body of Rā, on traversing the Nu, and whilst the _ka_ of the god is
being propitiated, according to his pleasure.
The Osiris _N_ is the Hawk, rich in variety of Forms.
The Deceased acquireth might with Rā, and is enabled to possess power
among the gods, for the gods are made to regard him as one of
themselves, and when the Dead ones see him they fall upon their faces.
He is seen in the Netherworld even as the beams of Rā.
_Said over a Boat of four cubits in length, painted green. And let a
starry sky be made, clean and purified with natron and incense. And see
thou make an image of Rā upon a tablet of light green colour at the prow
of the Boat. And see thou make an image of the Deceased whom thou
lovest, that he may be made strong in this boat, and that his voyage be
made in the Bark of Rā, and that Rā himself may look upon him. Do not do
this for any one except for thine own self, thy father and thy son. And
let them be exceedingly cautious for themselves. The Deceased acquireth
might with Rā, and made to possess power among the gods, who regard him
as one of themselves, and when men or the Dead see him they fall upon
their faces. He is seen in the Netherworld as the image of Rā._(8.)
NOTES.
The earliest known text of this chapter is that of the Tomb of
Amenemhait at Thebes (_Ta_), of the time of Thothmes III. It is almost
as inaccurate as that of Nebseni (_Aa_), or the Brockelhurst _Ax_. Nor
is the text of Ani of any use towards clearing up any of the
difficulties.
1. _Acquireth Might._ ⁂⁂ does not signify _wise_, nor has it
anything to do with _instruction_ or _perfection_, as supposed by other
translators. As an adjective it is used to qualify not only animate but
inanimate things, such as an _egg_, _beer_, and _incense_. The
well-known expressions ⁂⁂⁂ and ⁂⁂⁂ exactly
correspond to the Hebrew עד מאד and מאד מאד. The notion implied, as in
the Hebrew אוד, is that of _strength_.
⁂⁂⁂, in the Prisse Papyrus, is not a _wise_ man, but a
_powerful_ one, _a man of rank or influence_, δυνάμενος, δυνατός.
This is the meaning of the word in such passages as
⁂⁂⁂⁂⁂⁂ (Rougé, _Inscr. hier._, 80)
⁂⁂⁂⁂⁂ (_Inscr. of Una_ repeatedly)
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂ (_Pap. Prisse_ 17,
1). These expressions are the exact equivalents of the Greek δυνάμενος
παρά τῷ βασιλῆι, Herodot. 7, 5.
The might acquired by the deceased is stated in the final rubric and in
all the titles of the chapter in the later recensions to be
⁂⁂⁂⁂⁂⁂, with reference to Rā.
2. _Said on the first day of the Month._ These words first appear on the
Papyrus of Ani.
3. _The Twinklers._ The oldest texts in this place have
⁂⁂⁂⁂, though the equivalent and corresponding word a
little further on is ⁂⁂⁂⁂⁂, which is the usual reading
here in the later recensions. The same meaning may be made out of both
groups. The stars are manifestly alluded to, as being made to disappear
when the Sun makes his appearance. ⁂, or in reduplicated form
⁂⁂⁂, is the pupil of the eye; ⁂⁂ is to _ogle, far
l’occhiata_. ⁂⁂⁂⁂⁂ on the other hand signifies the
_little tremblers_, “tremulo fulgore micantes.” The glance of the eye is
⁂⁂⁂⁂⁂⁂.[144] The stars are here considered as so many
eyes, characterised by their tremulous motion.
4. The true text is here quite lost. Some sense might be restored, if we
might read ⁂⁂⁂⁂⁂ instead of ⁂⁂⁂⁂⁂. The
latter word is absolute nonsense in this place, whatever determinative
it may have, but the former is the well known name of a tree held sacred
at various places in Egypt. The whole passage then might mean “Enjoy the
north wind, and may the Kabasu trees of thine abode refresh thee.”
5. _The golden Form._ The whole of this passage will become clear after
reading the final rubric and examining the Vignettes of the chapter.
6. _Line of measurement_, ⁂⁂⁂⁂⁂. An explanation of this
will be found in the pictures and text of the _Book of Hades_. In
Bonomi’s _Sarcoph._, Plates VII in the act of acclamation, and twelve
others carry the line ⁂⁂⁂⁂⁂⁂⁂⁂⁂. The use
intended for the line is stated in the text. “The bearers
of the line are those who settle the fields of the Chu,
⁂⁂⁂⁂⁂⁂⁂⁂⁂.” They are called upon to take
their line and to fix the ⁂⁂⁂⁂⁂, ⲥⲉⲑⲓⲟϩⲓ, ἄρουρα, the
_arable land_ of each allotment. Rā expresses his satisfaction at the
measurement, and tells the gods and the Chu that their domains are
theirs, and that he provides their food.
7. _His future_ ⁂⁂⁂, ⁂⁂⁂⁂.
8. The rubric is taken from _Ax_.
-----
Footnote 144:
The Egyptian word signifying _tremble_ is written either with ⁂ or
with ⁂.
------------------------------------
CHAPTER CXXXIV.
_Chapter whereby the Deceased acquireth might._
Hail to thee who art in the midst of thine Ark, Oh rising Sun who
risest, and declining(1.) one who declinest: at whose will millions
spring forth, as he turneth his face to the unborn generations of men:
Chepera in the middle of his Bark, who overthroweth Apepi.
Here are the children of Seb who overthrow the adversaries of Osiris and
destroy them from the Bark of Rā.
Horus cutteth off their heads in heaven when in the forms of winged
fowl, their hinder parts on earth when in the forms of quadrupeds or [in
the water] as fishes.
All fiends, male or female, the Osiris _N_ destroyeth them, whether
descending from heaven or coming forth upon the earth, or issuing out of
the water or travelling along with the Stars.
Thoth slaughtereth them, the Son of the Rock, proceeding from the place
of the Two Rocks.(2.)
The Osiris _N_ is dumb and deaf(3.) for the Strong one is Rā, the
puissant of stroke, the Almighty one, who washeth in their blood and
walloweth in their gore.
The Osiris _N_ destroyeth them from the Bark of his father Rā.
The Osiris _N_ is Horus: his mother Isis bringeth him forth, and
Nephthys nurseth him, as they did to Horus, who repelleth the dark ones
of Sutu: who, when they see the Crown fixed upon his brow, fall upon
their faces.
Osiris Unneferu is triumphant over his adversaries in heaven and on
earth, and in the cycle of each god and goddess.
_Said over a Hawk in a Boat, with the White Crown upon its head, and the
figure of Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Sutu,(4.) Nephthys,
painted yellowish green on a fresh papyrus placed in this Boat, together
with the figure of the Deceased, anointed with the Heknu oil. Let there
be offered to them incense burning and roast fowl. It is the adoration
of Rā, and his voyage, for it is granted to him to make his appearance
each day with Rā, whithersoever he journeyeth; and it is the Slaughter
of the adversaries of Rā; positively and undeviatingly for times
infinite._
NOTES.
1. _Declining_ ⁂⁂. This word frequently occurs in contrast with
⁂⁂⁂. I understand the latter in all such cases to signify the
shining of the sun on his rising, and the former to signify the shining
of the sun in his afternoon course.
2. _The son of the Rock, proceeding from the place of the Two Rocks._
The only explanation I can think of is derived from the identification
(in chapter 62) of Thoth with the Nile, ⁂⁂⁂⁂. From this
point of view the god is both the son of the Rock and issues from the
place of the Double Rock, ⁂⁂⁂, or of the two Rocks, called in
the time of Herodotus Krophi and Mophi.
3. _Dumb and deaf_, ⁂⁂⁂⁂. It is strange that this meaning
of the passage has so long been misunderstood. The sense of the first
word has long been recognised, and ‘deaf’ is the meaning rightly
assigned to ⁂⁂ in Birch’s Dictionary. One instance like the
following (from _Unas_, 608) is sufficient to settle the
question—⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂, “He is
not so deaf that he should not hear thy voice.”
That the subject of these attributes is the Osiris is seen by reference
to _At_, where instead of ‘the Osiris’ the deceased speaks in the first
person, ⁂⁂⁂⁂⁂⁂, “I am dumb, I am deaf.”
4. _Sutu._ This divine name occurs in the text of Amenhait in the reign
of Thothmes III. And I have noted another instance where the name is
written ⁂⁂⁂. Dr. Birch called the papyrus Miss
Brockelhurst’s. It cannot however be the _Ax_ of M. Naville, which does
not contain the chapter.
The disappearance of the god’s name from all other documents is a fatal
argument against their claims to high antiquity.
------------------------------------
CHAPTER CXXXV.
_Another chapter recited when the Moon renews itself on the first day of
the month._
Osiris is enveloped in storm and rain: he is enveloped: but the fair
Horus lendeth succour daily, the Lord of high attributes . . . (1.) he
driveth off the storm from the face of the Osiris _N_.
Behold him coming: he is Rā on his journey: he is the four gods who are
over the upper region.
The Osiris _N_ arriveth at his own time: and by means of his lines is
brought to the light of day.
_If this chapter be known he becometh a Chu of Might in the Netherworld;
he dieth not a second time, in the Netherworld; but he eateth by the
side of Osiris._
_If it be known upon earth he will become like Thoth, so as to be
worshipped by the living: he will not fall a victim to a king’s
wrath(2.) or to the fierce heat of Basit, but will be made to advance to
a most blissful old age._
NOTES.
This chapter is not found in the papyri of the older period.
1. The words ⁂⁂⁂⁂⁂⁂ _Offerings of_ (or _to_) _the
Moment_ have the appearance of an interpolated rubrical direction. _See_
next note.
2. _A king’s wrath_ ⁂⁂⁂⁂⁂. ⁂⁂ in the cases of
gods and men is an impulse which cannot be stopped, but carries
everything before it.
------------------------------------
CHAPTER CXXXVIA.
_Chapter whereby one is conveyed in the Bark of Rā._
Lo the Light(1.) which riseth up in Cher-āba.(2.)
He is born, he of the strong cord,(3.) his cable(4.) is at an end, and
his rudder(5.) hath been taken in hand.
I poise the divine machinery(6.) by which I raise up the Bark to the
cord above head, by means of which I come forth into Heaven, and am
conveyed to Nut.
I am conveyed by it along with Rā. I am conveyed by it like the Kaf.(7.)
I stop the path at the Uārit of Nut, at the staircase where Seb and Nut
bewail their hearts.
------------------------------------
CHAPTER CXXXVIB.
_Chapter whereby one is conveyed in the Great Bark of Rā to pass through
the orbit of flame._
O bright flame which art behind Rā, and dividest his Crown!
The Bark of Rā feareth the storm.
Ye[145] are bright and ye are exalted.
I come daily with Sek-hra(8.) from his exalted station, so that I may
witness the process of the Maāt(9.) and the lion-forms(10.) which belong
to them ... so that I may see them there.
We are rejoicing: their great ones are in jubilation, and their smaller
ones in bliss.
I make my way at the prow of the Bark of Rā, which lifteth me up like
his disk.
I shine like the Glorious ones, whom he hath enriched with his wealth,
holding fast like a Lord of Maāt.
Here is the Cycle of the gods, and the Kite of Osiris.
Grant ye that his father, the Lord of them, may judge in his behalf.
And so I poise for him the Balance, which is Maāt, and I raise it to
Tefnut that he may live.
Come, come, for the father is uttering the judgment of Maāt.
Oh thou who callest out at thine evening hours, grant that I may come
and bring to him the two jaws of Restau, and that I may bring to him the
books which are in the Annu and add up for him his hosts.
And so I have repulsed Apepi and healed the wounds he made.
Let me make my way through the midst of you.
I am the Great one among the gods, coming in the two Barks of the Lord
of Sau, the Figure of the great saluter, who hath made the Flame.
Let the fathers and their Apes make way for me, that I may enter the
Mount of Glory, and pass through where the Great ones are.
I see who is there in his Bark, and I pass through the orbit of Flame
which is behind the Lord of the Side-lock, over the serpents.
Let me pass: I am the powerful one, the Lord of the powerful.
I am the Sāhu, the Lord of Maāt, the creator of every Dawn,(11.)
Place me among the followers of Rā: place me as one who goeth round in
the Garden of Peace of Rā.
I am a god greater than thou art.
Let me be numbered in presence of the Divine Cycle when the offerings
are presented to me.
NOTES.
The two chapters which are numbered by M. Naville as 136A and 136B are
represented in the later recensions by a single chapter, which has been
made out of them. There is very much obscurity in the ancient texts,
though the MSS. containing them are numerous, and the more recent
versions are quite as difficult to understand. We must be satisfied for
the present by a strict literal and grammatical translation, wherever
this amount of success is attainable. The royal sarcophagus 32 of the
British Museum gives the latest form of 136A.
1. _Light_ ⁂⁂⁂⁂⁂. A common noun signifying _lamp_, but
the determinative here shows that a heavenly body is meant. The sun is
here spoken of exactly in the same poetical way as when Antigone (879)
speaks of τόδε λαμπάδος ἱερὸν ὄμμα, or Virgil of the _Phœboea lampas_.
2. The later recension speaks of “the Lamp in Annu and the Hammemit in
Cherāba.” This reading is already found in a few of the Theban texts.
