Canopus inscription ⁂⁂⁂ corresponds to the Greek κηδεμονικῶς.
------------------------------------
------------------------------------------------------------------------
PLATE LVII.
BOOK OF THE DEAD.
[Illustration:
CHAP. 155. CHAP. 156.
=B. M., 9900.=
]
[Illustration:
CHAP. 158. CHAP. 157.
LEPSIUS, “Todt.”
]
[Illustration: CHAPTER 159. =Leyden Papyrus.=]
[Illustration: CHAPTER 160. =Leyden Papyrus.=]
[Illustration: CHAPTER 159. LEPSIUS, “Todt.”]
[Illustration: CHAPTER 160. =B.M., 9900.=]
------------------------------------------------------------------------
------------------------------------
CHAPTER CLIV.
_The Chapter of not letting the body decay(1.) in the Netherworld._
Hail to thee, my father Osiris. I have come to embalm thee. Do thou
embalm this flesh of mine, for I am perfect like my father Chepera, who
is my image, he who does not know corruption.
Come, take hold of my breath of life, lord of the breath, lofty above
his equals; vivify(2.) me, build me up, thou lord of the funeral chest.
Grant me to go down into the land of eternity, as thou doest when thou
art with thy father Tmu, he whose body never decays, he who does not
know destruction.
I have not done what thou hatest, the command (which I obey) is that
which thy _ka_ loveth,(3.) I have not transgressed it.
I have been delivered, being thy follower, O Tmu, from the rottenness
which thou allowest to come over every god, every goddess, every animal,
every creeping thing which is corruptible.
After his soul has departed he dies,(4.) and when it has gone down he
decays; he is all corruption; all his bones are rottenness,
putrefaction(5.) seizes his limbs and makes his bones break down, his
flesh becomes a fetid liquid, his breath is stink, he becomes a
multitude of worms.
(As for me) there are no worms(6.). He is impotent whoever has lost the
eye of Shu(7.) among all gods and goddesses, all birds and fishes, all
snakes and worms, all animals altogether, for I cause them to crawl
before me, they recognise me and the fear of me prevails over them, and
behold every being is alike dead among all animals, all birds, all
fishes, all snakes, all worms, their life is like death.
Let there be no food for the worms all of them. Let them not come to me
when they are born, I shall not be handed over to the destroyer in his
cover, who destroys the limbs, the hidden one who causes corruption, who
cuts to pieces(8.) many dead bodies, who lives from destroying.
He lives who performs his commands, but I have not been delivered into
his fingers, he has not prevailed upon me, for I am under thy command,
lord of the gods.
Hail to thee, my father Osiris! thy limbs are lasting, thou dost not
know corruption; there are no worms with thee, thou art not repugnant,
thou dost not stink, thou dost not putrefy, thou wilt not become worms.
I am Chepera, my limbs are lasting for ever. I do not know corruption. I
do not rot, I do not putrefy, I do not become worms. I do not lose the
eye of Shu.
I am, I am, I live, I live, I grow, I grow, and when I shall awake in
peace, I shall not be in corruption, I shall not be destroyed in my
bandages. I shall be free of pestilence, my eye will not be corrupted,
my skin (?) will not disappear. My ear will not be deaf, my head will
not be taken away from my neck, my tongue will not be torn away, my hair
will not be cut off, my eyebrows shall not be shaven off. No grievous
harm shall come upon me, my body is firm, it shall not be destroyed. It
shall not perish in this earth for ever.
NOTES.
This Chapter is not frequently met with in the papyri; it was written on
the wrappings and the bandages of the dead; for instance, on the funeral
cloth of King Thothmes III, where it is not complete. This Chapter is
interesting, as it shows how repulsive to the Egyptians was the idea of
corruption, of the decay of the body, which is described here in most
realistic terms. This is one of the reasons why they gave such
importance to mummification.
Parts of this Chapter are very obscure. The translation has been made
from the text on the mummy cloth of Thothmes III, supplemented by the
Papyrus of _Nu_.
The only vignette we have is that of the Turin Papyrus, showing a mummy
lying on the bed, and illumined by the rays of the sun.
1. ⁂⁂⁂, “to pass away, to disappear through corruption or
decay.” Sometimes it seems to have an active sense: to let something
pass away, to lose it.
2. ⁂⁂⁂, ⁂ is generally translated “firm, stable, abiding”
(Chapter 1, note 9), but I believe in most cases it has another
sense: “to vivify, to impart the breath of life,” as one may
judge from the title of Chapter 182, which mentions two
acts, one of which is the consequence of the other,
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂:
“the book of vivifying Osiris, giving breath to him whose heart is
motionless.”
In the mythological or celestial geography ⁂⁂⁂ is the East (Pl.
IV). There life originates; there also the deceased inhales the breath
of life (Chapter 57, p. 110; Naville, _Todt._, Einl., p. 28).
3. See _Sphinx_, V, p. 199.
4. ⁂⁂⁂⁂⁂⁂⁂. I consider ⁂⁂ as being here
the adverb _afterwards_. His soul goes out, and _afterwards_ he dies, it
goes down and _afterwards_ he decays.
5. ⁂⁂⁂⁂⁂⁂⁂, litt. the destroyers; the word occurs
again further on: the destroyer who is in his bush(?) or cover, the
hidden one. It is evidently a metaphor, for the sense is obvious; it is
putrefaction. The word in the Turin papyrus ⁂⁂⁂⁂⁂, litt.
locks, might apply to the vegetation or the excrescences which are often
the sign of putrefaction.
6. ⁂⁂⁂⁂⁂⁂⁂. The passage is very obscure. I
believe the drift of the idea is this: after having described very
thoroughly what corruption is, the deceased says: as for me I am
protected against those evils. Even should every being fall into
corruption, having lost the eye of Shu, it is nothing to me, because I
am feared by all.
⁂⁂⁂⁂⁂ “worms do not exist.” ⁂⁂ is explained by
two passages. At Abydos the priest says to the god (Mar., _Abydos_, I,
p. 34) ⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂. “I have
come to perform the ceremonies, for I have not come to do nothing, I
have not come in vain.” In the poem of Pentaur, when Rameses II,
addressing Amen, recalls all he has done to honour the god, he says:
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂:
“is it nothing, this thy terrace which I built for thee?”
7. The eye of Shu is either an amulet or a magic power residing in some
part of the body, which prevents it from becoming worms. It is the
defence against corruption. Further the deceased says: “I do not become
worms; I do not lose the eye of Shu.”
8. Litt. ploughs into dead bodies.
------------------------------------
CHAPTER CLV.
_Chapter of the Tat of gold._(1.)
Here is thy backbone,(2.) thou still-heart! here is thy spine, thou
still-heart! Put it close to thee. I have given thee the water thou
wantest.(3.) Here it is. I have brought to thee the Tat, in which thy
heart rejoiceth.
_Said on a Tat of gold inlaid into the substance of sycamore-wood, and
dipped into juice of ankhamu. If it is put on the neck of this Chu, he
arrives at the doors of the Tuat, and he comes forth by day, even though
he be silent. The Tat is put in its place on the first day of the year,
as is done to the followers of Osiris._
NOTES.
After the interruption due to Chapters 153 and 154, we revert to the
series inaugurated by 151, the description of the chamber in which the
mummy is deposited, and of the funeral equipment of the deceased, his
amulets and ornaments. The papyrus III, 93 (Pb), of the Louvre, throws
several of these Chapters into one, with the title: _the description of
the hidden things of the Tuat_, and the vignette (Pl. LV) represents
three figures of Chapter 151: the statuette, the torch or flame, and the
Anubis; besides two _Tat_ of different substances, one of them for the
wall, and one to be put on the neck of the deceased, and a buckle.
The vignette of Chapter 155 represents a Tat of gold. The various
versions of the Chapter differ mostly in the rubric. I followed the
papyrus of Nebseni (Aa), filling up the gaps from other texts.
1. The rubric seems to explain that the text refers to a Tat of gold,
which is inlaid into the wood of a mummy-shaped coffin, on the neck, and
which holds fast by means of the sap or gum of a tree or fruit called
_ankhamu_.
2. This shows that the Tat is originally a conventional representation
of a backbone.
3. The juice or gum just mentioned, in which the Tat is dipped.
------------------------------------
CHAPTER CLVI.
_Chapter of the buckle of carnelian, which is put on the neck of the
deceased._
The blood of Isis, the virtue of Isis; the magic power of Isis, the
magic power of the Eye are protecting this the Great one; they prevent
any wrong being done to him.
_This Chapter is said on a buckle of carnelian dipped into the juice of
ankhamu, inlaid into the substance of the sycamore-wood, and put on the
neck of the deceased._
_Whoever has this Chapter read to him, the virtue of Isis protects him;
Horus the son of Isis rejoices in seeing him, and no way is barred to
him, unfailingly._
NOTES.
M. Maspero, who made a special study of this Chapter (_Le chapitre de la
boucle, Comptes Rendus de l’Acad. des Inscr. et Bell. Lettres_, 1871),
has shown that there are several recensions. This, which is probably the
oldest, is taken from the papyrus of Nebseni, with a few additions from
texts of the same date.
The protective power of the buckle is shown in the vignette of Chapter
93, where a buckle with human hands grasps the deceased by the left arm,
and prevents him from going towards the East.
------------------------------------
CHAPTER CLVII.
_Chapter of the vulture of gold, put on the neck of the deceased._
Isis has arrived; she hovers over the dwellings, and she searches all
the hidden abodes of Horus when he comes out of the Northern marshes,
knocking down him whose face is evil.
She causes him to join the Bark, and grants him the sovereignty over the
worlds.
When he has fought a big fight, he decrees what must be done in his
honour; he causes fear of him to arise, and he creates terror.
His mother, the Great one, uses her protective power, which she has
handed over to Horus.
_Said on a vulture of gold. If this Chapter is written on it, it
protects the deceased, the powerful one, on the day of the funeral,
undeviatingly for times infinite._
NOTES.
This and the two following Chapters have not been found in the old
recension. They are taken from the Turin text.
The vignette represents a vulture with outspread wings, which is often
found made of cartonnage on the mummies. The same bird is often painted
on the ceilings of tombs or temples.
------------------------------------
CHAPTER CLVIII.
_The Chapter of the collar of gold, put on the neck of the deceased._
O my father! my brother! my mother Isis! I am unveiled and I am seen. I
am one of the unveiled ones, who see Seb.
_Said on a collar of gold, on which this Chapter has been written, and
which is put on the neck of the deceased, the day of his burial._
------------------------------------
CHAPTER CLIX.
_The Chapter of the column of green Felspar,_(1.) _put on the neck of
the deceased._
O thou who comest out every day, in the divine house, she who has a big
voice, who goeth round.... She takes hold of the potent formulæ of her
father, the mummy which is on the bull.(2.) She is Renent....
_Said on a column of green Felspar, on which this Chapter has been
written, and which is put on the neck of the deceased._
NOTES.
The vignette of this Chapter and the next, show distinctly that the
⁂ is a miniature column or tent-pole, with the papyrus capital, and
papyrus leaves at the base.
This Chapter is taken from the Turin text; parts of it are quite
unintelligible.
1. ⁂⁂⁂, a mineral which has not yet been determined. Brugsch
calls it “Opal.” Lepsius thought its colour was blue. Dr. Budge
translates “mother-of-emerald.” Renouf’s translation is “green Felspar”
(see Chapter 29B, note).
2. The mummy carried off by the Apis bull, a representation often seen
on the coffins after the XXIInd dynasty.
