\u2042\u2042\u2042 has to be translated _he who belongs to_, the\noccupant, the inhabitant, a sense which does not disagree with the word\n\u2042\u2042\u2042\u2042 since, according to Oriental customs, the master of\na house is generally met with at the door, at the entrance.\n\nThe _doorkeeper_, the _watcher_ (Budge), or the _warder_ (Renouf), is\nthe second person, \u2042\u2042\u2042\u2042\u2042\u2042\u2042 _he who guards the\ngate_. The third person \u2042\u2042\u2042\u2042\u2042\u2042\u2042, as the text says\nreports to Osiris every day the things of the world, and I suppose also,\nwho is coming towards the gate. Renouf calls this person _the teller_. I\nshall use the word _herald_, which I adopted previously.\n\nIn the six old texts which I collated, we find only the reciting of the\nthree names. The Papyrus of Nu in the British Museum alone contains the\nallocution to the gates of the Turin text. It is therefore from the\nPapyrus of Nu that this chapter has been translated. (Budge, _The Book\nof the Dead_.)\n\n1. The title is taken from Papyrus _Ax_. The Turin text calls this\nchapter \u201c_the chapter of knowing the occupants of the seven gates_.\u201d\n\n2. A flame, judging from the determinative \u2042.\n\n3. \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 as we read in chapter 147.\n\n4. \u2042\u2042\u2042 _N._ \u2042\u2042\u2042\u2042\u2042\u2042 lit. \u201creceives the\nsaying.\u201d I suppose it means receives the right or the privilege to say\nthe words which follow: \u201cI am one of them.\u201d\n\n5. \u2042\u2042\u2042\u2042 a word which has various meanings. Renouf\ntranslates: \u201cprotection, safeguard, powers, attributes.\u201d I believe in\nmany cases it corresponds to what we call \u201cthe nature,\u201d and that it is\nused as a periphrase instead of an abstract adjective, which does not\nexist in Egyptian. The real sense of such an expression\n\u2042\u2042\u2042\u2042\u2042 \u2042\u2042\u2042\u2042\u2042 \u2042\u2042\u2042\u2042\u2042\nseems to be \u2018such as he is, such am I, and such is R\u0101.\u2019\n\n6. I read with the Turin text \u2042\u2042\u2042\u2042. The papyrus _Pb_,\nwhich reproduces this sentence in an addition to 136A writes\n\u2042\u2042\u2042.\n\n7. \u2042\u2042\u2042. \u2018The god of the lock, or the curling god,\u2019 another\nname for \u2042\u2042\u2042 Apepi, an evil power which must be driven away.\nChapter 130, line 39, I should translate: \u2018Osiris follows the path of R\u0101\nin the morning, and drives away the curling god.\u2019\n\n8. \u2018The steel firmament,\u2019 \u2042\u2042\u2042\u2042, generally mentioned in\nconnection with storms and bad weather, so that possibly we have to\nconsider here the colour of the metal, and translate \u2018the dark sky, the\nblack sky.\u2019\n\n9. The books of Thoth, the divine writer.\n\n10. Probably the name of the book or of the page which contains also the\ncatalogue of the offerings.\n\nThe vignettes of chapter 144 represent the gates, the warder, and the\nherald; the occupant is not seen, as he is in the vignettes of chapter\n147. There seems to be no definite order or rule in these figures, just\nas in the names, which are not always attributed to the same member\n(_cf._ Introd. to the _Todtenbuch_, p. 172).\n\n------------------------------------------------------------------------\n\nPLATE XLVIII.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTERS CXLV AND CXLVI. =Papyrus of Ani.=]\n\n[Illustration: CHAPTER CXLV. =Tomb of Menephtah Siphtah.=]\n\n[Illustration: CHAPTER CXLVI. =Louvre, III, 93.=]\n\n------------------------------------------------------------------------\n\nPLATE XLIX.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTERS CXLIV AND CXLVII. =Papyrus of Ani.=]\n\n[Illustration: CHAPTERS CXLIV AND CXLVII. =Papyrus, Gizeh Museum, No.\n21.=]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTERS CXLV AND CXLVI.\n\n _The knowing of the pylons of the house of Osiris, in the Garden of\n Aarru._\n\n\nThe first pylon(1.) (is named): the lady of trembling whose walls are\nhigh, the lady of destruction, who directs the words which drive away\nthe storm, she who forces back the violent(2.) coming towards her. The\nname of the doorkeeper is: the brave.\n\nThe second pylon (is named): the lady of heaven, mistress of the world,\nthe consuming one, the lady of mankind, who counts the human beings. The\nname of the doorkeeper is: Meshept.\n\nThe third pylon: the lady of altars, rich in offerings, with whom all\nthe gods are gathered, on the day when they sail to Abydos. The name of\nthe doorkeeper is: the anointer.\n\nThe fourth pylon: she who holds the knives, the mistress of the world,\nwho destroys the enemies of the god whose heart is motionless, who gives\nadvice, who is free from impurity. The name of the doorkeeper is: the\nbull.\n\nThe fifth pylon: the flame, the lady of the words of power(3.), who\ngives joy to him who addresses his supplications to her, to whom no one\nwho is on earth(4.) will come near. The name of the doorkeeper is: he\nwho coerces the rebels.\n\nThe sixth pylon: the lady of light, who roars loud; whose length and\nbreadth are not known, and the like of whom never was found from the\nbeginning. There are serpents on her, the number of which is not known;\nthey were born before the god whose heart is motionless. The name of the\ndoorkeeper is, the consort.\n\nThe seventh pylon: the shroud which enwrappeth the dead; the monster who\nseeks to hide the body. The name of the doorkeeper is: _Akesti_.\n\nThe eighth pylon: the burning flame whose fire is never quenched; she\nwho is provided with burning heat, who sends forth her hand, and\nslaughters without mercy. Nobody goes near her for fear of being hurt.\nThe name of the doorkeeper is: he who protects his body.\n\nThe ninth pylon: the foremost, the Mighty One, the joyous who gives\nbirth to her lord; whose circumference is 350 measures(5.); she who\nshines like southern emerald, who raises Besu, and encourages the dead,\nshe who provides her lord with offerings every day.\n\nThe tenth pylon: she with a loud voice; who shouts curses to those who\nmake supplications to her; the very brave, the dreadful, who does not\ndestroy what is within her. The name of the doorkeeper is: he who\nembraces the great god.\n\nThe eleventh pylon: she who renews her knives, who consumes her enemies,\nthe mistress of all pylons, to whom acclamations are given in the\ndaytime and in the twilight. She will prepare the enwrapping of the\ndead.\n\nThe twelfth pylon: she who addresses her world and destroys those who\ncome through the morning heat, the lady of brightness, who listens to\nthe words of her lord every day. She will prepare the enwrapping of the\ndead.\n\nThe thirteenth pylon: Isis extends her two hands upon her; she lightens\nthe Nile in its hidden abode. She will prepare the enwrapping of the\ndead.\n\nThe fourteenth pylon: the lady of fear, who dances on the impure, to\nwhom the _Haker_ festival is celebrated on the day of the hearing of\nyells. She will prepare the enwrapping of the dead.\n\nThe fifteenth pylon: the evil one, with red hair and eyes, who comes out\nat night, who binds her enemy all round, who puts her hands over the god\nwhose heart is motionless, in his hour (of danger), who goes and comes.\nShe will prepare the enwrapping of the dead.\n\nThe sixteenth pylon: the terrible, the lady of the morning dew, who\nthrows out(6.) her burning heat, and sprinkles her sparks of fire over\nher enemies when she appears. She who creates (reveals?) the mysteries\nof the earth. She will prepare the enwrapping of the dead.\n\nThe seventeenth pylon: she who revels in blood; Aahit, the lady of the\n_uauai_ plants. She will prepare the enwrapping of the dead.\n\nThe eighteenth pylon: she who likes fire, who washes her knives, who\nloves cutting heads, the welcome one, the lady of the palace, who slays\nher enemies in the evening. She will prepare the enwrapping of the dead.\n\nThe nineteenth pylon: she who directs the morning light in her time, and\nobserves the midday heat, the lady of the books written by Thoth\nhimself. She will prepare the enwrapping of the dead.\n\nThe twentieth pylon: she who is within the cavern of her lord, who\ncovers her name, and hides what she creates, who takes possession of\nhearts, which she swallows. She will prepare the enwrapping of the dead.\n\nThe twenty-first pylon: she who cuts the stone by her word, and\nsacrifices him on whom fall her flames. She follows the hidden counsels.\n\n NOTES.\n\nChapters 145 and 146 are two versions of the same text. They are the\nchapter of the arrival of the deceased to the \u2042\u2042\u2042\u2042\u2042 of\nthe house of Osiris. It is difficult to know what these\n\u2042\u2042\u2042\u2042\u2042 really are. Renouf translates the word by\n_pylon_. At the same time he says they are not mere gates, but keeps\nor holds. I shall use his word pylon; but the word which seems to me\nto convey most exactly the meaning is a _cell_, since each of the\n\u2042\u2042\u2042\u2042\u2042 has an inhabitant. There are various versions of\nthese chapters. The oldest, No. 146, is found in several papyri, and\nhas been translated from _Lc._ (Leyden), the only one which has the\nchapter complete. It consists of 21 paragraphs, each of which begins\nwith a sentence giving the names of the pylon. It is followed by that\nof the \u2042\u2042\u2042\u2042, which I translate, with Renouf, the\n_porter_ or _doorkeeper_ though I should prefer, he who is within the\ndoor, since the vignettes show that the so-called porter or doorkeeper\nis the god who occupies the cell. There are 21 pylons, out of which\nthe papyri give us a certain number. Brugsch finds in their names\nthose of some of the hours of night or day; but the fact of their\nbeing 21, absolutely precludes the idea of these pylons being the\nhours.\n\nThe papyrus of _Nu_ in the British Museum gives a slightly different\nversion of this chapter 146. Each pylon is introduced by these words,\n\u201csaid by Nu when he arrives at the first pylon: I have arrived, I know\nthee, I know the name of the god who guardeth thee; the lady of\ntrembling, &c., is thy name, the name of the doorkeeper is the brave.\u201d\nThe other version which constitutes chapter 145 shows that the god who\nguardeth the pylon and the doorkeeper are the same person.\n\nChapter 145 is the same text which has been spun out a little more. We\nhave no older copy of it than the fragments in the tomb of Meneptah\nSiphtah and queen Tauser, which give us only eleven pylons, with a very\nincorrect text. As for the Turin text, it is so hopelessly corrupt,\nespecially in the most important part, the names, that I did not attempt\nto translate it. Then chapter 145 is the text of Nu for 146 still more\ndeveloped. In the version of the royal tomb, each paragraph is called:\n\u201cThe salutation of Osiris, the king, to the pylon: I know thee, I know\nthy name, I know the name of the god who guardeth thee.\u201d Then follow the\nname of the pylon, and that of the god, and after having said them, the\ndeceased describes the purifications he goes through, the oils with\nwhich he has been anointed, and the text ends with these words: pass on,\nthou art pure.\n\nIt is curious that both in 145 and 146 there is a change at the pylon\nNo. 11. In our text, _Lc_, the name of the doorkeeper disappears, and\neach time, after the name of the pylon, we find these words:\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\nIn 145 the name of the doorkeeper is still mentioned, but this sentence\ntakes the place of the description of the purifications and ointments\nwhich occurred in the previous paragraphs. I should translate these\nwords: _she will direct or prepare the enwrapping or clothing of the\ndead_. I think that the dead is supposed to wear a different garment at\neach pylon, which is provided to him by the pylon itself.\n\nA still more detailed version of 145 is found in the Paris papyrus _Pg_,\nof which we have only a very short fragment. At each pylon there is a\ndialogue between the deceased and doorkeeper, who asks whether the\ndeceased has been purified, in what water, with what oil he has been\nanointed, which garment he wears, which stick he holds in his hand.\n\nChapters 145 and 146 are among the most incorrect texts of the Book of\nthe Dead, and until we have new copies of the old versions, there will\nalways be a large measure of conjecture in any attempt to translate\nthem.\n\n1. \u2042\u2042\u2042\u2042. Being feminine, the name is that of a woman or a\ngoddess.\n\n2. \u2042\u2042\u2042\u2042\u2042\u2042\u2042. One of the names of Hathor, the\nconsort of Thoth at Hermopolis (Mariette, _Dend\u00e9rah_, II, pl. 27, 15).\n\n3. \u2042\u2042\u2042\u2042\u2042\u2042. Renouf translates, \u201cwords of power.\u201d I\nshould prefer \u201cmagic power.\u201d\n\n4. I read with the Turin text \u2042\u2042\u2042.\n\n5. \u2042. According to Lepsius, the \u03c3\u03c7\u03bf\u03b9\u03bd\u03b9\u03bf\u03bd, 40 cubits.\n\n6. I read with the text of chapter 145 in the royal tomb\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\nThe vignettes vary considerably, according to the papyri. In _Lc_ all\nthe pylons are alike, with a god sitting inside; evidently the artist\nwas free to draw them according to his fancy. The vignettes of the\npapyrus of Ani, and, still more, _Pc_, are remarkable for their fine\ncolours.\n\n------------------------------------------------------------------------\n\nPLATE L.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER CXLVII. =Papyrus, Leyden, No. VI.=]\n\n[Illustration: CHAPTER CXLVII. =Louvre, III, 8-9.=]\n\n[Illustration: CHAPTERS CXLIV AND CXLVII. =British Museum. Papyrus No.\n9900.=]\n\n------------------------------------------------------------------------\n\nPLATE LI.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER CXLVIII. =Papyrus, Berlin Museum, No. 2.=]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CXLVII.\n\n\nThe first gate. The name of the doorkeeper is: he whose face is\noverturned, who has many attributes. The name of its warder is: the\nadjuster. The name of the herald is: he with a loud voice.\n\nSaid by _N_ when he approaches the first gate.\n\nI am the mighty one, who createth his own light.(1.)\n\nI come to thee, Osiris, and I worship thee.\n\nPure are thine effluxes, which flow from thee, and which make thy name\nin Restau(2.) when it hath passed there.\n\nHail to thee, Osiris.\n\nArise, thou art mighty, Osiris, in Abydos.\n\nThou goest round the sky, thou sailest with R\u0101, thou surveyest mankind,\nthou art alone going round with R\u0101, for thou art called Osiris.\n\nI am the divine mummy. What I say takes place.\n\nI shall not be driven back from it (the gate); its walls of burning\ncoals show the way in Restau. I have soothed the pain of Osiris, when he\nsupports him who balances his pedestal, when he arrives from the great\nvalley. I have made my way to the light of Osiris.(3.)\n\nThe second gate. The name of the doorkeeper is: he who shows his face.\nThe name of its warder is: he with a revolving face. The name of the\nherald is: the consumer.\n\nSaid by _N_ when he approaches the second gate. He sitteth and acts in\naccordance with the desire of his heart, weighing the words as the\nsecond of Thoth. The attributes of _N_ are those of Thoth. When faint\nthe Ma\u0101t gods, the hidden ones who live on truth, whose years are those\nof Osiris, (still) I am mighty in offerings at the appointed time. I\nhave made my way out of the fire. I march, I have made my way. Grant\nthat I may pass on freely, that I may see R\u0101 among those who give\nofferings.\n\nThe third gate. The name of the doorkeeper is: he who eateth his own\nfilth. The name of its warder is: the watchful. The name of the herald\nis: the great one.\n\nSaid by _N_ when he approaches the third gate.\n\nI am he whose stream is secret, who judgeth the Rehui. I have come to\nremove all evil from Osiris.\n\nI am the girdled(4.) at his appointed time, coming forth with the double\ncrown.\n\nI secured firmly my suit in Abydos, and I opened my path in Restau. I\nhave soothed the pain of Osiris who balances his pedestal. I have made\nmy way when he shines at Restau.\n\nThe fourth gate. The name of the doorkeeper is: he who opposes\ngarrulity. The name of its warder is: the attentive one. The name of the\nherald is: he who drives back the crocodile.\n\nSaid by _N_ when he approaches the fourth gate.\n\nI am the bull,(5.) the son of the Kite of Osiris. Behold, his father the\nFiery One sat in judgment. I poised the balance for him. Life has been\nbrought to me. I live for ever. I have made my way. I am the son of\nOsiris, I live for ever.\n\nThe fifth gate. The name of the doorkeeper is: he who lives on worms.\nThe name of the warder is: the consuming flame. The name of the herald\nis: the bow which strikes the furious (?).\n\nSaid by _N_ when he approaches the fifth gate.\n\nI have brought the two jaws of Restau.(6.) I have brought to thee the\nbooks (?) which are in the Annu, and I add up for him his hosts. I have\nrepulsed Apepi and healed the wounds he made. I made my way through the\nmidst of you. I am the great one among the gods. I purified Osiris. I\nrestored him as victor. I joined his bones, and put together his limbs.\n\nThe sixth gate. The name of the doorkeeper is: he who makes the loaves,\nwith a thundering voice. The name of its warder is: he who shows his\nface. The name of the herald is: the stolen knife which belongs to the\nsky.\n\nSaid by _N_ when he approaches the sixth gate.\n\nI come every day, I go. I who was created by Anubis, I am the lord of\nthe diadem. I ignore the magic words (however). I avenge Ma\u0101t, I avenge\nhis eye. I gave his eye to Osiris himself. I have made my way. _N_ goes\nalong with you.\n\nThe seventh gate. The name of the doorkeeper is: he who takes possession\nof their knives. The name of its warder is: he with a high voice. The\nname of the herald: he who drives back the enemies.\n\nSaid by _N_ when he approaches the seventh gate.\n\nI have come to thee, Osiris,(7.) pure are thine effluxes. Thou goest\nround and thou seest the sky with R\u0101. Thou seest mankind, thou the only\none. Thou addressest R\u0101 in the Sektit boat of the sky, when he goes\nround the horizon. I say what I wish, my mummy is mighty. What I say\ntakes place like what he says. I shall not be driven back from thee. I\nhave made my way.\n\nSaid near the seven gates.(8.) When the deceased arrives at the pylons,\nhe is not driven back, nor repulsed from Osiris. It is given him to be\namong the glorious ones, the most excellent of them, so that he may have\ndominion over the first followers of Osiris.\n\nEvery deceased to whom this chapter is read is like the lord of\neternity, he is of one substance with Osiris, and in no place has he to\nencounter a great fight.\n\n NOTES.\n\nChapter 147 is very like 144, in fact, it is the same more developed. It\nrefers also to the seven gates; and whenever the deceased approaches one\nof the gates, he has to say the name of the doorkeeper, which, as we saw\nbefore, is that of the gate itself; and also the name of the warder and\nthat of the herald. Besides the deceased has to address the gate,\nprobably in order to open it so that he may pass through. The words he\nutters are found in chapters 117, 119 and 136B. The two first have\nnearly the same title, _the arrival at Restau_, near Abydos. If, as is\nmost probable, the various parts of the Book of the Dead did not\noriginate in the same place, we may safely assert that these chapters,\nas well as those of the gates and the pylons, come from Abydos.\n\nOn the whole the Papyrus of Ani is more complete for chapter 147 than\nthe Leyden text _Lc_ which is published in my edition. Therefore this\nchapter has been translated from Ani, using _Lc_ whenever Ani is too\ncorrupt.\n\n1. Chapter 119, _vide_ p. 206, \u201cChapter whereby one entereth and goeth\nforth from Restau.\u201d\n\n2. I should translate: _which give to Restau its name_. This is an\ninstance of those wonderful etymologies often met with in religious\ntexts. From the word \u2042\u2042\u2042\u2042 _to flow_, is derived the name\n\u2042\u2042\u2042.\n\n3. The Osiris of the first gate whom the deceased addresses seems to be\nthe moon. The word \u2042\u2042 is often used in speaking of the pale and\nsilvery light of the moon (Naville, _Litanie du soleil_, p. 54).\n\nThe last sentences are found in chapter 117, line 3.\n\n4. Chapter 117.\n\n5. Chapter 136B, line 14.\n\n6. Chapter 136B, line 18. I repeat Renouf\u2019s translation, though I differ\nfrom him in various points. For instance, I should translate: _I have\nclosed the doors in Restau_ (_cf._ Inscr. of Piankhi, line 104).\n\n7. An abridged version of chapter 119.\n\n8. The rubric is taken from the Paris papyrus _Pc_.\n\nThere also the vignettes vary considerably according to the fancy of the\nartist. In _Lc_ the gates and the gods are all alike. In _Pc_ the god is\nalways represented in human form with a ram\u2019s head. In the Papyrus of\nAni, where there are three figures for each gate, these figures are all\ndifferent.\n\n ------------------------------------\n\n\n\n\n CHAPTER CXLVIII.\n\n _Giving sustenance_(1.) _to the deceased in the Netherworld, and\n delivering him from all evil things._(2.)\n\nHail to thee who shinest as living soul, and who appearest on the\nhorizon, _N._ who is in the boat knows thee; he knows thy name, he knows\nthe names of the seven cows and of their bull; they give bread and drink\nto the glorified soul. You who give sustenance to the inhabitants of the\nWest, give bread and drink to the soul of _N._, grant that he may be\nyour follower, and be between your thighs(3.).\n\n(Then follow the names of the seven cows.)\n\nThe house of the ka, of the inviolate god,\n\nThe storm of the sky, which raises the gods,\n\nThe hidden one in her dwelling,\n\nChebt the mummified form of the god,\n\nThe greatly beloved, with red hair,\n\nThe abundant in life, the veiled one,\n\nShe who is powerful in her works, or on her pedestal,\n\nThe bull ... of the Netherworld.\n\n(Then the deceased calls on the four rudders of the sky, the four\ncardinal points.)\n\nHail! divine form, the good one, the good rudder of the Northern sky.\n\nHail! thou who goest round and pilotest the double earth, the good\nrudder of the Western sky.\n\nHail! the shining one, who dwellest in the house of the devouring\nmonsters, the good rudder of the Eastern sky.\n\nHail! the inner one who dwelleth in the house of the red ones, the good\nrudder of the Southern sky.\n\nGive bread and drink, oxen, geese, all things good and pure to _N._ Give\nhim sustenance, give him joy, may he rest on the earth, and may he be\nvictorious on the horizon of Annu, in the Tuat, in the sky, and on the\nearth, eternally.\n\nYe fathers and mothers, gods of the sky, and of the Netherworld, deliver\n_N._ from all things pernicious and evil, from all harm and evil, from\nthe cruel huntsman and his swords, and from all evil things; and order\nwhat is to be done to him by the men, the glorious ones, and the dead,\nin this day, in this night, in this month, and in this year.