The royal sarcophagus 32 of the British Museum gives the important
variant ⁂⁂⁂ = ⁂⁂⁂⁂, whence it follows that ⁂
is phonetically = ⁂. The latter sign has only two known values
⁂⁂⁂ _āḥā_, and ⁂⁂⁂ _āba_. That the latter is the true
equivalent of ⁂ is certain, in consequence of the complementary
vowels ⁂, which commonly accompany that sign, whether in the word
signifying _battle_, or in the name of a place. It is _impossible_ that
⁂⁂⁂ a should be the right reading, and no one has a right to
convert ⁂ into a simple ⁂.
The well known word ⁂⁂, “strike,” takes the prothetic ⁂, and is
found under the form ⁂⁂⁂, in the name of one of the hours of
the night.[146] No fresh information is derived from the discovery by M.
Daressy of the same word under the form ⁂⁂⁂, that is
⁂⁂⁂, as it should be corrected if cited. To _strike_ and to
_fight_ are different words, though they may often be used synonymously,
and admit of being substituted one for the other.[147]
3. _He of the strong cord_, ⁂⁂. This is grammatically the subject
of the verb _is born_, and I consider it as a compound expression in
which the adjective precedes the substantive, as in longimanus. I
understand ⁂ as = ⁂⁂⁂ (see _Zeitsch._, 1868, p. 70, and
1870, p. 154, 155). In the later recessions (_e.g._, Todt. 136, and B.M.
32) it is omitted in this place, but not in the passage which follows.
4. _His cable_, ⁂⁂. See Bonomi, _Sarc._ 8 D. and _cf._ a passage
in the Pyramid Texts (_Pepi_ I, 413, _Merenrā_ 590) which refers to this
or a similar voyage. M. Maspero thus translates it:—“Fais amener à Pepi
ta barque sur laquelle naviguent tes purs et quand tu auras reçu ta
libation d’eau fraîche sur cette CUISSE DES INDESTRUCTIBLES (the Uārit
⁂⁂⁂ of the Circumpolar Stars), fais naviguer Pepi dans cette
barque avec ce cable d’étoffe verte et blanche par lequel l’Œil d’Hor
est remorqué,” &c. The Uārit, or _Leg_ (on which see Ch. 74, Note 1) of
Nut is mentioned at the end of this chapter.
5. _Rudder_ ⁂⁂⁂ or ⁂⁂⁂.
6. _Machinery_ ⁂⁂⁂. The word has disappeared from the later
texts and been replaced by various conjectural emendations of the
scribes.
7. _The Kaf_, ⁂⁂⁂⁂, one of the divinities in form of apes.
Etymologically the word signifies “the _hot_ one.”
8. _Seḳ-ḥra_, ⁂⁂⁂⁂ is the more common reading, but
⁂⁂⁂ also occurs and so does ⁂⁂⁂⁂⁂⁂. I
cannot remember where I found ⁂⁂⁂⁂ (_P.S.B.A._ VI, 191)
which would identify this divinity with Thoth.
9. _The Maāt_, the series of phenomena occurring in strict conformity
with Law, that is with the laws of Nature.
10. _Lion forms_, ⁂ phonetically ⁂⁂, in most of the papyri.
Some of the words which follow are evidently in very corrupt condition.
11. _Every Dawn_, ⁂⁂⁂⁂⁂.
-----
Footnote 145:
_Sic._
Footnote 146:
To press the identity of ⁂ and ⁂⁂⁂ in the name of this
hour is to forget that its variants would equally prove that
⁂⁂ = ⁂⁂ = ⁂⁂.
Footnote 147:
See _P.S.B.A._ IX, p. 313, and two previous articles of mine there
referred to. The corrections I have to make are the following:—I
wrongly assumed that the _fish_ which in hieratic papyri crosses the
foot of the sign ⁂ in the variants of ⁂ was the same fish as
we find in the group ⁂⁂ = ⁂⁂⁂ = ⁂. The
fishes are different. On referring to M. Naville’s _Festival Hall of
Osorkon II_, pl. 18, pictures will be found of the ⁂⁂ and the
⁂⁂. The first of these is clearly the fish in ⁂⁂,
_ḥem-reu_, and the corresponding sign in the variant is to be read
⁂, _ḥem_, in harmony with the other evidence produced by W. Max
Müller (_Recueil_, vol. IX). The picture of it does not enable one to
determine its species. The pictures at Bubastis of the ⁂⁂
seem to indicate the _Synodontis_, but a picture found by Petrie
(_Medum_, pl. 12) shows an immense fish which has been identified with
the _Latus_ or _Perca_ _Nilotica_. This being of the Acanthopterygian
family is of course a very formidable _warrior_, like our own small
perch, which, as Mr. Ward says, “does not yield its life without
endangering the person of its captor, for the formidable rows of
spinous rays belonging to the first dorsal fin have wounded the hands
of many an incautious angler.”
------------------------------------------------------------------------
PLATE XLII.
BOOK OF THE DEAD.
[Illustration:
CHAPTER CXXXVIIB.
=Papyrus, Brit. Mus., No. 9900.=
]
[Illustration:
CHAPTER CXXXIIIAX.
=Papyrus, Brocklehurst II.=
]
[Illustration:
CHAPTER CXXXVIIB.
=Papyrus, Brit. Mus., No. 9900.=
]
[Illustration:
CHAPTER CXXXVIA. =Papyrus, Leyden II.=
]
------------------------------------------------------------------------
PLATE XLIII.
BOOK OF THE DEAD
[Illustration:
CHAPTER CXL. =Mus. du Louvre. No. III, 52.=
]
[Illustration:
CHAPTER CXXXVIII. =Papyrus, Busca.=
]
------------------------------------------------------------------------
CHAPTER CXXXVIIA.
_Chapter whereby a Light is kindled_(1.) _for a person._
Oh Light! let the Light be kindled for thy Ka, O Osiris Chentamenta. Let
the Light be kindled for the Night which followeth the Day: the Eye of
Horus which riseth at thy temple(2.): which riseth up(3.) over thee and
which gathereth upon thy brow; which granteth thee its protection and
overthroweth thine enemies.
Undefiledly (bis) and successfully (bis):
The light is kindled for Osiris Unnefer: with fresh vases and raiment
like the Dawn.
------------------------------------
CHAPTER CXXXVIIB.
_Chapter whereby a Light is kindled for a person._
The Eye of Horus cometh, the Light one: the Eye of Horus cometh, the
Glorious one.
Come thou, propitiously, shining like Rā from the Mount of Glory, and
putting an end to the opposition(4.) of Sutu.
The prescription(5.) of her(6.) who hath raised him up, and seized upon
the Light for him, and who putteth an end to the troubles against thee,
like the Mount of Glory.
NOTES.
The two most ancient authorities for this chapter, as it is found in the
Turin _Todtenbuch_ and the late recension, are one of the four tablets
of the Museum of Marseilles, published by M. Naville (_Les quatre stèles
orientées du Musée de Marseille_), and the Berlin papyrus of Nechtuamon.
The chapter which M. Naville has published as 137A, in the first volume
of his own _Todtenbuch_, and which is taken from the papyrus of Nebseni,
is manifestly, I think, not the original text, but another edition very
considerably revised and enlarged. And, in imitation of the rubric of
ch. 64, it concludes with a veracious statement, that it was discovered
by Prince Hortatef in a secret chest in the temple of Unnut, and was
brought away by the royal carriages.
These texts are found among the texts preserved in the tomb of
Petamenemapt (see _Zeitschr._, 1883, Taf. 1), but with various
additions, and have been appropriated by the Ritual of Ammon, published
by Dr. O. von Lemm.
The solemn ceremony of Kindling the Light for the dead is repeatedly
mentioned in the Siut inscriptions of Hapit’efae.
1. _Kindle_ ⁂⁂⁂ conveys the same notion as
⁂⁂⁂⁂ in the title of 137B. The Ammon Ritual has
⁂⁂⁂⁂⁂⁂⁂ _strike a Light_. Dr. von Lemm thinks
that by a play of words it is implied not only that a light but Sut is
struck.
2. _At thy temple_ ⁂⁂⁂ _Ba_ and _Marseilles_:
⁂⁂⁂⁂⁂ _in Abydos, Aa_ and _Petamenemapt_.
3. _Riseth up_ ⁂, _Ba_, ⁂⁂ _Marseilles_;
⁂⁂⁂⁂⁂ _Aa_, ⁂⁂ _Petamenemapt_.
4. _Opposition_ ⁂⁂⁂, where ⁂ is = ⁂ as in the Sallier
Calendar. The sense is made clear in the parallel passages
⁂⁂⁂⁂⁂. ⁂, if not an error of recent
transcribers, is a wrong reading for ⁂, which is very distinctly
written in the Nebseni papyrus.
5. _Prescription_ ⁂⁂⁂⁂⁂⁂.
6. _Her._ The Vignette in the Nebseni papyrus exhibits the goddess Apit,
in hippopotamus form, lighting the light. Over her are the words
⁂⁂⁂⁂⁂⁂⁂, “Apit, mistress of divine protections.”
------------------------------------
CHAPTER CXXXVIII.
_Chapter whereby one is enabled to enter into Abydos._
Oh all ye gods who are in Abydos, [each one and his](1.) divine circle
likewise in its entirety, who are coming with acclamation to meet me:
let me see my father Osiris: let me be held as one who cometh forth as
of his house(2.).
I am Horus, the Lord of Kamit, and the heir of Tesherit,(3.) which I
have also seized. I, the invincible one, whose eye is potent against his
adversaries: who avengeth his father, and is fierce at the drowning of
his mother;(4.) who smiteth his adversaries and putteth an end to
violence on their part....(5.).
Oh thou of the potent Lock, king of hosts, who art seized of the Two
Worlds; whose father’s house is seized(6.) [by him] in virtue of the
writs(7.); my balance is perfectly even, my voice is law, and I prevail
over all mine adversaries.(8.)
NOTES.
1. [_Each one and his._] These words are necessary for the purpose
of bringing out the meaning of the text. Every god, it has already
been said, has his circle of associates. The feminine suffix ⁂
after ⁂⁂⁂⁂⁂⁂ shows the concordance with
⁂⁂⁂⁂⁂, which, like other collective nouns, is of the
feminine gender.
2. The exact text here is doubtful, and the sense of ⁂⁂ depends
upon it. ⁂⁂ or ⁂⁂ is the well known title of a priestly
official, whose presence was required in the ritual of the dead. He is
sometimes in attendance upon royal personages. Here according to its
etymological sense the word might simply mean a relative.
3. _Kamit_ ⁂⁂⁂, the “Black Land” is Egypt; _Tesherit_
⁂⁂, the “Red Land,” is whatever lies beyond the limits of Egypt.
4. _The drowning of his mother_ ⁂⁂⁂⁂⁂⁂⁂⁂⁂.
_Drowning_ maybe too strong a word, but immersion at least is meant. We
are at present without any other reference to this incident in the
career of the goddess Isis.
5. Here occurs a word, ⁂⁂⁂ or ⁂⁂⁂ of doubtful
meaning. As the next word to it begins a sentence, it must be considered
as connected with the words preceding it. I am not satisfied that
“silently” or “causing silence” would be a grammatical solution of the
question.
6. Seized (throughout this chapter) in the juridical sense of _seisin_
or feudal possession.
7. _Writs_ ⁂⁂⁂, a reading of three early papyri, which has
disappeared in the later ones. The Turin _Todtenbuch_ has ⁂⁂⁂,
“with his two hands.”
8. Here the chapter ends in _Pi_, and even sooner in the later texts.
The three older papyri differ as to the words which immediately follow,
and are certainly corrupt and unintelligible.
------------------------------------
CHAPTER CXXXIX.
Identical with CHAPTER CXXIII.
_This completes Sir P. Le Page Renouf’s translation of the Book of the
Dead, so far as he had prepared it for publication at the time of his
death._
BOOK OF THE DEAD.
BY EDOUARD NAVILLE, _D.C.L._, _&c., &c._
INTRODUCTORY NOTE.
During the last days of his life, the lamented Sir Peter Le Page Renouf,
foreseeing that he would not be able to reach the goal he had been
striving to attain, the completion of his translation of the Book of the
Dead, expressed the wish that the writer of these lines should continue
and complete his work. I did not feel at liberty to go against the
desire of the eminent master, who had done me the honour to choose me as
his successor, and to leave unfinished a work which he had kept in view
all his life long, and which he considered to be the choicest fruit of
his Egyptological researches.
But I had hardly set myself to the task, when I realised the
difficulties which were in my way. It is never easy, even for a
translator, to put himself into the place of another, to enter fully
into his views, to reconstitute the conception he had formed of the book
he had to interpret. To these difficulties must be added, that I had
hardly any help with regard to that part of the book which Renouf has
not published himself. Renouf, like many eminent scholars, had his
learning chiefly in his head; his notes are very scanty, mere scraps
without any methodical order. There is not a line of written translation
left, beyond what he printed himself. Thus, for the translation of the
following chapters, I was entirely dependent on the part already
published, and I had constantly to refer to those chapters, in order to
know the sense which Renouf would have given to words and sentences I
came across in the course of my work.