------------------------------------
CHAPTER CLX.
_Giving the column of green Felspar._
I am the column of green Felspar, which cannot be crushed,(1.) and which
is raised by the hand of Thoth.
Injury is an abomination for it. If it is safe, I am safe; if it is not
injured, I am not injured; if it receives no cut, I receive no cut.
Said by Thoth: arise, come in peace, lord of Heliopolis, lord who
resides at Pu.
When Shu has arrived, he found the stone at Shenemu, as its name is
_neshem_. He (the deceased) makes his abode in the enclosure of the
great god; whilst Tmu resides in his dwelling;(2.) his limbs will never
be crushed.
NOTES.
For Chapter 160, we have a text from London, 9900 (_Aa_); it is not
complete, but the gaps can very easily be filled up from the Papyrus
Busca.
The vignette of _Aa_ represents Thoth bringing the column, enclosed in a
box or a casket.
1. I suppose the symbolical expressions of this Chapter mean that the
_neshem_, of which the column is made, is a very hard stone, which is
proof against any injury.
⁂⁂ or ⁂⁂, which I translated “crush,” means probably “grind
to powder,” and ⁂⁂, “to receive a cut,” means to be scratched or
incised by a sculptor’s tool. The power of the amulet consists in making
the body of the deceased as hard as _neshem_.
2. ⁂, a variant of ⁂ when it refers to Tmu (Nav., _Todt._, ch.
XVII, l. 12).
------------------------------------
CHAPTER CLXI.
_The Chapter of unfastening the opening in the sky. Thoth does it so
that it may be finished when he opens (the sky) with Aten._(1.)
Rā(2.) is living, the tortoise(3.) is dead. The body has been offered in
the earth; the bones have been offered of _N._ [The West wind of
Isis].(4.)
Rā is living, the tortoise is dead. It is safe that is in the funeral
chest of _N._ [The East wind of Nephthys.]
Rā is living, the tortoise is dead, the limbs are well wrapped up.
Kebehsenef is to keep watch over them for _N._ [The North wind of
Osiris.]
Rā is living, the tortoise is dead. His wrappings have been opened; they
reveal his figure. [The South wind of Rā.]
_Everybody who has these figures on his coffin, the four openings of the
sky are open to him; one in the North, it is the wind of Osiris; one in
the South, it is the wind of Aah (the moon); one in the West, it is the
wind of Isis; one in the East, it is the wind of Nephthys. Every one of
these winds, which are at his entrance when he wants it, breathes into
his nostrils._
_Let no one outside know it, it is a mystery which is not known to the
common people. Do not reveal it to any one, may he be thy father or thy
son, except thyself. It is a real mystery, and every one of these things
is unknown to all men._
NOTES.
This Chapter is so short in the old recension (Paris, III, 93) that it
could hardly be understood without the rubric of the Turin text. The
four Thoths, each of whom opens a door, are the four winds, coming from
the four cardinal points (_Zeitschr. für Aeg. Sprache_, 1877, p. 28).
We have already learned from Chapter 59 that it is one of the privileges
of the deceased to have the command of the four winds.]
1. The title is obscure. I suppose that the scribe, who had a very short
space at his disposal, left out a word or two.
2. Magic formula, which enables Thoth to open the door.
3. See Chapter 83, note 1. Brugsch calls the tortoise the evil
principle.
4. The words in brackets, as well as the rubric, are taken from the
Turin Todtenbuch.
------------------------------------------------------------------------
PLATE LVIII.
BOOK OF THE DEAD.
[Illustration:
CHAPTER CLXII.
LEPSIUS, Todtenbuch.
]
[Illustration: CHAPTER CLXIV. LEPSIUS, Todtenbuch.]
[Illustration: CHAPTER CLXIII. LEPSIUS, Todtenbuch.]
[Illustration: CHAPTER CLXV. LEPSIUS, Todtenbuch.]
[Illustration: CHAPTER CLXVI, _A. a._]
[Illustration: CHAPTER CLXVII, _A. a._]
------------------------------------------------------------------------
CHAPTER CLXII.
_Chapter of causing a flame(1.) to arise under the head of the
deceased._
Hail to thee, thou lion,(2.) thou mighty one, with high plumes, the lord
of the double crown, who wavest the flail, thou art the lord of the
phallus,(3.) thou art vigorous when ariseth the morning light, to the
rays of which there is no limit.
Thou art the lord of forms, with numerous colours, who conceals himself
within his eye to his children.
Thou art the mighty enchanter among the cycle of the gods, thou swift
runner, with quick strides. Thou art the mighty god who cometh to him
who calleth for him, who delivereth the oppressed from his tortures.
Come to my voice. I am the cow. Thy name is in my mouth. I am going to
utter it. Hakahaka(4.) is thy name. Furaa is thy name. Aakarsa is thy
name. Ankrobata is thy name. Khermauserau is thy name. Kharosata is thy
name.
I adore thy name. I am the cow. Listen to my voice, on the day when thou
puttest a flame under the head of Rā. Behold he is in the Tuat, and he
is mighty in Heliopolis.(5.) Grant that he may be like one who is on
earth. He is thy son, who loves thee. Do not ignore his name. Come to
Osiris _N._ Grant that a flame may arise under his head, for he is the
soul of the great body which rests in Heliopolis; the shining one, the
form of the firstborn is his name. Barokatat’aua is his name.
Come, grant him to be like one of thy followers, for he is even as thou
art.
_Said on the image of a cow, made of pure gold, to be put on the neck of
the deceased. Also if it is painted on new papyrus, and put under his
head, there will be a quantity of flames all around him like those that
are on earth. This is a very great protection, which the cow granted to
her son Rā, after he had gone to rest. His abode is surrounded by
warriors of blazing fire._(6.)
_If thou puttest this goddess on the neck of the Ring who is on earth,
he is like fire in pursuing his enemies, his horses cannot stop._
_If thou puttest it on the neck of a man after his death, he is mighty
in the Netherworld. Nobody will drive him away from the gates of the
Tuat undeviatingly._
_And thou shalt say when thou puttest this goddess on the neck of the
deceased: O Amon of Amons, thou who art in the sky, turn thy face
towards the body of thy son, make him sound in the Netherworld._
_This book is most secret. Do not let it be seen by any man, for it is
forbidden to know it. Let it be hidden. It is called the book of the
mistress of the hidden abode. This is the end._
NOTES.
Chapters 162-165 are of a very date date. They are of a different
character from the other chapters of the Book of the Dead. They belong
rather to the magic books of the old Egyptians. When they were written
there was a decay in the religion, which drifted more and more into
magic, for which the Egyptians were famous under the Roman Empire. We
find there a great number of barbarous words unintelligible to us, and
probably also to the old scribes, since they differ widely according to
the papyri. They remind us of those which are found in the magical texts
(Chabas, _Pap. Magique Harris_, p. 151)
It is probable that Chapter 162 is older than the following; several
papyri end with it, and it has the rubric ⁂⁂⁂⁂⁂ _this is
the end_, which is found in the older texts after Chapter 149.
The late Dr. Pleyte, of Leyden, made a special study of these chapters,
and of several others of late date (_Chapitres supplémentaires du Livre
des Morts, Texte, Traduction et Commentaire_, Leide). The collation
which he published of various documents is the text on which this
translation has been made.
The vignette generally consists of a cow, having between her horns a
solar disk, with two plumes. Occasionally behind her there is a goddess
with a cow’s head having the same attribute. This cow I consider to be
the goddess Nut, the mother of Rā. An image of the cow, made of pure
gold, is to be put on the neck of the deceased; or, what would be much
easier and cheaper, it is to be painted on a hypocephalus of new
papyrus, and put under the deceased’s head. Part of this chapter is the
usual text found on the hypocephali.
The result of the gift of one of these amulets will be that in the
Netherworld the deceased will be surrounded by flames. This is the
effect of the presence of the amulets here described. It does not take
place in this world, but in the other, where Rā himself enjoys a similar
protection, being surrounded by “warriors of blazing fire.” This image
seems to point to the magnificent sunsets often seen in Egypt.
1. All the translators have interpreted ⁂⁂⁂ by “heat,” the
vital heat of the body. But this is not the true sense of the word,
which means “flame,” ⁂⁂⁂⁂⁂⁂ “flame of fire.” The root
⁂⁂ implies the idea of darting, springing forth like a flame or a
spark, and not of latent heat. ⁂⁂⁂⁂⁂ cannot mean
anything except a great quantity of flames. These flames will be the
protection of the deceased.
2. The lion addressed by the cow, a god of light and fire, is probably
Rā himself.
3. For the connection between generation and light, see Kuhn,
“Herabkunft des Feuers,” p. 70 and ff.
4. These barbarous names, as well as those of the following chapters,
have not yet been explained. Their interpretation is to be looked for in
the African languages, for Chapter 164 connects them with the speech of
the negroes, and the Anti of Nubia.
5. I have kept for ⁂⁂ Renouf’s translation: Heliopolis. But it
must not be understood as referring to the well-known city at the head
of the Delta. ⁂⁂ is here a city in the other world. It is a name
belonging to the mythological and not to the terrestrial geography.
6. I consider the word ⁂⁂⁂⁂⁂ of the Turin
text, or according to other papyri,
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂ as connected with
⁂⁂ _fire_, _burning_.
------------------------------------
CHAPTER CLXIII.
_Chapters brought from another book, in addition to the “coming forth by
day.” Chapter of not letting the body of a man decay in the Netherworld,
of rescuing him from the devourers of souls who imprison men in the
Tuat, and of not raising his sins on earth against him, but of saving
his flesh and his bones from the worms and from every evil-doing god in
the Netherworld, so that he may go in and out as he likes, and do
everything he desires without restraint._
—I am the soul of the great body which rests in Arohabu. I am protecting
the body of Hanirta, the lord of motion, who rests in the marshes of
Senhakarokana.
—O thou soul of souls, who art not unwilling to rise when thou restest
in thy body which dwelleth in Senhakarokana! Come to Osiris _N._,
deliver him from the Powers of the god whose face is terrible, who takes
possession of the heart, and takes hold of the limbs; a flame rushes out
of their mouths, so that they consume the souls.
—O he who goes to rest in his body, and then rises a burning heat,
blazing even within the sea, and the sea goes up because of this burning
vapour, at the time of the morning; come, bring thy fire; pour thy
burning vapour on him who will raise his hand against Osiris _N._ for
ever and ever.
—Hail, Osiris _N._, thy duration is that of the sky; thy duration is the
duration of the ultimate circles,(1.) The sky holds thy soul; this earth
holds thy figure.
—Deliver Osiris _N._ Do not let him be carried away by his enemies, to
him who devours the soul, who raises evil accusations. Restore his soul
to his body and his body to his soul.
—It is he who is hidden in the pupil, in the Eye of Sharosharo.
Shapuarika is his name. He resides on the north-west front of Apt, in
the land of Nubia, and he will never navigate towards the East.
—O Amon the bull, the scarab, the lord of the two eyes whose name is: he
with the terrible pupil. Osiris _N._ is the image of thy two eyes,
Sharosharo is the name of one, Shapuarika is the name of the other one.
He is Shaka Amon, Shaka Nasarohaut; Tmu who illuminates the two earths
is his true name. Come to Osiris _N._, he belongs to the land of Truth,
do not leave him alone. He is of the land which is not seen again.
—Thy name is with the mighty Glorified.(2.) He is the soul of the great
body which is in Sais of Neith.