\n\nSaid(4.) by a man, when R\u0101 is put before these gods, painted in green,\nand standing on a wooden board, and when they give him the offerings,\nand the sustenance which is before them, bread and drink, geese, and\nfrankincense, and when they present mortuary gifts to the deceased\nbefore R\u0101.\n\n(The book called) giving sustenance to a deceased in the Netherworld,\ndelivers a man from all evil things. Thou shalt not read to any other\nman than thyself the book of Unnefer. He to whom this has been read, R\u0101\nis his steersman and his protecting power, he will not be attacked by\nhis enemies in the Netherworld, in the sky, on the earth, and in every\nplace he goes, for (the book) giving sustenance to the deceased has its\neffect regularly.\n\n NOTES.\n\nThis chapter in the Turin text begins with a long title which is found\nby itself in the papyrus of _Nu_. Dr. Budge considers it as a special\nchapter, to which he has given No. 190. But the proof that it is not a\nchapter, is that the whole of it is written in red, which means that it\nis a title; besides this title is that of one of the hymns which\nconstitute chapter 15, the hymn to the setting sun (15 B, 3). The\nchapter itself begins with the last word in line 7 of the Turin text. We\nhave a nearly complete version of it in the tomb of Senmut, the\narchitect of queen Hatshepsu. The text from which I translate is\ncompiled from several Theban papyri.\n\n1. Renouf translates the word in various ways: \u201csustenance, nutriment,\ndainties, delicacies.\u201d\n\n2. Note the connection between these two ideas which occurs throughout\nthe chapter: the giving nourishment to the deceased delivers him from\nall evil.\n\n3. To be suckled by the divine cows, like Hatshepsu at Der el Bahari, by\nHathor.\n\n4. Several papyri have here the rubric of 30B, with the name of\nMycerinus. The rubric which is here translated is taken from the papyrus\nof _Nu_. Lepsius calls 148C the vignettes belonging to this chapter. In\na columned hall stands Osiris, and behind him the cows, the rudders, and\nthe four gods of the cardinal points. Osiris is sometimes left out. In\nthe papyrus of Ani the god has his hair painted green, and he stands on\na green basement.\n\n------------------------------------------------------------------------\n\nPLATE LII.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER CXLIX. =British Museum. Papyrus 9900.=]\n\n------------------------------------------------------------------------\n\nPLATE LIII.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTERS CXLV AND CXLVI. =British Museum. Papyrus 9900.=]\n\n[Illustration: CHAPTER CL. =British Museum, 9900.=]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CXLIX.\n\n\nThe first domain. O this domain of the Amenta, where they live upon\nbread of the plant _tep seru_. Take off your head dress in my presence,\nfor I am the great one among you, he who joins his bones and establishes\nfirmly his limbs. Ahi, the lord of hearts, came to me, he joined my\nbones, and as he fixed the diadem of Tmu, he fastened on me the head of\nNehebkau, and established my balance. I am lord among the gods, I am\nAmsi the builder.\n\nThe second domain.(1.) I am the great proprietor in the garden of Aarru.\nO this garden of Aarru, the walls of which are of steel; the height of\nits wheat is seven cubits, the ears are two cubits, and the stalks five\ncubits. The glorified ones, each of whom is seven cubits in height, reap\nthem in presence of Harmachis.\n\nI know the inner gate of the garden of Aarru, out of which cometh R\u0101, in\nthe East of the sky; the South of it is by the lake of Cha-ru, and the\nNorth of it by the stream of Reu; thence R\u0101 saileth with favouring\ngales.\n\nI am the Teller in the divine ship; I am the unresting navigator in the\nBark of R\u0101.\n\nI know those two sycamores of emerald, between which R\u0101 cometh forth, as\nhe advanceth over what Tmu hath lifted up (the firmament) to the Eastern\ngates of the sky, through which he proceedeth.\n\nI know this garden of Aarru of R\u0101, the height of its wheat is seven\ncubits, the ears are two cubits, the stalks five cubits; the barley is\nseven cubits. It is the glorified ones, each of whom is nine cubits in\nheight, who reap them in presence of the powers of the East.\n\nThe third domain.(2.) O this domain of the glorious ones through which\nnobody can sail, which contains glorious ones, and the flame of which is\na consuming fire. O this domain of the glorious ones, your faces are\nlooking down; make straight your ways, and purify your abodes as it was\nordered to you by Osiris the eternal one.\n\nI am the lord of the red crown which is on the head of the shining\none,(3.) he who gives life to mankind from the heat of his mouth, and\nwho delivers R\u0101 from Apepi.\n\nThe fourth domain. O this great and lofty mountain of the Netherworld,\non the highest point of which ends the sky. It is three hundred measures\nin length, and ten in width. There is a snake on it, he with sharp\nknives is his name, he is seventy cubits in his windings, he lives by\nslaughtering the glorious ones and the damned in the Netherworld.\n\nI stand on thy wall,(4.) directing my navigation. I see the way towards\nthee. I gather myself together. I am the man who puts a veil on thy\nhead, and I am uninjured. I am the great magician; thy eyes have been\ngiven me, and I am glorified through them. Who is he who goeth on his\nbelly? Thy strength is on thy mountain; behold, I march towards it, and\nthy strength is in my hand. I am he who lifts the strength. I have come\nand I have taken away the serpents(5.) of R\u0101, when he rests with me at\neventide.\n\nI go round the sky, thou art in thy valley, as was ordered to thee\nbefore.\n\nThe fifth domain. O this domain of the glorious ones, which is open to\nno one. The glorious ones who are in it have thighs of seven cubits, and\nthey live on the shades of the motionless.\n\nOpen to me the ways, that I may appear before you, that I may reach the\ngood Amenta, as was ordered me by Osiris, the glorious one, the lord of\nall the glorified.\n\nI live of your glory, I observe the first day of the month, and the\nhalf-month on the fifteenth day.\n\nI have gone round with the eye of Horus in my power, following Thoth.\n\nAny god, or damned, who opens his devouring mouth against me on this\nday, is struck down on the block.\n\nThe sixth domain. O thou Amemhet who art sacred more than the hidden\ngods and the glorious ones, and who art dreadful to the gods. The god in\nit is called Sechez-at.(6.)\n\nHail to thee, Amemhet. I have come to see the gods within thee.\n\nShow your faces, and take away your head-dresses in my presence, I have\ncome to make your bread.\n\nSechez-at will not be stronger than I; the slaughterers will not come\nbehind me, the impure ones will not come behind me.\n\nI live upon your offerings.\n\nThe seventh domain. O this Ases, too remote to be seen; the heat of\nwhich is that of blazing fire. There is a serpent in it whose name is\nRerek. His backbone is seven cubits, he lives on glorious ones,\ndestroying their glory.\n\nGet thee behind me, Rerek, who is in Ases, who bites with his mouth; and\nwho paralyses with his eyes.\n\nThy teeth are torn away, thy venom is powerless.\n\nThou shalt not come towards me, thy venom will not penetrate into me.\nThy poison is fallen and thrown down, and thy lips are in a hole.\n\nThe white serpent has struck his _ka_, and his _ka_ has struck the white\nserpent.(7.)\n\nI shall be protected. His head was cut off by the lynx.(8.)\n\nThe eighth domain. O this Hahotep, the very great, the stream of which\nnobody takes the water for fear of its roaring.\n\nThe god whose name is the lofty one, keeps watch over it, in order that\nnobody may come near it.\n\nI(9.) am the vulture which is on the stream without end. I brought the\nthings of the world to Tmu, at the time when the sailors (of R\u0101) are\nabundantly provided.\n\nI have given my strength to the lords of the shrines, and the awe I\ninspire to the lord of all things.\n\nI shall not be taken to the block. The pleasure they take in me will not\nbe destroyed. I am the guide on the northern horizon.\n\nThe ninth domain.(10.) O this Akset which art hidden to the gods, the\nname of which the glorious ones are afraid to know. No one goes out who\ngoes into it, except this venerable god, who inspires fear to the gods\nand terror to the glorious ones. Its opening is of fire, its wind\ndestroys the nostrils. He made it such(11.) for his followers in order\nthat they may not breathe its wind, except this venerable god who comes\nout of his egg.\n\nHe made it such, being in it, in order that nobody may come near it,\nexcept R\u0101 who is supreme in his attributes.\n\nHail to thee, venerable god, who comes out of his egg. I have come to\nthee to be in thy following. I go out of, and I come into Akset. Open to\nme the doors, that I may inhale its wind, and that I may take the\nofferings within it.\n\nThe tenth domain.(12.) O this city of the Kahu gods who take hold of the\nglorious ones, and who gain mastery over the shades(13.).... Who they\nsee with their eyes; who have no connection with the earth.\n\nO ye who are in your domain, throw yourselves on your bellies, that I\nmay pass near you. My glorious nature will not be taken from me. No one\nwill give mastery over my shade, for I am the divine hawk who has been\nrubbed with _anti_ and anointed with incense; libations have been\noffered to me; Isis is before me; Nephthys is behind me.\n\nThe way has been pointed to me by Nau, the bull of Nut and Nehebkau. I\nhave come to you, ye gods; deliver me and glorify me of an eternal\nglory.\n\nThe eleventh domain. O this city in the Netherworld, this cavity which\nmasters the glorious ones.\n\nNo one goes out, of those who went into it, from the dread of the\nappearance of him who is in it.\n\nHe who sees the god who is in it, face to face, he who sees him dies\nthere from his blows, except the gods who are there, and who are hidden\nto the glorious ones.\n\nO this Atu, in the Netherworld. Grant that I may reach them; I am the\ngreat magician, with his knife; I am issued of Set, (I stand on) my feet\nfor ever.\n\nI rise, and I am mighty through this eye of Horus; my heart is raised,\nafter it has fallen low.\n\nI am glorious in heaven, and I am mighty on earth.\n\nI fly like Horus, I cackle like the divine goose.\n\nIt was given me to alight near the stream of the lake; I stand near it,\nI sit near it, I eat of the food in Sechit Hotepit, I go down to the\nislands of the wandering stars.\n\nThe doors of the Ma\u0101ti are open to me; and the gates of the upper waters\nare unbolted to me.\n\nI raise my ladder up to the sky to see the gods.\n\nI am one of them, I speak like the divine goose, and I listen to the\ngods.\n\nI talk aloud, I repeat the words of Sothis.\n\nThe twelfth domain. O this domain of Unt, within Restau, the heat of\nwhich is that of fire. No god goes down into it, and the glorious ones\ndo not gather into it, for the four snakes would destroy their\nnames.(14.)\n\nO this domain of Unt! I am the great among the glorious ones within. I\nam among the wandering stars. I am not destroyed; my name is not\ndestroyed.\n\nCome, thou divine scent, say the gods who are in the domain of Unt.\n\nI am with you, I live with you, ye gods who are within the domain of\nUnt.\n\nYou love me more than your gods. I am with you for ever, in the presence\nof the followers of the great god.\n\nThe thirteenth domain. O this domain of the water, which none of the\nglorious ones can possess, for its water is of fire, its stream is\nburning, and its heat is of blazing flame, so that they may not drink\nits water in order to quench the thirst which is within them, for their\nmighty fear, and their great terror.\n\nThe gods and the glorious ones look at its water from afar, they do not\nquench their thirst, and their heart is not set at rest, because they\nmay not go near it.\n\nWhen the river is full and green like the flowing sap which comes out of\nOsiris, I take its water, I draw from its flood like the great god who\nis in the domain of the water, and who keeps watch over it for fear that\nthe gods may drink from its water, and who inspires dread to the\nglorious ones.\n\nHail to thee, thou great god, who art in the domain of the water. I have\ncome to thee. Grant me to take of thy water, to take of thy stream, as\nthou doest to this great god.\n\nWhen the Nile will come, when he will give birth to the plants, and\ncause the herbs to grow; as it is given to the gods, when he appears in\npeace, grant that the Nile may come to me, and that I may take his\nplants; for I am thy own son for ever.\n\nThe fourteenth domain. O this domain of Cher-\u0101ba(15.), which drives the\nNile towards Tattu, and which causes the Nile to go and spend its corn\nin his course from _Rokekmu_(16.); thou which presentest offerings to\nthe dead, and mortuary gifts to the glorious ones.\n\nThere is a serpent belonging to it, who comes from the two wells at\nElephantine, at the gate of the water. He goes with the water, and stops\nat the stream of Cher-\u0101ba, near the powers of the high flood; he sees\nhis hour of the silent evening.\n\nYe gods who live in the water of Cher-\u0101ba, ye powers of the high flood,\nopen to me your ponds, open to me your lakes, that I may take of your\nwater, and that I may rest in your stream, that I may eat of your corn,\nthat I may be satisfied with your food.\n\nI have risen, my heart is high, for I am the great god in Cher-\u0101ba.\n\nMake me offerings. I have been filled with the vital sap coming out of\nOsiris. I shall not be despoiled of it. The end.\n\n NOTES.\n\nThis is one of the interesting chapters of the Book of the Dead. It is\nmore frequently met with than the other ones, and it generally\nconstitutes the end of the Theban papyri. It is the chapter of the\nvarious domains which the deceased has to reach, and in which he enjoys\nspecial privileges.\n\nThe vignettes generally give the plan of the domain, and very often the\ncolour with which it is painted; they are either green \u2042\u2042\u2042 or\nlight yellow \u2042\u2042\u2042. In most of the papyri there are only four\nyellow\u20143, 9, 10, and 14.\n\nRenouf translates \u2042\u2042\u2042 \u201cdomain\u201d (p. 208). Dr. Budge keeps the\nword _aat_, and considers them as the divisions of the Elysian fields.\nPierret translates _demeure_, Brugsch _si\u00e8ge_, _demeure_, _habitation_.\nI shall adopt Renouf\u2019s word, though _residence_ or _habitation_ seems to\nme preferable. An \u2042\u2042\u2042 is an enclosed space which has\ninhabitants described or mentioned in the text. The deceased calls first\non the domain, and often in the same breath goes over to the inhabitants\nwithout any transition.\n\n1. The second domain is the horizon. The text of the vignette says: the\ngod who is in it is Harmachis. The text to this domain being a\nrepetition of chapter 109, I adopt Renouf\u2019s translation (p. 181.)\n\n2. The third domain is called \u201cthat of the glorious ones.\u201d\n\n3. The moon. _Ab_ reads: \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\n\u201con the face of the sun, and on the face of the moon.\u201d\n\n4. The deceased speaks of himself as a magician who can cover the head\nof the serpent without being hurt. The eyes of the serpent, which have\nthe power of paralyzing, of making impotent (see seventh domain), are\ngiven him; the result is, that when he goes to the mountain on which the\nserpent shows his strength, this strength collapses, as the deceased\nsays: thy strength is in my hand; I am he who lifts, who takes away the\nstrength.\n\n5. Renouf generally translates \u2042\u2042\u2042\u2042\u2042 tunnels. See p. 126,\nand Proc., 1893, p. 385; but here we must adopt the other sense, serpent\nor worms. Copt. \u2c81\u2c95\u2c9f\u2ca3\u2c93.]\n\n6. Or _Secher-remu_, he who knocks down the worm, or he who knocks down\nthe fishes.1\n\n7. _Ka_ and serpent have killed each other.\n\n8. The lynx (see note, p. 82, on chapter 34). It seems to be the cat who\nis represented in the vignettes of chapter 17, cutting off the head of\nthe serpent.\n\n9. This is a chapter found on the sarcophagus of Amam in the British\nMuseum; it has the title \u2042\u2042\u2042\u2042\u2042\u2042\u2042, \u201ctaking the\nform of a vulture\u201d (see p. 139): I should rather say a goose.\n\n10. The ninth domain, Akset or Aksi, has the form of a vase, which a\ncrocodile called Maatetf touches with his snout.\n\n11. The words are obscure. I believe them to mean: Akset was made such\nas it is, in order that, &c.\n\n12. The tenth domain is called that which is at the mouth of the stream.\n\n13. I cannot translate the following words.\n\n14. The destruction of the name means absolute destruction of the\nperson.\n\n15. I have kept the reading Cher-\u0101ba, which Renouf advocates, in\nopposition to Cher-aha, adopted by most egyptologists.\n\n16. I believe this name, which is spelt differently in each papyrus, to\nbe the origin of the \u039a\u03c1\u1ff6\u03c6\u03b9 and \u039c\u1ff6\u03c6\u03b9, these two rocks mentioned by\nHerodotus (II, 28), out of which issues the Niles.\n\nThere are hardly any variants in the vignettes which accompany the text\nof the chapter of the domains.\n\n------------------------------------------------------------------------\n\n------------------------------------------------------------------------\n\nPLATE LIV.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER 151. =Papyrus, British Museum, 10010.=]\n\n[Illustration: CHAPTER 152. =Papyrus, Busca.=]\n\n[Illustration:\n\n CHAPTER 151A _ter._\n =Papyrus, B.M., 9900.=\n]\n\n[Illustration:\n\n CHAPTER 152.\n =Papyrus, Louvre, III, 93.=\n]\n\n------------------------------------------------------------------------\n\n\n\n\n ------------------------------------\n\n Chapter CL.\n\n\n NOTES.\n\nThis is not a separate chapter: it stands to 149 as 16 to 15. It\nconsists of the vignettes accompanying Chapter 149, and it is the end of\nmany papyri. Curiously, there are fifteen domains instead of fourteen,\none of them, the fifth, seems to have been divided into two.\n\nAt the corner of the picture are four serpents, which I consider as the\nfour cardinal points.\n\nTaking the domains in the same order as in the preceding text, we find\nthem named in the following way in the papyrus _Aa_:\u2014\n\n1. The good Amenta, the gods within which live on _shens_ and _tu_\nloaves.\n\n2. The garden of Aarru; the god in it is R\u0101.\n\n3. The domain of the glorious ones.\n\n4. The high and lofty mountain.\n\n5. The basin, the fire of which is a blazing flame; the front of the\nfire, the god in it is the bearer of altars.\n\n6. Amemhet, the god in it is he who knocks down the fishes.\n\n7. Asset.\n\n8. Hasert, the god in it is the bearer of heaven.\n\n9. Akset, the god in it is Maatetf.\n\n10. The face of the Kahu gods.\n\n11. Aat, the god in it is Sothis.\n\n12. The domain of Unt, the god in it is the destroyer of souls.\n\n13. The surface of the water, the god in it is the mighty power.\n\n14. The domain of Cher-\u0101ba, the god in it is the Nile.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLI.\n\n\n(_a_) Words of Anubis.\n\nThy right eye is in the Sektit boat, thy left eye is in the \u00c2tit boat.\nThy eyebrows are with(1.) Anubis, thy fingers are with Thoth, thy locks\nare with Ptah Sokaris; they prepare for thee a good way, they smite for\nthee the associates of Sut.\n\n(_b_) Said by Isis. I have come as thy protector, _N._, with the breath\ncoming forth from Tmu. I shall strengthen for thee thy throat. I give\nthee to be like a god. I will put all thy enemies under thy feet.\n\n(_c_) Said by Nephthys. I go round my brother Osiris _N._ I have come as\nthy protector. I am myself behind thee for ever, hearing when thou art\naddressed by R\u0101, and when thou art justified by the gods. Arise, thou\nart justified through all that has been done for thee. Ptah has smitten\nthy enemies; thou art Horus the son of Hathor. It has been ordered what\nshould be done for thee. Thy head will not be taken away from thee for\never.\n\n(_d_) Words of the figure of the Northern wall.\n\nHe who cometh to enchain, I shall not let him enchain thee. He who\ncometh to throw bonds, I shall not let him throw bonds on thee. I am\nhere to throw bonds on thee. I am here to enchain thee; but I am thy\nprotector.(2.)\n\n(_e_) Words of the Tat of the Western wall.\n\nCome in haste, and turn away the steps of _Kep-her_. Bring light into\nhis hidden abode. I am behind Tat, I am verily behind Tat, on the day\nwhen the slaughter is repelled. I am the protector of _N._(3.)\n\n(_f_) Words of the flame of the Southern wall.\n\nI have spread sand around the hidden abode, repelling the aggressor that\nI might throw light on the mountain. I have illuminated the mountain. I\nhave turned the direction of the sword. I am the protector of _N._(4.)\n\n(_g_) Said by Anubis in his divine hall, the lord of Ta-Tsert. I keep\nwatch over thy head. Awake, thou on the mountain. Thy wrath is averted.\nI have averted thy furious wrath. I am thy protector.(5.)\n\n(_h_) The two figures of the soul, with raised hands.\n\nThe living soul, the powerful Chu of _N._ worships the sun when he\nariseth on the Eastern horizon of the sky.\n\nThe living soul of _N._ adoreth R\u0101, when he setteth in the land of the\nliving, on the Western horizon of the sky.\n\n(_i_) Words of the two statuettes.(6.)\n\nO statuette there! Should I be called and appointed to do any of the\nlabours that are done in the Netherworld, by a person according to his\nabilities, to plant fields, to water the soil, to convey the sand from\nEast to West; here am I, whithersoever thou callest me.\n\nWords of the genii of the four cardinal points.\n\n(_k_) I am Kebehsenuf. I have come to be thy protector. I have joined\nthy bones. I have strengthened thy limbs. I have brought thee thy heart\nand put it in its place, into thy body. I will cause thy house to\nprosper after thee.\n\n(_l_) I am Hapi thy protector. I have revived thy head and thy limbs. I\nhave smitten thy enemies under thee. I give thee thy head for ever.\n\n(_m_) I am Tuamautef. I am thy son Horus, I have come, and I rescue my\nfather from the evil doer, whom I put under thy feet.\n\n(_n_) I am Emsta. I have come, I am thy protector. I cause thy house to\nprosper permanently, according to the command of Ptah, according to the\ncommand of R\u0101 himself.\n\n NOTES.\n\nWith Chapter 151 begins a series of texts written either on the walls of\nthe funeral chamber or on the mummy cloth, or on various amulets. This\nseries goes as far as 160, with the exception of 152 and 153, which have\nbeen inserted there without any apparent reason.\n\nChapter 151 is not so much a text as a picture. It represents the\nfuneral chamber. The four walls, which should be vertical, are drawn\nlying flat on the ground. In the middle of the chamber, under a canopy,\nis the mummy, on which Anubis lays his hands; under the bed is a bird\nwith a human head, the symbol of the soul of the deceased. We must\nsuppose that the god Anubis is a priest, or a member of the family, who\nhas put on a jackal\u2019s head, and who pronounces the words said to be\nthose of the god. At the foot of the bed are the two goddesses Isis and\nNephthys.