I endeavoured as much as I could, to translate as Renouf would have
done. Whenever it was possible, I used his words or his readings, though
I did not always agree with them. I followed his choice of texts. He
generally took the oldest one he had, which he frequently found in my
edition. On the whole I tried to continue the work on the lines which
Renouf himself adopted. Thus it cannot be said absolutely that this
translation is my work; Egyptological scholars will soon recognize what
is mine, and the interpretations for which I am not responsible. I beg
the reader to look at my work in this light, and to remember that at
present any translation of the Book of the Dead is tentative and
provisional, and liable, with the progress in our knowledge of Egyptian,
to undergo considerable changes. Nevertheless, I hope that this joint
work will not compare too unfavourably with the part done by my
illustrious predecessor.
EDOUARD NAVILLE.
------------------------------------
CHAPTER CXL.
_The book read on the last day of Mechir, when the Eye is full on the
last day of Mechir._
There rises a form which shines on the horizon. Atmu rises pouring out
his dew, and the bright one who shines in the sky. The abode of the
obelisk is in joy because of them, because they are complete. There are
shouts of joy in the sanctuary and loud cheering fills the Tuat. They
fall down before Atmu Harmachis. For His Majesty gave orders to the
cycle of his followers. His Majesty ordered to give praise to the Eye,
and behold, my flesh he gave it strength, and all my limbs are renewed,
as soon as the order came out of the mouth of Rā.
His glorious Eye rests on its place on His Majesty in this hour of the
night. When the fourth hour is accomplished, the world is joyous in the
last day of Mechir, for the Majesty of the Eye is in the presence of the
cycle of the gods, and His Majesty rises as from the beginning, with the
Eye on his head as Rā Atmu.
The(1.) eyes of Shu, Seb, Osiris, Suti, Horus, Menthu, Ptah, Raneheh,
Thoth, Chati, Nai, Eternity, Necht, Mert, the land, he who is born by
himself. After the computation of the eye has been made in the presence
of this god, and when it is full and completed, all these gods are
joyous on that day, they who were silent;(2.) and behold there is a
festival made to every god; and they say: hail to thee, praise from Rā,
the boatmen tow his boat, Apepi is struck down. Hail to thee, praise
from Rā who causes the form of Chepera to exist; hail to thee, praise
from Rā, there is joy in him, his enemies are conquered; hail to thee,
praise from Rā, who has repelled the chiefs of the sons of the
rebellion. Acclamation to thee and praise to Osiris _N_.
Said on an eye of pure lapis-lazuli or _mak_ stone, ornamented with
gold; an offering is made before it of all things good and holy, when Rā
puts it on (on his head) on the last day of Mechir; another one is made
of jasper, which a man will put on any of his limbs he likes. When this
chapter is read by one who is in the boat of Rā, he is towed like the
gods, he is like one of them, and he prescribes what is done to him in
the Netherworld.
When this chapter has been read to its end, this is the copy of the
order of offerings made when the Eye is full: four burning altars for
Rā, four for the Eye, and four for these gods; what there is on each of
them is: five good pointed white loaves; five pointed fruit cakes, five
baskets of pastry, one measure of incense, one of fruit and one of roast
meat.
NOTES.
The ancient papyri do not contain this chapter. The translation is made
from the Turin _Todtenbuch_, supplemented and corrected from hieratic
papyri in Paris. Its real meaning is difficult to understand. It seems
that under symbolical expressions it refers to an astronomical
phenomenon, the renewal of the sun after the winter solstice. According
to the principle which I have adopted, to maintain my predecessor’s
interpretations, I translated ⁂⁂⁂⁂⁂ “the Eye is full”
(_cf._ Notes on ch. 125, p. 214). But as it seems evident that here the
two eyes of the sun are the two periods of his apparent course, the
decrease and the growth, I should translate “the period is
accomplished,” this period being that of the decrease after which the
sun enters its ascending course, or according to Egyptian ideas begins
again to grow. It is natural that the completing of the period should be
hailed with joy by Rā, since it is the final victory over his enemies,
which sets him free and allows him to rise again as at the beginning.
The sign of his triumph is that he puts the ⁂⁂⁂⁂⁂ on his
head, as we see in the vignette.
1. Why this list of gods comes here, it is difficult to understand. It
seems quite out of place. Their number varies according to the papyri.
In some of them, they are put after the text in vertical columns. I
presume they are the divinities often alluded to as _these gods_. They
are the witnesses of the scene of Rā rising with the Eye on his head.
2. I have adopted the reading of the Paris papyrus, III, 58,
⁂⁂⁂⁂⁂.
The vignettes consist, in the Turin papyrus, of the deceased worshipping
a black Anubis lying down on a naos, and having on his back the sign
⁂. This god is the ⁂⁂ first mentioned. Behind him are the
⁂⁂⁂⁂, a human form with the Eye on its head, and Harmachis.
Several papyri have only the Eye and Harmachis.
------------------------------------------------------------------------
PLATE XLIV.
BOOK OF THE DEAD.
[Illustration: CHAPTERS CXLI AND CXLII. =Berlin Mus., 2.=]
[Illustration:
CHAPTER CXLVI.
=Leyden, No. II.=
]
[Illustration: CHAPTER CXL. LEPSIUS, Todtenbuch.]
[Illustration:
CHAPTER CXLVI.
=Berlin Mus., No. 2.=
]
[Illustration:
CHAPTER CXLVI.
=Louvre, III, 1.=
]
[Illustration: CHAPTER CXLVI. =Leyden, No. VI.=]
------------------------------------------------------------------------
PLATE XLV.
BOOK OF THE DEAD.
[Illustration]
[Illustration: CHAPTERS CXLI AND CXLII. =Leyden Museum, No. VII.=]
------------------------------------------------------------------------
PLATE XLVI.
BOOK OF THE DEAD.
[Illustration:
CHAPTER CXLIII.
LEPSIUS, Todtenbuch.
]
[Illustration: CHAPTER CXLVIII. =Louvre, III, 89.=]
[Illustration: CHAPTER CXLVIII. =Leyden Mus., No. 11.=]
[Illustration: CHAPTER CXLIV. =Brit. Mus., 9913.=]
[Illustration:
CHAPTER CXLIV.
=Brit. Mus. Pap. Brocklehurst II.=
]
------------------------------------------------------------------------
PLATE XLVII.
BOOK OF THE DEAD.
[Illustration: CHAPTER CXLVIII. =Papyrus of Ani.=]
[Illustration: CHAPTER CXLVIII. =British Museum. Papyrus 9900.=]
[Illustration: CHAPTER CXLVIII. =Louvre, III, 93.=]
[Illustration: CHAPTER CXLIV. =Louvre, III, 89.=]
------------------------------------------------------------------------
CHAPTERS CXLI TO CXLIII.
_The book(1.) said by a man or his father or his son in the festival of
the Amenta, and wherewith he acquires might(2.) with Rā, and with the
gods when he is with them. Said on the day of the new moon, when
offerings are made of bread, beer, oxen, geese, and burnt incense to_
Osiris Chentamenta,
Nu,
Māāt,
The boat of Rā,
Tmu,
The Cycle of the great gods,
The Cycle of the small gods,
Horus the lord of the double diadem,
Shu,
Tefnut,
Seb,
Nut,
Isis,
Nephthys,
The house of the _ka_ of the inviolate god,(3.)
The storm of the sky which raises the god,
The hidden one in her dwelling,
Chebt the mummified form of the god,
The greatly beloved, with red hair,
The abundant in life, the veiled one,
Her whose name is powerful in her works,
The bull of the cows,
The divine force, the good one, the good rudder of the Northern sky,
Him who goes round and piloteth the double earth, the good rudder of
the Western sky,
The shining one, who dwelleth in the house of the devouring monster,
the good rudder of the Eastern sky,
The inner one in the house of the red ones, the good rudder of the
Southern sky,
Emsta,
Hapi,
Tuamautef,
Kebehsenuf,
The Southern part of heaven,
The Northern part of heaven,
The Sektit boat,
The Atit boat,
Thoth,
The gods of the South,
The gods of the North,
The gods of the West,
The gods of the East,
The sejant gods,(4.)
The resting gods,
The great house,
The house of flame,
The gods of the abodes,
The gods of the horizon,
The gods of the field,
The gods of the houses,(5.)
The gods of the thrones,
The ways of the South,
The ways of the North,
The ways of the West,
The ways of the East,
The halls of the Tuat,
The holds of the Tuat,
The mysterious doors,
The doorkeepers of the halls of the Tuat,
Those with hidden faces, the guards of the roads,
The guardians of those who are lamenting,
The guardians of those whose faces are joyous,(6.)
The burning ones who put the flame on the altar,
The door openers who extinguish the flames in the Amenta,
Osiris Unneferu,(7.)
Osiris the living,
Osiris the lord of life,
Osiris the inviolate god,
Osiris in Kau,
Osiris Orion,
Osiris Sep,
Osiris in Tanenit,
Osiris in the South,
Osiris in the North,
Osiris creator of millions of men,
Osiris the spirit in the crouching figure (?),
Osiris Ptah lord of life,
Osiris in Restau,
Osiris inside the mountain,
Osiris in the water of Heliopolis,
Osiris in Hesert,
Osiris in Siut,
Osiris in Net’eft,
Osiris in the South,
Osiris in Pu,
Osiris in Neteru,
Osiris in Lower Saïs,
Osiris in Bak,
Osiris in Sun (Syene),
Osiris in Rohenen,
Osiris in Aper,
Osiris in Keftennu,
Osiris Sokaris in Petshe,
Osiris in his city,
Osiris in Pesekro,
Osiris in his abodes in the land of the North,
Osiris in heaven,
Osiris in his abodes in Restau,
Osiris in Nest,
Osiris in Atefur,
Osiris Sokaris,
Osiris the lord of eternity,
Osiris the begetter,
Osiris the lord of Heliopolis,
Osiris in the monstrance,
Osiris the lord of eternity,
Osiris the prince,
Osiris of the gate of judgment,
Osiris in Restau,
Osiris on his sand,
Osiris in the hall of the cows,
Osiris in Tanenit,
Osiris in Netit,
Osiris in Sati,
Osiris in Beteshu,
Osiris in Upper Saïs,
Osiris in Tepu,
Osiris in Shennu,
Osiris in Henket,
Osiris in the land of Sokaris,
Osiris in Shau,
Osiris in Faur,
Osiris in Maāti,
Osiris in Hena,
Osiris the great god the everlasting.
NOTES.
The old texts which we follow here, join in one chapter, 141, what in
the Turin _Todtenbuch_ is divided into two, 141, 142; 143 being merely
the vignettes which accompany them. This chapter is the first of a
series in which the deceased has to show his knowledge. His being
well-informed as to the names of the gods and of their sanctuaries, and
also of the doors through which he passes, the halls which he enters,
confers upon him certain privileges. Here the deceased has to recite the
names of the gods while offerings are made to them; the second part of
the chapter refers only to Osiris in all his forms, and in his numerous
sanctuaries, which have not all been identified. The old versions differ
only slightly in length, from one or two of the gods being omitted. The
translation follows mainly the Cairo papyrus, _Cc_, with a few variants
taken from other papyri, one of the best of which is the papyrus _Nu_ of
the British Museum (ed. Budge).
1. The title of the later texts is much longer: _the book wherewith the
Chuu acquire might, knowing the names of the gods of the Southern sky,
and of the Northern sky, of the gods of the Bounds, of the gods who are
the guides in the Tuat. If it is said by a man, to his father or to his
mother, in the festival of the Amenta, he acquires might with Rā, and
with the gods when he is with them. Spoken on the day of the new moon by
Osiris N when offerings are made to him of ... etc., and offerings are
made to Osiris under all his names by Osiris N._
2. See note 1 to ch. 133. I cannot quite agree with Renouf as to the
meaning of the word ⁂⁂⁂⁂. It seems to me that its sense is
not so much that of “making someone mighty,” as of “distinguishing him,
making him eminent” in the opinion of his god or his master, so that he
may become his lord’s favourite. I consider the meaning of
⁂⁂⁂⁂⁂ as similar to that of ⁂⁂.
3. The following names are those of the seven celestial cows which are
represented with the bull in chapter 148, together with the rudders of
the four cardinal points.
4. See ch. 130, note 5.
5. ⁂⁂⁂ _pertiu_, adjective form of the noun ⁂, “a house,”
the gods of the houses, contrasted with those of the fields. This word
shows that in the complete spelling of the word ⁂ the ⁂ has not
fallen off, as it probably was the case in the pronunciation, and in
composite names such as: ⁂⁂, פִּתֹם ⁂⁂⁂, פִּי־בֶּסֶת.
6. I read here according to _Ld._
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂. Instead of
⁂⁂⁂ _Lc._ writes ⁂⁂, and _Nu_ ⁂⁂, which does
not give any sense. ⁂⁂ might here be translated _companions_.
7. In the Turin _Todtenbuch_, ch. 142 begins here with this title:
_Chapter whereby the deceased acquireth might, whereby is given him to
go and to widen his steps, coming forth by day in all the forms he
likes, knowing the names of Osiris in all the places he likes to be._
------------------------------------
CHAPTER CXLIV.
_The Chapter of the Arrival_(1.)
The first gate. He whose face is overturned, who has many attributes, is
the name of the occupant of the first gate. The adjuster, is the name of
the warden thereof, and he with the loud voice the name of the herald.
The second gate. He who raises his face, is the name of the occupant of
the second gate; he with the revolving face(2.) is the name of the
warden thereof; the consuming one is the name of the herald.