_Said on a serpent having two legs, and bearing a two-horned disk. Two
eyes are before him, having two legs and two wings._
_In the pupil of one is the image of one raising his arm, with the face
of Bes, wearing his plumes, and having the back of a hawk._
_It is painted with anti and shethu, mixed with green colour of the
South, and with water from the Western Lake of Egypt; on a bandage of
new linen, in which all the limbs of a man will be wrapped._
_Thus he will not be driven away from all the gates of the Tuat; he will
eat, drink, ease his body as if he were on earth; no outcry will be
raised against him; his enemies will be powerless (?) against him._
_If this book is read on earth,(3.) he is not carried away by the
messengers, the wicked ones who do evil on all the earth; and he will
not be wounded, he will not die from the blow of the king. He will not
be taken to prison; for he will go in to his attendants and go out
victorious, he will be free from the fear of evil doers who are on the
whole earth._
NOTES.
This Chapter begins with a general title applying to 163-5, and probably
to other ones not included in the papyrus of Turin: “Chapters brought
from another book, an addition to the coming forth by day.” This means
that these chapters were not considered as belonging to the
⁂⁂⁂⁂⁂⁂ “the coming forth by day,” the original Book
of the Dead, which in old times ended with Chapter 149, and later on
with Chapter 162.
The vignettes represent the figures described in the rubric for which
the chapter was written.
Dr. Pleyte first discovered that this Chapter is a kind of dialogue,
consisting of words spoken by the god, and a prayer addressed to him in
favour of the deceased. The strange names which occur in the text lead
us here also to Africa, since it is said of the deceased that he resides
in Apt of Nubia, Napata.
1. A papyrus, in Turin of a woman, reads here
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂
etc., “thy duration is the duration of the ultimate circles.”
2. ⁂⁂⁂⁂ _Chuu_. Renouf either keeps the Egyptian word, or
translates: “the Glorious ones, the Glorified.” See note 1, ch. 1, ch.
15, etc.
3. The amulet has also an influence on earth, it protects a man against
hidden dangers, which arise not from men but from some invisible causes,
and agents like those evil messengers, probably spirits, who might be
called “angels.” I believe that ⁂⁂⁂⁂⁂⁂, “the blow
of the king,” must mean some sudden illness like ⁂⁂⁂⁂⁂.
Dr. Pleyte also considers this part of the rubric as applying to a man’s
life on earth; there is only this expression ⁂⁂⁂⁂ which
does not agree with this explanation, and would rather lead us to think
that what is described in this part of the rubric takes place in the
other world.
------------------------------------
CHAPTER CLXIV.
_Another Chapter._
Hail, Sekhet, Bast, daughter of Rā, lady of the gods, who holdeth her
fan of plumes, the lady of the scarlet garment, the mistress of the
white and red crown, the only one who stands above her father, when
there are no gods to stand above her; the great magician in the boat of
millions of years, lofty when she rises in the abode of silence, the
mother of the Shakas, the royal wife of the lion Haka.
These are the forms of the princess, the mistress of the funereal
chamber, the mother on the horizon of the sky, the joyful, the beloved,
who destroyeth the rebels collected in her fist.
She stands at the prow of the boat of her father, in order to strike
down the evildoer, in order to place Maāt at the prow of the boat of Rā.
Neith, the burning one, after whom nothing remains; she who follows
Kaharo, who follows Saromkaharomat is thy name, thou art the mighty
burning wind behind Kanas,(1.) at the prow of the boat of her father
Haropukaka Scharoshaba, in the language of the negroes and of the Anti
of the land of Nubia(2.).
Acclamations to thee, mightier than the gods; thou art praised by the
gods of Hermopolis, the living spirits who are in their tabernacles.
They give praise to the valour of Mut (?),(3.) and they begin to bring
offerings to the mysterious gates. Their bones are sound, they are
delivered from dangers; they become powerful in the eternal abode; they
are delivered from the society of the wicked one, the spirit with a
terrible face, which is among the assembly of the gods.
The child(4.) who is born of him with the terrible face, will hide his
body to the cursed serpent whose breath is burning; because he has found
the names; the mysterious lion is one, the soul of the dwarf (is the
other). As for the eye of the great one, the princess of the gods, her
name is she who partakes of the name of Mut.
His soul is powerful, his body is sound; they are safe from the abode of
the enemies who are in the society of the wicked one. They will not be
imprisoned.
These words which were spoken by the mouth of the goddess herself have
become the words of the goddesses, and the male gods, and of every soul
to whom a burial is given.
_Said on a Mut having three faces: one is the face of the Pekha-vulture
having two plumes; the other is the face of a man, wearing the red and
the white crown. The other is a face of a Ner-vulture, having two
plumes, with a phallus and wings and the claws of a lion._
_It is painted with anti with resin (?) mixed with green colour, on a
scarlet bandage. There is a dwarf in front and behind her; he looks at
her and wears two plumes. He has one arm raised, and he has two faces,
one of a hawk and the other of a man._
_He whose body is wrapped up in these bandages, he is mighty among the
gods in the Netherworld. He is never repulsed; his flesh and his bones
are like one who never died; he drinks at the source of the river, he
receives fields in the garden of Aarru; a star in the sky is given to
him._
_He is delivered from the fiend-serpent with a burning mouth. His soul
will not be imprisoned like a bird; he will be lord of those around him,
and he will not be eaten by worms._
NOTES.
The translation of these magical Chapters is still more uncertain than
that of the rest of the book, and the text is often very corrupt.
The vignette consists of the three figures described in the rubric. That
which is given here is taken from the Turin papyrus. It differs slightly
from the description and from the vignettes of the other texts. The
middle figure should have a man’s body with a lion’s claws.
1. A papyrus at Leyden reads here ⁂⁂⁂⁂ the enemies.
2. There it is said distinctly that these barbarous words belong to
African languages. They are probably not all proper names; some of them
seem to have a sense which we have not yet discovered, for instance, the
word _Shakas_ in this expression: the mother of the Shakas.
3. Very uncertain text.
4. These words seem to apply to the deceased.
------------------------------------
CHAPTER CLXV.
_Chapter of landing and not being obscured, so that the body may prosper
in drinking water._(1.)
O the very high one, the great one,
Amen, Amen, the lion Kasapa,
The first-born of the gods on the East of the sky.
Amon of the Takruti,
Amon who hides his colours, whose forms are mysterious, and who is
master of the horns of Horus,
The great one of Nut.
Kaarki is thy name,
Kasaka is thy name,
The Sphinx is thy name,
Kasabaka is thy name.
Amon of the Ankak Takashar, Amon the sphinx is thy name. O Amon! I
implore thee. Behold, I know thy name; thy forms are in my mouth,(2.)
and thy colours in my eyes.
Come towards thy offspring, thy form, Osiris _N._ Bring him towards the
gate of eternity, grant him to rest in the Tuat; that his flesh may be
entire in the Netherworld; that his soul may be powerful, that his body
may be complete,(3.) that he may be free from the society of the wicked
one, that he may never be fettered.
I implore thy name, and thou art a shield for me; for thou believest
that I know thee.
O great one, great one,
Amon (the hidden one) is thy name,
Rukashaka is thy name,
Thou art for me a shield.
Baarkai is thy name,
Markata is thy name,
The Sphinx is thy name,
Nasakabuba is thy name,
Tanasasa is thy name,
Sharshatakata is thy name.
Amon, Amon, O God, O God, Amon.
I implore thy name, and as I have given thee to understand (that I know
thee), grant me to rest in the Tuat, and that all my limbs be reunited.
Said by the Spirit which is in Nut: I am doing, I am doing all thou hast
said.
_Said on the figure with raised arm. There are plumes on its head; its
legs are apart; its torso is a scarab. It is painted in blue with liquid
gum._
_Said also on a figure the middle part of which is that of a man; his
arms are hanging down. The head of a ram is on his right shoulder, and
another on his left shoulder. Thou wilt paint on one bandage the two
figures of the god with raised arm, and put it across the chest of the
deceased, so that the two painted figures may be on his breast._
_He to whom this has been done, the impure ones in the Tuat can do
nothing to him. He drinks the running water of the stream, he shines
like a star in the sky._(4.)
NOTES.
The vignettes consist of the amulets described in the rubrics.
1. The explanation to this extraordinary title seems to be given in the
last sentence of the rubric, where it is said of the deceased: “he
drinks the running water of the stream, he shines like a star in the
sky.” The amulet for which this text was written will prevent the
deceased, who is to be as bright as a star, from having his light taken
from him, from being obscured. The other blessing conferred upon him is
that of drinking water of the stream. It is difficult to say why these
two blessings alone are mentioned.
2. I am ready to utter the names of thy different forms, and I see thy
various colours.
3. That his body may be reconstituted. It is curious to find in so late
texts a vague remembrance of what seems to have been the prevalent
custom in prehistoric times, and perhaps also during the Thinite period:
the dismemberment of the body of the deceased. This custom was so
entirely superseded by the opposite process, the mummification and the
careful preservation of the body, that the old tradition is always
mentioned with horror and disgust. The Book of the Dead is full of
objurgations against the dismemberment of the body.
4. The Turin _Todtenbuch_ ends here.
------------------------------------
CHAPTER CLXVI.
_Chapter of the Pillow._
Awake! thy sufferings are allayed, _N._ Thou art awaked when thy head is
above the horizon. Stand up, thou art triumphant by means of what has
been done to thee.
Ptah has struck down thine enemies. It has been ordered what should be
done to thee. Thou(1.) art Horus, the son of Hathor, the flame born of a
flame(2.), to whom his head has been restored after it had been cut off.
Thy head will never be taken from thee henceforth.
Thy head will never be carried away.
NOTES.
With Chapter 166 begins a series of chapters which are not in the
Todtenbuch, and which have been collected from various papyri. For most
of them there is only one text, therefore the translation is often very
uncertain.
This Chapter, which is taken from London 9900 (_Aa_), seems to be only a
variant, with a few additional sentences, of Chapter 43, “Chapter
whereby the head of a person is not severed from him in the
Netherworld.” It alludes to the reconstitution of the body of the
deceased, and to providing him with all his sepulchral equipment.
Head-rests like that which is represented in the vignette are often
found in the tombs with the coffins already at the time of the XIth
dynasty.
Chapter 166 was first discovered and translated by Dr. Birch
(_Zeitschr._, 1868, p. 82).
1. Here begin the words of Chapter 43.
2. ⁂⁂⁂⁂⁂⁂. The second word should
be taken as a patronymic, “flame-born.” Chapter 43 has
⁂⁂⁂⁂⁂⁂⁂.
------------------------------------
CHAPTER CLXVII.
_Chapter of bringing an Eye._
When Thoth had brought the Eye, he appeased the Eye, After Rā had
wounded(1.) her, she was raging furiously and then Thoth calmed her
after she had gone away raging. As I am sound, she is sound and _N._ is
sound.
NOTES.
This Chapter taken also from London 9900, is a mere abridgment of lines
30-34 in Chapter 17. It refers probably to an eclipse. The Eye, the moon
is pierced or wounded by Rā, which causes the goddess to be furious.
Then, according to Chapter 17, “Thoth calms her troubled state
(Brugsch), and brings her whole and sound without any defect.” This is
called to appease the goddess.
1. The correct reading according to Chapter 17, is: ⁂⁂⁂⁂ or
⁂⁂⁂⁂⁂ Brugsch (_Dict. Suppl._, p. 751) translates the
word: to pierce.
------------------------------------
CHAPTER CLXVIII.