\n\nEach of the four walls had a small niche of the exact size of an amulet,\nwhich was lodged in it. We know it from the four oriented steles of\nMarseilles (Naville, _Les quatre st\u00e8les orient\u00e9es du Mus\u00e9e de\nMarseille_), where we find the text belonging to each wall, and also the\nniche cut in the stone for each amulet. On the North was a human figure,\non the South a flame, on the East a jackal, on the West a Tat.\n\nIn the chamber were four so-called canopic vases, with the gods of the\nfour cardinal points, each of whom has his words to say. Besides these\nwere statuettes called _shabti_ or _ushabti_, the helpers of the\ndeceased in his work in the Elysian fields. In the papyrus London, 10010\n(_Af._), from which this chapter is translated, one of them has the\nusual appearance, the other the head of Anubis.\n\nThe soul of the deceased is supposed to be in the chamber, and to\nworship the rising and the setting sun.\n\nVery few papyri have this chapter as complete as _Af._, which is taken\nhere as standard for text and vignettes, but there are fragments of it\nhere and there. The Turin version is much shorter than the old one. The\npapyrus of _Nu_ (ed. Budge) contains the texts of the four walls with\nrubrics very similar to those of the steles in Marseilles. They form a\nspecial chapter joined to 137A, with the title: _What is done secretly\nin the Tuat, the mysteries of the Tuat, the introduction into the\nmysteries of the Netherworld._\n\nIn order to facilitate the understanding of the chapter, I have lettered\nthe words spoken by the various figures.\n\n1. Renouf would have translated (see Chapter 42), thy eyebrows are\n_those of_ Anubis; but the following chapter shows that we have to\ntranslate _with_ Anubis, which should mean here, under the protection of\nAnubis.\n\n2. The rubrics say the figure is made of palm wood, and is seven fingers\nhigh.\n\n3. The rubric of this Tat is the following: _said on a Tat of crystal,\nthe branches of which are of gold. It is folded up in fine linen._\n\nThere is another chapter of the Tat put on the neck of the deceased\n(Chapter 155), the words of which are totally different.\n\n4. According to the rubric, the flame is a torch made of reeds\n\u2042\u2042\u2042\u2042 (Loret).\n\n5. The Anubis was made of clay.\n\n6. Words engraved on the funerary statuettes called \u2042\u2042\u2042\u2042\u2042\nor \u2042\u2042\u2042\u2042\u2042, an abridged form of Chapter 6, for which I take\nRenouf\u2019s translation.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLIA _bis_.\n\n\nSaid by Anubis Amut, in his divine hall, when he puts his hands over the\nbody of _N._, and provides him with all that belongs to him.\n\nHail to thee, beautiful face, lord of sight, sacred eye lifted up by\nPtah Sokaris, raised by Anubis, and to which Shu has given its stand.\n\nBeautiful face, which art among the gods, thy right eye is in the Sektit\nboat, thy left eye is in the \u00c2tit boat; thy eyebrows are a pleasant\nsight among the gods. Thy front is in the protection of Anubis, thy back\nis pleasant to the venerable hawk. Thy fingers(1.) are well preserved in\nwriting before the lord of Hermopolis, Thoth, the giver of written\nwords. Thy locks are beautified before Ptah Sokaris.\n\n_N._ is welcome among the gods; he sees the great god, he is led on the\ngood roads, he is presented with funerary offerings, his enemies are\nbeaten down under him in the house of the Prince of Heliopolis(2.).\n\n NOTES.\n\nThe words spoken by Anubis in Chapter 151 have been taken out and made\ninto a special chapter, which in papyrus London, 9900 (_Aa_) occurs in\ntwo different forms. I called them CLIA _bis_ and CLIA _ter_, the second\none being only an abridgement of the first. Vignettes and titles are not\nthe same for these two chapters. That translated, CLIA _bis_, is the\nlongest of the two. The title of the other one is: the _Chapter of the\nMysterious Head_, and the vignette thereof consists of a mummy\u2019s head.\n\nIn comparing this chapter with the words of Anubis we had before, we\nfind the explanation of expressions like this: thy eyebrows are with\nAnubis.\n\n1. \u2042. This word has always been translated _fingers_, a sense which\nis evidently wrong in this place, where parts of the head only are\nmentioned, and when one would expect the hair or the beard.\n\nI suppose that this obscure sentence means that since everything in him\nis divine the design or colour of his fingers (?) was taken from the\nbooks of Thoth.\n\n2. See note 8 on Chapter 1.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLII.\n\n _The Chapter of building a house_(1.) _on earth._\n\n\nO rejoice, Seb, _N._ has been set in motion with his vital power ... he\nhas given to men and gods their creative strength.\n\nThere is cheering, when it is seen that Seshait(2.) has come towards\nSeb; when Anubis has commanded to _N._: build a house on earth, the\nfoundations of which be like On, and the circuit like Cher-\u0101b\u0101; let the\ngod of the sanctuary be in the sanctuary. I also decree that it should\ncontain the sacrificial victim, brought by slaves, and held up by\nministrants.\n\nSaid by Osiris to the gods in his following: come hastily, and see the\nhouse which has been built for the glorified, the well equipt, who\ncometh every day. Look at him, hold him in awe, and give him praise,\nwhich is well pleasing to him.\n\n(3.)You see what I have done myself, I the great god who cometh every\nday. Look ye, Osiris brings me cattle, the south wind brings me grain,\nthe north wind brings me barley as far as the end of the earth.\n\nI have been exalted by the mouth of Osiris(4.), applause surrounds\nhim(5.) on his left and on his right.\n\nLook ye, men, gods, and Chus, they applaud him, they applaud him, and I\nam well pleased.\n\n NOTES.\n\nThe text here translated is that of the Papyrus of _Nu_, with a few\nvariants taken from contemporary texts.\n\n1. The \u2042\u2042 here mentioned is the abode of the \u2042, where it is\nworshipped and receives offerings. In the vignette of Pap. Busca (Ik),\nthe plan of this abode is like the funerary constructions discovered at\nNagadah and Abydos.\n\n2. The goddess \u2042 is often connected with building (Chapter 52).\n\n3. Here the deceased begins to speak himself.\n\n4. I translate \u2042\u2042 the beating in measure as the musicians do, the\nregular applause so often heard in the East.\n\n5. The person changes, as is often the case in such texts. The deceased\nspeaks of himself in the third person.\n\n------------------------------------------------------------------------\n\nPLATE LV.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER 153A. =Louvre, III, 93.=]\n\n[Illustration: CHAPTER 153A. =Louvre, 3084.=]\n\n[Illustration: CHAPTER 153A. =B.M., 9900.=]\n\n[Illustration:\n\n CHAPTER 161.\n =Louvre, III, 93.=\n]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CLIIIA.\n\n _The Chapter of coming out of the net._(1.)\n\n\nO he who turns backwards, mighty of heart, who spreads his net before\nhim, who entereth the earth! O you the fishermen sons of their\nfathers(2.), who go round in the midst of the stream, you will not catch\nme in your net, in which you catch the disabled, and you will not carry\nme away in your canvas, in which you take away the evil ones in the\nearth; the frame of which reaches the sky, and the weights of which are\non the earth.\n\nFor I will come out of its meshes and shine like Hunnu (Sokaris). I will\ncome out of its bars(3.) and shine like Sebak. I shall fly against you\nlike a fisher whose fingers(4.) are hidden.\n\nI know the fork(5.) which belongs to it. It is the great finger of Hunnu\n(Sokaris). I know the stake(6.); it is the leg of Nemu(7.). I know its\npointed head, it is the hand of Isis. I know the name of its blade; it\nis the knife of Isis with which she cut the meat for Horus.\n\nI know the name of the frame and of the weights. They are the feet and\nthe legs of the Sphinx(8.).\n\nI know the name of the ropes with which fishing is done; they are the\nbonds of Tmu.\n\nI know the names of the fishermen who are fishing. They are the\nworms(9.), the ancestors of the blood drinkers(10.), who pour their flow\non my hands, when the great god the lord listens to the words in\nHeliopolis, in the night of the 15th of the month(11.), in the temple of\nthe moon.\n\nI know the marked space(12.) in which they are enclosed. It is the soil\nof iron on which the gods stand.\n\nI know the name of the divine supervisor who takes hold of the fishes,\nand marks them on the tail. He is the supervisor of the divine property.\n\nI know the name of the table on which he lays them (the fishes); it is\nthe table of Horus.\n\nHe sits alone in the night; nobody sees him; the future ones(13.) see\nhim, and the present ones give him their acclamations.\n\nI shine like Horus; I govern the land, and I go down to the land in the\ntwo great boats. Horus introduces me into the house of the Prince(14.).\n\nI have come as a fisher; the fork has been given into my hand; my blade\nis in my hand, my knife is in my hand. I come forth; I go round about,\nand I entangle in my net.\n\nI know the name of the fork which closes the mouths vomiting (fire?). It\nis the great finger of Osiris.\n\nThe fingers (prongs) which hold fast, they are the fingers of the\nancestors of R\u0101, the claw of the ancestor of Hathor.\n\nI know the strings which are on this fork, they are the bonds of the\nlord of mankind.\n\nI know the name of the stake; the thigh of Nemu. Its point is the hand\nof Isis, its coil, the cord of the first-born god, its cordage the rope\nof R\u0101.\n\nI know the name of the fishermen who are fishing; they are the worms,\nthe ancestors of R\u0101, the creatures(15.), the ancestors of Seb.\n\nWhen what thou eatest is brought to thee, what I eat is brought to me.\nThou eatest what is eaten by Seb and Osiris.\n\nO(16.) thou who turnest backwards, mighty of heart, who fishes and\nentangles him who enters the earth; O you fishers, sons of their\nfathers, and ye fowlers who are in Nefer-sent; you will not catch me in\nyour nets, and you will not entangle me in your meshes, wherein you\ncatch the disabled, and where you catch those who are in the earth; for\nI know it (the net), its frame above, and its weights below. Behold, I\ncome, my stake is in my hand; the point is in my hand, the blade is in\nmy hand.\n\nI come, I arrive to my ... (?) I have come myself; I have come to bind\nit, to put it in its place. My knife is sharpened. I put it in its\nplace.\n\nThe stake which is in my hand is the thigh of Nemu; the fork which is in\nmy hand is the fingers of Sokaris; this point which is in my hand is the\nclaws of Isis; the blade which is in my hand is the knife of Nemu.\n\nBehold I have come, I sit in the boat of R\u0101, I sail on the lake of\nCha(17.) and on the lake of the Northern sky.\n\nI hear the words of the gods. I do what they are doing, I give praises\nto their persons, I live as they live.\n\n_N._ appears on the ladder which was made for him by his father R\u0101, when\nHorus and Sut take hold of him.\n\n NOTES.\n\nIn the Theban version the Chapter of the Net is divided into two, 153A\nand 153B, which have different titles and different vignettes. 153A is\ncalled the \u201c_Chapter of coming out_,\u201d or, as might be translated, \u201c_of\nescaping from the net_.\u201d The vignettes represent a clap-net, used for\nwaterfowl. The second Chapter is called \u201c_the Chapter of escaping from\nthose who catch_ \u2042\u2042\u2042\u2042,\u201d which, from the etymology, might\nbe translated _foul_ or _fetid fish_. There the vignette represents a\ndrag-net containing fishes, and drawn by apes.\n\nIt is probable, one may suppose, that originally one Chapter referred to\nthe fowlers, the \u2042\u2042\u2042\u2042, who use the clap-net, and the\nother to the fishermen, the \u2042\u2042\u2042\u2042\u2042, who use the\ndrag-net. But in the form in which these Chapters appear in the three\nbest texts where they have been preserved, London, 9900 (_Aa_), Paris,\nIII, 93 (_Pb._), and the papyrus of _Nu_, fowlers and fishermen are\nmixed together.\n\nThe text of 153A is very corrupt, and seems to differ greatly from the\noriginal. The variants between the chief documents are considerable, and\nshow that the understanding of it was nearly lost. It probably had two\ndifferent versions, which have been cast into one, since after the first\ntwo-thirds it begins over again and nearly repeats itself.\n\nThe Turin text contains only 153A, and that even much shorter, but it is\nfollowed by a rubric, which is absent from the Theban version.\n\nThe translation is made from the three above-named documents.\n\nThe vignette of 153A, in the papyrus III, 93, of the Louvre (_Pb_),\nshows a clap-net drawn by four men. Behind it comes the deceased,\nholding in his hand two instruments mentioned in the text: the \u2042 and\nthe \u2042, called \u2042\u2042\u2042\u2042 or \u2042\u2042\u2042 each of them\nconsists of different parts having a distinct name.\n\nIn the papyrus of _Nu_ the deceased is seen drawing the rope of the net.\n\nIn the vignette of London, 9900 (_Aa_), he is supposed to do the same.\n\n1. Among the dangers to which the deceased is exposed is that of being\ncaught in a net by hidden genii, who will treat him as is done to\nwater-fowl or fishes. But he escapes from this peril, because he knows\nthe names of the fowlers and fishermen who intend to attack him, and\nalso of the net itself, and of the various parts of which it consists.\nAll these names are mystical; they are connected with some divinity, and\nthis gives them a magical power, owing to which the deceased can make\nhis escape.\n\n2. I suppose this means fishermen, sons of fishermen.\n\n3. Litt. the hands: the bars, the sides of the frame of the net.\n\n4. The fingers are often mentioned when we should say the hand. The act\nor the wound is attributed to the fingers. \u201cWhose fingers are hidden,\u201d\nmeans he who hides the hand with which he will strike.\n\n5. \u2042. The instrument in the hand of the deceased. Though the\ndeterminative is \u2042, it does not necessarily mean that it is made of\nwood; it may be the determinative of weapons in general. It has prongs,\nwhich are compared to nails or claws, so that it probably is a weapon\nlike the bident for spearing fishes, the tines of which are held\ntogether by a string (Wilkinson, _Manners and Customs_, 2nd edition,\nVol. II, p. 107). Otherwise it is not unlike a netting needle\n(Wilkinson, _loc. cit._, p. 175). If it is a weapon, one does not very\nwell understand why it is said to belong to the net.\n\n6. The \u2042\u2042\u2042\u2042 is evidently the stake or peg to which the end\nof the clap-net is fastened. But it must be noticed that in the vignette\nof London, 9900, this peg is a dagger. Therefore one may speak of its\npointed head \u2042 (Brugsch, _Dict. Suppl._, p. 85), and of its\n\u2042\u2042\u2042, blade.\n\n7. Nemu is perhaps a local name of Horus (Brugsch, _Dict. geog._, p.\n71).\n\n8. \u2042\u2042\u2042. \u201cThe god in Lion form\u201d (Renouf) is the name of the\nSphinx (_Sphinx_, Vol. V, p. 193).\n\n9. See Chapter 149, note 5.\n\n10. We know from an inscription at Dendereh that the\n\u2042\u2042\u2042\u2042\u2042\u2042, the drinkers, feast on blood,\n\u2042\u2042\u2042\u2042\u2042 (Brugsch, _Dict. Suppl._, p. 18).\n\n11. The late recension of Chapter 153 ends here, and does not contain\n153B. It is followed by this rubric:\n\n_Said on a figure of the deceased which is placed in a boat. Thou shalt\nput the Sektit boat on his right, and the \u00c2tit boat on his left.\nOfferings will be made to him of cakes, beer, and all good things, on\nthe day of the birth of Osiris. He to whom these things have been done\nwill be a living soul for ever, and will not die a second time._\n\n12. \u2042\u2042\u2042\u2042\u2042. I consider this word as derived from\n\u2042\u2042\u2042, \u2042\u2042\u2042, which means to mark an object with a\ncut or with fire, for a religious purpose, or simply as an\nindication of property. A little further it is spoken of fishes\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201cmarked on the tail.\u201d\n\n13. We have here the opposition between \u2042\u2042 \u201cthose who are,\u201d and\n\u2042\u2042 \u201cthose who are not,\u201d that is, those who are not yet,\nthe future ones. The negative, which often expresses the\nidea of anteriority, is one of the usual ways of rendering\nthe future; that which has not yet taken place, which is\nto come. An official of the XIIth dynasty says: \u201cthe king\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 made me his\ncommissioner of works, having charge of present and future work\u201d\n(_Zeitschr._, 1882, p. 8, note). It is said of Isis that \u201cshe issues her\ndirections for what is and what will be\u201d \u2042\u2042\u2042\u2042\u2042\u2042\n(St\u00e8le Metternich, Brugsch, _Dict. Suppl._, p. 355).\n\n14. See Chapter 1, note 8.\n\n15. \u2042\u2042\u2042\u2042\u2042\u2042\u2042. As they are sometimes mentioned before\nthe gods, I believe the word might be translated, the first beings, the\nfirst creatures: \u201cdie Urwesen.\u201d\n\n16. Here begins the second version of the chapter which has been added\nto the other one.\n\n17. \u2042\u2042\u2042\u2042. This lake is often mentioned in the texts of the\npyramids. It is one of the celestial lakes not very distant from the\nElysian fields.\n\n------------------------------------------------------------------------\n\nPLATE LVI.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER 153B. =Louvre, III, 93.=]\n\n[Illustration: CHAPTER 154. LEPSIUS, \u201cTodt.\u201d]\n\n[Illustration: CHAPTERS 151, 155, 156. =Louvre, III, 89.=]]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CLIIIB.\n\n _The Chapter of escaping from the catchers of fish._\n\n\nO ye snarers (?), O ye fowlers, O ye fishers, sons of their fathers,\nknow ye(1.) what I do know, the name of this very great net: the\nembracer is its name.\n\nKnow ye what I do know, the name of its cordage: the bonds of Isis.\n\nKnow ye what I do know, the name of its stake: the thigh of Tmu.\n\nKnow ye what I do know, the name of the fork: the finger of Nemu.\n\nKnow ye what I do know, the name of its point: the nail of Ptah.\n\nKnow ye what I do know, the name of its blade: the knife of Isis.\n\nKnow ye what I do know, the name of its weight: the iron which is in the\nsky.\n\nKnow ye what I do know, the name of its flowers(2.): the feathers of the\nhawk.\n\nKnow ye what I do know, the name of the fisherman: the cynocephalus.\n\nKnow ye what I do know, the name of the ground(3.), where are its\nlimits: the house of the moon.\n\nKnow ye what I do know, the name of him who fishes there: the great\nprince who sits on the east of the sky...(4.).\n\nI am R\u0101,(5.) who proceedeth from Nu, and my soul is divine. I am he who\nproduceth food, but I execrate what is wrong.\n\nI am Osiris, the possessor of Ma\u0101t, and I subsist by means of it every\nday.\n\nI am the eternal one, like the bull.(6.) I am feared by the cycle of the\ngods in my name of the eternal one.\n\nI am self-originating, together with Nu, in my name of Chepera, from\nwhom I am born daily.\n\nI am the lord of Daylight, and I shine like R\u0101; he gives me life in\nthese his risings in the East.\n\nI come to heaven, I take hold of my place in the East.\n\nThe children of the great god nourish him to whom they have given birth,\nwith sacred offerings.\n\nI eat like Shu. I ease myself like Shu. The king of Egypt (Osiris) is\npresent. Khonsu and Thoth(7.) their laws are within me. They impart\nwarmth(8.) to the heavenly host.\n\n NOTES.\n\nThis Chapter is found only in two papyri: Paris, III, 93, and the\nPapyrus of _Nu._ Both of them are, in some parts, very incorrect. The\nParis document here and there omits a line; I had to use them both for\nthe translation.\n\nThe first part of the Chapter is only a nomenclature of the various\nparts of the net, very similar to 153A.\n\nThe vignette represents a drag-net drawn by three dog-headed apes.\n\n1. \u2042\u2042\u2042\u2042\u2042\u2042. I believe there is a slight difference\nof meaning between this old participial form, and the usual\n\u2042\u2042\u2042\u2042. I consider that the first form means: do you know\nwell? are you certain to know? or do you pretend to know?\n\n2. \u2042\u2042\u2042\u2042\u2042 I suppose this word means the papyrus flowers\nwhich are sometimes tied to the net. (Bergmann, _H.I._, p. 53.)\n\n3. \u2042\u2042 where we had in 153A. \u2042\u2042\u2042\u2042\u2042.\n\n4. Here the discrepancies between the two texts are so great, that I do\nnot venture to give a translation.\n\n5. The following lines are an abridged recension of Chapter 85, where I\nrepeat Renouf\u2019s translation.\n\n6. The bull of Amenta, Osiris, as he is called in the first Chapter (see\nnote 5, Chapter 1).\n\n7. \u2042\u2042\u2042\u2042 Thoth, the god of \u2042\u2042\u2042 \u03e3\u2c99\u2c9f\u2ca9\u2c9b Hermopolis.\n(Brugsch, _Dict. Suppl._, p. 927, _Dict. Geog._, p. 749.)\n\n8. \u2042\u2042, litt. warmth, means probably a moral quality. In the\nCanopus inscription \u2042\u2042\u2042 corresponds to the Greek \u03ba\u03b7\u03b4\u03b5\u03bc\u03bf\u03bd\u03b9\u03ba\u1ff6\u03c2.\n\n ------------------------------------\n\n------------------------------------------------------------------------\n\nPLATE LVII.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAP. 155. CHAP. 156.\n =B. M., 9900.=\n]\n\n[Illustration:\n\n CHAP. 158. CHAP. 157.\n LEPSIUS, \u201cTodt.\u201d\n]\n\n[Illustration: CHAPTER 159. =Leyden Papyrus.=]\n\n[Illustration: CHAPTER 160. =Leyden Papyrus.=]\n\n[Illustration: CHAPTER 159. LEPSIUS, \u201cTodt.\u201d]\n\n[Illustration: CHAPTER 160. =B.M., 9900.=]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER CLIV.\n _The Chapter of not letting the body decay(1.) in the Netherworld._\n\n\nHail to thee, my father Osiris. I have come to embalm thee. Do thou\nembalm this flesh of mine, for I am perfect like my father Chepera, who\nis my image, he who does not know corruption.\n\nCome, take hold of my breath of life, lord of the breath, lofty above\nhis equals; vivify(2.) me, build me up, thou lord of the funeral chest.\n\nGrant me to go down into the land of eternity, as thou doest when thou\nart with thy father Tmu, he whose body never decays, he who does not\nknow destruction.\n\nI have not done what thou hatest, the command (which I obey) is that\nwhich thy _ka_ loveth,(3.) I have not transgressed it.\n\nI have been delivered, being thy follower, O Tmu, from the rottenness\nwhich thou allowest to come over every god, every goddess, every animal,\nevery creeping thing which is corruptible.\n\nAfter his soul has departed he dies,(4.) and when it has gone down he\ndecays; he is all corruption; all his bones are rottenness,\nputrefaction(5.) seizes his limbs and makes his bones break down, his\nflesh becomes a fetid liquid, his breath is stink, he becomes a\nmultitude of worms.