The third gate. He who eats his own filth, is the name of the occupant.
The watchful, is the name of the warden thereof, the curser is the name
of the herald.
The fourth gate. He who opposes garrulity, is the name of the occupant
of the fourth gate; the attentive one is the name of the warden thereof,
the great one who drives back the crocodile is the name of the herald.
The fifth gate. He who lives on worms, is the name of its occupant, the
consuming flame, is the name of the warden thereof, the horn which
strikes the furious, is the name of the herald.
The sixth gate. He who makes the loaves, with a thundering voice, is the
name of its occupant; he who shows his face, is the name of the warden
thereof, the stoneknife which belongs to the sky, is the name of the
herald.
The seventh gate. He who takes possession(3.) of their knives, is the
name of the occupant of the seventh gate; the high voice is the name of
the warden thereof, he who drives back the enemies is the name of the
herald.
O ye, these gates, who are the gates to Osiris, ye who guard their
gates, ye who herald the things of the world to Osiris every day. Osiris
_N._ knows you—he knows your names; for he is born in Restau, where all
the glory of the horizon was given him. _N._ receives the investiture in
Pu, like the purification of Osiris. _N._ receives the saying(4.) in
Restau, when he leads the gods on the horizon with the ministrant, the
protectors of Osiris. I am one of them in their leading. _N._ is the
glorious one, the lord of the glorious, a glorious one who performs the
rites. _N._ celebrates the festival of the first day of the month; he is
the herald in the fifteenth day of the month. O thou who revolvest. _N._
carries the sacred flame to the hand of Thoth in the night when he sails
through the sky as victor. _N._ passes on in peace, he navigates in the
boat of Rā. The attributes(5.) of _N._ are the attributes of the boat of
Rā. _N._ has a name greater than yours, mightier than you who are on the
roads of Maāt. _N._ hates what is corrupt. The attributes of _N._ are
the attributes of Horus, the firstborn of Rā, who accomplishes his will.
_N._ is not fettered, he is not driven away from the gates of Osiris.
_N._ is perfect, the lion god, the pure one who follows Osiris Khent
Amenta every day. His domains are in Sechet hotepu among those who know
the sacred rites, among those who perform the sacred rites to Osiris.
_N._ is on the side of Thoth, among those who bring offerings. Anubis
ordered to the bearers of offerings, that there should be offerings to
_N._ of his own, and that they should not be taken from him by those who
are in captivity. _N._ has come like Horus, when he adorns the horizon
of heaven _N._ directs the march of Rā towards the gates of the horizon;
therefore the gods rejoice in the presence of _N._ The divine scent(6.)
is upon Osiris, the god with the lock(7.) will not reach him; the
keepers of the gates will not be hostile to him. _N._ is the one whose
face is hidden inside the palace, in the sanctuary of the god, the lord
of Tuat. _N._ has reached it after Hathor. _N._ gathers his hosts; he
brings Maāt to Rā, he drives away the Mighty One, Apepi. _N._ pierces
the steel firmament(8.), and repels the raging storm; he gives life to
the seamen of Rā. _N._ carries offerings to the place where it (the
boat) is. _N._ causes that the boat gives him a successful voyage. _N._
marches, and when he reaches it, the face of _N._ is like the Great One,
and his back like the lofty one. _N._ is the lord of the mighty. _N._ is
well pleased on the horizon. _N._ is valiant; he strikes you down; you
wakers; he makes his way to your lord, Osiris.
This is on the copy which is in the books(9.). It is written in yellow
ink, on the sacred circle of gods in the boat of Rā(10.), where
offerings are made of victuals, geese, incense, in their presence, in
order to revive the deceased, to make him powerful among the gods, and
that he may not be repulsed nor driven back from the pylons of the Tuat.
If thou readest it to the statue of this deceased in their presence, it
causes him to have access to every hall of those which are in the books.
This is said at the entrance of every gate, of those which are in the
books, and to each of them an offering is made of the haunch, the head,
the heart, and the hoof of a red bull, and four vases of blood which
does not come from the heart, and scent vases, and sixteen pointed white
loaves, and eight round loaves, and eight _chenfu_ loaves, and eight
_hebennu_ loaves, eight casks of beer, eight vases of dry corn, four
tanks of earthenware filled with the milk of a white cow, fresh herbs,
fresh olive oil, green eye paint, antimony, odoriferous oils, and
burning incense. Said while putting on a clay seal twice.
After this copy has been read, if the fourth hour is going round in the
day, beware of what is threatening in the sky; but if thou hast read
this book without any human being seeing it, it will widen the steps of
the deceased in heaven or earth, and in the Tuat; because this book
exalts the deceased more than any ceremony performed to him, henceforth,
from this day undeviatingly for times infinite.
NOTES.
This chapter is the first of a series of four (144-147), in which the
old versions differ considerably from the Turin text. 144 and 147 refer
to the ⁂⁂⁂, 145 and 146 to the ⁂⁂⁂⁂⁂.
The word ⁂⁂⁂ has been translated in various ways. Brugsch
calls them “watch-towers, pylons,” Pierret “stations.” Maspero considers
them as the old “ergastules,” a kind of vaulted hall. Jéquier speaks of
them as “magazines,” but generally translates the word by “pylons.”
Renouf, in his introduction to the Papyrus of Ani, calls the
⁂⁂⁂ “gates,” and the ⁂⁂⁂⁂⁂ “pylons.” In
another place he says the ⁂⁂⁂⁂ is not a mere gate, but a
_hold_ or _keep_.
If we refer to the old texts where this chapter is mixed together with
chapter 146, we see that the ⁂⁂⁂ is a door, a gate, which has
to be passed in order to reach the ⁂⁂⁂⁂. Behind each
⁂⁂⁂ a ⁂⁂⁂⁂ is represented as a shrine close to
which is its god. And also in the book called ⁂⁂⁂, _the book
of what is in the Tuat_, we see that Rā has to go through the
⁂⁂⁂ and make a long navigation before he reaches the gods of
the Tuat.
144 and 147 are two different versions of the same chapter, and no old
papyrus has them both. It is the same with chapters 145 and 146.
Evidently before the Saitic period, for these chapters, as for the 15th,
there was no received text, and the writers had the choice between
various versions which the compilers of the Turin text collected
together. There are seven ⁂⁂⁂, and the deceased who
approaches them has to know three names; first, the ⁂⁂⁂⁂
⁂⁂⁂ whom Renouf calls _the porter_, evidently from his being
styled in chapter 147 ⁂⁂⁂⁂. But if we consider that in
some of the old papyri the name of the man is that of the gate itself,
⁂⁂⁂⁂ has to be translated _he who belongs to_, the
occupant, the inhabitant, a sense which does not disagree with the word
⁂⁂⁂⁂ since, according to Oriental customs, the master of
a house is generally met with at the door, at the entrance.
The _doorkeeper_, the _watcher_ (Budge), or the _warder_ (Renouf), is
the second person, ⁂⁂⁂⁂⁂⁂⁂ _he who guards the
gate_. The third person ⁂⁂⁂⁂⁂⁂⁂, as the text says
reports to Osiris every day the things of the world, and I suppose also,
who is coming towards the gate. Renouf calls this person _the teller_. I
shall use the word _herald_, which I adopted previously.
In the six old texts which I collated, we find only the reciting of the
three names. The Papyrus of Nu in the British Museum alone contains the
allocution to the gates of the Turin text. It is therefore from the
Papyrus of Nu that this chapter has been translated. (Budge, _The Book
of the Dead_.)
1. The title is taken from Papyrus _Ax_. The Turin text calls this
chapter “_the chapter of knowing the occupants of the seven gates_.”
2. A flame, judging from the determinative ⁂.
3. ⁂⁂⁂⁂⁂⁂⁂⁂ as we read in chapter 147.
4. ⁂⁂⁂ _N._ ⁂⁂⁂⁂⁂⁂ lit. “receives the
saying.” I suppose it means receives the right or the privilege to say
the words which follow: “I am one of them.”
5. ⁂⁂⁂⁂ a word which has various meanings. Renouf
translates: “protection, safeguard, powers, attributes.” I believe in
many cases it corresponds to what we call “the nature,” and that it is
used as a periphrase instead of an abstract adjective, which does not
exist in Egyptian. The real sense of such an expression
⁂⁂⁂⁂⁂ ⁂⁂⁂⁂⁂ ⁂⁂⁂⁂⁂
seems to be ‘such as he is, such am I, and such is Rā.’
6. I read with the Turin text ⁂⁂⁂⁂. The papyrus _Pb_,
which reproduces this sentence in an addition to 136A writes
⁂⁂⁂.
7. ⁂⁂⁂. ‘The god of the lock, or the curling god,’ another
name for ⁂⁂⁂ Apepi, an evil power which must be driven away.
Chapter 130, line 39, I should translate: ‘Osiris follows the path of Rā
in the morning, and drives away the curling god.’
8. ‘The steel firmament,’ ⁂⁂⁂⁂, generally mentioned in
connection with storms and bad weather, so that possibly we have to
consider here the colour of the metal, and translate ‘the dark sky, the
black sky.’
9. The books of Thoth, the divine writer.
10. Probably the name of the book or of the page which contains also the
catalogue of the offerings.
The vignettes of chapter 144 represent the gates, the warder, and the
herald; the occupant is not seen, as he is in the vignettes of chapter
147. There seems to be no definite order or rule in these figures, just
as in the names, which are not always attributed to the same member
(_cf._ Introd. to the _Todtenbuch_, p. 172).
------------------------------------------------------------------------
PLATE XLVIII.
BOOK OF THE DEAD.
[Illustration: CHAPTERS CXLV AND CXLVI. =Papyrus of Ani.=]
[Illustration: CHAPTER CXLV. =Tomb of Menephtah Siphtah.=]
[Illustration: CHAPTER CXLVI. =Louvre, III, 93.=]
------------------------------------------------------------------------
PLATE XLIX.
BOOK OF THE DEAD.
[Illustration: CHAPTERS CXLIV AND CXLVII. =Papyrus of Ani.=]
[Illustration: CHAPTERS CXLIV AND CXLVII. =Papyrus, Gizeh Museum, No.
21.=]
------------------------------------------------------------------------
CHAPTERS CXLV AND CXLVI.
_The knowing of the pylons of the house of Osiris, in the Garden of
Aarru._
The first pylon(1.) (is named): the lady of trembling whose walls are
high, the lady of destruction, who directs the words which drive away
the storm, she who forces back the violent(2.) coming towards her. The
name of the doorkeeper is: the brave.
The second pylon (is named): the lady of heaven, mistress of the world,
the consuming one, the lady of mankind, who counts the human beings. The
name of the doorkeeper is: Meshept.
The third pylon: the lady of altars, rich in offerings, with whom all
the gods are gathered, on the day when they sail to Abydos. The name of
the doorkeeper is: the anointer.
The fourth pylon: she who holds the knives, the mistress of the world,
who destroys the enemies of the god whose heart is motionless, who gives
advice, who is free from impurity. The name of the doorkeeper is: the
bull.
The fifth pylon: the flame, the lady of the words of power(3.), who
gives joy to him who addresses his supplications to her, to whom no one
who is on earth(4.) will come near. The name of the doorkeeper is: he
who coerces the rebels.
The sixth pylon: the lady of light, who roars loud; whose length and
breadth are not known, and the like of whom never was found from the
beginning. There are serpents on her, the number of which is not known;
they were born before the god whose heart is motionless. The name of the
doorkeeper is, the consort.
The seventh pylon: the shroud which enwrappeth the dead; the monster who
seeks to hide the body. The name of the doorkeeper is: _Akesti_.
The eighth pylon: the burning flame whose fire is never quenched; she
who is provided with burning heat, who sends forth her hand, and
slaughters without mercy. Nobody goes near her for fear of being hurt.
The name of the doorkeeper is: he who protects his body.
The ninth pylon: the foremost, the Mighty One, the joyous who gives
birth to her lord; whose circumference is 350 measures(5.); she who
shines like southern emerald, who raises Besu, and encourages the dead,
she who provides her lord with offerings every day.
The tenth pylon: she with a loud voice; who shouts curses to those who
make supplications to her; the very brave, the dreadful, who does not
destroy what is within her. The name of the doorkeeper is: he who
embraces the great god.
The eleventh pylon: she who renews her knives, who consumes her enemies,
the mistress of all pylons, to whom acclamations are given in the
daytime and in the twilight. She will prepare the enwrapping of the
dead.
The twelfth pylon: she who addresses her world and destroys those who
come through the morning heat, the lady of brightness, who listens to
the words of her lord every day. She will prepare the enwrapping of the
dead.
The thirteenth pylon: Isis extends her two hands upon her; she lightens
the Nile in its hidden abode. She will prepare the enwrapping of the
dead.
The fourteenth pylon: the lady of fear, who dances on the impure, to
whom the _Haker_ festival is celebrated on the day of the hearing of
yells. She will prepare the enwrapping of the dead.
The fifteenth pylon: the evil one, with red hair and eyes, who comes out
at night, who binds her enemy all round, who puts her hands over the god
whose heart is motionless, in his hour (of danger), who goes and comes.
She will prepare the enwrapping of the dead.