Chapter 168 should not have been placed among those of the Book of the
Dead, it belongs to another book similar to the ⁂⁂, the book
engraved on the walls of the royal tombs. It describes gods and genii of
⁂⁂⁂⁂⁂ _the bounds(1.) in the Tuat_ who confer certain
blessings on the deceased; such as this: “those who lift up their faces
towards the sky at the prow of the boat of Rā, grant that Osiris _N._
may see Rā when he rises.” A vignette gives the appearance of the god or
genius spoken of. Every one of them is followed by this sentence: “for
the libation of a vase has been made on earth by Osiris _N._ who is
(now) the lord of abundance, and goes round the garden of Hotepit.”
The three versions which have been preserved of this text are very
fragmentary. The most complete, papyrus 10478 of the British Museum,
contains only the ⁂⁂⁂ 7 to 12. As the interest of this text,
the character of which is chiefly pictorial, lies in the vignettes, it
has been thought unnecessary to give a translation of it.
1. See note 2, Chapter 127.
------------------------------------
CHAPTER CLXIX.
_Chapter of raising the funereal Bed._
Thou art a lion, thou art a sphinx, thou art Horus who avengeth his
father; thou art these four gods, those glorious ones who are shouting
for joy, who are making incantations, and who bring out water by the
power of the tramp of their feet. Thou risest on the right, thou risest
on the left. Seb has opened thy blind eyes,(1.) he has loosened thy legs
which were fettered. Thou hast received thy heart of thy mother, thy
whole heart of thy own body; thy soul is in the sky, thy body is under
the ground. There is bread for thy body, water for thy throat, sweet
breeze for thy nostrils.
Thou restest in their funereal chambers, which those who are in their
coffins have opened for thee and for thy ... when thou journeyest; thou
art firm on thy pedestal, of thy existence, thou appearest in heaven,
and thou fastenest the tackle(2.) by the side of Rā.
Thou fishest with the net on the river, the water of which thou
drinkest; thou walkest on thy feet, and thou dost not walk headlong.
Thou appearest on the surface of the earth, and thou doest not come
forth from under solid ground, the strength(3.) which is in thee will
not be shaken through the action of the god of thy domain.
Thou art pure, thou art pure, thy forepart is purified, thy hindpart is
cleansed with _bet_ and natron, and cooled with incense.
Thou art purified with the milk (given to) Apis, and with beer of the
goddess Tenemit, with natron which removes all what is wrong in thee,
and which was provided by the daughter of Rā when she gave it to her
father Rā; and when she raised for thee the mountain where is buried her
father Osiris.(4.)
I have taken a bite of these sweet things which are on the hands (?) of
Osiris _N._ the loaves (?) from above, which belong to Rā, made of grain
of Abu, and four loaves from below which belong to Seb, made of grain
from the South. The god(5.) of thy domain brings thee the Field of
Hotepit, his hands are before thee.
Thou goest out like Rā, thou art powerful like Rā, thou art in
possession of thy feet. Osiris _N._ is in possession of his feet at all
times and at all hours; thou wilt not be judged, thou wilt not be
imprisoned, thou wilt not be guarded, thou wilt not be put in bonds,
thou wilt not be placed in the house where are the enemies. Cakes are
piled up before thee, and offerings are well guarded for thee.
There is no one to oppose thee and to prevent thee from going out.
Thou receivest thy clothing, thy sandals, thy stick, thy linen, thy
weapons, with which thou wilt cut off heads, thou wilt twist round the
necks of thy foes; these enemies who would bring death to thee, they
will not approach thee.
The great god speaks to thee: Let him be brought here for all that will
happen. The hawk rejoices in thee, the cackler cackles to thee, Rā opens
to thee the doors of the sky. Seb opens for thee the earth.
Thou art great, a mighty(6.) Chu, whose name is not known, the soul
which opens the Amenta. It is mighty this soul of _N._, for he(7.) is
beloved of Rā and well pleasing to his circle, he joins (?) the ways, he
guards the men, and guides the lion to the place where his _ka_ is
propitiated. _N._ ... the lord of mankind causes thee to live and that
thy soul be sound, that thy body may be enduring and great, that thou
mayest see the light(8.) and breathe the wind, that thy face may be
revealed in the house of right, that thou mayest be stationed in the
meadow, and not see any storm, that thou mayest follow the lord of the
two earths, that thou mayest refresh thyself under the _merit_ tree by
the side of the goddess, the great magician.(9.)
Seshait is sitting in front of thee. Sau is protecting thy limbs: the
bull milks for thee his cows which are in the train of Horsechait.(10.)
Thou washest thy face at the mouth of the stream of Cherāba, thou art
welcome to the great gods of Pu and Tepu;(11.) thou seest Thoth
conversing with Rā in the sky. Thou goest out and goest in into Anit,
thou conversest with the Rehiu.
Thy _ka_ is with thee, that thou mayest rejoice; and the heart of thy
birth; thou wakest thy ... are happy; the cycle of the gods give
pleasure to thy heart. Thou goest out (and thou seest) four loaves for
thee from Sechem, and four loaves from Hermopolis; thou goest out and
there are four (loaves) from Heliopolis on the table of the lord of the
two earths.
Thou wakest in the night, and thou art welcome to the lords of
Heliopolis. Hu(12.) is in thy mouth, thy feet do not turn back, there is
life in thy limbs.
Thou seizest the _sma_(13.) at Abydos and thou conductest victuals to
the great gods and vases of drink to those who are above the clouds in
the festival of Osiris, on the morning of the Uak festival; the
_hersheta_ priest decks thee with gold; thy garment is well arranged
with byssus; the Nile rises over thy body; thou art glorious(14.) ...
thou drinkest on the shore of the lake; thou art welcome to the gods who
are in it; thou comest forth in the sky with the gods who bring Maat to
Rā, thou art brought before the cycle of the gods, thou art like one of
them. Thou art the gander among the geese which are offered to Ptah
Anebefres.
NOTES.
This Chapter and the following are found in one papyrus only, Paris,
III, 93, a document more remarkable for the beauty of its vignettes than
for the correctness of the text.
Both Chapters refer to ⁂⁂⁂⁂⁂⁂ the funereal bed or
couch on which the deceased will lie like Osiris. None of them has a
vignette. As in the course of these chapters there is no mention of the
bed itself, we must suppose that they were read while the bed was raised
or arranged. The translation of this text is particularly difficult, and
often conjectural, owing to our papyrus having no other document to
compare it with.
1. All this bears a great resemblance to Chapter 26.
2. In landing, see Chapter 99.
3. ⁂⁂⁂⁂⁂. I have kept Renouf’s translation,
“strength,” but I believe the sense is the same as before:
“solid ground, dry land, continent (Feste, Brugsch),” as we
find in this sentence from the Stele at Abusimbel:
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂ “the
mountains, the water, and the continents are shaken by thy name.”
4. For the mountain where the burial of Osiris takes place, see vignette
to Chapter 186.
5. I translate as if there was ⁂⁂.
6. “Mighty,” Renouf’s translation. I should prefer “distinguished,
eminent,” see note 2, Chapters 141-3.
7. ⁂⁂⁂ I read here ⁂⁂⁂⁂⁂.
8. The light kindled for his _ka_ (see Chapter 132, A and B), and which
gives life to the _ka_. The lighting of a lamp is a symbol of the birth
(Lep., _Denkm._, III, 74 c.) and accompanies it.
9. For this word I have not followed Renouf’s translation, which would
have been: the master of the words of power (see Chapter. 108).
10. A name of Isis, represented as a cow, and worshipped as such,
chiefly in the town of Apis, the capital of the Libyan nome, near Lake
Mareotis. The bull there was Osiris, and the calf Horus (see note 4 on
Chapter 109).
11. See note 5 on Chapter 18.
12. The god of abundance.
13. ⁂⁂⁂⁂ an unknown object: however, the sense is clear.
This means: thou becomest the ⁂⁂⁂⁂⁂⁂⁂, the
look-out of the ship which is transporting victuals (see Chapters 109
and 149_b_).
14. The text seems to be very incomplete here.
------------------------------------
CHAPTER CLXX.
_Chapter of arranging the funereal Bed._
Thy limbs have been given thee, thou takest hold of thy bones, I have
set for thee thy limbs; the earth is bent upon protecting thy flesh.
Thou art Horus who was within the egg; when thou art raised, thou seest
the divine body (of Rā), thou marchest towards the horizon, to the place
where thou likest to be; and when thou art there, there are hailings and
cries of welcome, with all (good things) which appear on the altar.
Horus has raised thee when he rose himself, as he did for him who is in
the sacred abode.
Hail, Osiris, thou art born twice. Ua has raised thee, Anubis on his
mountain has caused thy bandages to grow upon thee. O, _N._ Ptah Sokaris
grants thee to put thy hand on the ornaments of the divine house.
O, _N._, Thoth himself comes to thee with the writing of divine words;
he grants thee to direct thyself towards the horizon of the sky to the
place where thy _ka_ likes to be; he has done it to Osiris on the night
when he came forth living.
Thy white diadem is established on thy brow. The god Nemu is with thee;
he grants thee to be at the head of the...?
Hail, _N._, arise on thy bed, and come forth. Thou are raised by Rā on
the horizon of the Maati in his boat.
Hail, _N._, thou art raised by Tmu, who grants thee to endure for ever.
Hail, _N._, thou art raised by Amsu of Koptos; thou art adored by the
gods of the shrine.
Hail, _N._, blessed be thy coming in peace to thy house of eternity and
to thy everlasting monument.
Salutations to thee in Pu Tepu, in the shrine which thy _ka_ loveth,
within thy dwelling.
Mighty is thy soul, thou hast been raised from thy resting couch (?),
thou art greater than the victim (?) which has been embraced by the
gods.
Thou art like the god who begets the beings. It is admirable what thou
createst more than that of the gods.
Thy splendour is greater than that of the Glorified, thy spirits are
mightier than those who are in (?).
Hail, _N._, thou art raised by Ptah Anebefres, who puts thy dwelling in
front of that of the gods.
Hail, _N._, thou art Horus, the son of Osiris, begotten by Ptah, created
by Nut. Thou shinest like Rā on the horizon when he lighteth the two
earths by his rays.
The gods say to thee: Come, come forth, see what belongs to thee in thy
house of eternity.
Thou hast been raised by Rennut, the great one, who conceived Tmu in the
presence of the circle of the gods of Nut.
I am the second outcome of the sky, and the third of him who makes his
light. I have come out of the womb; I have been an infant like my
father; there are no perverse actions of mine in the various events of
my lot.
------------------------------------
CHAPTER CLXXI
_Chapter of wrapping up (the deceased) in a pure garment._
O Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Sut, Nephthys, Horus of the
two Horizons, Hathor in the great dwelling, Chepera, Mentu lord of
Thebes, Amon lord of Nestaui, ye the great cycle of the gods, ye the
small cycle of the gods, ye gods and goddesses issued from Nu, Sebek of
Shet, Sebek in all his manifold names, in all the abodes where his _ka_
likes to be; ye gods of the South and of the North, ye gods in heaven
and on earth, grant a pure garment to the mighty Chu _N._; give him to
be glorious by it and destroy all that was wrong in him.
This pure garment of _N._ has been allotted to him for ever, for
eternity, for you destroy all that is wrong in him.
NOTES.
This Chapter, which has no vignette, is found in one papyrus only,
written for a deceased of the name of Amenophis. Its Theban origin is
clearly indicated by the mention of Mentu and Amon, the two great gods
of Thebes.
Its character is different from the Book of the Dead in general. It
seems to be part of a ritual such as the Ritual of Amon and Mut, with
which it has a great likeness (see Moret, _Rituel du culte divin_, ch.