\n\n(As for me) there are no worms(6.). He is impotent whoever has lost the\neye of Shu(7.) among all gods and goddesses, all birds and fishes, all\nsnakes and worms, all animals altogether, for I cause them to crawl\nbefore me, they recognise me and the fear of me prevails over them, and\nbehold every being is alike dead among all animals, all birds, all\nfishes, all snakes, all worms, their life is like death.\n\nLet there be no food for the worms all of them. Let them not come to me\nwhen they are born, I shall not be handed over to the destroyer in his\ncover, who destroys the limbs, the hidden one who causes corruption, who\ncuts to pieces(8.) many dead bodies, who lives from destroying.\n\nHe lives who performs his commands, but I have not been delivered into\nhis fingers, he has not prevailed upon me, for I am under thy command,\nlord of the gods.\n\nHail to thee, my father Osiris! thy limbs are lasting, thou dost not\nknow corruption; there are no worms with thee, thou art not repugnant,\nthou dost not stink, thou dost not putrefy, thou wilt not become worms.\n\nI am Chepera, my limbs are lasting for ever. I do not know corruption. I\ndo not rot, I do not putrefy, I do not become worms. I do not lose the\neye of Shu.\n\nI am, I am, I live, I live, I grow, I grow, and when I shall awake in\npeace, I shall not be in corruption, I shall not be destroyed in my\nbandages. I shall be free of pestilence, my eye will not be corrupted,\nmy skin (?) will not disappear. My ear will not be deaf, my head will\nnot be taken away from my neck, my tongue will not be torn away, my hair\nwill not be cut off, my eyebrows shall not be shaven off. No grievous\nharm shall come upon me, my body is firm, it shall not be destroyed. It\nshall not perish in this earth for ever.\n\n NOTES.\n\nThis Chapter is not frequently met with in the papyri; it was written on\nthe wrappings and the bandages of the dead; for instance, on the funeral\ncloth of King Thothmes III, where it is not complete. This Chapter is\ninteresting, as it shows how repulsive to the Egyptians was the idea of\ncorruption, of the decay of the body, which is described here in most\nrealistic terms. This is one of the reasons why they gave such\nimportance to mummification.\n\nParts of this Chapter are very obscure. The translation has been made\nfrom the text on the mummy cloth of Thothmes III, supplemented by the\nPapyrus of _Nu_.\n\nThe only vignette we have is that of the Turin Papyrus, showing a mummy\nlying on the bed, and illumined by the rays of the sun.\n\n1. \u2042\u2042\u2042, \u201cto pass away, to disappear through corruption or\ndecay.\u201d Sometimes it seems to have an active sense: to let something\npass away, to lose it.\n\n2. \u2042\u2042\u2042, \u2042 is generally translated \u201cfirm, stable, abiding\u201d\n(Chapter 1, note 9), but I believe in most cases it has another\nsense: \u201cto vivify, to impart the breath of life,\u201d as one may\njudge from the title of Chapter 182, which mentions two\nacts, one of which is the consequence of the other,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042:\n\u201cthe book of vivifying Osiris, giving breath to him whose heart is\nmotionless.\u201d\n\nIn the mythological or celestial geography \u2042\u2042\u2042 is the East (Pl.\nIV). There life originates; there also the deceased inhales the breath\nof life (Chapter 57, p. 110; Naville, _Todt._, Einl., p. 28).\n\n3. See _Sphinx_, V, p. 199.\n\n4. \u2042\u2042\u2042\u2042\u2042\u2042\u2042. I consider \u2042\u2042 as being here\nthe adverb _afterwards_. His soul goes out, and _afterwards_ he dies, it\ngoes down and _afterwards_ he decays.\n\n5. \u2042\u2042\u2042\u2042\u2042\u2042\u2042, litt. the destroyers; the word occurs\nagain further on: the destroyer who is in his bush(?) or cover, the\nhidden one. It is evidently a metaphor, for the sense is obvious; it is\nputrefaction. The word in the Turin papyrus \u2042\u2042\u2042\u2042\u2042, litt.\nlocks, might apply to the vegetation or the excrescences which are often\nthe sign of putrefaction.\n\n6. \u2042\u2042\u2042\u2042\u2042\u2042\u2042. The passage is very obscure. I\nbelieve the drift of the idea is this: after having described very\nthoroughly what corruption is, the deceased says: as for me I am\nprotected against those evils. Even should every being fall into\ncorruption, having lost the eye of Shu, it is nothing to me, because I\nam feared by all.\n\n\u2042\u2042\u2042\u2042\u2042 \u201cworms do not exist.\u201d \u2042\u2042 is explained by\ntwo passages. At Abydos the priest says to the god (Mar., _Abydos_, I,\np. 34) \u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042. \u201cI have\ncome to perform the ceremonies, for I have not come to do nothing, I\nhave not come in vain.\u201d In the poem of Pentaur, when Rameses II,\naddressing Amen, recalls all he has done to honour the god, he says:\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042:\n\u201cis it nothing, this thy terrace which I built for thee?\u201d\n\n7. The eye of Shu is either an amulet or a magic power residing in some\npart of the body, which prevents it from becoming worms. It is the\ndefence against corruption. Further the deceased says: \u201cI do not become\nworms; I do not lose the eye of Shu.\u201d\n\n8. Litt. ploughs into dead bodies.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLV.\n\n _Chapter of the Tat of gold._(1.)\n\nHere is thy backbone,(2.) thou still-heart! here is thy spine, thou\nstill-heart! Put it close to thee. I have given thee the water thou\nwantest.(3.) Here it is. I have brought to thee the Tat, in which thy\nheart rejoiceth.\n\n_Said on a Tat of gold inlaid into the substance of sycamore-wood, and\ndipped into juice of ankhamu. If it is put on the neck of this Chu, he\narrives at the doors of the Tuat, and he comes forth by day, even though\nhe be silent. The Tat is put in its place on the first day of the year,\nas is done to the followers of Osiris._\n\n NOTES.\n\nAfter the interruption due to Chapters 153 and 154, we revert to the\nseries inaugurated by 151, the description of the chamber in which the\nmummy is deposited, and of the funeral equipment of the deceased, his\namulets and ornaments. The papyrus III, 93 (Pb), of the Louvre, throws\nseveral of these Chapters into one, with the title: _the description of\nthe hidden things of the Tuat_, and the vignette (Pl. LV) represents\nthree figures of Chapter 151: the statuette, the torch or flame, and the\nAnubis; besides two _Tat_ of different substances, one of them for the\nwall, and one to be put on the neck of the deceased, and a buckle.\n\nThe vignette of Chapter 155 represents a Tat of gold. The various\nversions of the Chapter differ mostly in the rubric. I followed the\npapyrus of Nebseni (Aa), filling up the gaps from other texts.\n\n1. The rubric seems to explain that the text refers to a Tat of gold,\nwhich is inlaid into the wood of a mummy-shaped coffin, on the neck, and\nwhich holds fast by means of the sap or gum of a tree or fruit called\n_ankhamu_.\n\n2. This shows that the Tat is originally a conventional representation\nof a backbone.\n\n3. The juice or gum just mentioned, in which the Tat is dipped.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLVI.\n\n _Chapter of the buckle of carnelian, which is put on the neck of the\n deceased._\n\nThe blood of Isis, the virtue of Isis; the magic power of Isis, the\nmagic power of the Eye are protecting this the Great one; they prevent\nany wrong being done to him.\n\n_This Chapter is said on a buckle of carnelian dipped into the juice of\nankhamu, inlaid into the substance of the sycamore-wood, and put on the\nneck of the deceased._\n\n_Whoever has this Chapter read to him, the virtue of Isis protects him;\nHorus the son of Isis rejoices in seeing him, and no way is barred to\nhim, unfailingly._\n\n NOTES.\n\nM. Maspero, who made a special study of this Chapter (_Le chapitre de la\nboucle, Comptes Rendus de l\u2019Acad. des Inscr. et Bell. Lettres_, 1871),\nhas shown that there are several recensions. This, which is probably the\noldest, is taken from the papyrus of Nebseni, with a few additions from\ntexts of the same date.\n\nThe protective power of the buckle is shown in the vignette of Chapter\n93, where a buckle with human hands grasps the deceased by the left arm,\nand prevents him from going towards the East.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLVII.\n\n _Chapter of the vulture of gold, put on the neck of the deceased._\n\n\nIsis has arrived; she hovers over the dwellings, and she searches all\nthe hidden abodes of Horus when he comes out of the Northern marshes,\nknocking down him whose face is evil.\n\nShe causes him to join the Bark, and grants him the sovereignty over the\nworlds.\n\nWhen he has fought a big fight, he decrees what must be done in his\nhonour; he causes fear of him to arise, and he creates terror.\n\nHis mother, the Great one, uses her protective power, which she has\nhanded over to Horus.\n\n_Said on a vulture of gold. If this Chapter is written on it, it\nprotects the deceased, the powerful one, on the day of the funeral,\nundeviatingly for times infinite._\n\n NOTES.\n\nThis and the two following Chapters have not been found in the old\nrecension. They are taken from the Turin text.\n\nThe vignette represents a vulture with outspread wings, which is often\nfound made of cartonnage on the mummies. The same bird is often painted\non the ceilings of tombs or temples.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLVIII.\n\n _The Chapter of the collar of gold, put on the neck of the deceased._\n\n\nO my father! my brother! my mother Isis! I am unveiled and I am seen. I\nam one of the unveiled ones, who see Seb.\n\n_Said on a collar of gold, on which this Chapter has been written, and\nwhich is put on the neck of the deceased, the day of his burial._\n\n ------------------------------------\n\n\n\n\n CHAPTER CLIX.\n\n _The Chapter of the column of green Felspar,_(1.) _put on the neck of\n the deceased._\n\n\nO thou who comest out every day, in the divine house, she who has a big\nvoice, who goeth round.... She takes hold of the potent formul\u00e6 of her\nfather, the mummy which is on the bull.(2.) She is Renent....\n\n_Said on a column of green Felspar, on which this Chapter has been\nwritten, and which is put on the neck of the deceased._\n\n NOTES.\n\nThe vignette of this Chapter and the next, show distinctly that the\n\u2042 is a miniature column or tent-pole, with the papyrus capital, and\npapyrus leaves at the base.\n\nThis Chapter is taken from the Turin text; parts of it are quite\nunintelligible.\n\n1. \u2042\u2042\u2042, a mineral which has not yet been determined. Brugsch\ncalls it \u201cOpal.\u201d Lepsius thought its colour was blue. Dr. Budge\ntranslates \u201cmother-of-emerald.\u201d Renouf\u2019s translation is \u201cgreen Felspar\u201d\n(see Chapter 29B, note).\n\n2. The mummy carried off by the Apis bull, a representation often seen\non the coffins after the XXIInd dynasty.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLX.\n\n _Giving the column of green Felspar._\n\n\nI am the column of green Felspar, which cannot be crushed,(1.) and which\nis raised by the hand of Thoth.\n\nInjury is an abomination for it. If it is safe, I am safe; if it is not\ninjured, I am not injured; if it receives no cut, I receive no cut.\n\nSaid by Thoth: arise, come in peace, lord of Heliopolis, lord who\nresides at Pu.\n\nWhen Shu has arrived, he found the stone at Shenemu, as its name is\n_neshem_. He (the deceased) makes his abode in the enclosure of the\ngreat god; whilst Tmu resides in his dwelling;(2.) his limbs will never\nbe crushed.\n\n NOTES.\n\nFor Chapter 160, we have a text from London, 9900 (_Aa_); it is not\ncomplete, but the gaps can very easily be filled up from the Papyrus\nBusca.\n\nThe vignette of _Aa_ represents Thoth bringing the column, enclosed in a\nbox or a casket.\n\n1. I suppose the symbolical expressions of this Chapter mean that the\n_neshem_, of which the column is made, is a very hard stone, which is\nproof against any injury.\n\n\u2042\u2042 or \u2042\u2042, which I translated \u201ccrush,\u201d means probably \u201cgrind\nto powder,\u201d and \u2042\u2042, \u201cto receive a cut,\u201d means to be scratched or\nincised by a sculptor\u2019s tool. The power of the amulet consists in making\nthe body of the deceased as hard as _neshem_.\n\n2. \u2042, a variant of \u2042 when it refers to Tmu (Nav., _Todt._, ch.\nXVII, l. 12).\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXI.\n\n_The Chapter of unfastening the opening in the sky. Thoth does it so\n that it may be finished when he opens (the sky) with Aten._(1.)\n\n\nR\u0101(2.) is living, the tortoise(3.) is dead. The body has been offered in\nthe earth; the bones have been offered of _N._ [The West wind of\nIsis].(4.)\n\nR\u0101 is living, the tortoise is dead. It is safe that is in the funeral\nchest of _N._ [The East wind of Nephthys.]\n\nR\u0101 is living, the tortoise is dead, the limbs are well wrapped up.\nKebehsenef is to keep watch over them for _N._ [The North wind of\nOsiris.]\n\nR\u0101 is living, the tortoise is dead. His wrappings have been opened; they\nreveal his figure. [The South wind of R\u0101.]\n\n_Everybody who has these figures on his coffin, the four openings of the\nsky are open to him; one in the North, it is the wind of Osiris; one in\nthe South, it is the wind of Aah (the moon); one in the West, it is the\nwind of Isis; one in the East, it is the wind of Nephthys. Every one of\nthese winds, which are at his entrance when he wants it, breathes into\nhis nostrils._\n\n_Let no one outside know it, it is a mystery which is not known to the\ncommon people. Do not reveal it to any one, may he be thy father or thy\nson, except thyself. It is a real mystery, and every one of these things\nis unknown to all men._\n\n NOTES.\n\nThis Chapter is so short in the old recension (Paris, III, 93) that it\ncould hardly be understood without the rubric of the Turin text. The\nfour Thoths, each of whom opens a door, are the four winds, coming from\nthe four cardinal points (_Zeitschr. f\u00fcr Aeg. Sprache_, 1877, p. 28).\n\nWe have already learned from Chapter 59 that it is one of the privileges\nof the deceased to have the command of the four winds.]\n\n1. The title is obscure. I suppose that the scribe, who had a very short\nspace at his disposal, left out a word or two.\n\n2. Magic formula, which enables Thoth to open the door.\n\n3. See Chapter 83, note 1. Brugsch calls the tortoise the evil\nprinciple.\n\n4. The words in brackets, as well as the rubric, are taken from the\nTurin Todtenbuch.\n\n------------------------------------------------------------------------\n\nPLATE LVIII.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER CLXII.\n LEPSIUS, Todtenbuch.\n]\n\n[Illustration: CHAPTER CLXIV. LEPSIUS, Todtenbuch.]\n\n[Illustration: CHAPTER CLXIII. LEPSIUS, Todtenbuch.]\n\n[Illustration: CHAPTER CLXV. LEPSIUS, Todtenbuch.]\n\n[Illustration: CHAPTER CLXVI, _A. a._]\n\n[Illustration: CHAPTER CLXVII, _A. a._]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CLXII.\n\n _Chapter of causing a flame(1.) to arise under the head of the\n deceased._\n\n\nHail to thee, thou lion,(2.) thou mighty one, with high plumes, the lord\nof the double crown, who wavest the flail, thou art the lord of the\nphallus,(3.) thou art vigorous when ariseth the morning light, to the\nrays of which there is no limit.\n\nThou art the lord of forms, with numerous colours, who conceals himself\nwithin his eye to his children.\n\nThou art the mighty enchanter among the cycle of the gods, thou swift\nrunner, with quick strides. Thou art the mighty god who cometh to him\nwho calleth for him, who delivereth the oppressed from his tortures.\nCome to my voice. I am the cow. Thy name is in my mouth. I am going to\nutter it. Hakahaka(4.) is thy name. Furaa is thy name. Aakarsa is thy\nname. Ankrobata is thy name. Khermauserau is thy name. Kharosata is thy\nname.\n\nI adore thy name. I am the cow. Listen to my voice, on the day when thou\nputtest a flame under the head of R\u0101. Behold he is in the Tuat, and he\nis mighty in Heliopolis.(5.) Grant that he may be like one who is on\nearth. He is thy son, who loves thee. Do not ignore his name. Come to\nOsiris _N._ Grant that a flame may arise under his head, for he is the\nsoul of the great body which rests in Heliopolis; the shining one, the\nform of the firstborn is his name. Barokatat\u2019aua is his name.\n\nCome, grant him to be like one of thy followers, for he is even as thou\nart.\n\n_Said on the image of a cow, made of pure gold, to be put on the neck of\nthe deceased. Also if it is painted on new papyrus, and put under his\nhead, there will be a quantity of flames all around him like those that\nare on earth. This is a very great protection, which the cow granted to\nher son R\u0101, after he had gone to rest. His abode is surrounded by\nwarriors of blazing fire._(6.)\n\n_If thou puttest this goddess on the neck of the Ring who is on earth,\nhe is like fire in pursuing his enemies, his horses cannot stop._\n\n_If thou puttest it on the neck of a man after his death, he is mighty\nin the Netherworld. Nobody will drive him away from the gates of the\nTuat undeviatingly._\n\n_And thou shalt say when thou puttest this goddess on the neck of the\ndeceased: O Amon of Amons, thou who art in the sky, turn thy face\ntowards the body of thy son, make him sound in the Netherworld._\n\n_This book is most secret. Do not let it be seen by any man, for it is\nforbidden to know it. Let it be hidden. It is called the book of the\nmistress of the hidden abode. This is the end._\n\n NOTES.\n\nChapters 162-165 are of a very date date. They are of a different\ncharacter from the other chapters of the Book of the Dead. They belong\nrather to the magic books of the old Egyptians. When they were written\nthere was a decay in the religion, which drifted more and more into\nmagic, for which the Egyptians were famous under the Roman Empire. We\nfind there a great number of barbarous words unintelligible to us, and\nprobably also to the old scribes, since they differ widely according to\nthe papyri. They remind us of those which are found in the magical texts\n(Chabas, _Pap. Magique Harris_, p. 151)\n\nIt is probable that Chapter 162 is older than the following; several\npapyri end with it, and it has the rubric \u2042\u2042\u2042\u2042\u2042 _this is\nthe end_, which is found in the older texts after Chapter 149.\n\nThe late Dr. Pleyte, of Leyden, made a special study of these chapters,\nand of several others of late date (_Chapitres suppl\u00e9mentaires du Livre\ndes Morts, Texte, Traduction et Commentaire_, Leide). The collation\nwhich he published of various documents is the text on which this\ntranslation has been made.\n\nThe vignette generally consists of a cow, having between her horns a\nsolar disk, with two plumes. Occasionally behind her there is a goddess\nwith a cow\u2019s head having the same attribute. This cow I consider to be\nthe goddess Nut, the mother of R\u0101. An image of the cow, made of pure\ngold, is to be put on the neck of the deceased; or, what would be much\neasier and cheaper, it is to be painted on a hypocephalus of new\npapyrus, and put under the deceased\u2019s head. Part of this chapter is the\nusual text found on the hypocephali.\n\nThe result of the gift of one of these amulets will be that in the\nNetherworld the deceased will be surrounded by flames. This is the\neffect of the presence of the amulets here described. It does not take\nplace in this world, but in the other, where R\u0101 himself enjoys a similar\nprotection, being surrounded by \u201cwarriors of blazing fire.\u201d This image\nseems to point to the magnificent sunsets often seen in Egypt.\n\n1. All the translators have interpreted \u2042\u2042\u2042 by \u201cheat,\u201d the\nvital heat of the body. But this is not the true sense of the word,\nwhich means \u201cflame,\u201d \u2042\u2042\u2042\u2042\u2042\u2042 \u201cflame of fire.\u201d The root\n\u2042\u2042 implies the idea of darting, springing forth like a flame or a\nspark, and not of latent heat. \u2042\u2042\u2042\u2042\u2042 cannot mean\nanything except a great quantity of flames. These flames will be the\nprotection of the deceased.\n\n2. The lion addressed by the cow, a god of light and fire, is probably\nR\u0101 himself.\n\n3. For the connection between generation and light, see Kuhn,\n\u201cHerabkunft des Feuers,\u201d p. 70 and ff.\n\n4. These barbarous names, as well as those of the following chapters,\nhave not yet been explained. Their interpretation is to be looked for in\nthe African languages, for Chapter 164 connects them with the speech of\nthe negroes, and the Anti of Nubia.\n\n5. I have kept for \u2042\u2042 Renouf\u2019s translation: Heliopolis. But it\nmust not be understood as referring to the well-known city at the head\nof the Delta. \u2042\u2042 is here a city in the other world. It is a name\nbelonging to the mythological and not to the terrestrial geography.\n\n6. I consider the word \u2042\u2042\u2042\u2042\u2042 of the Turin\ntext, or according to other papyri,\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 as connected with\n\u2042\u2042 _fire_, _burning_.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXIII.\n\n_Chapters brought from another book, in addition to the \u201ccoming forth by\nday.\u201d Chapter of not letting the body of a man decay in the Netherworld,\nof rescuing him from the devourers of souls who imprison men in the\nTuat, and of not raising his sins on earth against him, but of saving\nhis flesh and his bones from the worms and from every evil-doing god in\nthe Netherworld, so that he may go in and out as he likes, and do\neverything he desires without restraint._\n\n\n\u2014I am the soul of the great body which rests in Arohabu. I am protecting\nthe body of Hanirta, the lord of motion, who rests in the marshes of\nSenhakarokana.\n\n\u2014O thou soul of souls, who art not unwilling to rise when thou restest\nin thy body which dwelleth in Senhakarokana! Come to Osiris _N._,\ndeliver him from the Powers of the god whose face is terrible, who takes\npossession of the heart, and takes hold of the limbs; a flame rushes out\nof their mouths, so that they consume the souls.\n\n\u2014O he who goes to rest in his body, and then rises a burning heat,\nblazing even within the sea, and the sea goes up because of this burning\nvapour, at the time of the morning; come, bring thy fire; pour thy\nburning vapour on him who will raise his hand against Osiris _N._ for\never and ever.\n\n\u2014Hail, Osiris _N._, thy duration is that of the sky; thy duration is the\nduration of the ultimate circles,(1.) The sky holds thy soul; this earth\nholds thy figure.\n\n\u2014Deliver Osiris _N._ Do not let him be carried away by his enemies, to\nhim who devours the soul, who raises evil accusations. Restore his soul\nto his body and his body to his soul.\n\n\u2014It is he who is hidden in the pupil, in the Eye of Sharosharo.\nShapuarika is his name. He resides on the north-west front of Apt, in\nthe land of Nubia, and he will never navigate towards the East.