The sixteenth pylon: the terrible, the lady of the morning dew, who
throws out(6.) her burning heat, and sprinkles her sparks of fire over
her enemies when she appears. She who creates (reveals?) the mysteries
of the earth. She will prepare the enwrapping of the dead.
The seventeenth pylon: she who revels in blood; Aahit, the lady of the
_uauai_ plants. She will prepare the enwrapping of the dead.
The eighteenth pylon: she who likes fire, who washes her knives, who
loves cutting heads, the welcome one, the lady of the palace, who slays
her enemies in the evening. She will prepare the enwrapping of the dead.
The nineteenth pylon: she who directs the morning light in her time, and
observes the midday heat, the lady of the books written by Thoth
himself. She will prepare the enwrapping of the dead.
The twentieth pylon: she who is within the cavern of her lord, who
covers her name, and hides what she creates, who takes possession of
hearts, which she swallows. She will prepare the enwrapping of the dead.
The twenty-first pylon: she who cuts the stone by her word, and
sacrifices him on whom fall her flames. She follows the hidden counsels.
NOTES.
Chapters 145 and 146 are two versions of the same text. They are the
chapter of the arrival of the deceased to the ⁂⁂⁂⁂⁂ of
the house of Osiris. It is difficult to know what these
⁂⁂⁂⁂⁂ really are. Renouf translates the word by
_pylon_. At the same time he says they are not mere gates, but keeps
or holds. I shall use his word pylon; but the word which seems to me
to convey most exactly the meaning is a _cell_, since each of the
⁂⁂⁂⁂⁂ has an inhabitant. There are various versions of
these chapters. The oldest, No. 146, is found in several papyri, and
has been translated from _Lc._ (Leyden), the only one which has the
chapter complete. It consists of 21 paragraphs, each of which begins
with a sentence giving the names of the pylon. It is followed by that
of the ⁂⁂⁂⁂, which I translate, with Renouf, the
_porter_ or _doorkeeper_ though I should prefer, he who is within the
door, since the vignettes show that the so-called porter or doorkeeper
is the god who occupies the cell. There are 21 pylons, out of which
the papyri give us a certain number. Brugsch finds in their names
those of some of the hours of night or day; but the fact of their
being 21, absolutely precludes the idea of these pylons being the
hours.
The papyrus of _Nu_ in the British Museum gives a slightly different
version of this chapter 146. Each pylon is introduced by these words,
“said by Nu when he arrives at the first pylon: I have arrived, I know
thee, I know the name of the god who guardeth thee; the lady of
trembling, &c., is thy name, the name of the doorkeeper is the brave.”
The other version which constitutes chapter 145 shows that the god who
guardeth the pylon and the doorkeeper are the same person.
Chapter 145 is the same text which has been spun out a little more. We
have no older copy of it than the fragments in the tomb of Meneptah
Siphtah and queen Tauser, which give us only eleven pylons, with a very
incorrect text. As for the Turin text, it is so hopelessly corrupt,
especially in the most important part, the names, that I did not attempt
to translate it. Then chapter 145 is the text of Nu for 146 still more
developed. In the version of the royal tomb, each paragraph is called:
“The salutation of Osiris, the king, to the pylon: I know thee, I know
thy name, I know the name of the god who guardeth thee.” Then follow the
name of the pylon, and that of the god, and after having said them, the
deceased describes the purifications he goes through, the oils with
which he has been anointed, and the text ends with these words: pass on,
thou art pure.
It is curious that both in 145 and 146 there is a change at the pylon
No. 11. In our text, _Lc_, the name of the doorkeeper disappears, and
each time, after the name of the pylon, we find these words:
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂.
In 145 the name of the doorkeeper is still mentioned, but this sentence
takes the place of the description of the purifications and ointments
which occurred in the previous paragraphs. I should translate these
words: _she will direct or prepare the enwrapping or clothing of the
dead_. I think that the dead is supposed to wear a different garment at
each pylon, which is provided to him by the pylon itself.
A still more detailed version of 145 is found in the Paris papyrus _Pg_,
of which we have only a very short fragment. At each pylon there is a
dialogue between the deceased and doorkeeper, who asks whether the
deceased has been purified, in what water, with what oil he has been
anointed, which garment he wears, which stick he holds in his hand.
Chapters 145 and 146 are among the most incorrect texts of the Book of
the Dead, and until we have new copies of the old versions, there will
always be a large measure of conjecture in any attempt to translate
them.
1. ⁂⁂⁂⁂. Being feminine, the name is that of a woman or a
goddess.
2. ⁂⁂⁂⁂⁂⁂⁂. One of the names of Hathor, the
consort of Thoth at Hermopolis (Mariette, _Dendérah_, II, pl. 27, 15).
3. ⁂⁂⁂⁂⁂⁂. Renouf translates, “words of power.” I
should prefer “magic power.”
4. I read with the Turin text ⁂⁂⁂.
5. ⁂. According to Lepsius, the σχοινιον, 40 cubits.
6. I read with the text of chapter 145 in the royal tomb
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂.
The vignettes vary considerably, according to the papyri. In _Lc_ all
the pylons are alike, with a god sitting inside; evidently the artist
was free to draw them according to his fancy. The vignettes of the
papyrus of Ani, and, still more, _Pc_, are remarkable for their fine
colours.
------------------------------------------------------------------------
PLATE L.
BOOK OF THE DEAD.
[Illustration: CHAPTER CXLVII. =Papyrus, Leyden, No. VI.=]
[Illustration: CHAPTER CXLVII. =Louvre, III, 8-9.=]
[Illustration: CHAPTERS CXLIV AND CXLVII. =British Museum. Papyrus No.
9900.=]
------------------------------------------------------------------------
PLATE LI.
BOOK OF THE DEAD.
[Illustration: CHAPTER CXLVIII. =Papyrus, Berlin Museum, No. 2.=]
------------------------------------------------------------------------
CHAPTER CXLVII.
The first gate. The name of the doorkeeper is: he whose face is
overturned, who has many attributes. The name of its warder is: the
adjuster. The name of the herald is: he with a loud voice.
Said by _N_ when he approaches the first gate.
I am the mighty one, who createth his own light.(1.)
I come to thee, Osiris, and I worship thee.
Pure are thine effluxes, which flow from thee, and which make thy name
in Restau(2.) when it hath passed there.
Hail to thee, Osiris.
Arise, thou art mighty, Osiris, in Abydos.
Thou goest round the sky, thou sailest with Rā, thou surveyest mankind,
thou art alone going round with Rā, for thou art called Osiris.
I am the divine mummy. What I say takes place.
I shall not be driven back from it (the gate); its walls of burning
coals show the way in Restau. I have soothed the pain of Osiris, when he
supports him who balances his pedestal, when he arrives from the great
valley. I have made my way to the light of Osiris.(3.)
The second gate. The name of the doorkeeper is: he who shows his face.
The name of its warder is: he with a revolving face. The name of the
herald is: the consumer.
Said by _N_ when he approaches the second gate. He sitteth and acts in
accordance with the desire of his heart, weighing the words as the
second of Thoth. The attributes of _N_ are those of Thoth. When faint
the Maāt gods, the hidden ones who live on truth, whose years are those
of Osiris, (still) I am mighty in offerings at the appointed time. I
have made my way out of the fire. I march, I have made my way. Grant
that I may pass on freely, that I may see Rā among those who give
offerings.
The third gate. The name of the doorkeeper is: he who eateth his own
filth. The name of its warder is: the watchful. The name of the herald
is: the great one.
Said by _N_ when he approaches the third gate.
I am he whose stream is secret, who judgeth the Rehui. I have come to
remove all evil from Osiris.
I am the girdled(4.) at his appointed time, coming forth with the double
crown.
I secured firmly my suit in Abydos, and I opened my path in Restau. I
have soothed the pain of Osiris who balances his pedestal. I have made
my way when he shines at Restau.
The fourth gate. The name of the doorkeeper is: he who opposes
garrulity. The name of its warder is: the attentive one. The name of the
herald is: he who drives back the crocodile.
Said by _N_ when he approaches the fourth gate.
I am the bull,(5.) the son of the Kite of Osiris. Behold, his father the
Fiery One sat in judgment. I poised the balance for him. Life has been
brought to me. I live for ever. I have made my way. I am the son of
Osiris, I live for ever.
The fifth gate. The name of the doorkeeper is: he who lives on worms.
The name of the warder is: the consuming flame. The name of the herald
is: the bow which strikes the furious (?).
Said by _N_ when he approaches the fifth gate.
I have brought the two jaws of Restau.(6.) I have brought to thee the
books (?) which are in the Annu, and I add up for him his hosts. I have
repulsed Apepi and healed the wounds he made. I made my way through the
midst of you. I am the great one among the gods. I purified Osiris. I
restored him as victor. I joined his bones, and put together his limbs.
The sixth gate. The name of the doorkeeper is: he who makes the loaves,
with a thundering voice. The name of its warder is: he who shows his
face. The name of the herald is: the stolen knife which belongs to the
sky.
Said by _N_ when he approaches the sixth gate.
I come every day, I go. I who was created by Anubis, I am the lord of
the diadem. I ignore the magic words (however). I avenge Maāt, I avenge
his eye. I gave his eye to Osiris himself. I have made my way. _N_ goes
along with you.
The seventh gate. The name of the doorkeeper is: he who takes possession
of their knives. The name of its warder is: he with a high voice. The
name of the herald: he who drives back the enemies.
Said by _N_ when he approaches the seventh gate.
I have come to thee, Osiris,(7.) pure are thine effluxes. Thou goest
round and thou seest the sky with Rā. Thou seest mankind, thou the only
one. Thou addressest Rā in the Sektit boat of the sky, when he goes
round the horizon. I say what I wish, my mummy is mighty. What I say
takes place like what he says. I shall not be driven back from thee. I
have made my way.
Said near the seven gates.(8.) When the deceased arrives at the pylons,
he is not driven back, nor repulsed from Osiris. It is given him to be
among the glorious ones, the most excellent of them, so that he may have
dominion over the first followers of Osiris.
Every deceased to whom this chapter is read is like the lord of
eternity, he is of one substance with Osiris, and in no place has he to
encounter a great fight.
NOTES.
Chapter 147 is very like 144, in fact, it is the same more developed. It
refers also to the seven gates; and whenever the deceased approaches one
of the gates, he has to say the name of the doorkeeper, which, as we saw
before, is that of the gate itself; and also the name of the warder and
that of the herald. Besides the deceased has to address the gate,
probably in order to open it so that he may pass through. The words he
utters are found in chapters 117, 119 and 136B. The two first have
nearly the same title, _the arrival at Restau_, near Abydos. If, as is
most probable, the various parts of the Book of the Dead did not
originate in the same place, we may safely assert that these chapters,
as well as those of the gates and the pylons, come from Abydos.
On the whole the Papyrus of Ani is more complete for chapter 147 than
the Leyden text _Lc_ which is published in my edition. Therefore this
chapter has been translated from Ani, using _Lc_ whenever Ani is too
corrupt.
1. Chapter 119, _vide_ p. 206, “Chapter whereby one entereth and goeth
forth from Restau.”
2. I should translate: _which give to Restau its name_. This is an
instance of those wonderful etymologies often met with in religious
texts. From the word ⁂⁂⁂⁂ _to flow_, is derived the name
⁂⁂⁂.
3. The Osiris of the first gate whom the deceased addresses seems to be
the moon. The word ⁂⁂ is often used in speaking of the pale and
silvery light of the moon (Naville, _Litanie du soleil_, p. 54).
The last sentences are found in chapter 117, line 3.
4. Chapter 117.
5. Chapter 136B, line 14.
6. Chapter 136B, line 18. I repeat Renouf’s translation, though I differ
from him in various points. For instance, I should translate: _I have
closed the doors in Restau_ (_cf._ Inscr. of Piankhi, line 104).
7. An abridged version of chapter 119.
8. The rubric is taken from the Paris papyrus _Pc_.
There also the vignettes vary considerably according to the fancy of the
artist. In _Lc_ the gates and the gods are all alike. In _Pc_ the god is
always represented in human form with a ram’s head. In the Papyrus of
Ani, where there are three figures for each gate, these figures are all
different.
------------------------------------
CHAPTER CXLVIII.
_Giving sustenance_(1.) _to the deceased in the Netherworld, and
delivering him from all evil things._(2.)
Hail to thee who shinest as living soul, and who appearest on the
horizon, _N._ who is in the boat knows thee; he knows thy name, he knows
the names of the seven cows and of their bull; they give bread and drink
to the glorified soul. You who give sustenance to the inhabitants of the
West, give bread and drink to the soul of _N._, grant that he may be
your follower, and be between your thighs(3.).
(Then follow the names of the seven cows.)
The house of the ka, of the inviolate god,
The storm of the sky, which raises the gods,
The hidden one in her dwelling,
Chebt the mummified form of the god,
The greatly beloved, with red hair,
The abundant in life, the veiled one,
She who is powerful in her works, or on her pedestal,
The bull ... of the Netherworld.
(Then the deceased calls on the four rudders of the sky, the four
cardinal points.)
Hail! divine form, the good one, the good rudder of the Northern sky.
Hail! thou who goest round and pilotest the double earth, the good
rudder of the Western sky.
Hail! the shining one, who dwellest in the house of the devouring
monsters, the good rudder of the Eastern sky.