6). (1) The clothing in a pure or perhaps a clean garment, will be the
sign that all that was wrong in the deceased has been destroyed by the
gods. Therefore the deceased calls on them, asking them to complete this
destruction in order that he may shine or be glorious, wearing the pure
garment.
It is alluded to in the next Chapter (fifth verse), “thou puttest on the
pure garment, and thou divestest the apron, when thou stretchest thyself
on the funereal bed.”
------------------------------------
CHAPTER CLXXII.
_Beginning of the Chapter of reciting the ceremonies made in the
Netherworld._
(1.) ... with _bet_ incense, I inhale the smell of natron and incense
... I have been purified ... through the sacred utterances coming out of
my mouth. I am pure verily ... of the fishes in the river, towards the
statue in the house of purification; they are pure the words of _N._
Blessed be thou, _N._, thou art well pleasing to Ptah, well pleasing to
Anebefres, well pleasing to all gods, well pleasing to all goddesses.
Thy beauties are like a quiet stream, like the choicest water; thy
beauties are like a festival hall in which everyone exalts his god; thy
beauties are like the pillars of Ptah, like the shoots of the _maut_(2.)
plant of Rā. _N._ is the pillar of Ptah and the ewer of Anebefres.
O(3.) thou who art called aloud, thou who art called aloud, thou the
lamented, thou art glorified, thou art exalted, thou art glorious, thou
art strong.
O thou who art raised up, thou art raised up, _N._ has been raised up by
means of all the manifold ceremonies done to him; thy enemies are struck
down; Ptah has struck down thine enemies, thou art victorious and thou
hast dominion over them. Thy words are listened to, what thou hast
ordered is done, thou art raised, thou art triumphant before(4.) the
Circles of gods attached to every god and every goddess.
O thou who art called aloud (_bis_), second verse. Thy head is ... woven
by a woman from Asia; thy face shines brighter than the moon; the top of
thy head is lapis blue; thy hair is darker than the doors of the Tuat,
thy hair is black like the night; thy forehead is adorned of blue; the
rays of Horus are on thy face. Thy garments are of gold; Horus has
decked them with blue; thy eyebrows, the two sisters joined together;
Horus has adorned them with blue; thy nose inhales the perfume of ...
and thy nostrils are like the winds in the sky.
Thy eyes are the seers of the hill of Bachau, thy upper eyelids are
enduring for ever; their lashes are of real lapis; thy pupils are
pleasant gifts, and thy lower eyelids are painted with antimony.
Thy lips utter for thee words of truth, they repeat the words of truth
of Rā which are well pleasing to the gods. Thy teeth are the two heads
of the serpent by which the two gods are seized, thy tongue is voluble;
thy voice is more shrill than that of the bird in the marshes; thy ears
(?) are well established at their place, they go (with thee) to the land
of Amenta.
O thou who art called aloud (_bis_), third verse. Thy neck is adorned
with gold, it is girt with electron;(5.) thy throat and thy lungs are
like Anubis;(6.) thy backbone is like the Uat’ goddesses; thy back is
lined with gold and girt with electron; thy loins(7.) are like Nephthys
...(8.) is a Nile which is flowing. Thy buttocks are two eggs of
crystal, thy legs are well fastened for walking, thou art sitting in thy
place ... thou hast received from the gods thy two eyes.
O thou who art called aloud (_bis_), fourth verse.
Thy throat is like Anubis, thy limbs are necklaces made of gold; thy
breasts are two eggs of crystal which Horus has painted blue, thy
forearms are adorned with topaz, thy shoulders are well established on
their base; thy heart is happy every day, thy whole heart is the work of
the two divine Powers, thy body worships the stars of the gods above and
below; for thy belly is like a calm sky, and thy bowels are the Tuat
which nobody can fathom, and which sends out light in the dark night;
its offerings are eatable plants.
He (_N._) praiseth the Majesty of Thoth, saying: the desires of his
beautiful person take place in my tomb; as my god commanded me. Every
pure thing he loves is there.
O thou who art called aloud (_bis_), fifth verse.
Thy thighs are a pond in a time of abundant inundation; a pond which is
lined by the children of the god of water; thy legs which go to and fro
are of gold; thy knees are lentisks in the marshes; thy feet are firm
every day; thy shin-bones lead thee on the right path.
Thy arms are pillars on their bases; thy fingers are ... of gold; their
nails are like knives of flint in what they do for thee.
O thou who art called aloud (_bis_) ...
Thou puttest on the pure garment and thou divestest thy apron when thou
stretchest thyself on the funereal bed; haunches are cut for thy _ka_,
and a heart is offered unto thy mummy. Thou receivest a bandage of the
finest linen from the hands of the attendant(9.) of Rā; thou eatest on
thy resting couch bread which has been baked by the fire goddess
herself; thou eatest the haunch, thou seizest the meat which has been
prepared by Rā in his holy place; thou washest thy feet in silver basins
made by the skilful artist Sokaris; thou eatest bread placed on the
altar, and prepared by the holy fathers, thou livest upon baked cakes
and hot drinks from the store-house; thou inhalest the smell of flowers;
thy heart is not reluctant at the sight of offerings; thy ministrants
make for thee the loaves and the cakes of the Powers of Heliopolis; and
they themselves bring thee the sacred things; thy offerings have been
chosen for thee; and thy ordinances are in the gates of the Great
Dwelling; thou risest like Sahu and thou arrivest like the morning star;
Nut stretches forth her arms towards thee; Sahu, the son of Rā, and Nut,
the mother of the gods, the two great gods of the sky, they speak one to
another saying: Take him in thy arms; I have brought in my arms the form
of _N._ in the happy day when he is glorified, when his memory is
recorded, when he is in the mouth of all generations.
Thou, raised one, thou hearest how thou art glorified throughout all thy
house.
O thou who ... seventh verse.
Anubis has given him his shroud; he has done all that pleased him; the
high-priest has prepared his ribbon; for he is the provider (?) of the
great god; thou goest and washest thyself in the lake of Perfection,
thou makest offerings in the house of the gods of the sky, and thou
propitiatest the lord of Heliopolis; thou receivest the water of Rā in
ewers, and milk in large vases.
O thou raised one, thou makest offerings on the altar, and thou washest
thy feet upon the stone of ..., the banks of the divine lake; thou
comest forth and thou seest Rā upon the four pillars which are the arms
of the sky; on the head of Anmutef, and on the arms of Apuat who opens
for thee the path; thou seest the horizon where are all the sacred
things which thou desirest.
O thou who are called aloud (_bis_), eighth verse.
All the good things have been spread out for thee, before Rā. Thou hast
a beginning and thou hast an end as Horus and Thoth have ordered for
thee. They call upon _N._, they see how he is glorious, they give him to
come forth like a god to meet the Powers of Heliopolis. Thou journeyest
on the great path as thy mummy has received the sacred things from thy
father; thy hands are wrapped in linen every day; the beginning of the
journey of the god is at the gate of the Great Dwelling,
O thou who art called aloud (_bis_), ninth verse.
_N._ Breatheth the air for his nose and for his nostrils, he receiveth a
thousand geese and sixty baskets of all things good and pure; thy
enemies have been struck down; they are no more.
NOTES.
This Chapter is taken from papyrus London 9900 _Aa_. It has no vignette,
the translation here given is that which I published in 1873
(_Zeitschrift_, 1873, pp. 25 and 81), with a few changes.
1. Lacunæ.
2. Perhaps the ⁂⁂ which M. Loret has identified as being the
celery (_Recueil_, Vol. XVI, p. 4).
3. Here begins a hymn, the first words of which are
⁂⁂⁂⁂⁂⁂⁂⁂⁂ “O thou who art called aloud,”
repeated twice. These words have become the name of the hymn, as we say
the _Magnificat_ or the _Te Deum_. The hymn is divided into nine
fragments or verses, ⁂⁂ (Renouf, _Life Work_, Vol. II, p. 390).
4. Renouf’s translation. See Chapter 18, § 10. Rather than _before_, I
should translate, _through the action of_.
5. “Electron” is Lepsius’s translation. Renouf, who translates “copper,”
has discussed the point in a letter to Lepsius (_Life Work_, Vol. II, p.
2).
6. I believe this means made of black metal, probably silver, blackened
by some chemical process.
7. Papyrus Ebers ⁂⁂ “foramen ani, rectum.”
8. The text has here ⁂ an evident blunder. We should read here the
phallus.
9. Brugsch, _Dict. Suppl._, p. 1021, translates ⁂⁂⁂⁂⁂
_aati_, “Bettenmacher.”
------------------------------------------------------------------------
PLATE LIX.
BOOK OF THE DEAD.
[Illustration: CHAPTER CLXXIII, _A. a._]
------------------------------------------------------------------------
CHAPTER CLXXIII.
_The addresses of Horus to his father when he goes in to see his father,
and when he comes out of his great sanctuary to see him Rā Unneferu,
the master of Ta-tser, and then they embrace one another; therefore he
is glorious in the Netherworld._
Hail, Osiris; I am thy son Horus; I have come,(1.)
I have avenged (thee).
I have struck down thy enemies.
I have destroyed all that was wrong in thee.
I have killed him who assailed thee.
I stretched forth my hand for thee against thy adversaries.
I have brought thee the companions of Sut with chains upon them.
I have brought thee the land of the South, I have added to thee the land
of the North.
I have settled for thee the divine offerings from the North and the
South.
I have ploughed for thee the fields.
I have irrigated for thee thy land.
I have hoed for thee the ground.
I have built for thee ponds of water.
I have turned up the soil of thy possessions.
I have made there for thee sacrifices of thy adversaries.
I have made sacrifices for thee of thy cattle and thy victims.
I have supplied there in abundance....
I have brought thee....
I have sacrificed for thee....
I have shot for thee antelopes and bulls.
I have plucked for thee geese and waterfowl.
I have bound thy enemies in their chains.
I have fettered thy enemies with their ropes.
I have brought thee from Elephantine the fresh water which refreshes thy
heart.
I have brought thee all the plants.
I have settled for thee on the earth all thy subsistence as to Rā.
I have made for thee bread at Pu with red grain.
I have made for thee drink at Tepu with white grain.
I have ploughed for thee wheat and barley in the Field of Aarru.
I have mowed them there for thee.
I have glorified thee.
I have given thee thy soul.
I have given thee thy power.
I have given thee....
I have given thee....
I have given thee the dread which thou inspirest.
I have given thee thy bravery.
I have given thee thy two eyes, the two plumes which are on thy head.
I have given thee Isis and Nephthys, they are placed on thee.
I have anointed thee with the offering of holy oil.
I have brought thee the offering by which thy face is destroyed.(2.)
NOTES.
This Chapter is taken also from London 9900. The vignette at the end
represents Osiris sitting in a naos. Before him are the offerings of
fowl and cattle which Horus presents to his father. At the beginning the
deceased is seen, with raised arms; he is supposed to be Horus, and
above him are written the following words:—“Adoration to Osiris, Khenta
Amenta, the great god, the lord of Abydos, king for ever, prince of
eternity, the venerable god in Restau, pronounced by _N._, I give thee
grain, lord of the gods, the one god who liveth on justice. I am thy son
Horus. I have come to thee. I avenge thee, I bring to thee Maat, to the
place where is the circle of thy gods. Grant me to be among thy
followers, and to smite thy enemies. I have established for thee thy
food offerings on the earth for ever.”
This Chapter was first published and translated in the _Zeitschrift_,
Vol. XIII, p. 83.