\n\n\u2014O Amon the bull, the scarab, the lord of the two eyes whose name is: he\nwith the terrible pupil. Osiris _N._ is the image of thy two eyes,\nSharosharo is the name of one, Shapuarika is the name of the other one.\nHe is Shaka Amon, Shaka Nasarohaut; Tmu who illuminates the two earths\nis his true name. Come to Osiris _N._, he belongs to the land of Truth,\ndo not leave him alone. He is of the land which is not seen again.\n\n\u2014Thy name is with the mighty Glorified.(2.) He is the soul of the great\nbody which is in Sais of Neith.\n\n_Said on a serpent having two legs, and bearing a two-horned disk. Two\neyes are before him, having two legs and two wings._\n\n_In the pupil of one is the image of one raising his arm, with the face\nof Bes, wearing his plumes, and having the back of a hawk._\n\n_It is painted with anti and shethu, mixed with green colour of the\nSouth, and with water from the Western Lake of Egypt; on a bandage of\nnew linen, in which all the limbs of a man will be wrapped._\n\n_Thus he will not be driven away from all the gates of the Tuat; he will\neat, drink, ease his body as if he were on earth; no outcry will be\nraised against him; his enemies will be powerless (?) against him._\n\n_If this book is read on earth,(3.) he is not carried away by the\nmessengers, the wicked ones who do evil on all the earth; and he will\nnot be wounded, he will not die from the blow of the king. He will not\nbe taken to prison; for he will go in to his attendants and go out\nvictorious, he will be free from the fear of evil doers who are on the\nwhole earth._\n\n NOTES.\n\nThis Chapter begins with a general title applying to 163-5, and probably\nto other ones not included in the papyrus of Turin: \u201cChapters brought\nfrom another book, an addition to the coming forth by day.\u201d This means\nthat these chapters were not considered as belonging to the\n\u2042\u2042\u2042\u2042\u2042\u2042 \u201cthe coming forth by day,\u201d the original Book\nof the Dead, which in old times ended with Chapter 149, and later on\nwith Chapter 162.\n\nThe vignettes represent the figures described in the rubric for which\nthe chapter was written.\n\nDr. Pleyte first discovered that this Chapter is a kind of dialogue,\nconsisting of words spoken by the god, and a prayer addressed to him in\nfavour of the deceased. The strange names which occur in the text lead\nus here also to Africa, since it is said of the deceased that he resides\nin Apt of Nubia, Napata.\n\n1. A papyrus, in Turin of a woman, reads here\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\netc., \u201cthy duration is the duration of the ultimate circles.\u201d\n\n2. \u2042\u2042\u2042\u2042 _Chuu_. Renouf either keeps the Egyptian word, or\ntranslates: \u201cthe Glorious ones, the Glorified.\u201d See note 1, ch. 1, ch.\n15, etc.\n\n3. The amulet has also an influence on earth, it protects a man against\nhidden dangers, which arise not from men but from some invisible causes,\nand agents like those evil messengers, probably spirits, who might be\ncalled \u201cangels.\u201d I believe that \u2042\u2042\u2042\u2042\u2042\u2042, \u201cthe blow\nof the king,\u201d must mean some sudden illness like \u2042\u2042\u2042\u2042\u2042.\nDr. Pleyte also considers this part of the rubric as applying to a man\u2019s\nlife on earth; there is only this expression \u2042\u2042\u2042\u2042 which\ndoes not agree with this explanation, and would rather lead us to think\nthat what is described in this part of the rubric takes place in the\nother world.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXIV.\n\n _Another Chapter._\n\n\nHail, Sekhet, Bast, daughter of R\u0101, lady of the gods, who holdeth her\nfan of plumes, the lady of the scarlet garment, the mistress of the\nwhite and red crown, the only one who stands above her father, when\nthere are no gods to stand above her; the great magician in the boat of\nmillions of years, lofty when she rises in the abode of silence, the\nmother of the Shakas, the royal wife of the lion Haka.\n\nThese are the forms of the princess, the mistress of the funereal\nchamber, the mother on the horizon of the sky, the joyful, the beloved,\nwho destroyeth the rebels collected in her fist.\n\nShe stands at the prow of the boat of her father, in order to strike\ndown the evildoer, in order to place Ma\u0101t at the prow of the boat of R\u0101.\n\nNeith, the burning one, after whom nothing remains; she who follows\nKaharo, who follows Saromkaharomat is thy name, thou art the mighty\nburning wind behind Kanas,(1.) at the prow of the boat of her father\nHaropukaka Scharoshaba, in the language of the negroes and of the Anti\nof the land of Nubia(2.).\n\nAcclamations to thee, mightier than the gods; thou art praised by the\ngods of Hermopolis, the living spirits who are in their tabernacles.\nThey give praise to the valour of Mut (?),(3.) and they begin to bring\nofferings to the mysterious gates. Their bones are sound, they are\ndelivered from dangers; they become powerful in the eternal abode; they\nare delivered from the society of the wicked one, the spirit with a\nterrible face, which is among the assembly of the gods.\n\nThe child(4.) who is born of him with the terrible face, will hide his\nbody to the cursed serpent whose breath is burning; because he has found\nthe names; the mysterious lion is one, the soul of the dwarf (is the\nother). As for the eye of the great one, the princess of the gods, her\nname is she who partakes of the name of Mut.\n\nHis soul is powerful, his body is sound; they are safe from the abode of\nthe enemies who are in the society of the wicked one. They will not be\nimprisoned.\n\nThese words which were spoken by the mouth of the goddess herself have\nbecome the words of the goddesses, and the male gods, and of every soul\nto whom a burial is given.\n\n_Said on a Mut having three faces: one is the face of the Pekha-vulture\nhaving two plumes; the other is the face of a man, wearing the red and\nthe white crown. The other is a face of a Ner-vulture, having two\nplumes, with a phallus and wings and the claws of a lion._\n\n_It is painted with anti with resin (?) mixed with green colour, on a\nscarlet bandage. There is a dwarf in front and behind her; he looks at\nher and wears two plumes. He has one arm raised, and he has two faces,\none of a hawk and the other of a man._\n\n_He whose body is wrapped up in these bandages, he is mighty among the\ngods in the Netherworld. He is never repulsed; his flesh and his bones\nare like one who never died; he drinks at the source of the river, he\nreceives fields in the garden of Aarru; a star in the sky is given to\nhim._\n\n_He is delivered from the fiend-serpent with a burning mouth. His soul\nwill not be imprisoned like a bird; he will be lord of those around him,\nand he will not be eaten by worms._\n\n NOTES.\n\nThe translation of these magical Chapters is still more uncertain than\nthat of the rest of the book, and the text is often very corrupt.\n\nThe vignette consists of the three figures described in the rubric. That\nwhich is given here is taken from the Turin papyrus. It differs slightly\nfrom the description and from the vignettes of the other texts. The\nmiddle figure should have a man\u2019s body with a lion\u2019s claws.\n\n1. A papyrus at Leyden reads here \u2042\u2042\u2042\u2042 the enemies.\n\n2. There it is said distinctly that these barbarous words belong to\nAfrican languages. They are probably not all proper names; some of them\nseem to have a sense which we have not yet discovered, for instance, the\nword _Shakas_ in this expression: the mother of the Shakas.\n\n3. Very uncertain text.\n\n4. These words seem to apply to the deceased.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXV.\n\n _Chapter of landing and not being obscured, so that the body may prosper\n in drinking water._(1.)\n\n\nO the very high one, the great one,\n\nAmen, Amen, the lion Kasapa,\n\nThe first-born of the gods on the East of the sky.\n\nAmon of the Takruti,\n\nAmon who hides his colours, whose forms are mysterious, and who is\nmaster of the horns of Horus,\n\nThe great one of Nut.\n\nKaarki is thy name,\n\nKasaka is thy name,\n\nThe Sphinx is thy name,\n\nKasabaka is thy name.\n\nAmon of the Ankak Takashar, Amon the sphinx is thy name. O Amon! I\nimplore thee. Behold, I know thy name; thy forms are in my mouth,(2.)\nand thy colours in my eyes.\n\nCome towards thy offspring, thy form, Osiris _N._ Bring him towards the\ngate of eternity, grant him to rest in the Tuat; that his flesh may be\nentire in the Netherworld; that his soul may be powerful, that his body\nmay be complete,(3.) that he may be free from the society of the wicked\none, that he may never be fettered.\n\nI implore thy name, and thou art a shield for me; for thou believest\nthat I know thee.\n\nO great one, great one,\n\nAmon (the hidden one) is thy name,\n\nRukashaka is thy name,\n\nThou art for me a shield.\n\nBaarkai is thy name,\n\nMarkata is thy name,\n\nThe Sphinx is thy name,\n\nNasakabuba is thy name,\n\nTanasasa is thy name,\n\nSharshatakata is thy name.\n\nAmon, Amon, O God, O God, Amon.\n\nI implore thy name, and as I have given thee to understand (that I know\nthee), grant me to rest in the Tuat, and that all my limbs be reunited.\n\nSaid by the Spirit which is in Nut: I am doing, I am doing all thou hast\nsaid.\n\n_Said on the figure with raised arm. There are plumes on its head; its\nlegs are apart; its torso is a scarab. It is painted in blue with liquid\ngum._\n\n_Said also on a figure the middle part of which is that of a man; his\narms are hanging down. The head of a ram is on his right shoulder, and\nanother on his left shoulder. Thou wilt paint on one bandage the two\nfigures of the god with raised arm, and put it across the chest of the\ndeceased, so that the two painted figures may be on his breast._\n\n_He to whom this has been done, the impure ones in the Tuat can do\nnothing to him. He drinks the running water of the stream, he shines\nlike a star in the sky._(4.)\n\n NOTES.\n\nThe vignettes consist of the amulets described in the rubrics.\n\n1. The explanation to this extraordinary title seems to be given in the\nlast sentence of the rubric, where it is said of the deceased: \u201che\ndrinks the running water of the stream, he shines like a star in the\nsky.\u201d The amulet for which this text was written will prevent the\ndeceased, who is to be as bright as a star, from having his light taken\nfrom him, from being obscured. The other blessing conferred upon him is\nthat of drinking water of the stream. It is difficult to say why these\ntwo blessings alone are mentioned.\n\n2. I am ready to utter the names of thy different forms, and I see thy\nvarious colours.\n\n3. That his body may be reconstituted. It is curious to find in so late\ntexts a vague remembrance of what seems to have been the prevalent\ncustom in prehistoric times, and perhaps also during the Thinite period:\nthe dismemberment of the body of the deceased. This custom was so\nentirely superseded by the opposite process, the mummification and the\ncareful preservation of the body, that the old tradition is always\nmentioned with horror and disgust. The Book of the Dead is full of\nobjurgations against the dismemberment of the body.\n\n4. The Turin _Todtenbuch_ ends here.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXVI.\n\n _Chapter of the Pillow._\n\n\nAwake! thy sufferings are allayed, _N._ Thou art awaked when thy head is\nabove the horizon. Stand up, thou art triumphant by means of what has\nbeen done to thee.\n\nPtah has struck down thine enemies. It has been ordered what should be\ndone to thee. Thou(1.) art Horus, the son of Hathor, the flame born of a\nflame(2.), to whom his head has been restored after it had been cut off.\n\nThy head will never be taken from thee henceforth.\n\nThy head will never be carried away.\n\n NOTES.\n\nWith Chapter 166 begins a series of chapters which are not in the\nTodtenbuch, and which have been collected from various papyri. For most\nof them there is only one text, therefore the translation is often very\nuncertain.\n\nThis Chapter, which is taken from London 9900 (_Aa_), seems to be only a\nvariant, with a few additional sentences, of Chapter 43, \u201cChapter\nwhereby the head of a person is not severed from him in the\nNetherworld.\u201d It alludes to the reconstitution of the body of the\ndeceased, and to providing him with all his sepulchral equipment.\nHead-rests like that which is represented in the vignette are often\nfound in the tombs with the coffins already at the time of the XIth\ndynasty.\n\nChapter 166 was first discovered and translated by Dr. Birch\n(_Zeitschr._, 1868, p. 82).\n\n1. Here begin the words of Chapter 43.\n\n2. \u2042\u2042\u2042\u2042\u2042\u2042. The second word should\nbe taken as a patronymic, \u201cflame-born.\u201d Chapter 43 has\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXVII.\n\n _Chapter of bringing an Eye._\n\n\nWhen Thoth had brought the Eye, he appeased the Eye, After R\u0101 had\nwounded(1.) her, she was raging furiously and then Thoth calmed her\nafter she had gone away raging. As I am sound, she is sound and _N._ is\nsound.\n\n NOTES.\n\nThis Chapter taken also from London 9900, is a mere abridgment of lines\n30-34 in Chapter 17. It refers probably to an eclipse. The Eye, the moon\nis pierced or wounded by R\u0101, which causes the goddess to be furious.\nThen, according to Chapter 17, \u201cThoth calms her troubled state\n(Brugsch), and brings her whole and sound without any defect.\u201d This is\ncalled to appease the goddess.\n\n1. The correct reading according to Chapter 17, is: \u2042\u2042\u2042\u2042 or\n\u2042\u2042\u2042\u2042\u2042 Brugsch (_Dict. Suppl._, p. 751) translates the\nword: to pierce.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXVIII.\n\n\nChapter 168 should not have been placed among those of the Book of the\nDead, it belongs to another book similar to the \u2042\u2042, the book\nengraved on the walls of the royal tombs. It describes gods and genii of\n\u2042\u2042\u2042\u2042\u2042 _the bounds(1.) in the Tuat_ who confer certain\nblessings on the deceased; such as this: \u201cthose who lift up their faces\ntowards the sky at the prow of the boat of R\u0101, grant that Osiris _N._\nmay see R\u0101 when he rises.\u201d A vignette gives the appearance of the god or\ngenius spoken of. Every one of them is followed by this sentence: \u201cfor\nthe libation of a vase has been made on earth by Osiris _N._ who is\n(now) the lord of abundance, and goes round the garden of Hotepit.\u201d\n\nThe three versions which have been preserved of this text are very\nfragmentary. The most complete, papyrus 10478 of the British Museum,\ncontains only the \u2042\u2042\u2042 7 to 12. As the interest of this text,\nthe character of which is chiefly pictorial, lies in the vignettes, it\nhas been thought unnecessary to give a translation of it.\n\n1. See note 2, Chapter 127.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXIX.\n\n _Chapter of raising the funereal Bed._\n\n\nThou art a lion, thou art a sphinx, thou art Horus who avengeth his\nfather; thou art these four gods, those glorious ones who are shouting\nfor joy, who are making incantations, and who bring out water by the\npower of the tramp of their feet. Thou risest on the right, thou risest\non the left. Seb has opened thy blind eyes,(1.) he has loosened thy legs\nwhich were fettered. Thou hast received thy heart of thy mother, thy\nwhole heart of thy own body; thy soul is in the sky, thy body is under\nthe ground. There is bread for thy body, water for thy throat, sweet\nbreeze for thy nostrils.\n\nThou restest in their funereal chambers, which those who are in their\ncoffins have opened for thee and for thy ... when thou journeyest; thou\nart firm on thy pedestal, of thy existence, thou appearest in heaven,\nand thou fastenest the tackle(2.) by the side of R\u0101.\n\nThou fishest with the net on the river, the water of which thou\ndrinkest; thou walkest on thy feet, and thou dost not walk headlong.\nThou appearest on the surface of the earth, and thou doest not come\nforth from under solid ground, the strength(3.) which is in thee will\nnot be shaken through the action of the god of thy domain.\n\nThou art pure, thou art pure, thy forepart is purified, thy hindpart is\ncleansed with _bet_ and natron, and cooled with incense.\n\nThou art purified with the milk (given to) Apis, and with beer of the\ngoddess Tenemit, with natron which removes all what is wrong in thee,\nand which was provided by the daughter of R\u0101 when she gave it to her\nfather R\u0101; and when she raised for thee the mountain where is buried her\nfather Osiris.(4.)\n\nI have taken a bite of these sweet things which are on the hands (?) of\nOsiris _N._ the loaves (?) from above, which belong to R\u0101, made of grain\nof Abu, and four loaves from below which belong to Seb, made of grain\nfrom the South. The god(5.) of thy domain brings thee the Field of\nHotepit, his hands are before thee.\n\nThou goest out like R\u0101, thou art powerful like R\u0101, thou art in\npossession of thy feet. Osiris _N._ is in possession of his feet at all\ntimes and at all hours; thou wilt not be judged, thou wilt not be\nimprisoned, thou wilt not be guarded, thou wilt not be put in bonds,\nthou wilt not be placed in the house where are the enemies. Cakes are\npiled up before thee, and offerings are well guarded for thee.\n\nThere is no one to oppose thee and to prevent thee from going out.\n\nThou receivest thy clothing, thy sandals, thy stick, thy linen, thy\nweapons, with which thou wilt cut off heads, thou wilt twist round the\nnecks of thy foes; these enemies who would bring death to thee, they\nwill not approach thee.\n\nThe great god speaks to thee: Let him be brought here for all that will\nhappen. The hawk rejoices in thee, the cackler cackles to thee, R\u0101 opens\nto thee the doors of the sky. Seb opens for thee the earth.\n\nThou art great, a mighty(6.) Chu, whose name is not known, the soul\nwhich opens the Amenta. It is mighty this soul of _N._, for he(7.) is\nbeloved of R\u0101 and well pleasing to his circle, he joins (?) the ways, he\nguards the men, and guides the lion to the place where his _ka_ is\npropitiated. _N._ ... the lord of mankind causes thee to live and that\nthy soul be sound, that thy body may be enduring and great, that thou\nmayest see the light(8.) and breathe the wind, that thy face may be\nrevealed in the house of right, that thou mayest be stationed in the\nmeadow, and not see any storm, that thou mayest follow the lord of the\ntwo earths, that thou mayest refresh thyself under the _merit_ tree by\nthe side of the goddess, the great magician.(9.)\n\nSeshait is sitting in front of thee. Sau is protecting thy limbs: the\nbull milks for thee his cows which are in the train of Horsechait.(10.)\n\nThou washest thy face at the mouth of the stream of Cher\u0101ba, thou art\nwelcome to the great gods of Pu and Tepu;(11.) thou seest Thoth\nconversing with R\u0101 in the sky. Thou goest out and goest in into Anit,\nthou conversest with the Rehiu.\n\nThy _ka_ is with thee, that thou mayest rejoice; and the heart of thy\nbirth; thou wakest thy ... are happy; the cycle of the gods give\npleasure to thy heart. Thou goest out (and thou seest) four loaves for\nthee from Sechem, and four loaves from Hermopolis; thou goest out and\nthere are four (loaves) from Heliopolis on the table of the lord of the\ntwo earths.\n\nThou wakest in the night, and thou art welcome to the lords of\nHeliopolis. Hu(12.) is in thy mouth, thy feet do not turn back, there is\nlife in thy limbs.\n\nThou seizest the _sma_(13.) at Abydos and thou conductest victuals to\nthe great gods and vases of drink to those who are above the clouds in\nthe festival of Osiris, on the morning of the Uak festival; the\n_hersheta_ priest decks thee with gold; thy garment is well arranged\nwith byssus; the Nile rises over thy body; thou art glorious(14.) ...\nthou drinkest on the shore of the lake; thou art welcome to the gods who\nare in it; thou comest forth in the sky with the gods who bring Maat to\nR\u0101, thou art brought before the cycle of the gods, thou art like one of\nthem. Thou art the gander among the geese which are offered to Ptah\nAnebefres.\n\n NOTES.\n\nThis Chapter and the following are found in one papyrus only, Paris,\nIII, 93, a document more remarkable for the beauty of its vignettes than\nfor the correctness of the text.\n\nBoth Chapters refer to \u2042\u2042\u2042\u2042\u2042\u2042 the funereal bed or\ncouch on which the deceased will lie like Osiris. None of them has a\nvignette. As in the course of these chapters there is no mention of the\nbed itself, we must suppose that they were read while the bed was raised\nor arranged. The translation of this text is particularly difficult, and\noften conjectural, owing to our papyrus having no other document to\ncompare it with.\n\n1. All this bears a great resemblance to Chapter 26.\n\n2. In landing, see Chapter 99.\n\n3. \u2042\u2042\u2042\u2042\u2042. I have kept Renouf\u2019s translation,\n\u201cstrength,\u201d but I believe the sense is the same as before:\n\u201csolid ground, dry land, continent (Feste, Brugsch),\u201d as we\nfind in this sentence from the Stele at Abusimbel:\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201cthe\nmountains, the water, and the continents are shaken by thy name.\u201d\n\n4. For the mountain where the burial of Osiris takes place, see vignette\nto Chapter 186.\n\n5. I translate as if there was \u2042\u2042.\n\n6. \u201cMighty,\u201d Renouf\u2019s translation. I should prefer \u201cdistinguished,\neminent,\u201d see note 2, Chapters 141-3.\n\n7. \u2042\u2042\u2042 I read here \u2042\u2042\u2042\u2042\u2042.\n\n8. The light kindled for his _ka_ (see Chapter 132, A and B), and which\ngives life to the _ka_. The lighting of a lamp is a symbol of the birth\n(Lep., _Denkm._, III, 74 c.) and accompanies it.\n\n9. For this word I have not followed Renouf\u2019s translation, which would\nhave been: the master of the words of power (see Chapter. 108).\n\n10. A name of Isis, represented as a cow, and worshipped as such,\nchiefly in the town of Apis, the capital of the Libyan nome, near Lake\nMareotis. The bull there was Osiris, and the calf Horus (see note 4 on\nChapter 109).\n\n11. See note 5 on Chapter 18.\n\n12. The god of abundance.\n\n13. \u2042\u2042\u2042\u2042 an unknown object: however, the sense is clear.\nThis means: thou becomest the \u2042\u2042\u2042\u2042\u2042\u2042\u2042, the\nlook-out of the ship which is transporting victuals (see Chapters 109\nand 149_b_).\n\n14. The text seems to be very incomplete here.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXX.\n\n _Chapter of arranging the funereal Bed._\n\n\nThy limbs have been given thee, thou takest hold of thy bones, I have\nset for thee thy limbs; the earth is bent upon protecting thy flesh.\nThou art Horus who was within the egg; when thou art raised, thou seest\nthe divine body (of R\u0101), thou marchest towards the horizon, to the place\nwhere thou likest to be; and when thou art there, there are hailings and\ncries of welcome, with all (good things) which appear on the altar.