Hail! the inner one who dwelleth in the house of the red ones, the good
rudder of the Southern sky.
Give bread and drink, oxen, geese, all things good and pure to _N._ Give
him sustenance, give him joy, may he rest on the earth, and may he be
victorious on the horizon of Annu, in the Tuat, in the sky, and on the
earth, eternally.
Ye fathers and mothers, gods of the sky, and of the Netherworld, deliver
_N._ from all things pernicious and evil, from all harm and evil, from
the cruel huntsman and his swords, and from all evil things; and order
what is to be done to him by the men, the glorious ones, and the dead,
in this day, in this night, in this month, and in this year.
Said(4.) by a man, when Rā is put before these gods, painted in green,
and standing on a wooden board, and when they give him the offerings,
and the sustenance which is before them, bread and drink, geese, and
frankincense, and when they present mortuary gifts to the deceased
before Rā.
(The book called) giving sustenance to a deceased in the Netherworld,
delivers a man from all evil things. Thou shalt not read to any other
man than thyself the book of Unnefer. He to whom this has been read, Rā
is his steersman and his protecting power, he will not be attacked by
his enemies in the Netherworld, in the sky, on the earth, and in every
place he goes, for (the book) giving sustenance to the deceased has its
effect regularly.
NOTES.
This chapter in the Turin text begins with a long title which is found
by itself in the papyrus of _Nu_. Dr. Budge considers it as a special
chapter, to which he has given No. 190. But the proof that it is not a
chapter, is that the whole of it is written in red, which means that it
is a title; besides this title is that of one of the hymns which
constitute chapter 15, the hymn to the setting sun (15 B, 3). The
chapter itself begins with the last word in line 7 of the Turin text. We
have a nearly complete version of it in the tomb of Senmut, the
architect of queen Hatshepsu. The text from which I translate is
compiled from several Theban papyri.
1. Renouf translates the word in various ways: “sustenance, nutriment,
dainties, delicacies.”
2. Note the connection between these two ideas which occurs throughout
the chapter: the giving nourishment to the deceased delivers him from
all evil.
3. To be suckled by the divine cows, like Hatshepsu at Der el Bahari, by
Hathor.
4. Several papyri have here the rubric of 30B, with the name of
Mycerinus. The rubric which is here translated is taken from the papyrus
of _Nu_. Lepsius calls 148C the vignettes belonging to this chapter. In
a columned hall stands Osiris, and behind him the cows, the rudders, and
the four gods of the cardinal points. Osiris is sometimes left out. In
the papyrus of Ani the god has his hair painted green, and he stands on
a green basement.
------------------------------------------------------------------------
PLATE LII.
BOOK OF THE DEAD.
[Illustration: CHAPTER CXLIX. =British Museum. Papyrus 9900.=]
------------------------------------------------------------------------
PLATE LIII.
BOOK OF THE DEAD.
[Illustration: CHAPTERS CXLV AND CXLVI. =British Museum. Papyrus 9900.=]
[Illustration: CHAPTER CL. =British Museum, 9900.=]
------------------------------------------------------------------------
CHAPTER CXLIX.
The first domain. O this domain of the Amenta, where they live upon
bread of the plant _tep seru_. Take off your head dress in my presence,
for I am the great one among you, he who joins his bones and establishes
firmly his limbs. Ahi, the lord of hearts, came to me, he joined my
bones, and as he fixed the diadem of Tmu, he fastened on me the head of
Nehebkau, and established my balance. I am lord among the gods, I am
Amsi the builder.
The second domain.(1.) I am the great proprietor in the garden of Aarru.
O this garden of Aarru, the walls of which are of steel; the height of
its wheat is seven cubits, the ears are two cubits, and the stalks five
cubits. The glorified ones, each of whom is seven cubits in height, reap
them in presence of Harmachis.
I know the inner gate of the garden of Aarru, out of which cometh Rā, in
the East of the sky; the South of it is by the lake of Cha-ru, and the
North of it by the stream of Reu; thence Rā saileth with favouring
gales.
I am the Teller in the divine ship; I am the unresting navigator in the
Bark of Rā.
I know those two sycamores of emerald, between which Rā cometh forth, as
he advanceth over what Tmu hath lifted up (the firmament) to the Eastern
gates of the sky, through which he proceedeth.
I know this garden of Aarru of Rā, the height of its wheat is seven
cubits, the ears are two cubits, the stalks five cubits; the barley is
seven cubits. It is the glorified ones, each of whom is nine cubits in
height, who reap them in presence of the powers of the East.
The third domain.(2.) O this domain of the glorious ones through which
nobody can sail, which contains glorious ones, and the flame of which is
a consuming fire. O this domain of the glorious ones, your faces are
looking down; make straight your ways, and purify your abodes as it was
ordered to you by Osiris the eternal one.
I am the lord of the red crown which is on the head of the shining
one,(3.) he who gives life to mankind from the heat of his mouth, and
who delivers Rā from Apepi.
The fourth domain. O this great and lofty mountain of the Netherworld,
on the highest point of which ends the sky. It is three hundred measures
in length, and ten in width. There is a snake on it, he with sharp
knives is his name, he is seventy cubits in his windings, he lives by
slaughtering the glorious ones and the damned in the Netherworld.
I stand on thy wall,(4.) directing my navigation. I see the way towards
thee. I gather myself together. I am the man who puts a veil on thy
head, and I am uninjured. I am the great magician; thy eyes have been
given me, and I am glorified through them. Who is he who goeth on his
belly? Thy strength is on thy mountain; behold, I march towards it, and
thy strength is in my hand. I am he who lifts the strength. I have come
and I have taken away the serpents(5.) of Rā, when he rests with me at
eventide.
I go round the sky, thou art in thy valley, as was ordered to thee
before.
The fifth domain. O this domain of the glorious ones, which is open to
no one. The glorious ones who are in it have thighs of seven cubits, and
they live on the shades of the motionless.
Open to me the ways, that I may appear before you, that I may reach the
good Amenta, as was ordered me by Osiris, the glorious one, the lord of
all the glorified.
I live of your glory, I observe the first day of the month, and the
half-month on the fifteenth day.
I have gone round with the eye of Horus in my power, following Thoth.
Any god, or damned, who opens his devouring mouth against me on this
day, is struck down on the block.
The sixth domain. O thou Amemhet who art sacred more than the hidden
gods and the glorious ones, and who art dreadful to the gods. The god in
it is called Sechez-at.(6.)
Hail to thee, Amemhet. I have come to see the gods within thee.
Show your faces, and take away your head-dresses in my presence, I have
come to make your bread.
Sechez-at will not be stronger than I; the slaughterers will not come
behind me, the impure ones will not come behind me.
I live upon your offerings.
The seventh domain. O this Ases, too remote to be seen; the heat of
which is that of blazing fire. There is a serpent in it whose name is
Rerek. His backbone is seven cubits, he lives on glorious ones,
destroying their glory.
Get thee behind me, Rerek, who is in Ases, who bites with his mouth; and
who paralyses with his eyes.
Thy teeth are torn away, thy venom is powerless.
Thou shalt not come towards me, thy venom will not penetrate into me.
Thy poison is fallen and thrown down, and thy lips are in a hole.
The white serpent has struck his _ka_, and his _ka_ has struck the white
serpent.(7.)
I shall be protected. His head was cut off by the lynx.(8.)
The eighth domain. O this Hahotep, the very great, the stream of which
nobody takes the water for fear of its roaring.
The god whose name is the lofty one, keeps watch over it, in order that
nobody may come near it.
I(9.) am the vulture which is on the stream without end. I brought the
things of the world to Tmu, at the time when the sailors (of Rā) are
abundantly provided.
I have given my strength to the lords of the shrines, and the awe I
inspire to the lord of all things.
I shall not be taken to the block. The pleasure they take in me will not
be destroyed. I am the guide on the northern horizon.
The ninth domain.(10.) O this Akset which art hidden to the gods, the
name of which the glorious ones are afraid to know. No one goes out who
goes into it, except this venerable god, who inspires fear to the gods
and terror to the glorious ones. Its opening is of fire, its wind
destroys the nostrils. He made it such(11.) for his followers in order
that they may not breathe its wind, except this venerable god who comes
out of his egg.
He made it such, being in it, in order that nobody may come near it,
except Rā who is supreme in his attributes.
Hail to thee, venerable god, who comes out of his egg. I have come to
thee to be in thy following. I go out of, and I come into Akset. Open to
me the doors, that I may inhale its wind, and that I may take the
offerings within it.
The tenth domain.(12.) O this city of the Kahu gods who take hold of the
glorious ones, and who gain mastery over the shades(13.).... Who they
see with their eyes; who have no connection with the earth.
O ye who are in your domain, throw yourselves on your bellies, that I
may pass near you. My glorious nature will not be taken from me. No one
will give mastery over my shade, for I am the divine hawk who has been
rubbed with _anti_ and anointed with incense; libations have been
offered to me; Isis is before me; Nephthys is behind me.
The way has been pointed to me by Nau, the bull of Nut and Nehebkau. I
have come to you, ye gods; deliver me and glorify me of an eternal
glory.
The eleventh domain. O this city in the Netherworld, this cavity which
masters the glorious ones.
No one goes out, of those who went into it, from the dread of the
appearance of him who is in it.
He who sees the god who is in it, face to face, he who sees him dies
there from his blows, except the gods who are there, and who are hidden
to the glorious ones.
O this Atu, in the Netherworld. Grant that I may reach them; I am the
great magician, with his knife; I am issued of Set, (I stand on) my feet
for ever.
I rise, and I am mighty through this eye of Horus; my heart is raised,
after it has fallen low.
I am glorious in heaven, and I am mighty on earth.
I fly like Horus, I cackle like the divine goose.
It was given me to alight near the stream of the lake; I stand near it,
I sit near it, I eat of the food in Sechit Hotepit, I go down to the
islands of the wandering stars.
The doors of the Maāti are open to me; and the gates of the upper waters
are unbolted to me.
I raise my ladder up to the sky to see the gods.
I am one of them, I speak like the divine goose, and I listen to the
gods.
I talk aloud, I repeat the words of Sothis.
The twelfth domain. O this domain of Unt, within Restau, the heat of
which is that of fire. No god goes down into it, and the glorious ones
do not gather into it, for the four snakes would destroy their
names.(14.)
O this domain of Unt! I am the great among the glorious ones within. I
am among the wandering stars. I am not destroyed; my name is not
destroyed.
Come, thou divine scent, say the gods who are in the domain of Unt.
I am with you, I live with you, ye gods who are within the domain of
Unt.
You love me more than your gods. I am with you for ever, in the presence
of the followers of the great god.
The thirteenth domain. O this domain of the water, which none of the
glorious ones can possess, for its water is of fire, its stream is
burning, and its heat is of blazing flame, so that they may not drink
its water in order to quench the thirst which is within them, for their
mighty fear, and their great terror.
The gods and the glorious ones look at its water from afar, they do not
quench their thirst, and their heart is not set at rest, because they
may not go near it.
When the river is full and green like the flowing sap which comes out of
Osiris, I take its water, I draw from its flood like the great god who
is in the domain of the water, and who keeps watch over it for fear that
the gods may drink from its water, and who inspires dread to the
glorious ones.
Hail to thee, thou great god, who art in the domain of the water. I have
come to thee. Grant me to take of thy water, to take of thy stream, as
thou doest to this great god.
When the Nile will come, when he will give birth to the plants, and
cause the herbs to grow; as it is given to the gods, when he appears in
peace, grant that the Nile may come to me, and that I may take his
plants; for I am thy own son for ever.
The fourteenth domain. O this domain of Cher-āba(15.), which drives the
Nile towards Tattu, and which causes the Nile to go and spend its corn
in his course from _Rokekmu_(16.); thou which presentest offerings to
the dead, and mortuary gifts to the glorious ones.
There is a serpent belonging to it, who comes from the two wells at
Elephantine, at the gate of the water. He goes with the water, and stops
at the stream of Cher-āba, near the powers of the high flood; he sees
his hour of the silent evening.
Ye gods who live in the water of Cher-āba, ye powers of the high flood,
open to me your ponds, open to me your lakes, that I may take of your
water, and that I may rest in your stream, that I may eat of your corn,
that I may be satisfied with your food.
I have risen, my heart is high, for I am the great god in Cher-āba.
Make me offerings. I have been filled with the vital sap coming out of
Osiris. I shall not be despoiled of it. The end.
NOTES.
This is one of the interesting chapters of the Book of the Dead. It is
more frequently met with than the other ones, and it generally
constitutes the end of the Theban papyri. It is the chapter of the
various domains which the deceased has to reach, and in which he enjoys
special privileges.
The vignettes generally give the plan of the domain, and very often the
colour with which it is painted; they are either green ⁂⁂⁂ or
light yellow ⁂⁂⁂. In most of the papyri there are only four
yellow—3, 9, 10, and 14.
Renouf translates ⁂⁂⁂ “domain” (p. 208). Dr. Budge keeps the
word _aat_, and considers them as the divisions of the Elysian fields.
Pierret translates _demeure_, Brugsch _siège_, _demeure_, _habitation_.
I shall adopt Renouf’s word, though _residence_ or _habitation_ seems to
me preferable. An ⁂⁂⁂ is an enclosed space which has
inhabitants described or mentioned in the text. The deceased calls first
on the domain, and often in the same breath goes over to the inhabitants
without any transition.