1. These words are repeated before every one of the following sentences.
2. This sentence is abridged. It is given in full by the Ritual at
Abydos: “I have anointed thy head with the oil of the brow of Horus; if
it is destroyed there (on his brow) he is destroyed as god; _i.e._, his
divinity is destroyed.”
------------------------------------------------------------------------
PLATE LX.
BOOK OF THE DEAD.
[Illustration:
CHAPTER
CLXXXIII, _A. g._
]
[Illustration:
CHAPTER
CLXXXIV, _P. p._
]
[Illustration:
CHAPTER CLXXXV, _L. a._
]
[Illustration: CHAPTER CLXXV. =Papyrus of Ani.=]
[Illustration: CHAPTER CLXXIV, _A. f._]
[Illustration: CHAPTER CLXXX, _L. a._]
[Illustration: CHAPTER CLXXXVI, _D. a._]
------------------------------------------------------------------------
CHAPTER CLXXIV.
_Chapter of causing the Chu to come out of the great door in the sky._
It is read(1.) to thee by thy son (Horus).
The great ones tremble when they see the sword which is in thy hand,
when thou goest out of the Tuat.
Hail to thee, the wise one, created by Seb, born of Nut. The cycles of
the gods are at rest. Horus rests in his dwelling(2.), Tum rests in his
abode (?). All the gods of East and West rest in the great goddess(3.)
of the birth, between the arms of her who gave birth to the god.
When I am born I see, I recognize where I am, I have been raised on my
place. The order has been accomplished of her who hates sleep and
depression, and who stands in Utenet.
My bread comes from Pu, and I receive my form in Heliopolis. Horus, in
accordance with the command he had received from his father the lord of
clouds, Astes, raised him, and I have been raised by Tmu.
I am the great one. I come forth between the legs of the cycle of the
gods. I have been conceived by Sechet, and Shestet(4.) gave me birth to
be her star, Sothis, the first one, the great walker who brings Rā
through the sky every day.
I have come to my abode. I have united the two diadems. I shine like a
star. O ye flowers, the name of which is “the precious bunch,” I am the
lotus which cometh out of the holy earth; when I am plucked, I settle
myself at the nostrils of the Great Figure.
I have come out of the lake of flame, I have received justice instead of
evil. I am near the white cloth(5.), and I keep watch over the Uræi in
the night of the great flood of tears.(6.)
I shine like Nefertmu the lotus which is at the nostril of Rā when he
comes forth on the horizon every day, and the gods are purified by his
sight.
_N._ is triumphant among the _ka_, smiting the hearts through his great
wisdom. He is near the god, he is the Sau(7.) (the knowing one) at the
western (right) side of Rā.
I have come to my abode among the _ka_, uniting the hearts through my
great wisdom. I am Sau near the god, at the western side of Rā; my
sceptre (?) is in my hand. I am called the great favourite, as I am clad
in red garments. I am Sau, on the western side of Rā, with a stout heart
in the cave of Nu.
NOTES.
This Chapter is already found in the pyramid of Unas (l. 379-399). Prof.
Erman (_Zeitschr._, XXXIII, p. 2) has made a special study of it, and
has pointed out that the title of this Chapter originates from a
misunderstanding of the word ⁂⁂⁂ which should be a star and not
a gate or a door. Were it not for the vignette, which represents the
deceased, the woman Muthotepet coming out of a door, we should
translate: “Chapter of the coming forth of the _Chu_ as a great star in
the sky”; in accordance with these words found in the course of the
chapter: “Shestet gave me birth to be her star, Sothis,” etc.
Two papyri only contain this Chapter, one in London and one in Paris.
The London text has a vignette with these words: “the coming out of the
door in the sky by....”
1. ⁂⁂⁂⁂ M. Maspero translates: ton fils t’a fait (le
sacrifice). The word ⁂ is employed here as in the rubric of Chapter
141, “to say, to speak.” This speech is a ceremonial act, one of the
⁂⁂⁂ done for the deceased.
2. We noticed before (Chapter 160, note 2) that ⁂ is a variant for
⁂ when applying to Tmu. Here it applies to Horus. The unknown word
⁂⁂⁂ being parallel, I give it conjecturally a similar sense.
3. ⁂ “the great one, the great goddess,” and its variants
⁂⁂⁂⁂ etc., occur frequently in the Book of the Dead, and
seem to be a name of the sky.
4. ⁂⁂ which is found in the papyrus, is clearly a mistake for the
name of the goddess _Shestet_, which we read in the text of Unas.
5. Perhaps a tent in which he will shelter the Uræi.
6. See note 1, Chapter 4, and _Life Work_, Vol. III, p. 46. I suppose it
means here a heavy rain.
7. In the pictures in the royal tombs the sun-god stands in his boat
between ⁂ and ⁂⁂. Here it is said that Sau is at the West of
Rā, meaning on his right side. Rā is spoken of here as if he were a
human being, turning towards the South as all Egyptians did. His west is
his right-hand side. Even now the Egyptian fellaheen in their language
do not often say right and left, they generally make use of the points
of the compass: west of thee, etc.
------------------------------------
CHAPTER CLXXV.
_Chapter of not dying a second death in the Netherworld._
O Thoth(1.)! What has become of the children of Nut? they have stirred
up hostilities, they have raised storms, they have committed iniquit,
they have raised rebellion, they have perpetrated murder, they have done
oppression, and thus have acted, the strong against the weak, in all
that they have done to me.
Grant, O Thoth, what Tmu hath decreed. Thou seest not the iniquities,
thou art not pained at their attacks upon the years, and their invasions
upon the months, because they have done their mischiefs in secret.
I am thy pallet, O Thoth, and I bring to thee thine inkstand; I am not
one of those who do mischief in secret. Let not mischief be done unto
me.
O Tmu! what is this place to which I have journeyed? for it is without
water and without air! It is all abyss, utter darkness, sheer
perplexity. One liveth here in peace of heart. There is no pleasure of
love here. Let there be granted to me glory instead of water, air and
pleasures of love; and peace of heart instead of bread and beer.
[Decree this, Tmu, that if I see thy face I shall not be pained by thy
sufferings(2.).... Tmu decrees; behold the great gods have given him
this mission, he will reign on his throne and he will inherit his throne
in the Isle of fire: and for thee I decree that the god may see him as
his second self, and that my face may see thy face.
My lord Tmu, what is the duration of my life? Thou art for eternities of
eternities, the duration of endless years; and behold I am going to
deface all I have done: this earth will become water, an inundation as
it was in the beginning. I will remain with Osiris, and I will make my
form like another serpent, whom no man will know, and no god will see.
It is good what I have done to Osiris, who is exalted above all the
gods. I have given him the power in the region of the Netherworld, and
his son Horus will inherit his throne in the Isle of flame. I will make
his throne in the boat of millions of (years).
Horus is well established on his seat in order that he may take
possession of his place of rest; also I send a soul to Sut in the West,
who is exalted above all gods; and I have caused his soul to be guarded
in the boat, so that he may feel reverential fear of the divine body
(Osiris).]
O my father Osiris! I have done for thee what thy father Rā did for
thee. Let me have increase upon earth, let me keep my dwelling place,
let my heir be vigorous, let my sepulchre flourish and my dependents
upon earth. Let all my adversaries be crushed to pieces with Selk’et
(the scorpion goddess) over their ruin. I am thy son, O my father Rā!
thou hast been the cause of this Life, Health and Strength. Horus is
established upon his throne. Grant that my duration of Life may be that
of one who attains beatitude.(3.)
NOTES.
The translation and notes of this Chapter, except what is in brackets,
are Renouf’s work. They are taken from the introduction he published to
his edition of the papyrus of Ani (p. 16).
The vignette represents the deceased and his wife worshipping Thoth.
This Chapter is found in the papyrus of Ani, and at greater length in a
papyrus of the Museum of Leyden, from which it has been copied by
Naville into his edition.
The Leyden text is unfortunately very incomplete, both in the upper and
lower parts of the columns. The two texts differ very materially in some
of their readings, and will require considerable study before a
satisfactory translation can be given.
1. The deceased is evidently supposed to be just arrived in a place of
utter darkness and desolation, and expresses his feelings of distress to
Thoth in the opening address.
2. [The text of Leyden is much more complete. Owing probably to want of
space, the scribe of Ani has shortened his text. There the omissions are
so considerable that it is impossible to find a sense. I have often
adopted the reading of the Leyden papyrus in the translation of this
part of the chapter.
3. The remaining columns in the Leyden manuscript, although incomplete,
enable us to see that the deceased is assimilated throughout to Osiris,
as born again in his son Horus. There is a cry of adoration to him in
Sutenhenen, and exultation in En-aaref, the whole cycle of the gods is
filled with satisfaction at seeing him inherit his throne and rule over
the earth. Sut is filled with terror when he sees the change which has
taken place; the different generations of mankind, the past, the
present, and the future, are in obeisance. Mention is made of the
“Hoeing” and of the blood which flowed in Sutenhenen [an allusion to the
myth of the destruction of mankind] and of other particulars in
connection with Osiris. And the chapter is said to be recited over an
image of Horus made of lapis lazuli (or blue material) and placed at the
throat of the deceased. It is also to be recited in the Netherworld.
------------------------------------
CHAPTER CLXXVI.
_Chapter of not dying a second time in the Netherworld._
I execrate the land of the East. I do not go to the dungeon, for I have
not done those things which are forbidden by the gods.
For I have passed through the place of purification in the middle of the
Meskat;(1.) the inviolate god has given me his glorious attributes on
the day when the two Earths were united in the presence of the Master of
(all) things.
_He who knows this chapter is a mighty Chu in the Netherworld._
NOTES.
A short Chapter found in one papyrus only, and consisting of a few
sentences taken from various chapters.
1. See Note 19, Chapter 17.
------------------------------------
CHAPTER CLXXVII.
_Chapter of raising the Chu, of vivifying his soul in the Netherworld._
O Nut, Nut, who created the father out of his earth(1.) and Horus after
him, who bound his wings as to a hawk and his feathers like Kemhesu,(2.)
who brought him his soul, and who perfected his words, who showed him
his abode in the presence of the stars, the occupiers of the sky, for he
is the great star of Nut.
Thou seest _N._ uttering words to the Glorified, for he is the great
form who will not rule (?) over them if thou art not among them. Thou
seest the head of _N._ as a _ba_(3.) (ram); his horns are like those of
a sacrificed victim, those of a black ram, born of the ewe who bare him,
and suckled by four sheep.
There came to thee Horus with blue eyes, do thou guard Horus with red
eyes in his sickness and in his wrath; let his soul not be opposed, let
his messengers come to him, and his quick runners(4.) hasten to him; let
them come on the west side, and one by one (?) march towards thee.
The god has said this: thy words are those of the father of the
gods,(5.) thy name will be triumphant before the gods; they exalt thee
and the cycle of the gods give thee their hands.
Said by the god to the father of the gods: take possession of the door
of the _ka_ on the horizon, let them throw open their gates; thou art
welcome to them, do thou prevail over them, let them advance towards the
god(6.) ... when they come out they raise their faces, they see him
before the great god Amsu[6] ... thy head, I have raised for thee thy
head, take possession of it ... his head has perished behind thee, thy
head will not perish and what thou hast done before men and gods will
not be destroyed.
NOTES.
This Chapter is found in the pyramid of Unas (ll. 361-376), where the
text is not much better than in the Papyrus London 9900.