\n\nHorus has raised thee when he rose himself, as he did for him who is in\nthe sacred abode.\n\nHail, Osiris, thou art born twice. Ua has raised thee, Anubis on his\nmountain has caused thy bandages to grow upon thee. O, _N._ Ptah Sokaris\ngrants thee to put thy hand on the ornaments of the divine house.\n\nO, _N._, Thoth himself comes to thee with the writing of divine words;\nhe grants thee to direct thyself towards the horizon of the sky to the\nplace where thy _ka_ likes to be; he has done it to Osiris on the night\nwhen he came forth living.\n\nThy white diadem is established on thy brow. The god Nemu is with thee;\nhe grants thee to be at the head of the...?\n\nHail, _N._, arise on thy bed, and come forth. Thou are raised by R\u0101 on\nthe horizon of the Maati in his boat.\n\nHail, _N._, thou art raised by Tmu, who grants thee to endure for ever.\n\nHail, _N._, thou art raised by Amsu of Koptos; thou art adored by the\ngods of the shrine.\n\nHail, _N._, blessed be thy coming in peace to thy house of eternity and\nto thy everlasting monument.\n\nSalutations to thee in Pu Tepu, in the shrine which thy _ka_ loveth,\nwithin thy dwelling.\n\nMighty is thy soul, thou hast been raised from thy resting couch (?),\nthou art greater than the victim (?) which has been embraced by the\ngods.\n\nThou art like the god who begets the beings. It is admirable what thou\ncreatest more than that of the gods.\n\nThy splendour is greater than that of the Glorified, thy spirits are\nmightier than those who are in (?).\n\nHail, _N._, thou art raised by Ptah Anebefres, who puts thy dwelling in\nfront of that of the gods.\n\nHail, _N._, thou art Horus, the son of Osiris, begotten by Ptah, created\nby Nut. Thou shinest like R\u0101 on the horizon when he lighteth the two\nearths by his rays.\n\nThe gods say to thee: Come, come forth, see what belongs to thee in thy\nhouse of eternity.\n\nThou hast been raised by Rennut, the great one, who conceived Tmu in the\npresence of the circle of the gods of Nut.\n\nI am the second outcome of the sky, and the third of him who makes his\nlight. I have come out of the womb; I have been an infant like my\nfather; there are no perverse actions of mine in the various events of\nmy lot.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXI\n\n _Chapter of wrapping up (the deceased) in a pure garment._\n\n\nO Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Sut, Nephthys, Horus of the\ntwo Horizons, Hathor in the great dwelling, Chepera, Mentu lord of\nThebes, Amon lord of Nestaui, ye the great cycle of the gods, ye the\nsmall cycle of the gods, ye gods and goddesses issued from Nu, Sebek of\nShet, Sebek in all his manifold names, in all the abodes where his _ka_\nlikes to be; ye gods of the South and of the North, ye gods in heaven\nand on earth, grant a pure garment to the mighty Chu _N._; give him to\nbe glorious by it and destroy all that was wrong in him.\n\nThis pure garment of _N._ has been allotted to him for ever, for\neternity, for you destroy all that is wrong in him.\n\n NOTES.\n\nThis Chapter, which has no vignette, is found in one papyrus only,\nwritten for a deceased of the name of Amenophis. Its Theban origin is\nclearly indicated by the mention of Mentu and Amon, the two great gods\nof Thebes.\n\nIts character is different from the Book of the Dead in general. It\nseems to be part of a ritual such as the Ritual of Amon and Mut, with\nwhich it has a great likeness (see Moret, _Rituel du culte divin_, ch.\n6). (1) The clothing in a pure or perhaps a clean garment, will be the\nsign that all that was wrong in the deceased has been destroyed by the\ngods. Therefore the deceased calls on them, asking them to complete this\ndestruction in order that he may shine or be glorious, wearing the pure\ngarment.\n\nIt is alluded to in the next Chapter (fifth verse), \u201cthou puttest on the\npure garment, and thou divestest the apron, when thou stretchest thyself\non the funereal bed.\u201d\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXII.\n\n _Beginning of the Chapter of reciting the ceremonies made in the\n Netherworld._\n\n\n(1.) ... with _bet_ incense, I inhale the smell of natron and incense\n... I have been purified ... through the sacred utterances coming out of\nmy mouth. I am pure verily ... of the fishes in the river, towards the\nstatue in the house of purification; they are pure the words of _N._\n\nBlessed be thou, _N._, thou art well pleasing to Ptah, well pleasing to\nAnebefres, well pleasing to all gods, well pleasing to all goddesses.\nThy beauties are like a quiet stream, like the choicest water; thy\nbeauties are like a festival hall in which everyone exalts his god; thy\nbeauties are like the pillars of Ptah, like the shoots of the _maut_(2.)\nplant of R\u0101. _N._ is the pillar of Ptah and the ewer of Anebefres.\n\nO(3.) thou who art called aloud, thou who art called aloud, thou the\nlamented, thou art glorified, thou art exalted, thou art glorious, thou\nart strong.\n\nO thou who art raised up, thou art raised up, _N._ has been raised up by\nmeans of all the manifold ceremonies done to him; thy enemies are struck\ndown; Ptah has struck down thine enemies, thou art victorious and thou\nhast dominion over them. Thy words are listened to, what thou hast\nordered is done, thou art raised, thou art triumphant before(4.) the\nCircles of gods attached to every god and every goddess.\n\nO thou who art called aloud (_bis_), second verse. Thy head is ... woven\nby a woman from Asia; thy face shines brighter than the moon; the top of\nthy head is lapis blue; thy hair is darker than the doors of the Tuat,\nthy hair is black like the night; thy forehead is adorned of blue; the\nrays of Horus are on thy face. Thy garments are of gold; Horus has\ndecked them with blue; thy eyebrows, the two sisters joined together;\nHorus has adorned them with blue; thy nose inhales the perfume of ...\nand thy nostrils are like the winds in the sky.\n\nThy eyes are the seers of the hill of Bachau, thy upper eyelids are\nenduring for ever; their lashes are of real lapis; thy pupils are\npleasant gifts, and thy lower eyelids are painted with antimony.\n\nThy lips utter for thee words of truth, they repeat the words of truth\nof R\u0101 which are well pleasing to the gods. Thy teeth are the two heads\nof the serpent by which the two gods are seized, thy tongue is voluble;\nthy voice is more shrill than that of the bird in the marshes; thy ears\n(?) are well established at their place, they go (with thee) to the land\nof Amenta.\n\nO thou who art called aloud (_bis_), third verse. Thy neck is adorned\nwith gold, it is girt with electron;(5.) thy throat and thy lungs are\nlike Anubis;(6.) thy backbone is like the Uat\u2019 goddesses; thy back is\nlined with gold and girt with electron; thy loins(7.) are like Nephthys\n...(8.) is a Nile which is flowing. Thy buttocks are two eggs of\ncrystal, thy legs are well fastened for walking, thou art sitting in thy\nplace ... thou hast received from the gods thy two eyes.\n\nO thou who art called aloud (_bis_), fourth verse.\n\nThy throat is like Anubis, thy limbs are necklaces made of gold; thy\nbreasts are two eggs of crystal which Horus has painted blue, thy\nforearms are adorned with topaz, thy shoulders are well established on\ntheir base; thy heart is happy every day, thy whole heart is the work of\nthe two divine Powers, thy body worships the stars of the gods above and\nbelow; for thy belly is like a calm sky, and thy bowels are the Tuat\nwhich nobody can fathom, and which sends out light in the dark night;\nits offerings are eatable plants.\n\nHe (_N._) praiseth the Majesty of Thoth, saying: the desires of his\nbeautiful person take place in my tomb; as my god commanded me. Every\npure thing he loves is there.\n\nO thou who art called aloud (_bis_), fifth verse.\n\nThy thighs are a pond in a time of abundant inundation; a pond which is\nlined by the children of the god of water; thy legs which go to and fro\nare of gold; thy knees are lentisks in the marshes; thy feet are firm\nevery day; thy shin-bones lead thee on the right path.\n\nThy arms are pillars on their bases; thy fingers are ... of gold; their\nnails are like knives of flint in what they do for thee.\n\nO thou who art called aloud (_bis_) ...\n\nThou puttest on the pure garment and thou divestest thy apron when thou\nstretchest thyself on the funereal bed; haunches are cut for thy _ka_,\nand a heart is offered unto thy mummy. Thou receivest a bandage of the\nfinest linen from the hands of the attendant(9.) of R\u0101; thou eatest on\nthy resting couch bread which has been baked by the fire goddess\nherself; thou eatest the haunch, thou seizest the meat which has been\nprepared by R\u0101 in his holy place; thou washest thy feet in silver basins\nmade by the skilful artist Sokaris; thou eatest bread placed on the\naltar, and prepared by the holy fathers, thou livest upon baked cakes\nand hot drinks from the store-house; thou inhalest the smell of flowers;\nthy heart is not reluctant at the sight of offerings; thy ministrants\nmake for thee the loaves and the cakes of the Powers of Heliopolis; and\nthey themselves bring thee the sacred things; thy offerings have been\nchosen for thee; and thy ordinances are in the gates of the Great\nDwelling; thou risest like Sahu and thou arrivest like the morning star;\nNut stretches forth her arms towards thee; Sahu, the son of R\u0101, and Nut,\nthe mother of the gods, the two great gods of the sky, they speak one to\nanother saying: Take him in thy arms; I have brought in my arms the form\nof _N._ in the happy day when he is glorified, when his memory is\nrecorded, when he is in the mouth of all generations.\n\nThou, raised one, thou hearest how thou art glorified throughout all thy\nhouse.\n\nO thou who ... seventh verse.\n\nAnubis has given him his shroud; he has done all that pleased him; the\nhigh-priest has prepared his ribbon; for he is the provider (?) of the\ngreat god; thou goest and washest thyself in the lake of Perfection,\nthou makest offerings in the house of the gods of the sky, and thou\npropitiatest the lord of Heliopolis; thou receivest the water of R\u0101 in\newers, and milk in large vases.\n\nO thou raised one, thou makest offerings on the altar, and thou washest\nthy feet upon the stone of ..., the banks of the divine lake; thou\ncomest forth and thou seest R\u0101 upon the four pillars which are the arms\nof the sky; on the head of Anmutef, and on the arms of Apuat who opens\nfor thee the path; thou seest the horizon where are all the sacred\nthings which thou desirest.\n\nO thou who are called aloud (_bis_), eighth verse.\n\nAll the good things have been spread out for thee, before R\u0101. Thou hast\na beginning and thou hast an end as Horus and Thoth have ordered for\nthee. They call upon _N._, they see how he is glorious, they give him to\ncome forth like a god to meet the Powers of Heliopolis. Thou journeyest\non the great path as thy mummy has received the sacred things from thy\nfather; thy hands are wrapped in linen every day; the beginning of the\njourney of the god is at the gate of the Great Dwelling,\n\nO thou who art called aloud (_bis_), ninth verse.\n\n_N._ Breatheth the air for his nose and for his nostrils, he receiveth a\nthousand geese and sixty baskets of all things good and pure; thy\nenemies have been struck down; they are no more.\n\n NOTES.\n\nThis Chapter is taken from papyrus London 9900 _Aa_. It has no vignette,\nthe translation here given is that which I published in 1873\n(_Zeitschrift_, 1873, pp. 25 and 81), with a few changes.\n\n1. Lacun\u00e6.\n\n2. Perhaps the \u2042\u2042 which M. Loret has identified as being the\ncelery (_Recueil_, Vol. XVI, p. 4).\n\n3. Here begins a hymn, the first words of which are\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201cO thou who art called aloud,\u201d\nrepeated twice. These words have become the name of the hymn, as we say\nthe _Magnificat_ or the _Te Deum_. The hymn is divided into nine\nfragments or verses, \u2042\u2042 (Renouf, _Life Work_, Vol. II, p. 390).\n\n4. Renouf\u2019s translation. See Chapter 18, \u00a7 10. Rather than _before_, I\nshould translate, _through the action of_.\n\n5. \u201cElectron\u201d is Lepsius\u2019s translation. Renouf, who translates \u201ccopper,\u201d\nhas discussed the point in a letter to Lepsius (_Life Work_, Vol. II, p.\n2).\n\n6. I believe this means made of black metal, probably silver, blackened\nby some chemical process.\n\n7. Papyrus Ebers \u2042\u2042 \u201cforamen ani, rectum.\u201d\n\n8. The text has here \u2042 an evident blunder. We should read here the\nphallus.\n\n9. Brugsch, _Dict. Suppl._, p. 1021, translates \u2042\u2042\u2042\u2042\u2042\n_aati_, \u201cBettenmacher.\u201d\n\n------------------------------------------------------------------------\n\nPLATE LIX.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER CLXXIII, _A. a._]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CLXXIII.\n\n_The addresses of Horus to his father when he goes in to see his father,\n and when he comes out of his great sanctuary to see him R\u0101 Unneferu,\n the master of Ta-tser, and then they embrace one another; therefore he\n is glorious in the Netherworld._\n\n\nHail, Osiris; I am thy son Horus; I have come,(1.)\n\nI have avenged (thee).\n\nI have struck down thy enemies.\n\nI have destroyed all that was wrong in thee.\n\nI have killed him who assailed thee.\n\nI stretched forth my hand for thee against thy adversaries.\n\nI have brought thee the companions of Sut with chains upon them.\n\nI have brought thee the land of the South, I have added to thee the land\nof the North.\n\nI have settled for thee the divine offerings from the North and the\nSouth.\n\nI have ploughed for thee the fields.\n\nI have irrigated for thee thy land.\n\nI have hoed for thee the ground.\n\nI have built for thee ponds of water.\n\nI have turned up the soil of thy possessions.\n\nI have made there for thee sacrifices of thy adversaries.\n\nI have made sacrifices for thee of thy cattle and thy victims.\n\nI have supplied there in abundance....\n\nI have brought thee....\n\nI have sacrificed for thee....\n\nI have shot for thee antelopes and bulls.\n\nI have plucked for thee geese and waterfowl.\n\nI have bound thy enemies in their chains.\n\nI have fettered thy enemies with their ropes.\n\nI have brought thee from Elephantine the fresh water which refreshes thy\nheart.\n\nI have brought thee all the plants.\n\nI have settled for thee on the earth all thy subsistence as to R\u0101.\n\nI have made for thee bread at Pu with red grain.\n\nI have made for thee drink at Tepu with white grain.\n\nI have ploughed for thee wheat and barley in the Field of Aarru.\n\nI have mowed them there for thee.\n\nI have glorified thee.\n\nI have given thee thy soul.\n\nI have given thee thy power.\n\nI have given thee....\n\nI have given thee....\n\nI have given thee the dread which thou inspirest.\n\nI have given thee thy bravery.\n\nI have given thee thy two eyes, the two plumes which are on thy head.\n\nI have given thee Isis and Nephthys, they are placed on thee.\n\nI have anointed thee with the offering of holy oil.\n\nI have brought thee the offering by which thy face is destroyed.(2.)\n\n NOTES.\n\nThis Chapter is taken also from London 9900. The vignette at the end\nrepresents Osiris sitting in a naos. Before him are the offerings of\nfowl and cattle which Horus presents to his father. At the beginning the\ndeceased is seen, with raised arms; he is supposed to be Horus, and\nabove him are written the following words:\u2014\u201cAdoration to Osiris, Khenta\nAmenta, the great god, the lord of Abydos, king for ever, prince of\neternity, the venerable god in Restau, pronounced by _N._, I give thee\ngrain, lord of the gods, the one god who liveth on justice. I am thy son\nHorus. I have come to thee. I avenge thee, I bring to thee Maat, to the\nplace where is the circle of thy gods. Grant me to be among thy\nfollowers, and to smite thy enemies. I have established for thee thy\nfood offerings on the earth for ever.\u201d\n\nThis Chapter was first published and translated in the _Zeitschrift_,\nVol. XIII, p. 83.\n\n1. These words are repeated before every one of the following sentences.\n\n2. This sentence is abridged. It is given in full by the Ritual at\nAbydos: \u201cI have anointed thy head with the oil of the brow of Horus; if\nit is destroyed there (on his brow) he is destroyed as god; _i.e._, his\ndivinity is destroyed.\u201d\n\n------------------------------------------------------------------------\n\nPLATE LX.\n\n BOOK OF THE DEAD.\n\n[Illustration:\n\n CHAPTER\n CLXXXIII, _A. g._\n]\n\n[Illustration:\n\n CHAPTER\n CLXXXIV, _P. p._\n]\n\n[Illustration:\n\n CHAPTER CLXXXV, _L. a._\n]\n\n[Illustration: CHAPTER CLXXV. =Papyrus of Ani.=]\n\n[Illustration: CHAPTER CLXXIV, _A. f._]\n\n[Illustration: CHAPTER CLXXX, _L. a._]\n\n[Illustration: CHAPTER CLXXXVI, _D. a._]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CLXXIV.\n\n _Chapter of causing the Chu to come out of the great door in the sky._\n\n\nIt is read(1.) to thee by thy son (Horus).\n\nThe great ones tremble when they see the sword which is in thy hand,\nwhen thou goest out of the Tuat.\n\nHail to thee, the wise one, created by Seb, born of Nut. The cycles of\nthe gods are at rest. Horus rests in his dwelling(2.), Tum rests in his\nabode (?). All the gods of East and West rest in the great goddess(3.)\nof the birth, between the arms of her who gave birth to the god.\n\nWhen I am born I see, I recognize where I am, I have been raised on my\nplace. The order has been accomplished of her who hates sleep and\ndepression, and who stands in Utenet.\n\nMy bread comes from Pu, and I receive my form in Heliopolis. Horus, in\naccordance with the command he had received from his father the lord of\nclouds, Astes, raised him, and I have been raised by Tmu.\n\nI am the great one. I come forth between the legs of the cycle of the\ngods. I have been conceived by Sechet, and Shestet(4.) gave me birth to\nbe her star, Sothis, the first one, the great walker who brings R\u0101\nthrough the sky every day.\n\nI have come to my abode. I have united the two diadems. I shine like a\nstar. O ye flowers, the name of which is \u201cthe precious bunch,\u201d I am the\nlotus which cometh out of the holy earth; when I am plucked, I settle\nmyself at the nostrils of the Great Figure.\n\nI have come out of the lake of flame, I have received justice instead of\nevil. I am near the white cloth(5.), and I keep watch over the Ur\u00e6i in\nthe night of the great flood of tears.(6.)\n\nI shine like Nefertmu the lotus which is at the nostril of R\u0101 when he\ncomes forth on the horizon every day, and the gods are purified by his\nsight.\n\n_N._ is triumphant among the _ka_, smiting the hearts through his great\nwisdom. He is near the god, he is the Sau(7.) (the knowing one) at the\nwestern (right) side of R\u0101.\n\nI have come to my abode among the _ka_, uniting the hearts through my\ngreat wisdom. I am Sau near the god, at the western side of R\u0101; my\nsceptre (?) is in my hand. I am called the great favourite, as I am clad\nin red garments. I am Sau, on the western side of R\u0101, with a stout heart\nin the cave of Nu.\n\n NOTES.\n\nThis Chapter is already found in the pyramid of Unas (l. 379-399). Prof.\nErman (_Zeitschr._, XXXIII, p. 2) has made a special study of it, and\nhas pointed out that the title of this Chapter originates from a\nmisunderstanding of the word \u2042\u2042\u2042 which should be a star and not\na gate or a door. Were it not for the vignette, which represents the\ndeceased, the woman Muthotepet coming out of a door, we should\ntranslate: \u201cChapter of the coming forth of the _Chu_ as a great star in\nthe sky\u201d; in accordance with these words found in the course of the\nchapter: \u201cShestet gave me birth to be her star, Sothis,\u201d etc.\n\nTwo papyri only contain this Chapter, one in London and one in Paris.\nThe London text has a vignette with these words: \u201cthe coming out of the\ndoor in the sky by....\u201d\n\n1. \u2042\u2042\u2042\u2042 M. Maspero translates: ton fils t\u2019a fait (le\nsacrifice). The word \u2042 is employed here as in the rubric of Chapter\n141, \u201cto say, to speak.\u201d This speech is a ceremonial act, one of the\n\u2042\u2042\u2042 done for the deceased.\n\n2. We noticed before (Chapter 160, note 2) that \u2042 is a variant for\n\u2042 when applying to Tmu. Here it applies to Horus. The unknown word\n\u2042\u2042\u2042 being parallel, I give it conjecturally a similar sense.\n\n3. \u2042 \u201cthe great one, the great goddess,\u201d and its variants\n\u2042\u2042\u2042\u2042 etc., occur frequently in the Book of the Dead, and\nseem to be a name of the sky.\n\n4. \u2042\u2042 which is found in the papyrus, is clearly a mistake for the\nname of the goddess _Shestet_, which we read in the text of Unas.\n\n5. Perhaps a tent in which he will shelter the Ur\u00e6i.\n\n6. See note 1, Chapter 4, and _Life Work_, Vol. III, p. 46. I suppose it\nmeans here a heavy rain.\n\n7. In the pictures in the royal tombs the sun-god stands in his boat\nbetween \u2042 and \u2042\u2042. Here it is said that Sau is at the West of\nR\u0101, meaning on his right side. R\u0101 is spoken of here as if he were a\nhuman being, turning towards the South as all Egyptians did. His west is\nhis right-hand side. Even now the Egyptian fellaheen in their language\ndo not often say right and left, they generally make use of the points\nof the compass: west of thee, etc.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXV.\n\n_Chapter of not dying a second death in the Netherworld._\n\n\nO Thoth(1.)! What has become of the children of Nut? they have stirred\nup hostilities, they have raised storms, they have committed iniquit,\nthey have raised rebellion, they have perpetrated murder, they have done\noppression, and thus have acted, the strong against the weak, in all\nthat they have done to me.\n\nGrant, O Thoth, what Tmu hath decreed. Thou seest not the iniquities,\nthou art not pained at their attacks upon the years, and their invasions\nupon the months, because they have done their mischiefs in secret.\n\nI am thy pallet, O Thoth, and I bring to thee thine inkstand; I am not\none of those who do mischief in secret. Let not mischief be done unto\nme.\n\nO Tmu! what is this place to which I have journeyed? for it is without\nwater and without air! It is all abyss, utter darkness, sheer\nperplexity. One liveth here in peace of heart. There is no pleasure of\nlove here. Let there be granted to me glory instead of water, air and\npleasures of love; and peace of heart instead of bread and beer.\n\n[Decree this, Tmu, that if I see thy face I shall not be pained by thy\nsufferings(2.).... Tmu decrees; behold the great gods have given him\nthis mission, he will reign on his throne and he will inherit his throne\nin the Isle of fire: and for thee I decree that the god may see him as\nhis second self, and that my face may see thy face.\n\nMy lord Tmu, what is the duration of my life? Thou art for eternities of\neternities, the duration of endless years; and behold I am going to\ndeface all I have done: this earth will become water, an inundation as\nit was in the beginning. I will remain with Osiris, and I will make my\nform like another serpent, whom no man will know, and no god will see.