1. The second domain is the horizon. The text of the vignette says: the
god who is in it is Harmachis. The text to this domain being a
repetition of chapter 109, I adopt Renouf’s translation (p. 181.)
2. The third domain is called “that of the glorious ones.”
3. The moon. _Ab_ reads: ⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂
“on the face of the sun, and on the face of the moon.”
4. The deceased speaks of himself as a magician who can cover the head
of the serpent without being hurt. The eyes of the serpent, which have
the power of paralyzing, of making impotent (see seventh domain), are
given him; the result is, that when he goes to the mountain on which the
serpent shows his strength, this strength collapses, as the deceased
says: thy strength is in my hand; I am he who lifts, who takes away the
strength.
5. Renouf generally translates ⁂⁂⁂⁂⁂ tunnels. See p. 126,
and Proc., 1893, p. 385; but here we must adopt the other sense, serpent
or worms. Copt. ⲁⲕⲟⲣⲓ.]
6. Or _Secher-remu_, he who knocks down the worm, or he who knocks down
the fishes.1
7. _Ka_ and serpent have killed each other.
8. The lynx (see note, p. 82, on chapter 34). It seems to be the cat who
is represented in the vignettes of chapter 17, cutting off the head of
the serpent.
9. This is a chapter found on the sarcophagus of Amam in the British
Museum; it has the title ⁂⁂⁂⁂⁂⁂⁂, “taking the
form of a vulture” (see p. 139): I should rather say a goose.
10. The ninth domain, Akset or Aksi, has the form of a vase, which a
crocodile called Maatetf touches with his snout.
11. The words are obscure. I believe them to mean: Akset was made such
as it is, in order that, &c.
12. The tenth domain is called that which is at the mouth of the stream.
13. I cannot translate the following words.
14. The destruction of the name means absolute destruction of the
person.
15. I have kept the reading Cher-āba, which Renouf advocates, in
opposition to Cher-aha, adopted by most egyptologists.
16. I believe this name, which is spelt differently in each papyrus, to
be the origin of the Κρῶφι and Μῶφι, these two rocks mentioned by
Herodotus (II, 28), out of which issues the Niles.
There are hardly any variants in the vignettes which accompany the text
of the chapter of the domains.
------------------------------------------------------------------------
------------------------------------------------------------------------
PLATE LIV.
BOOK OF THE DEAD.
[Illustration: CHAPTER 151. =Papyrus, British Museum, 10010.=]
[Illustration: CHAPTER 152. =Papyrus, Busca.=]
[Illustration:
CHAPTER 151A _ter._
=Papyrus, B.M., 9900.=
]
[Illustration:
CHAPTER 152.
=Papyrus, Louvre, III, 93.=
]
------------------------------------------------------------------------
------------------------------------
Chapter CL.
NOTES.
This is not a separate chapter: it stands to 149 as 16 to 15. It
consists of the vignettes accompanying Chapter 149, and it is the end of
many papyri. Curiously, there are fifteen domains instead of fourteen,
one of them, the fifth, seems to have been divided into two.
At the corner of the picture are four serpents, which I consider as the
four cardinal points.
Taking the domains in the same order as in the preceding text, we find
them named in the following way in the papyrus _Aa_:—
1. The good Amenta, the gods within which live on _shens_ and _tu_
loaves.
2. The garden of Aarru; the god in it is Rā.
3. The domain of the glorious ones.
4. The high and lofty mountain.
5. The basin, the fire of which is a blazing flame; the front of the
fire, the god in it is the bearer of altars.
6. Amemhet, the god in it is he who knocks down the fishes.
7. Asset.
8. Hasert, the god in it is the bearer of heaven.
9. Akset, the god in it is Maatetf.
10. The face of the Kahu gods.
11. Aat, the god in it is Sothis.
12. The domain of Unt, the god in it is the destroyer of souls.
13. The surface of the water, the god in it is the mighty power.
14. The domain of Cher-āba, the god in it is the Nile.
------------------------------------
CHAPTER CLI.
(_a_) Words of Anubis.
Thy right eye is in the Sektit boat, thy left eye is in the Âtit boat.
Thy eyebrows are with(1.) Anubis, thy fingers are with Thoth, thy locks
are with Ptah Sokaris; they prepare for thee a good way, they smite for
thee the associates of Sut.
(_b_) Said by Isis. I have come as thy protector, _N._, with the breath
coming forth from Tmu. I shall strengthen for thee thy throat. I give
thee to be like a god. I will put all thy enemies under thy feet.
(_c_) Said by Nephthys. I go round my brother Osiris _N._ I have come as
thy protector. I am myself behind thee for ever, hearing when thou art
addressed by Rā, and when thou art justified by the gods. Arise, thou
art justified through all that has been done for thee. Ptah has smitten
thy enemies; thou art Horus the son of Hathor. It has been ordered what
should be done for thee. Thy head will not be taken away from thee for
ever.
(_d_) Words of the figure of the Northern wall.
He who cometh to enchain, I shall not let him enchain thee. He who
cometh to throw bonds, I shall not let him throw bonds on thee. I am
here to throw bonds on thee. I am here to enchain thee; but I am thy
protector.(2.)
(_e_) Words of the Tat of the Western wall.
Come in haste, and turn away the steps of _Kep-her_. Bring light into
his hidden abode. I am behind Tat, I am verily behind Tat, on the day
when the slaughter is repelled. I am the protector of _N._(3.)
(_f_) Words of the flame of the Southern wall.
I have spread sand around the hidden abode, repelling the aggressor that
I might throw light on the mountain. I have illuminated the mountain. I
have turned the direction of the sword. I am the protector of _N._(4.)
(_g_) Said by Anubis in his divine hall, the lord of Ta-Tsert. I keep
watch over thy head. Awake, thou on the mountain. Thy wrath is averted.
I have averted thy furious wrath. I am thy protector.(5.)
(_h_) The two figures of the soul, with raised hands.
The living soul, the powerful Chu of _N._ worships the sun when he
ariseth on the Eastern horizon of the sky.
The living soul of _N._ adoreth Rā, when he setteth in the land of the
living, on the Western horizon of the sky.
(_i_) Words of the two statuettes.(6.)
O statuette there! Should I be called and appointed to do any of the
labours that are done in the Netherworld, by a person according to his
abilities, to plant fields, to water the soil, to convey the sand from
East to West; here am I, whithersoever thou callest me.
Words of the genii of the four cardinal points.
(_k_) I am Kebehsenuf. I have come to be thy protector. I have joined
thy bones. I have strengthened thy limbs. I have brought thee thy heart
and put it in its place, into thy body. I will cause thy house to
prosper after thee.
(_l_) I am Hapi thy protector. I have revived thy head and thy limbs. I
have smitten thy enemies under thee. I give thee thy head for ever.
(_m_) I am Tuamautef. I am thy son Horus, I have come, and I rescue my
father from the evil doer, whom I put under thy feet.
(_n_) I am Emsta. I have come, I am thy protector. I cause thy house to
prosper permanently, according to the command of Ptah, according to the
command of Rā himself.
NOTES.
With Chapter 151 begins a series of texts written either on the walls of
the funeral chamber or on the mummy cloth, or on various amulets. This
series goes as far as 160, with the exception of 152 and 153, which have
been inserted there without any apparent reason.
Chapter 151 is not so much a text as a picture. It represents the
funeral chamber. The four walls, which should be vertical, are drawn
lying flat on the ground. In the middle of the chamber, under a canopy,
is the mummy, on which Anubis lays his hands; under the bed is a bird
with a human head, the symbol of the soul of the deceased. We must
suppose that the god Anubis is a priest, or a member of the family, who
has put on a jackal’s head, and who pronounces the words said to be
those of the god. At the foot of the bed are the two goddesses Isis and
Nephthys.
Each of the four walls had a small niche of the exact size of an amulet,
which was lodged in it. We know it from the four oriented steles of
Marseilles (Naville, _Les quatre stèles orientées du Musée de
Marseille_), where we find the text belonging to each wall, and also the
niche cut in the stone for each amulet. On the North was a human figure,
on the South a flame, on the East a jackal, on the West a Tat.
In the chamber were four so-called canopic vases, with the gods of the
four cardinal points, each of whom has his words to say. Besides these
were statuettes called _shabti_ or _ushabti_, the helpers of the
deceased in his work in the Elysian fields. In the papyrus London, 10010
(_Af._), from which this chapter is translated, one of them has the
usual appearance, the other the head of Anubis.
The soul of the deceased is supposed to be in the chamber, and to
worship the rising and the setting sun.
Very few papyri have this chapter as complete as _Af._, which is taken
here as standard for text and vignettes, but there are fragments of it
here and there. The Turin version is much shorter than the old one. The
papyrus of _Nu_ (ed. Budge) contains the texts of the four walls with
rubrics very similar to those of the steles in Marseilles. They form a
special chapter joined to 137A, with the title: _What is done secretly
in the Tuat, the mysteries of the Tuat, the introduction into the
mysteries of the Netherworld._
In order to facilitate the understanding of the chapter, I have lettered
the words spoken by the various figures.
1. Renouf would have translated (see Chapter 42), thy eyebrows are
_those of_ Anubis; but the following chapter shows that we have to
translate _with_ Anubis, which should mean here, under the protection of
Anubis.
2. The rubrics say the figure is made of palm wood, and is seven fingers
high.
3. The rubric of this Tat is the following: _said on a Tat of crystal,
the branches of which are of gold. It is folded up in fine linen._
There is another chapter of the Tat put on the neck of the deceased
(Chapter 155), the words of which are totally different.
4. According to the rubric, the flame is a torch made of reeds
⁂⁂⁂⁂ (Loret).
5. The Anubis was made of clay.
6. Words engraved on the funerary statuettes called ⁂⁂⁂⁂⁂
or ⁂⁂⁂⁂⁂, an abridged form of Chapter 6, for which I take
Renouf’s translation.
------------------------------------
CHAPTER CLIA _bis_.
Said by Anubis Amut, in his divine hall, when he puts his hands over the
body of _N._, and provides him with all that belongs to him.
Hail to thee, beautiful face, lord of sight, sacred eye lifted up by
Ptah Sokaris, raised by Anubis, and to which Shu has given its stand.
Beautiful face, which art among the gods, thy right eye is in the Sektit
boat, thy left eye is in the Âtit boat; thy eyebrows are a pleasant
sight among the gods. Thy front is in the protection of Anubis, thy back
is pleasant to the venerable hawk. Thy fingers(1.) are well preserved in
writing before the lord of Hermopolis, Thoth, the giver of written
words. Thy locks are beautified before Ptah Sokaris.
_N._ is welcome among the gods; he sees the great god, he is led on the
good roads, he is presented with funerary offerings, his enemies are
beaten down under him in the house of the Prince of Heliopolis(2.).
NOTES.
The words spoken by Anubis in Chapter 151 have been taken out and made
into a special chapter, which in papyrus London, 9900 (_Aa_) occurs in
two different forms. I called them CLIA _bis_ and CLIA _ter_, the second
one being only an abridgement of the first. Vignettes and titles are not
the same for these two chapters. That translated, CLIA _bis_, is the
longest of the two. The title of the other one is: the _Chapter of the
Mysterious Head_, and the vignette thereof consists of a mummy’s head.
In comparing this chapter with the words of Anubis we had before, we
find the explanation of expressions like this: thy eyebrows are with
Anubis.
1. ⁂. This word has always been translated _fingers_, a sense which
is evidently wrong in this place, where parts of the head only are
mentioned, and when one would expect the hair or the beard.
I suppose that this obscure sentence means that since everything in him
is divine the design or colour of his fingers (?) was taken from the
books of Thoth.
2. See note 8 on Chapter 1.
------------------------------------
CHAPTER CLII.
_The Chapter of building a house_(1.) _on earth._
O rejoice, Seb, _N._ has been set in motion with his vital power ... he
has given to men and gods their creative strength.
There is cheering, when it is seen that Seshait(2.) has come towards
Seb; when Anubis has commanded to _N._: build a house on earth, the
foundations of which be like On, and the circuit like Cher-ābā; let the
god of the sanctuary be in the sanctuary. I also decree that it should
contain the sacrificial victim, brought by slaves, and held up by
ministrants.
Said by Osiris to the gods in his following: come hastily, and see the
house which has been built for the glorified, the well equipt, who
cometh every day. Look at him, hold him in awe, and give him praise,
which is well pleasing to him.
(3.)You see what I have done myself, I the great god who cometh every
day. Look ye, Osiris brings me cattle, the south wind brings me grain,
the north wind brings me barley as far as the end of the earth.
I have been exalted by the mouth of Osiris(4.), applause surrounds
him(5.) on his left and on his right.
Look ye, men, gods, and Chus, they applaud him, they applaud him, and I
am well pleased.
NOTES.
The text here translated is that of the Papyrus of _Nu_, with a few
variants taken from contemporary texts.
1. The ⁂⁂ here mentioned is the abode of the ⁂, where it is
worshipped and receives offerings. In the vignette of Pap. Busca (Ik),
the plan of this abode is like the funerary constructions discovered at
Nagadah and Abydos.
2. The goddess ⁂ is often connected with building (Chapter 52).
3. Here the deceased begins to speak himself.
4. I translate ⁂⁂ the beating in measure as the musicians do, the
regular applause so often heard in the East.