1. I believe this obscure expression means Osiris.
2. A form of Horus represented as a crouching hawk, with two feathers on
his head (Renouf, _Life Work_, Vol. III, p. 236).
3. Though ⁂ is written by a bird with a human head, it applies to
the soul represented by a ram. See vignettes to Chapter 85.
4. ⁂⁂⁂⁂⁂ evidently the word ⁂⁂⁂⁂⁂⁂ of
the inscription of the “Destruction of mankind,” where it refers to
⁂⁂⁂⁂⁂⁂ the messengers.
5. ⁂⁂⁂ means properly a hunter, a man of the field, which
would have no sense here. Unas reads ⁂⁂⁂⁂ “the divine
fathers.” Adopting the reading of Unas in the singular, I read the
father of the gods, probably Seb, who is mentioned a little further in
the text of the pyramid.
6. Lacunæ.
------------------------------------
CHAPTER CLXXVIII.
_Chapter of raising the body, of giving it eyes, of making it possess
ears, of fixing its head, of putting it on its base._
Thou hast received the eye of Horus;(1.) thy table is a table of
offerings.
Hail, Hunnu, lift up thy heart to purify thy body; they have eaten the
eye of Horus, the olive of Heliopolis,(2.) they destroy (what is wrong)
in the body of Osiris.
(3.)The mouth of _N._ had been thirsty; but he will never hunger (any
more); _N._ will never thirst; for Chas delivers him and does away with
hunger.
O you who fill the vases, you chiefs who distribute bread and cakes, and
who have charge of the waterflood; there was ordered for _N._ bread and
beer, Rā himself ordered them; he ordered them to those who fill the
year with plenty; they seize them (the gifts) and they give him his
wheat, his barley, his loaves, for he is the great bull.
Grant to _N._ the charge of the five loaves in the funerary chapel;
there are three in heaven for Rā, there are two on earth for the cycle
of the gods, and Nu sees them.
O, Rā, be gracious to _N._ in this happy day when _N._ joined Shu and
Isis, and when he was united to (Nekhebit);(4.) they give bread and beer
to _N._, and they do all the things good and pure in this happy day, the
things of Tum, bringing him the things of the eye of Horus ... whenever
he arrives to see the god.
Thou takest possession of water, and thou marchest towards the altar of
Sashert: four measures of water, as was commanded by Osiris to _N._ Shu
has handed over his wealth to _N._; they are thy bread and thy beer.
Awake, lofty judge; awake, thou sleeper; awake from thy ... thy
offerings are brought before Thoth and Horus, who comes out from the
Nile, and Apuat who comes out of Asert.
It is pure, the mouth of _N._; the cycle of the gods offers incense to
the mouth of _N._ His mouth is pure verily, and his tongue in his mouth,
for _N._ hates filth, he is washed from impurity as Sut is washed in the
city of the Rehui when he goes with Thoth to heaven.
Feed _N._ with you; let him eat what you eat, drink as you drink, sit as
you sit, be mighty as you are mighty, navigate as you navigate. The tent
of _N._ is woven in the field of Aarru, his running water is in the
Garden of Hotepit. Offerings are made to him among the gods; the drink
of _N._ is the wine of Rā.
He goes round the sky like Rā, he travels over the sky like Thoth. _N._
execrates hunger, he does not eat (feel) it, he execrates thirst. _N._
has received bread from the lord of eternity.
He ordered that _N._ should be conceived in the night and born in the
morning, close to the follower of Rā, before the morning star.
_N._ was conceived of _N._ and born of _N._, he brings you the loaves
which he found in the pupil of the eye of Horus, on the bough of the
_tennu_ tree.
When he came, Khenta Amenta brought him the victuals and the offerings
of Horus in his abodes where he lives of them. _N._ lives of them; as
Horus drinks, _N._ drinks; his food is on the altar of Sashert. _N._ is
welcome to Anubis on his mountain.
Hail, _N._, thy figure is that which thou hadst on earth, thou art
living and renewed every day. Thy face is unveiled, and thou seest the
lord of the horizon; he gives bread to _N._ at his hour of the day and
at his appointed time in the night. Horus has avenged thee, he has
smashed the jawbones of thy enemies, he has smitten the violent one at
the door of his fortress.
Hail, _N._, thine enemies are no more, in the great hall the scales are
right concerning thee, thou makest long strides like Osiris(5.) the lord
of the arrivals in the Amenta. He arrives when he likes, he sees the
great god in his creations, life is given to his nostrils, he is
triumphant over his enemies.
Hail, _N._ Thou hatest falsehood, thou propitiatest the lord of (all)
things in the night of “stopping the tears,” thou receivest sweet life
from the mouth of the cycle of the gods, and Thoth is satisfied in
giving thee victory over thine enemies.
Nut spreads her wings over thee in her name of the veil of the sky, she
giveth thee to be in the following of the great god, thine enemies are
no more. She delivers thee of all evil things in her name of
Chnumeturit, for she is the great one among her children.
O chief of the hours, in front of Rā, make way for _N._ that he may
arrive into the circle of Osiris, the living lord of the two earths, who
lives eternally.
_N._ is in the following of Nefertmu, he is the lotus at the nostrils of
Rā ... he is pure, in the presence of the gods; he sees Rā eternally.
NOTES.
This Chapter, taken from London 9900, is found complete in the pyramid
of Unas (l. 166 ff.). Four other pyramids, those of Teta, Pepi I,
Merenrā and Pepi II contain the greatest part of it; as also does a
stele of the XIIth Dynasty found in Abydos, and belonging to a man
called Nehi. Hatshepsu had it copied on both sides of the chamber of
offering specially dedicated to her (_Deir el Bahari_, Vol. IV, pl.
CIX-XIII and p. 8). In the pyramids as well as at the temple this text
is connected with offerings. The representation in the temple may be
considered as the vignette to this chapter. We see there the queen
sitting before an altar of offerings called ⁂⁂.
1. ⁂⁂ The eye of Horus, a generic term applied to a great number
of offerings.
2. There is much confusion in the first lines of this chapter.
3. Text evidently incorrect.
4. Taken from Unas.
5. I read ⁂⁂⁂⁂⁂⁂ (Lepsius, _Todt._, 148, 3, title to
Chapter 180), to make long strides, means to go about freely.
6. Formula inscribed on the coffin of King Mycerinus, in the British
Museum, and on many coffins of the New Empire, especially under the
Saites.
------------------------------------
CHAPTER CLXXIX.
_Chapter of coming forth when going out of yesterday (1.) and coming in
the (present) day, being equipped by one’s own hands._
I am raised from yesterday, I come to-day, I come out of my own
creations.
I am the sap coming out of its tree, I am the flow coming out of its
form; for I stand before the lord of the white crown, I am gracious; my
words are well established before the lord of the red crown, he who
avenges(2.) his eye.
I died yesterday, but I come to-day;(3.) I made my way towards the
doorkeeper of the great god; I come forth by day against my enemy; I
triumph over him for ever. He is given me, and he will not be rescued
from my hand; he will dwindle away in my possession, before the great
circle of gods in the Netherworld.
I have been given the diadem of the great goddess which is on the head
of the shadow, and on the figure of the living gods. I have made my way
... my enemy is brought to me; he is given me and he will not be rescued
from my hand; he will dwindle away in my possession, before the circle
of gods of Osiris in his festival, when the inhabitants of the Amenta
...(4.) in his name of....
I am the lord of the red ones in the day of the births, I am the master
of the sword, it will not be taken away from me.
I am in my bower, I have the sweet juice from my palm trees; they bring
me what is agreeable to my heart.
I come forth in the day against this my enemy; when he is brought to me
I triumph over him, he will not be rescued from my hand, he will dwindle
away in my possession in the presence of the great circle of gods in
Ta-tsert, and the queen of the souls, the most mighty.
I rest in the garden of Hotepit, according to the commands of the lords
of Cherāba, my figure is high in the presence of the most mighty; I am
strong, I rest in the isles of the garden of Aarru.
NOTES.
This Chapter is found in two papyri only: London 9900 _Aa_, and the
papyrus of _Nu_. This last text differs considerably from the first at
the end of the chapter. The translation is made from _Aa_, with
occasional references to _Nu_.
1. The explanation of this curious expression
⁂⁂⁂⁂⁂⁂ is given by the words of Nu
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂ “I died yesterday, but I
come to-day.” ⁂⁂ yesterday is the past, is death; whereas
⁂⁂⁂⁂⁂ this day, the present day, is life. Leaving what
has been, and coming to what is, is only a figure meaning resurrection
after death.
2. I have kept Renouf’s translation, although I consider it is
erroneous. The word ⁂⁂⁂, ⁂⁂ means _reconstitute_,
_restore_, and not avenge. The common expression, Horus the avenger of
his father, should be translated: “Horus who reconstitutes the body of
his father” torn to pieces by Sut.
3. These words are taken from the text of Nu.
4. In both papyri there are words omitted here.
------------------------------------
CHAPTER CLXXX.
_Chapter of coming forth by day, of giving praise to Rā in the Amenta,
of paying homage to the inhabitants of the Tuat, of opening the way to
the mighty soul in the Netherworld, of letting him walk, lengthen his
strides, and go in and out in the Netherworld; and take the form of a
living soul._
Rā sets as Osiris with all the splendour of the Glorified and of the
gods of the Amenta; for he is the one, the marvellous in the Tuat, the
exalted soul in the Netherworld, Unneferu who exists for ever and
eternally.
Hail to thee in the Tuat, thy son Horus rests in thee, thou speakest thy
words to him; grant him that he may be resplendent before the
inhabitants of the Tuat, that he may be the great star; that he may
bring what is his to the Tuat and may travel in it, he, the son of Rā
proceeding from Tmu.
Hail to thee in the Tuat, god seated upon his throne, who holdest thy
sceptre _hik_, king of the Tuat and lord of Acherta, great prince
wearing the double diadem, great god who hides his dwelling, lord of
wisdom, chief of his circle of gods.
Hail to thee in the Tuat, praises also to what is in thee;(1.) hail to
thee in the Tuat, the weeping gods cut their hair in thy honour, they
clap their hands, they implore thee, they pray thee, they weep before
thee. Thy soul rejoices and thy body is glorious.
It is exalted, the soul of Rā in the Amenta, his body is blessed there;
the powers praise him in the bounds of the Tuat, Teb Temt(2.) who rests
in his covering.
Hail, Osiris, I am the servant of thy temple, the inhabitant of thy
divine dwelling, thou speakest to me thy words; give me to shine before
the inhabitants of the Tuat like the great star who brings what is his
to the Tuat, who journeys in it, he the son of Rā, proceeding from Tmu.
I rest in the Tuat, I am the master of the dusk, I enter in there and I
come out. The arms of Tatunen receive me, the blessed lift me up.
Stretch your arms towards me, for I know your gates, (?) guide me.
Praise me, ye blessed ones, praise me, rejoice in me as in Rā, praise me
like Osiris, for I have placed before you your offerings and you take
possession of your victuals, according to the orders Rā gave me.
I am his favourite, I am his heir upon the earth. I have arrived.
Ye blessed ones grant that I may enter the Tuat, open me the entrance to
the good Amenta. I have presented the sceptre to _sahu_, and the
_nemmes_(3.) to him whose name is hidden.
Look at me, ye blessed ones, divine guides in the Tuat; grant that I may
receive thy glory, that I may shine like the god of mysteries; deliver
me from the gods of the pillory, who fasten to their posts; do not bind
me to your posts, do never send me to the place of destruction. I am the
heir of Osiris, I receive the _nemmes_ in the Tuat.