\n\nIt is good what I have done to Osiris, who is exalted above all the\ngods. I have given him the power in the region of the Netherworld, and\nhis son Horus will inherit his throne in the Isle of flame. I will make\nhis throne in the boat of millions of (years).\n\nHorus is well established on his seat in order that he may take\npossession of his place of rest; also I send a soul to Sut in the West,\nwho is exalted above all gods; and I have caused his soul to be guarded\nin the boat, so that he may feel reverential fear of the divine body\n(Osiris).]\n\nO my father Osiris! I have done for thee what thy father R\u0101 did for\nthee. Let me have increase upon earth, let me keep my dwelling place,\nlet my heir be vigorous, let my sepulchre flourish and my dependents\nupon earth. Let all my adversaries be crushed to pieces with Selk\u2019et\n(the scorpion goddess) over their ruin. I am thy son, O my father R\u0101!\nthou hast been the cause of this Life, Health and Strength. Horus is\nestablished upon his throne. Grant that my duration of Life may be that\nof one who attains beatitude.(3.)\n\n NOTES.\n\nThe translation and notes of this Chapter, except what is in brackets,\nare Renouf\u2019s work. They are taken from the introduction he published to\nhis edition of the papyrus of Ani (p. 16).\n\nThe vignette represents the deceased and his wife worshipping Thoth.\n\nThis Chapter is found in the papyrus of Ani, and at greater length in a\npapyrus of the Museum of Leyden, from which it has been copied by\nNaville into his edition.\n\nThe Leyden text is unfortunately very incomplete, both in the upper and\nlower parts of the columns. The two texts differ very materially in some\nof their readings, and will require considerable study before a\nsatisfactory translation can be given.\n\n1. The deceased is evidently supposed to be just arrived in a place of\nutter darkness and desolation, and expresses his feelings of distress to\nThoth in the opening address.\n\n2. [The text of Leyden is much more complete. Owing probably to want of\nspace, the scribe of Ani has shortened his text. There the omissions are\nso considerable that it is impossible to find a sense. I have often\nadopted the reading of the Leyden papyrus in the translation of this\npart of the chapter.\n\n3. The remaining columns in the Leyden manuscript, although incomplete,\nenable us to see that the deceased is assimilated throughout to Osiris,\nas born again in his son Horus. There is a cry of adoration to him in\nSutenhenen, and exultation in En-aaref, the whole cycle of the gods is\nfilled with satisfaction at seeing him inherit his throne and rule over\nthe earth. Sut is filled with terror when he sees the change which has\ntaken place; the different generations of mankind, the past, the\npresent, and the future, are in obeisance. Mention is made of the\n\u201cHoeing\u201d and of the blood which flowed in Sutenhenen [an allusion to the\nmyth of the destruction of mankind] and of other particulars in\nconnection with Osiris. And the chapter is said to be recited over an\nimage of Horus made of lapis lazuli (or blue material) and placed at the\nthroat of the deceased. It is also to be recited in the Netherworld.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXVI.\n\n _Chapter of not dying a second time in the Netherworld._\n\n\nI execrate the land of the East. I do not go to the dungeon, for I have\nnot done those things which are forbidden by the gods.\n\nFor I have passed through the place of purification in the middle of the\nMeskat;(1.) the inviolate god has given me his glorious attributes on\nthe day when the two Earths were united in the presence of the Master of\n(all) things.\n\n_He who knows this chapter is a mighty Chu in the Netherworld._\n\n NOTES.\n\nA short Chapter found in one papyrus only, and consisting of a few\nsentences taken from various chapters.\n\n1. See Note 19, Chapter 17.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXVII.\n\n _Chapter of raising the Chu, of vivifying his soul in the Netherworld._\n\n\nO Nut, Nut, who created the father out of his earth(1.) and Horus after\nhim, who bound his wings as to a hawk and his feathers like Kemhesu,(2.)\nwho brought him his soul, and who perfected his words, who showed him\nhis abode in the presence of the stars, the occupiers of the sky, for he\nis the great star of Nut.\n\nThou seest _N._ uttering words to the Glorified, for he is the great\nform who will not rule (?) over them if thou art not among them. Thou\nseest the head of _N._ as a _ba_(3.) (ram); his horns are like those of\na sacrificed victim, those of a black ram, born of the ewe who bare him,\nand suckled by four sheep.\n\nThere came to thee Horus with blue eyes, do thou guard Horus with red\neyes in his sickness and in his wrath; let his soul not be opposed, let\nhis messengers come to him, and his quick runners(4.) hasten to him; let\nthem come on the west side, and one by one (?) march towards thee.\n\nThe god has said this: thy words are those of the father of the\ngods,(5.) thy name will be triumphant before the gods; they exalt thee\nand the cycle of the gods give thee their hands.\n\nSaid by the god to the father of the gods: take possession of the door\nof the _ka_ on the horizon, let them throw open their gates; thou art\nwelcome to them, do thou prevail over them, let them advance towards the\ngod(6.) ... when they come out they raise their faces, they see him\nbefore the great god Amsu[6] ... thy head, I have raised for thee thy\nhead, take possession of it ... his head has perished behind thee, thy\nhead will not perish and what thou hast done before men and gods will\nnot be destroyed.\n\n NOTES.\n\nThis Chapter is found in the pyramid of Unas (ll. 361-376), where the\ntext is not much better than in the Papyrus London 9900.\n\n1. I believe this obscure expression means Osiris.\n\n2. A form of Horus represented as a crouching hawk, with two feathers on\nhis head (Renouf, _Life Work_, Vol. III, p. 236).\n\n3. Though \u2042 is written by a bird with a human head, it applies to\nthe soul represented by a ram. See vignettes to Chapter 85.\n\n4. \u2042\u2042\u2042\u2042\u2042 evidently the word \u2042\u2042\u2042\u2042\u2042\u2042 of\nthe inscription of the \u201cDestruction of mankind,\u201d where it refers to\n\u2042\u2042\u2042\u2042\u2042\u2042 the messengers.\n\n5. \u2042\u2042\u2042 means properly a hunter, a man of the field, which\nwould have no sense here. Unas reads \u2042\u2042\u2042\u2042 \u201cthe divine\nfathers.\u201d Adopting the reading of Unas in the singular, I read the\nfather of the gods, probably Seb, who is mentioned a little further in\nthe text of the pyramid.\n\n6. Lacun\u00e6.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXVIII.\n\n _Chapter of raising the body, of giving it eyes, of making it possess\n ears, of fixing its head, of putting it on its base._\n\n\nThou hast received the eye of Horus;(1.) thy table is a table of\nofferings.\n\nHail, Hunnu, lift up thy heart to purify thy body; they have eaten the\neye of Horus, the olive of Heliopolis,(2.) they destroy (what is wrong)\nin the body of Osiris.\n\n(3.)The mouth of _N._ had been thirsty; but he will never hunger (any\nmore); _N._ will never thirst; for Chas delivers him and does away with\nhunger.\n\nO you who fill the vases, you chiefs who distribute bread and cakes, and\nwho have charge of the waterflood; there was ordered for _N._ bread and\nbeer, R\u0101 himself ordered them; he ordered them to those who fill the\nyear with plenty; they seize them (the gifts) and they give him his\nwheat, his barley, his loaves, for he is the great bull.\n\nGrant to _N._ the charge of the five loaves in the funerary chapel;\nthere are three in heaven for R\u0101, there are two on earth for the cycle\nof the gods, and Nu sees them.\n\nO, R\u0101, be gracious to _N._ in this happy day when _N._ joined Shu and\nIsis, and when he was united to (Nekhebit);(4.) they give bread and beer\nto _N._, and they do all the things good and pure in this happy day, the\nthings of Tum, bringing him the things of the eye of Horus ... whenever\nhe arrives to see the god.\n\nThou takest possession of water, and thou marchest towards the altar of\nSashert: four measures of water, as was commanded by Osiris to _N._ Shu\nhas handed over his wealth to _N._; they are thy bread and thy beer.\n\nAwake, lofty judge; awake, thou sleeper; awake from thy ... thy\nofferings are brought before Thoth and Horus, who comes out from the\nNile, and Apuat who comes out of Asert.\n\nIt is pure, the mouth of _N._; the cycle of the gods offers incense to\nthe mouth of _N._ His mouth is pure verily, and his tongue in his mouth,\nfor _N._ hates filth, he is washed from impurity as Sut is washed in the\ncity of the Rehui when he goes with Thoth to heaven.\n\nFeed _N._ with you; let him eat what you eat, drink as you drink, sit as\nyou sit, be mighty as you are mighty, navigate as you navigate. The tent\nof _N._ is woven in the field of Aarru, his running water is in the\nGarden of Hotepit. Offerings are made to him among the gods; the drink\nof _N._ is the wine of R\u0101.\n\nHe goes round the sky like R\u0101, he travels over the sky like Thoth. _N._\nexecrates hunger, he does not eat (feel) it, he execrates thirst. _N._\nhas received bread from the lord of eternity.\n\nHe ordered that _N._ should be conceived in the night and born in the\nmorning, close to the follower of R\u0101, before the morning star.\n\n_N._ was conceived of _N._ and born of _N._, he brings you the loaves\nwhich he found in the pupil of the eye of Horus, on the bough of the\n_tennu_ tree.\n\nWhen he came, Khenta Amenta brought him the victuals and the offerings\nof Horus in his abodes where he lives of them. _N._ lives of them; as\nHorus drinks, _N._ drinks; his food is on the altar of Sashert. _N._ is\nwelcome to Anubis on his mountain.\n\nHail, _N._, thy figure is that which thou hadst on earth, thou art\nliving and renewed every day. Thy face is unveiled, and thou seest the\nlord of the horizon; he gives bread to _N._ at his hour of the day and\nat his appointed time in the night. Horus has avenged thee, he has\nsmashed the jawbones of thy enemies, he has smitten the violent one at\nthe door of his fortress.\n\nHail, _N._, thine enemies are no more, in the great hall the scales are\nright concerning thee, thou makest long strides like Osiris(5.) the lord\nof the arrivals in the Amenta. He arrives when he likes, he sees the\ngreat god in his creations, life is given to his nostrils, he is\ntriumphant over his enemies.\n\nHail, _N._ Thou hatest falsehood, thou propitiatest the lord of (all)\nthings in the night of \u201cstopping the tears,\u201d thou receivest sweet life\nfrom the mouth of the cycle of the gods, and Thoth is satisfied in\ngiving thee victory over thine enemies.\n\nNut spreads her wings over thee in her name of the veil of the sky, she\ngiveth thee to be in the following of the great god, thine enemies are\nno more. She delivers thee of all evil things in her name of\nChnumeturit, for she is the great one among her children.\n\nO chief of the hours, in front of R\u0101, make way for _N._ that he may\narrive into the circle of Osiris, the living lord of the two earths, who\nlives eternally.\n\n_N._ is in the following of Nefertmu, he is the lotus at the nostrils of\nR\u0101 ... he is pure, in the presence of the gods; he sees R\u0101 eternally.\n\n NOTES.\n\nThis Chapter, taken from London 9900, is found complete in the pyramid\nof Unas (l. 166 ff.). Four other pyramids, those of Teta, Pepi I,\nMerenr\u0101 and Pepi II contain the greatest part of it; as also does a\nstele of the XIIth Dynasty found in Abydos, and belonging to a man\ncalled Nehi. Hatshepsu had it copied on both sides of the chamber of\noffering specially dedicated to her (_Deir el Bahari_, Vol. IV, pl.\nCIX-XIII and p. 8). In the pyramids as well as at the temple this text\nis connected with offerings. The representation in the temple may be\nconsidered as the vignette to this chapter. We see there the queen\nsitting before an altar of offerings called \u2042\u2042.\n\n1. \u2042\u2042 The eye of Horus, a generic term applied to a great number\nof offerings.\n\n2. There is much confusion in the first lines of this chapter.\n\n3. Text evidently incorrect.\n\n4. Taken from Unas.\n\n5. I read \u2042\u2042\u2042\u2042\u2042\u2042 (Lepsius, _Todt._, 148, 3, title to\nChapter 180), to make long strides, means to go about freely.\n\n6. Formula inscribed on the coffin of King Mycerinus, in the British\nMuseum, and on many coffins of the New Empire, especially under the\nSaites.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXIX.\n\n _Chapter of coming forth when going out of yesterday (1.) and coming in\n the (present) day, being equipped by one\u2019s own hands._\n\n\nI am raised from yesterday, I come to-day, I come out of my own\ncreations.\n\nI am the sap coming out of its tree, I am the flow coming out of its\nform; for I stand before the lord of the white crown, I am gracious; my\nwords are well established before the lord of the red crown, he who\navenges(2.) his eye.\n\nI died yesterday, but I come to-day;(3.) I made my way towards the\ndoorkeeper of the great god; I come forth by day against my enemy; I\ntriumph over him for ever. He is given me, and he will not be rescued\nfrom my hand; he will dwindle away in my possession, before the great\ncircle of gods in the Netherworld.\n\nI have been given the diadem of the great goddess which is on the head\nof the shadow, and on the figure of the living gods. I have made my way\n... my enemy is brought to me; he is given me and he will not be rescued\nfrom my hand; he will dwindle away in my possession, before the circle\nof gods of Osiris in his festival, when the inhabitants of the Amenta\n...(4.) in his name of....\n\nI am the lord of the red ones in the day of the births, I am the master\nof the sword, it will not be taken away from me.\n\nI am in my bower, I have the sweet juice from my palm trees; they bring\nme what is agreeable to my heart.\n\nI come forth in the day against this my enemy; when he is brought to me\nI triumph over him, he will not be rescued from my hand, he will dwindle\naway in my possession in the presence of the great circle of gods in\nTa-tsert, and the queen of the souls, the most mighty.\n\nI rest in the garden of Hotepit, according to the commands of the lords\nof Cher\u0101ba, my figure is high in the presence of the most mighty; I am\nstrong, I rest in the isles of the garden of Aarru.\n\n NOTES.\n\nThis Chapter is found in two papyri only: London 9900 _Aa_, and the\npapyrus of _Nu_. This last text differs considerably from the first at\nthe end of the chapter. The translation is made from _Aa_, with\noccasional references to _Nu_.\n\n1. The explanation of this curious expression\n\u2042\u2042\u2042\u2042\u2042\u2042 is given by the words of Nu\n\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042\u2042 \u201cI died yesterday, but I\ncome to-day.\u201d \u2042\u2042 yesterday is the past, is death; whereas\n\u2042\u2042\u2042\u2042\u2042 this day, the present day, is life. Leaving what\nhas been, and coming to what is, is only a figure meaning resurrection\nafter death.\n\n2. I have kept Renouf\u2019s translation, although I consider it is\nerroneous. The word \u2042\u2042\u2042, \u2042\u2042 means _reconstitute_,\n_restore_, and not avenge. The common expression, Horus the avenger of\nhis father, should be translated: \u201cHorus who reconstitutes the body of\nhis father\u201d torn to pieces by Sut.\n\n3. These words are taken from the text of Nu.\n\n4. In both papyri there are words omitted here.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXX.\n\n_Chapter of coming forth by day, of giving praise to R\u0101 in the Amenta,\n of paying homage to the inhabitants of the Tuat, of opening the way to\n the mighty soul in the Netherworld, of letting him walk, lengthen his\n strides, and go in and out in the Netherworld; and take the form of a\n living soul._\n\n\nR\u0101 sets as Osiris with all the splendour of the Glorified and of the\ngods of the Amenta; for he is the one, the marvellous in the Tuat, the\nexalted soul in the Netherworld, Unneferu who exists for ever and\neternally.\n\nHail to thee in the Tuat, thy son Horus rests in thee, thou speakest thy\nwords to him; grant him that he may be resplendent before the\ninhabitants of the Tuat, that he may be the great star; that he may\nbring what is his to the Tuat and may travel in it, he, the son of R\u0101\nproceeding from Tmu.\n\nHail to thee in the Tuat, god seated upon his throne, who holdest thy\nsceptre _hik_, king of the Tuat and lord of Acherta, great prince\nwearing the double diadem, great god who hides his dwelling, lord of\nwisdom, chief of his circle of gods.\n\nHail to thee in the Tuat, praises also to what is in thee;(1.) hail to\nthee in the Tuat, the weeping gods cut their hair in thy honour, they\nclap their hands, they implore thee, they pray thee, they weep before\nthee. Thy soul rejoices and thy body is glorious.\n\nIt is exalted, the soul of R\u0101 in the Amenta, his body is blessed there;\nthe powers praise him in the bounds of the Tuat, Teb Temt(2.) who rests\nin his covering.\n\nHail, Osiris, I am the servant of thy temple, the inhabitant of thy\ndivine dwelling, thou speakest to me thy words; give me to shine before\nthe inhabitants of the Tuat like the great star who brings what is his\nto the Tuat, who journeys in it, he the son of R\u0101, proceeding from Tmu.\n\nI rest in the Tuat, I am the master of the dusk, I enter in there and I\ncome out. The arms of Tatunen receive me, the blessed lift me up.\nStretch your arms towards me, for I know your gates, (?) guide me.\nPraise me, ye blessed ones, praise me, rejoice in me as in R\u0101, praise me\nlike Osiris, for I have placed before you your offerings and you take\npossession of your victuals, according to the orders R\u0101 gave me.\n\nI am his favourite, I am his heir upon the earth. I have arrived.\n\nYe blessed ones grant that I may enter the Tuat, open me the entrance to\nthe good Amenta. I have presented the sceptre to _sahu_, and the\n_nemmes_(3.) to him whose name is hidden.\n\nLook at me, ye blessed ones, divine guides in the Tuat; grant that I may\nreceive thy glory, that I may shine like the god of mysteries; deliver\nme from the gods of the pillory, who fasten to their posts; do not bind\nme to your posts, do never send me to the place of destruction. I am the\nheir of Osiris, I receive the _nemmes_ in the Tuat.\n\nLook at me, I shine like one who proceeds from you, I become like him\nwho (praises) his father, and who extols him.\n\nLook at me, rejoice in me, grant that I may be exalted, that I may\nbecome like him who destroys his forms; open the way to my soul, set me\non your pedestals; grant that I may rest in the good Amenta, show me my\ndwelling in the midst of you, open for me your ways, unfasten the bolts.\n\nO R\u0101, who guides this earth, for thou art guiding the powers and\nfollowing the course of the gods; I am the guardian of his door who tows\nthe navigating gods.\n\nI am the only one, the guardian of his door, he who puts the gods in\ntheir abodes.\n\nI am on my pedestal in the Tuat. I am the possessor among possessors; I\nam at the far end of the Tuat.\n\nI am the blessed one in the Acherta, and I make my resting place in the\nAmenta, among the powers and among the gods.\n\nI am the favourite of R\u0101; I am the mysterious Bennu who enters in peace\nin the Tuat and goes out of Nut in peace.\n\nI am the lord of the thrones(4.) above, traversing the horizon in the\ntrain of R\u0101; the offerings for me are in the sky in the field of R\u0101, and\nmy portion on earth in the garden of Aarru; I journey in the Tuat like\nR\u0101; I weigh the words like Thoth, I march as I will, I hasten in my\ncourse like Sahu the mysterious one, and I am born as the two gods.\n\nI am the chief of the bearers of offerings to the gods of the Tuat, who\ngives offerings to the Glorified. I am the brave one who strikes his\nenemies.\n\nO ye gods, O ye Glorified who precede R\u0101, and who escort his soul, tow\nme as you tow him, in the same way as you conduct R\u0101 and tow those in\nthe sky. I am the lofty power in the Amenta.\n\n NOTES.\n\nThe papyri give us four versions of this Chapter. Two of them are in\nLondon 9900 _Aa_, but as they are both copied from the wrong side, they\nare of little use. Each of them had its own title; one was, \u201cthe\nworshipping of R\u0101 in the good Amenta, the praising of the inhabitants of\nthe Tuat,\u201d and the other, \u201cchapter of towing (the gods)\u201d; the two other\ncopies are, one in a papyrus in Paris and the other at Leyden.\n\nThis Chapter does not properly belong to the Book of the Dead. It is\npart of a book engraved at the entrance of nearly all the tombs of the\nkings, the so-called \u201cLitany of the Sun.\u201d This chapter is taken from the\nend of the book. The various paragraphs are not always in the same order\nas in the monumental text. There are abridgments and many omissions,\nwhich in the translation have been filled up from the text in the tombs.\n\nThe papyrus of Leyden (_La_) has a vignette representing the deceased\nworshipping two gods.\n\n1. Words taken from the text in the tombs of the kings.\n\n2. The texts in the tomb mention here the god \u2042\u2042\u2042 _Temt_, who\noccurs there frequently, and who is quite unknown in the Book of the\nDead. This god is often spoken of as being in a \u2042\u2042\u2042, a kind of\noval case. The text here reads \u2042\u2042\u2042\u2042\u2042\u2042, which has\nno meaning.\n\n3. The head-dress \u2042 worn by the sphinxes.\n\n4. The tombs read here \u2042\u2042.\n\n------------------------------------------------------------------------\n\nPLATE LXI.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER CLXXXI, _L. a._]\n\n[Illustration: CHAPTER CLXXXII, _A. t._]\n\n------------------------------------------------------------------------\n\n\n\n\n CHAPTER CLXXXI.\n\n_Chapter of arriving before the Divine circle of Osiris and before the\n gods, the guides in the Tuat, before the guards of their halls,(1.)\n the heralds of their gates and the doorkeepers of their pylons in the\n Amenta, and of taking the form of a living soul and praising Osiris\n the lord of his circle of gods._\n\n\nHail to thee, Chenta Amenta, Unneferu, lord of Tatsert; thou art shining\nlike R\u0101. He himself comes to see thee and he rejoices in seeing thy\nbeauties. His disk is thy disk, his rays are thy rays, his diadem is thy\ndiadem, his height is thy height, his splendour is thy splendour, his\nbeauties are thy beauties, his might is thy might, his odour is thy\nodour. His width is thy width, his abode is thy abode, his throne is thy\nthrone, his descendence is thy descendence, his judgment is thy\njudgment, his Ament is thy Ament; his wealth is thy wealth, his duration\nis thy duration, his creations are thy creations; such as he is such art\nthou,(2.) such as thou art such is he.