5. The person changes, as is often the case in such texts. The deceased
speaks of himself in the third person.
------------------------------------------------------------------------
PLATE LV.
BOOK OF THE DEAD.
[Illustration: CHAPTER 153A. =Louvre, III, 93.=]
[Illustration: CHAPTER 153A. =Louvre, 3084.=]
[Illustration: CHAPTER 153A. =B.M., 9900.=]
[Illustration:
CHAPTER 161.
=Louvre, III, 93.=
]
------------------------------------------------------------------------
CHAPTER CLIIIA.
_The Chapter of coming out of the net._(1.)
O he who turns backwards, mighty of heart, who spreads his net before
him, who entereth the earth! O you the fishermen sons of their
fathers(2.), who go round in the midst of the stream, you will not catch
me in your net, in which you catch the disabled, and you will not carry
me away in your canvas, in which you take away the evil ones in the
earth; the frame of which reaches the sky, and the weights of which are
on the earth.
For I will come out of its meshes and shine like Hunnu (Sokaris). I will
come out of its bars(3.) and shine like Sebak. I shall fly against you
like a fisher whose fingers(4.) are hidden.
I know the fork(5.) which belongs to it. It is the great finger of Hunnu
(Sokaris). I know the stake(6.); it is the leg of Nemu(7.). I know its
pointed head, it is the hand of Isis. I know the name of its blade; it
is the knife of Isis with which she cut the meat for Horus.
I know the name of the frame and of the weights. They are the feet and
the legs of the Sphinx(8.).
I know the name of the ropes with which fishing is done; they are the
bonds of Tmu.
I know the names of the fishermen who are fishing. They are the
worms(9.), the ancestors of the blood drinkers(10.), who pour their flow
on my hands, when the great god the lord listens to the words in
Heliopolis, in the night of the 15th of the month(11.), in the temple of
the moon.
I know the marked space(12.) in which they are enclosed. It is the soil
of iron on which the gods stand.
I know the name of the divine supervisor who takes hold of the fishes,
and marks them on the tail. He is the supervisor of the divine property.
I know the name of the table on which he lays them (the fishes); it is
the table of Horus.
He sits alone in the night; nobody sees him; the future ones(13.) see
him, and the present ones give him their acclamations.
I shine like Horus; I govern the land, and I go down to the land in the
two great boats. Horus introduces me into the house of the Prince(14.).
I have come as a fisher; the fork has been given into my hand; my blade
is in my hand, my knife is in my hand. I come forth; I go round about,
and I entangle in my net.
I know the name of the fork which closes the mouths vomiting (fire?). It
is the great finger of Osiris.
The fingers (prongs) which hold fast, they are the fingers of the
ancestors of Rā, the claw of the ancestor of Hathor.
I know the strings which are on this fork, they are the bonds of the
lord of mankind.
I know the name of the stake; the thigh of Nemu. Its point is the hand
of Isis, its coil, the cord of the first-born god, its cordage the rope
of Rā.
I know the name of the fishermen who are fishing; they are the worms,
the ancestors of Rā, the creatures(15.), the ancestors of Seb.
When what thou eatest is brought to thee, what I eat is brought to me.
Thou eatest what is eaten by Seb and Osiris.
O(16.) thou who turnest backwards, mighty of heart, who fishes and
entangles him who enters the earth; O you fishers, sons of their
fathers, and ye fowlers who are in Nefer-sent; you will not catch me in
your nets, and you will not entangle me in your meshes, wherein you
catch the disabled, and where you catch those who are in the earth; for
I know it (the net), its frame above, and its weights below. Behold, I
come, my stake is in my hand; the point is in my hand, the blade is in
my hand.
I come, I arrive to my ... (?) I have come myself; I have come to bind
it, to put it in its place. My knife is sharpened. I put it in its
place.
The stake which is in my hand is the thigh of Nemu; the fork which is in
my hand is the fingers of Sokaris; this point which is in my hand is the
claws of Isis; the blade which is in my hand is the knife of Nemu.
Behold I have come, I sit in the boat of Rā, I sail on the lake of
Cha(17.) and on the lake of the Northern sky.
I hear the words of the gods. I do what they are doing, I give praises
to their persons, I live as they live.
_N._ appears on the ladder which was made for him by his father Rā, when
Horus and Sut take hold of him.
NOTES.
In the Theban version the Chapter of the Net is divided into two, 153A
and 153B, which have different titles and different vignettes. 153A is
called the “_Chapter of coming out_,” or, as might be translated, “_of
escaping from the net_.” The vignettes represent a clap-net, used for
waterfowl. The second Chapter is called “_the Chapter of escaping from
those who catch_ ⁂⁂⁂⁂,” which, from the etymology, might
be translated _foul_ or _fetid fish_. There the vignette represents a
drag-net containing fishes, and drawn by apes.
It is probable, one may suppose, that originally one Chapter referred to
the fowlers, the ⁂⁂⁂⁂, who use the clap-net, and the
other to the fishermen, the ⁂⁂⁂⁂⁂, who use the
drag-net. But in the form in which these Chapters appear in the three
best texts where they have been preserved, London, 9900 (_Aa_), Paris,
III, 93 (_Pb._), and the papyrus of _Nu_, fowlers and fishermen are
mixed together.
The text of 153A is very corrupt, and seems to differ greatly from the
original. The variants between the chief documents are considerable, and
show that the understanding of it was nearly lost. It probably had two
different versions, which have been cast into one, since after the first
two-thirds it begins over again and nearly repeats itself.
The Turin text contains only 153A, and that even much shorter, but it is
followed by a rubric, which is absent from the Theban version.
The translation is made from the three above-named documents.
The vignette of 153A, in the papyrus III, 93, of the Louvre (_Pb_),
shows a clap-net drawn by four men. Behind it comes the deceased,
holding in his hand two instruments mentioned in the text: the ⁂ and
the ⁂, called ⁂⁂⁂⁂ or ⁂⁂⁂ each of them
consists of different parts having a distinct name.
In the papyrus of _Nu_ the deceased is seen drawing the rope of the net.
In the vignette of London, 9900 (_Aa_), he is supposed to do the same.
1. Among the dangers to which the deceased is exposed is that of being
caught in a net by hidden genii, who will treat him as is done to
water-fowl or fishes. But he escapes from this peril, because he knows
the names of the fowlers and fishermen who intend to attack him, and
also of the net itself, and of the various parts of which it consists.
All these names are mystical; they are connected with some divinity, and
this gives them a magical power, owing to which the deceased can make
his escape.
2. I suppose this means fishermen, sons of fishermen.
3. Litt. the hands: the bars, the sides of the frame of the net.
4. The fingers are often mentioned when we should say the hand. The act
or the wound is attributed to the fingers. “Whose fingers are hidden,”
means he who hides the hand with which he will strike.
5. ⁂. The instrument in the hand of the deceased. Though the
determinative is ⁂, it does not necessarily mean that it is made of
wood; it may be the determinative of weapons in general. It has prongs,
which are compared to nails or claws, so that it probably is a weapon
like the bident for spearing fishes, the tines of which are held
together by a string (Wilkinson, _Manners and Customs_, 2nd edition,
Vol. II, p. 107). Otherwise it is not unlike a netting needle
(Wilkinson, _loc. cit._, p. 175). If it is a weapon, one does not very
well understand why it is said to belong to the net.
6. The ⁂⁂⁂⁂ is evidently the stake or peg to which the end
of the clap-net is fastened. But it must be noticed that in the vignette
of London, 9900, this peg is a dagger. Therefore one may speak of its
pointed head ⁂ (Brugsch, _Dict. Suppl._, p. 85), and of its
⁂⁂⁂, blade.
7. Nemu is perhaps a local name of Horus (Brugsch, _Dict. geog._, p.
71).
8. ⁂⁂⁂. “The god in Lion form” (Renouf) is the name of the
Sphinx (_Sphinx_, Vol. V, p. 193).
9. See Chapter 149, note 5.
10. We know from an inscription at Dendereh that the
⁂⁂⁂⁂⁂⁂, the drinkers, feast on blood,
⁂⁂⁂⁂⁂ (Brugsch, _Dict. Suppl._, p. 18).
11. The late recension of Chapter 153 ends here, and does not contain
153B. It is followed by this rubric:
_Said on a figure of the deceased which is placed in a boat. Thou shalt
put the Sektit boat on his right, and the Âtit boat on his left.
Offerings will be made to him of cakes, beer, and all good things, on
the day of the birth of Osiris. He to whom these things have been done
will be a living soul for ever, and will not die a second time._
12. ⁂⁂⁂⁂⁂. I consider this word as derived from
⁂⁂⁂, ⁂⁂⁂, which means to mark an object with a
cut or with fire, for a religious purpose, or simply as an
indication of property. A little further it is spoken of fishes
⁂⁂⁂⁂⁂⁂⁂ “marked on the tail.”
13. We have here the opposition between ⁂⁂ “those who are,” and
⁂⁂ “those who are not,” that is, those who are not yet,
the future ones. The negative, which often expresses the
idea of anteriority, is one of the usual ways of rendering
the future; that which has not yet taken place, which is
to come. An official of the XIIth dynasty says: “the king
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂ made me his
commissioner of works, having charge of present and future work”
(_Zeitschr._, 1882, p. 8, note). It is said of Isis that “she issues her
directions for what is and what will be” ⁂⁂⁂⁂⁂⁂
(Stèle Metternich, Brugsch, _Dict. Suppl._, p. 355).
14. See Chapter 1, note 8.
15. ⁂⁂⁂⁂⁂⁂⁂. As they are sometimes mentioned before
the gods, I believe the word might be translated, the first beings, the
first creatures: “die Urwesen.”
16. Here begins the second version of the chapter which has been added
to the other one.
17. ⁂⁂⁂⁂. This lake is often mentioned in the texts of the
pyramids. It is one of the celestial lakes not very distant from the
Elysian fields.
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PLATE LVI.
BOOK OF THE DEAD.
[Illustration: CHAPTER 153B. =Louvre, III, 93.=]
[Illustration: CHAPTER 154. LEPSIUS, “Todt.”]
[Illustration: CHAPTERS 151, 155, 156. =Louvre, III, 89.=]]
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CHAPTER CLIIIB.
_The Chapter of escaping from the catchers of fish._
O ye snarers (?), O ye fowlers, O ye fishers, sons of their fathers,
know ye(1.) what I do know, the name of this very great net: the
embracer is its name.
Know ye what I do know, the name of its cordage: the bonds of Isis.
Know ye what I do know, the name of its stake: the thigh of Tmu.
Know ye what I do know, the name of the fork: the finger of Nemu.
Know ye what I do know, the name of its point: the nail of Ptah.
Know ye what I do know, the name of its blade: the knife of Isis.
Know ye what I do know, the name of its weight: the iron which is in the
sky.
Know ye what I do know, the name of its flowers(2.): the feathers of the
hawk.
Know ye what I do know, the name of the fisherman: the cynocephalus.
Know ye what I do know, the name of the ground(3.), where are its
limits: the house of the moon.
Know ye what I do know, the name of him who fishes there: the great
prince who sits on the east of the sky...(4.).
I am Rā,(5.) who proceedeth from Nu, and my soul is divine. I am he who
produceth food, but I execrate what is wrong.
I am Osiris, the possessor of Maāt, and I subsist by means of it every
day.
I am the eternal one, like the bull.(6.) I am feared by the cycle of the
gods in my name of the eternal one.
I am self-originating, together with Nu, in my name of Chepera, from
whom I am born daily.
I am the lord of Daylight, and I shine like Rā; he gives me life in
these his risings in the East.
I come to heaven, I take hold of my place in the East.
The children of the great god nourish him to whom they have given birth,
with sacred offerings.
I eat like Shu. I ease myself like Shu. The king of Egypt (Osiris) is
present. Khonsu and Thoth(7.) their laws are within me. They impart
warmth(8.) to the heavenly host.
NOTES.
This Chapter is found only in two papyri: Paris, III, 93, and the
Papyrus of _Nu._ Both of them are, in some parts, very incorrect. The
Paris document here and there omits a line; I had to use them both for
the translation.
The first part of the Chapter is only a nomenclature of the various
parts of the net, very similar to 153A.
The vignette represents a drag-net drawn by three dog-headed apes.
1. ⁂⁂⁂⁂⁂⁂. I believe there is a slight difference
of meaning between this old participial form, and the usual
⁂⁂⁂⁂. I consider that the first form means: do you know
well? are you certain to know? or do you pretend to know?
2. ⁂⁂⁂⁂⁂ I suppose this word means the papyrus flowers
which are sometimes tied to the net. (Bergmann, _H.I._, p. 53.)
3. ⁂⁂ where we had in 153A. ⁂⁂⁂⁂⁂.
4. Here the discrepancies between the two texts are so great, that I do
not venture to give a translation.
5. The following lines are an abridged recension of Chapter 85, where I
repeat Renouf’s translation.
6. The bull of Amenta, Osiris, as he is called in the first Chapter (see
note 5, Chapter 1).
7. ⁂⁂⁂⁂ Thoth, the god of ⁂⁂⁂ ϣⲙⲟⲩⲛ Hermopolis.
(Brugsch, _Dict. Suppl._, p. 927, _Dict. Geog._, p. 749.)