\n\nHe shall not die, thou wilt not die; if he will not triumph over his\nenemies, thou wilt not triumph over his enemies; no evil things will\nhappen to him, no evil things will happen to thee for ever and ever.\n\nHail, Osiris, son of Nut, lord of horns, wearing the high _atef_ crown,\nto whom the _urer_ diadem and the _hik_ sceptre has been given in the\npresence of the cycle of the gods. Tum has raised the fear of his might\nin the hearts of mankind, of the gods, the Glorified and the dead; the\nroyal power has been given him in Heliopolis; he is the great forms in\nTattu, the lord of fear in his two abodes, the very brave one in Restau,\nhe whose memory is pleasant in the palace, the very brilliant in Abydos.\nIt has been given him to triumph before the whole cycle of the gods; he\nis mighty more than the great powers; the fear of him is over the whole\nearth.\n\nThe(3.) great ones stand on their shrines before him, the prince of the\ngods of the Tuat, the great power of the sky, the lord of the living,\nand the king of those who are therein. Thousands glorify him in Cher\u0101ba,\nthe future ones rejoice in him. He receives the choicest meat offerings\nin the upper abodes; haunches are presented to him in Memphis, the\nfestival of the Eve\u2019s provender is celebrated to him in Sechem, he is\nthe great, the mighty one.\n\nThy son Horus avenges thee, he destroys all that is wrong in thee; he\nhas fastened to thee thy flesh, he has set thy limbs and joined thy\nbones; he has brought thee....(4.) Arise, Osiris, thy hands have been\ngiven thee, stand up living for ever.\n\nSeb made a mark(5.) on thy mouth; the great cycle of the gods protect\nthee.... They come with thee towards the entrance of the hall of the\nTuat. Thy mother Nut stretches her hand behind thee, she protects thee,\nshe doubles her care for thee(4) ... of the children. The two sisters\nIsis and Nephthys come to thee; they fill thee with life health and\nstrength, and all the joy which they possess.\n\n... in thee, because of thee. They gather for thee all kind of good\nthings within thy arms. The gods, the lords of the _ka_, come near thee;\nas they praise thee for ever.\n\nHappy art thou, Osiris, thou shinest brilliantly, thou art powerful;\nthou art glorified. Thy attributes have been fixed to thee; thou art\nlike Anubis. R\u0101 rejoiceth in thee, he is bound to thy beauty.\n\nThou sittest on thy holy seat. Seb procures for thee what thou desirest\nto receive, it is on thy hands in the Amenta.\n\nThou navigatest through the sky every day, thou leadest him (R\u0101) to his\nmother Nut, where he sits living in the Amenta, in the boat of R\u0101, every\nday. Thou art with Horus in order that the protection of R\u0101 may be\nbehind thee; and the glorious power of Thoth may cling to thee and the\nhealth of Isis be within thy limbs.\n\nI have come to thee, lord of Ta-tsert, Osiris Chenta Amenta, Unneferu,\nwho lasts eternally and for ever; my heart is right; my hands are pure;\nI have brought good things to my lord and offerings to him who made\nthem. I have come from afar to your abodes. I have done a good thing on\nearth, I have struck for thee thy enemies like bulls, and I have\nslaughtered them like victims, I have made them to fall down on their\nfaces before thee.\n\nI am pure, thou art pure. I have purified thyself for thee, in thy\nfestival, I have dressed geese for thee on thy altar, for thy soul, for\nthy Form and for the gods and goddesses who follow thee.\n\n_Whoever knows this book, no evil thing can have mastery over him; he is\nnot driven away from the doors of the Tuat; when he goes in and out, he\nreceives bread and beer and all good things before the inhabitants of\nthe Tuat._\n\n NOTES.\n\nThis Chapter is found in two papyri: one at Leyden, and one at Naples.\nIts title begins like that of Chapter 124. The first paragraphs are\ntranslated from the papyrus at Leyden, which stops suddenly, because the\nspace allotted to the text, below the vignette, came to an end. From\nthere the scribe passes over to the rubric.\n\n1. _See_ note to Chapter 144.\n\n2. _See_ note 5, Chapter 144.\n\n3. The following is taken from the papyrus at Naples.\n\n4. Lacun\u00e6.\n\n5. This is part of the funereal ceremonies. \u2042\u2042\u2042\u2042 is to\ntouch the mouth or make a mark on it with the instrument called\n\u2042\u2042\u2042 (Schiaparelli, _Libro dei Funerali_, Vol. I, p. 139).\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXXII.\n\n\n_Book of vivifying(1.) Osiris, of giving air to him whose heart is\nmotionless, through the action of Thoth, who repels the enemies of\nOsiris who come there in his form(2.) ... as protector, saviour,\ndefender in the Netherworld._\n\n_It is said by Thoth himself, so that the morning light may shine on him\n(Osiris) every day._\n\nI am Thoth, the perfect scribe, whose hands are pure, who opposes every\nevil deed, who writes justice and who execrates every wrong, he who is\nthe writing reed of the Inviolate god, the lord of laws, whose words are\nwritten and whose words have dominion over the two earths.\n\nI am the lord of justice, the witness of right before the gods; I direct\nthe words so as to make the wronged victorious. I have dispelled\ndarkness, and driven away the storm. I have given the sweet breaths of\nthe North to Osiris when he comes out of the womb which bare him. I give\nR\u0101 to be setting as Osiris and Osiris to be setting as R\u0101. I give him to\nenter the mysterious cave in order to revive the heart of him whose\nheart is motionless, the exalted soul which is in the Amenta.\n\nHail, acclamations to thee, god whose heart is motionless, Unneferu, the\nson of Nut. I am Thoth, the favourite of R\u0101, the very brave, who is\nbeneficent to his father; the great magician in the boat of millions (of\nyears); the lord of laws, who pacifies the two earths by the power of\nhis wisdom ... who drives away enmity and dispels quarrels, who does\nwhat is pleasing to R\u0101 in his shrine.\n\nI am Thoth, who giveth Osiris victory over his enemies; I am Thoth, who\nprepares to-morrow and who foresees what will come afterwards; his\naction is not vain when he settles what is in the sky, the earth and the\nTuat, and when he gives life to the future ones.\n\nI give breath to the hidden ones by the virtue of my speech. Osiris is\ntriumphant against his enemies.\n\nI have come to the lord of Ta-tsert, Osiris the bull of the Amenta, who\nlasts forever. I give an eternal protection to thy limbs; I have come\nbearing the amulet in my hand; my protection is active every day.\n\nThe living charm is behind him, behind this god, whose _ka_ is glorious,\nthe king of the Tuat, the prince of the Amenta, who takes hold of the\nsky, triumphantly, on whom the _atef_ crown is established, who shines\nwith the white diadem, who has seized the hook and the flail; mighty is\nhis soul, the great one of the _urer_ crown; who has united all the\ngods, the love of him penetrates their bodies, Unneferu who lasts for\never and eternally.\n\nHail to thee, Chenta Amenta, who giveth birth to all human beings a\nsecond time, who is renewed in an instant, who is better than those who\nwere before. Thy son Horus establishes thee on the pedestal of Tmu; thy\nface is perfect, Unneferu.\n\nArise, bull of the Amenta, thou art established, well established in the\nwomb of Nut; she replenishes thee (with life and health) when thou\ncomest out of her. Thy heart is well established on its stands and thy\nwhole heart as at the beginning. Thy nose is vivified with the breath of\nlife; thou art living, renewed, made young like R\u0101 every day, thou art\ngreat and triumphant, Osiris, who has been revived.\n\nI am Thoth, I have calmed Horus, I have pacified the Rehiu in their\nmoment of storm. I have come, I have washed away the Red ones; I have\ncalmed down the riotous, and I have struck him with (?) all kinds of\nevil things.\n\nI am Thoth, I have celebrated the festival of Eve\u2019s provender in Sechem.\nI am Thoth, I come every day from Pu Tepu, I have directed the\nofferings, I have given cakes to the glorious ones who stretched forth\ntheir hands. I have avenged the arm of Osiris, I have embalmed it. I\nhave made sweet its fragrance like good perfumes.\n\nI am Thoth, I come every day to Cher\u0101ba; I fastened the tackle; I let\nthe boat go: I brought it from East to West. I am higher on my pedestal\nthan any god, for my name is he who is high on his pedestal. I opened\nthe good roads in my name of Apuatu, I give thee acclamations, and I\nthrow myself down on the earth before Osiris Unneferu the eternal, the\neverlasting.\n\n NOTES.\n\nChapters 182 and 183 are hymns to Osiris very like each other, supposed\nto be pronounced by Thoth himself. Occasionally it is difficult to\ndistinguish whether the words are spoken by the god or the deceased.\n\nChapter 182 is taken from Papyrus 10010 in London.\n\nThe vignette represents the mummy on the funeral bed, surrounded by\nseveral gods and genii.\n\n1. See note 2, Chapter 154.\n\n2. A word is omitted there.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXXIII.\n\n_Adoration to Osiris, giving him praise, bowing down before Unneferu,\n falling on one\u2019s face before the lord of Ta-tsert, and exalting him\n who is on his sand._\n\n\nI have come to thee, son of Nut, Osiris, prince everlasting. I am in the\ntrain of Thoth, I rejoice in all that he has done.\n\nHe brings thee sweet breezes to thy nose, the breath of life to thy\nbeautiful face, the wind coming out of Tmu to thy nostrils, lord of\nTa-tsert.\n\nHe grants that the morning light shine on thy body, he illuminateth thy\npath with his rays, he removeth all that is wrong in thy body by the\nvirtue of his speech. He appeases the two gods, the two brothers, he\ndrives away anger and quarrel, and he made the two Rehti, the two\nsisters, gracious unto thee, so that the two earths may be at peace\nbefore thee; he removes the displeasure out of their hearts, so that one\nembraces the other.\n\nThy son Horus is triumphant before the whole cycle of gods; he has\nreceived the royal power on the earth, and his dominion over the whole\nearth; the throne of Seb has been imparted to him; the high dignity of\nTmu is kept in record as his possession, engraved on a brick of iron, as\nwas ordered by thy father Tatunen in his sanctuary.\n\n(This god) giveth thee to join him on the firmament, when he raiseth\nwater on the mountains in order to make growth come forth on the\nmountains, and all growth spring out of the earth; he brings forth all\nproducts on water and on land.\n\nThou hast handed over to thy son Horus all the gods of Heaven and the\ngods of earth, they are his servants at his gates, and all that he has\ncommanded is before them; they fulfil it at once; thy heart is\nsatisfied, thy heart, lord of the gods, is overjoyed because of it.\n\nEgypt and the desert are at peace; they are the vassals of thy royal\ndiadem; the temples and the cities are well ordered in their places; the\ncities and the provinces are his possession according to their names,\nthey bring to thee tributes of offerings, and they make libations to thy\nname for ever. Thou art called upon, and thy name is praised, thy _ka_\nis gratified by funereal meals.\n\nThe Glorified who are in thy following sprinkle water on thy food by the\nside of the dead souls in this land. All thy thoughts are excellent like\nthose of him who was at the beginning.\n\nBe crowned, son of Nut, as the Inviolate god is crowned; thou art\nliving, thou art revived, thou art renewed, thou art perfect. Thy father\nR\u0101 giveth health to all thy limbs, thy divine circle giveth thee praise.\nIsis is with thee, she will never leave thee before all thy enemies are\nstruck down.\n\nAll the lands praise thy beauties like R\u0101 when he rises every morning;\nthou art crowned like him who is high on his pedestal, thy beauties are\nexalted, thy strides are lengthened; thou hast received the royal power\nof Seb, thy father who creates thy beauties; thy mother gave existence\nto thy limbs, Nut who bare the gods bare thee to be the chief of the\nfive gods. The white crown of the South is placed on thy head; thou\nseizest the hook and the flail. When thou wast still in the womb, before\nthou didst appear on earth, thou wast crowned to be lord of the two\nearths, the _atef_ crown of R\u0101 was on thy head.\n\nThe gods come to thee, bowing down, the fear of thee possesses them;\nthey see thee with the might of R\u0101, and the valour of thy majesty fills\ntheir hearts.\n\nLife is with thee, abundance is attached to thee. I offer Maat before\nthee; grant that I may be in the train of thy majesty like one who is on\nthe earth. May thy name be called upon, may it be found among the just\nones.\n\nI have come to the city of this god, to the city of god, to the region\nof old time; my soul, my _ka_, my Chu are in this land. The god of it is\nthe lord of justice, the lord of abundance, the great and the venerable\none, who is towed through the whole earth; he journeys to the South in\nhis boat, and to the North driven by the winds, and his oars, to be\nentertained with gifts according to the command of the god, the lord of\npeace therein, who left me free of care. The god therein rejoices in him\nwho practices justice; he grants an old age to him who has done so; he\nis beloved, and the end of it is a good burial and a sepulture in\nTa-tsert.\n\nI have come to thee; my hands bring Ma\u0101t, my heart does not contain any\nfalsehood, I offer thee Ma\u0101t before thy face, I know her; I swear by\nher; I have done no evil thing on earth; I have never wronged a man of\nhis property. I am Thoth, the perfect and pure writer; my hands are\npure. I have put away all evil things; I write justice and I hate evil;\nfor I am the writing-reed of the Inviolate god, who utters his words,\nand whose words are written in the two earths.\n\nI am Thoth, the lord of justice, who giveth victory to him who is\ninjured and who taketh the defense of the oppressed, of him who is\nwronged in his property. I have dispelled darkness; I have driven away\nthe storm; I have given air to Unneferu, and the sweet breezes of the\nNorth when he comes out of the womb of his mother. I have given him to\nenter into the mysterious cave where is revived the heart of the god\nwhose heart is motionless, Unneferu, the son of Nut, the victorious.\n\n NOTE.\n\nThis hymn is taken from the papyrus of Unneferu, in London. See note 1\nin Chapter 1.\n\n------------------------------------------------------------------------\n\nPLATE LXII.\n\n BOOK OF THE DEAD.\n\n[Illustration: CHAPTER CLXXXV, _P. d._]\n\n\n[Illustration: CHAPTER CLXXXVI. =Papyrus of Ani.=]\n\n------------------------------------------------------------------------\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXXIV.\n _Chapter of being near Osiris._\n\n\nThere is not much more than the vignette left. Only two or three words\nremain. They are taken from a papyrus in Paris.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXXV.\n\n_Giving praise to Osiris, falling on the earth before the lord of\n eternity; propitiating the god with what he loves, speaking the truth,\n the lord of which is not known._\n\n\nHail to thee, venerable god, great and beneficent prince of eternity, in\nhis abode in the Sektit boat. Acclamations are given him in the sky and\non earth; he is exalted by the past and present. Great is the fear he\ninspires in the hearts of men, of the Glorified and of the dead. His\nsoul was given him in Tattu, his might in Heracleopolis, his image in\nHeliopolis, and his power over forms(1.) in the double sanctuary.\n\nI have come to thee; my heart holds right, my heart contains no\nfalsehood. Give me to be among the living, to navigate up and down in\nthy train.\n\n NOTES.\n\nI have given No. 185 to a hymn to Osiris, with which many papyri begin,\nbut which occasionally comes just before the representation of the cow\nin the West. There seems to have been no canonical text for that hymn,\nin which the writer was left to follow his imagination.\n\nThe hymn here given is one of the most complete. It is taken from the\npapyrus of Sutimes in Paris.\n\nThe vignette represents always Osiris in a shrine, with worshippers\nbefore him.\n\n1. \u2042\u2042\u2042\u2042, litt., \u201chis greatness of forms.\u201d I suppose it means\nhis power of taking all the forms he likes.\n\n ------------------------------------\n\n\n\n\n CHAPTER CLXXXVI.\n\n _Adoration to Hathor, the lady of the West, falling down before\n Mehurit._\n\n\nI have come to thee, to see thy beauties, give me to be at the head of\nthy followers and among thy divine attendants.\n\n NOTES.\n\nA great many papyri end with a picture representing Hathor of the West,\nin company of the goddess Thueris coming out of the mountain where the\nburial is to take place. The text, which is generally very corrupt, as\nif the writer had neglected the words for the picture, is an adoration\nto Hathor, which varies in its form.\n\nThe text here translated is taken from a papyrus at Leyden.\n\nThe vignette is taken from the papyrus of Ani.\n\n------------------------------------------------------------------------\n\n Transcriber\u2019s Note\n\nThere are sixty two plates, some spanning facing pages. They were not\nbound in strict sequential order. They were not considered in the\npagination. Since they are not available in this medium, the captions\nhave been shifted to avoid falling with paragraphs.\n\nPlease note that Chapter CX, appearing at pp 193-195 in the orginal, is\nout of sequence with Chapters CXI-CXVI.\n\nAt 63.14, the Western Syriac word \u2042 is rendered as \u0710\u0737\u0720\u0734.\n\nThe text of each chapter is glossed with chapter endnotes. The scheme\nwas not cleanly followed. Fortunately, each note repeats a phrase in the\ntext, so the references can usually be traced.\n\n The reference to Chapter 41, note 8 is wrong, and there is no other\n obvious note.\n The identifier for Note 5 on p. 81 was missing, and has been restored.\n The reference to \u201cLord of the One Face\u201d (Note 5 on p. 133) has been\n restored to the appropriate place.\n In the summary note to Chapter 22 on p. 61, there is an apparent\n reference \u2018(2)\u2019, for which there is no obvious referent. It is\n retained, but mentioned below.\n In the Notes for Chapter 46 on p. 102, there is a reference to note 6\n of Chapter 124, which does not exist.\n The numbering of notes in Chapter 64 was confused. The reference to\n note 15 was missing, and has been added. There were two note 21\u2019s and a\n repeated reference to note 23. These have been resequenced.\n There is a reference to note 6 in Chapter 72 for which there is no\n corresponding note.\n The reference to note 5 in Chapter 112 was missing and, based on the\n subject of the note, has been placed after the final word on p. 184.\n At 218.21, a spurious reference to a note 49 has been added, causing\n the numbering of the final 6 references to be off by one. The reference\n is removed, and the numbering resequenced.\n The reference to note 4 in Chapter 144 was missing and has been placed\n after the phrase \u201creceives the saying\u201d at line 288.9.\n The reference to note 2 in Chapter 176 was missing and has been placed\n after the phrase \u201cflame born\u201d at line 340.8.\n Note 6 of Chapter 176 has no reference in the text.\n\nThe singular and plural names \u2018Ur\u00e6us\u2019 and \u2018Ur\u00e6i\u2019 usually appear with the\n\u2018\u00e6\u2019 ligature, but twice each as \u2018Uraeus\u2019 or \u2018Uraei\u2019. The ligature\nversion has been adopted, for the sake of text searches, as noted below.\n\nThe proper name \u2018Ma\u0101t\u2019 which appears more than fifty times, is spelled a\nhandful of times without the macron on the second \u2018a\u2019 later in the text\n(pp. 336, 344, 353, 374). These have been amended\n\nThose errors deemed most likely to be the printer\u2019s have been corrected,\nand are noted here. The references are to the page and line in the\noriginal.\n\n 2.23 let him hear as you[r] hear Removed.\n 47.20 according to the different authorit[i]es Inserted.\n 55.31 It is synonymous (_cf._ chapter 41, note 8) _sic_\n 57.17 \u201cthe measuring line used by builders,[\u201d] Added.\n 61.23 from the coffin[(2)] of Queen Mentuhotep _sic_\n 72.24 of the Living[./?] Replaced.\n 74.27 and convey it to Neh[a/e]bkau. Replaced.\n 83.27 influencing the breathing[.] Added.\n 92.60 those of the Living Ur[ae/\u00e6]i Replaced.\n 97.11 I am [t]he Babe Restored.\n 102.22 (chapter [124, 6]) _sic_\n 123.10 [\u2018/\u201c]The great Extender,\u201d Replaced.\n 127.26 when they close togethe[r] Restored.\n 136.7 The Symb[e/o]l of Life Replaced.\n 136.22 join my two hands together[(6)] _sic_\n 138.8 the represen[s/t]ations of the Psychostasia? Replaced.\n 140.28 for ever[,/.] Make thou Replaced.\n 143.25 for the sei[z/s]in of his inheritance Replaced.\n 151.1 Let me sit wher[e]ever it pleaseth me. Removed.\n 151.29 of those seven Ur[ae/\u00e6]us deities Replaced.\n 154.15 The Ur[ae/\u00e6]us divinities are my body. Replaced.\n 157.9 a common noun signi[f]ying an earth-worm Inserted.\n 167.3 \u201cthe Horizon[\u201d] Removed.\n 168.7 [\u201c]Bearer of the Great one whilst she passeth\u201d Added.\n 168.12 [\u201c]Made of the hide of Mnevis Added.\n 180.2 things which [\u2018]spring forth\u2019 \u2018come to light.\u2019 Removed.\n 198.32 [-/\u2018]drink made from the fruit of the creeper\u2019 Replaced.\n 205.11 the mystical, not the geograp[/h]ical>, Abydos Inserted.\n 208.10 in the lands there of the Fenchu[:/.] Replaced.\n 214.8 the Master of the two Ur[ae/\u00e6] Replaced.\n 218.28 saith the right side[(49)] Removed.\n 219.26 the Two Worlds[)]. Removed.\n 222.19 where R\u0101 riseth[\u2019] Added.\n 224.2 and one to[ to] the Right side Removed.\n 227.35 Isis and Nephthys.[\u201d] Added.\n 230.7 Absalom had his brother Amnon assas[s]inated Added.\n 230.34 contradicted by no[t]orious evidence Restored.\n 246.31 but \u2018the Strong one,[\u2019] Added.\n 247.30.1 he tell[s] us Removed.\n 247.30.2 (_Zeit[s]chr._, 1873, p. 3) Inserted.\n 249.32 the difference of terms[.] Added.\n 255.25 his throne.[\u2019/\u201d] Replaced.\n 259.20 translated \u2018princes,\u2019 \u2018officers,[\u2019] Added.\n 260.28 [\u201c]They shall offer Added.\n 267.13 Bonomi\u2019s _Sarc[o]ph._ Inserted.\n 272.24 and the Hammemit in Cher\u0101ba.[\u201d] Added.\n 273.8 be used synon[o/y]mously Replaced.\n 276.25 written in the Nebseni pap[ry/yr]us Transposed.\n 277.12 [o/O]h thou of the potent Lock Replaced.\n 277.21 is of the femin[i]ne gender. Inserted.\n 278.19 certainly corrupt and un[in]telligible. Inserted.\n 286.8 of which is the papyrus[ is] _Nu_ Removed.\n 290.1 in his introduct[i]on to the Papyrus of Ani Inserted.\n 292.1 \u2018the dark sky[,] the black sky.\u2019 Added.\n 292.27 The name of the doorkeeper is[;/:] the bull. Replaced.\n 295.6 _see_ '6[5/3] B, note 4. Replaced.\n 318.26 Therefor[e] one may speak Added.\n 349.34 th[e]y feet are firm every day Removed.","title":"The Egyptian Book of the dead","tradition":"myth-cosmogony","translated_text":null,"word_count":136159}