Look at me, I shine like one who proceeds from you, I become like him
who (praises) his father, and who extols him.
Look at me, rejoice in me, grant that I may be exalted, that I may
become like him who destroys his forms; open the way to my soul, set me
on your pedestals; grant that I may rest in the good Amenta, show me my
dwelling in the midst of you, open for me your ways, unfasten the bolts.
O Rā, who guides this earth, for thou art guiding the powers and
following the course of the gods; I am the guardian of his door who tows
the navigating gods.
I am the only one, the guardian of his door, he who puts the gods in
their abodes.
I am on my pedestal in the Tuat. I am the possessor among possessors; I
am at the far end of the Tuat.
I am the blessed one in the Acherta, and I make my resting place in the
Amenta, among the powers and among the gods.
I am the favourite of Rā; I am the mysterious Bennu who enters in peace
in the Tuat and goes out of Nut in peace.
I am the lord of the thrones(4.) above, traversing the horizon in the
train of Rā; the offerings for me are in the sky in the field of Rā, and
my portion on earth in the garden of Aarru; I journey in the Tuat like
Rā; I weigh the words like Thoth, I march as I will, I hasten in my
course like Sahu the mysterious one, and I am born as the two gods.
I am the chief of the bearers of offerings to the gods of the Tuat, who
gives offerings to the Glorified. I am the brave one who strikes his
enemies.
O ye gods, O ye Glorified who precede Rā, and who escort his soul, tow
me as you tow him, in the same way as you conduct Rā and tow those in
the sky. I am the lofty power in the Amenta.
NOTES.
The papyri give us four versions of this Chapter. Two of them are in
London 9900 _Aa_, but as they are both copied from the wrong side, they
are of little use. Each of them had its own title; one was, “the
worshipping of Rā in the good Amenta, the praising of the inhabitants of
the Tuat,” and the other, “chapter of towing (the gods)”; the two other
copies are, one in a papyrus in Paris and the other at Leyden.
This Chapter does not properly belong to the Book of the Dead. It is
part of a book engraved at the entrance of nearly all the tombs of the
kings, the so-called “Litany of the Sun.” This chapter is taken from the
end of the book. The various paragraphs are not always in the same order
as in the monumental text. There are abridgments and many omissions,
which in the translation have been filled up from the text in the tombs.
The papyrus of Leyden (_La_) has a vignette representing the deceased
worshipping two gods.
1. Words taken from the text in the tombs of the kings.
2. The texts in the tomb mention here the god ⁂⁂⁂ _Temt_, who
occurs there frequently, and who is quite unknown in the Book of the
Dead. This god is often spoken of as being in a ⁂⁂⁂, a kind of
oval case. The text here reads ⁂⁂⁂⁂⁂⁂, which has
no meaning.
3. The head-dress ⁂ worn by the sphinxes.
4. The tombs read here ⁂⁂.
------------------------------------------------------------------------
PLATE LXI.
BOOK OF THE DEAD.
[Illustration: CHAPTER CLXXXI, _L. a._]
[Illustration: CHAPTER CLXXXII, _A. t._]
------------------------------------------------------------------------
CHAPTER CLXXXI.
_Chapter of arriving before the Divine circle of Osiris and before the
gods, the guides in the Tuat, before the guards of their halls,(1.)
the heralds of their gates and the doorkeepers of their pylons in the
Amenta, and of taking the form of a living soul and praising Osiris
the lord of his circle of gods._
Hail to thee, Chenta Amenta, Unneferu, lord of Tatsert; thou art shining
like Rā. He himself comes to see thee and he rejoices in seeing thy
beauties. His disk is thy disk, his rays are thy rays, his diadem is thy
diadem, his height is thy height, his splendour is thy splendour, his
beauties are thy beauties, his might is thy might, his odour is thy
odour. His width is thy width, his abode is thy abode, his throne is thy
throne, his descendence is thy descendence, his judgment is thy
judgment, his Ament is thy Ament; his wealth is thy wealth, his duration
is thy duration, his creations are thy creations; such as he is such art
thou,(2.) such as thou art such is he.
He shall not die, thou wilt not die; if he will not triumph over his
enemies, thou wilt not triumph over his enemies; no evil things will
happen to him, no evil things will happen to thee for ever and ever.
Hail, Osiris, son of Nut, lord of horns, wearing the high _atef_ crown,
to whom the _urer_ diadem and the _hik_ sceptre has been given in the
presence of the cycle of the gods. Tum has raised the fear of his might
in the hearts of mankind, of the gods, the Glorified and the dead; the
royal power has been given him in Heliopolis; he is the great forms in
Tattu, the lord of fear in his two abodes, the very brave one in Restau,
he whose memory is pleasant in the palace, the very brilliant in Abydos.
It has been given him to triumph before the whole cycle of the gods; he
is mighty more than the great powers; the fear of him is over the whole
earth.
The(3.) great ones stand on their shrines before him, the prince of the
gods of the Tuat, the great power of the sky, the lord of the living,
and the king of those who are therein. Thousands glorify him in Cherāba,
the future ones rejoice in him. He receives the choicest meat offerings
in the upper abodes; haunches are presented to him in Memphis, the
festival of the Eve’s provender is celebrated to him in Sechem, he is
the great, the mighty one.
Thy son Horus avenges thee, he destroys all that is wrong in thee; he
has fastened to thee thy flesh, he has set thy limbs and joined thy
bones; he has brought thee....(4.) Arise, Osiris, thy hands have been
given thee, stand up living for ever.
Seb made a mark(5.) on thy mouth; the great cycle of the gods protect
thee.... They come with thee towards the entrance of the hall of the
Tuat. Thy mother Nut stretches her hand behind thee, she protects thee,
she doubles her care for thee(4) ... of the children. The two sisters
Isis and Nephthys come to thee; they fill thee with life health and
strength, and all the joy which they possess.
... in thee, because of thee. They gather for thee all kind of good
things within thy arms. The gods, the lords of the _ka_, come near thee;
as they praise thee for ever.
Happy art thou, Osiris, thou shinest brilliantly, thou art powerful;
thou art glorified. Thy attributes have been fixed to thee; thou art
like Anubis. Rā rejoiceth in thee, he is bound to thy beauty.
Thou sittest on thy holy seat. Seb procures for thee what thou desirest
to receive, it is on thy hands in the Amenta.
Thou navigatest through the sky every day, thou leadest him (Rā) to his
mother Nut, where he sits living in the Amenta, in the boat of Rā, every
day. Thou art with Horus in order that the protection of Rā may be
behind thee; and the glorious power of Thoth may cling to thee and the
health of Isis be within thy limbs.
I have come to thee, lord of Ta-tsert, Osiris Chenta Amenta, Unneferu,
who lasts eternally and for ever; my heart is right; my hands are pure;
I have brought good things to my lord and offerings to him who made
them. I have come from afar to your abodes. I have done a good thing on
earth, I have struck for thee thy enemies like bulls, and I have
slaughtered them like victims, I have made them to fall down on their
faces before thee.
I am pure, thou art pure. I have purified thyself for thee, in thy
festival, I have dressed geese for thee on thy altar, for thy soul, for
thy Form and for the gods and goddesses who follow thee.
_Whoever knows this book, no evil thing can have mastery over him; he is
not driven away from the doors of the Tuat; when he goes in and out, he
receives bread and beer and all good things before the inhabitants of
the Tuat._
NOTES.
This Chapter is found in two papyri: one at Leyden, and one at Naples.
Its title begins like that of Chapter 124. The first paragraphs are
translated from the papyrus at Leyden, which stops suddenly, because the
space allotted to the text, below the vignette, came to an end. From
there the scribe passes over to the rubric.
1. _See_ note to Chapter 144.
2. _See_ note 5, Chapter 144.
3. The following is taken from the papyrus at Naples.
4. Lacunæ.
5. This is part of the funereal ceremonies. ⁂⁂⁂⁂ is to
touch the mouth or make a mark on it with the instrument called
⁂⁂⁂ (Schiaparelli, _Libro dei Funerali_, Vol. I, p. 139).
------------------------------------
CHAPTER CLXXXII.
_Book of vivifying(1.) Osiris, of giving air to him whose heart is
motionless, through the action of Thoth, who repels the enemies of
Osiris who come there in his form(2.) ... as protector, saviour,
defender in the Netherworld._
_It is said by Thoth himself, so that the morning light may shine on him
(Osiris) every day._
I am Thoth, the perfect scribe, whose hands are pure, who opposes every
evil deed, who writes justice and who execrates every wrong, he who is
the writing reed of the Inviolate god, the lord of laws, whose words are
written and whose words have dominion over the two earths.
I am the lord of justice, the witness of right before the gods; I direct
the words so as to make the wronged victorious. I have dispelled
darkness, and driven away the storm. I have given the sweet breaths of
the North to Osiris when he comes out of the womb which bare him. I give
Rā to be setting as Osiris and Osiris to be setting as Rā. I give him to
enter the mysterious cave in order to revive the heart of him whose
heart is motionless, the exalted soul which is in the Amenta.
Hail, acclamations to thee, god whose heart is motionless, Unneferu, the
son of Nut. I am Thoth, the favourite of Rā, the very brave, who is
beneficent to his father; the great magician in the boat of millions (of
years); the lord of laws, who pacifies the two earths by the power of
his wisdom ... who drives away enmity and dispels quarrels, who does
what is pleasing to Rā in his shrine.
I am Thoth, who giveth Osiris victory over his enemies; I am Thoth, who
prepares to-morrow and who foresees what will come afterwards; his
action is not vain when he settles what is in the sky, the earth and the
Tuat, and when he gives life to the future ones.
I give breath to the hidden ones by the virtue of my speech. Osiris is
triumphant against his enemies.
I have come to the lord of Ta-tsert, Osiris the bull of the Amenta, who
lasts forever. I give an eternal protection to thy limbs; I have come
bearing the amulet in my hand; my protection is active every day.
The living charm is behind him, behind this god, whose _ka_ is glorious,
the king of the Tuat, the prince of the Amenta, who takes hold of the
sky, triumphantly, on whom the _atef_ crown is established, who shines
with the white diadem, who has seized the hook and the flail; mighty is
his soul, the great one of the _urer_ crown; who has united all the
gods, the love of him penetrates their bodies, Unneferu who lasts for
ever and eternally.
Hail to thee, Chenta Amenta, who giveth birth to all human beings a
second time, who is renewed in an instant, who is better than those who
were before. Thy son Horus establishes thee on the pedestal of Tmu; thy
face is perfect, Unneferu.
Arise, bull of the Amenta, thou art established, well established in the
womb of Nut; she replenishes thee (with life and health) when thou
comest out of her. Thy heart is well established on its stands and thy
whole heart as at the beginning. Thy nose is vivified with the breath of
life; thou art living, renewed, made young like Rā every day, thou art
great and triumphant, Osiris, who has been revived.
I am Thoth, I have calmed Horus, I have pacified the Rehiu in their
moment of storm. I have come, I have washed away the Red ones; I have
calmed down the riotous, and I have struck him with (?) all kinds of
evil things.
I am Thoth, I have celebrated the festival of Eve’s provender in Sechem.
I am Thoth, I come every day from Pu Tepu, I have directed the
offerings, I have given cakes to the glorious ones who stretched forth
their hands. I have avenged the arm of Osiris, I have embalmed it. I
have made sweet its fragrance like good perfumes.
I am Thoth, I come every day to Cherāba; I fastened the tackle; I let
the boat go: I brought it from East to West. I am higher on my pedestal
than any god, for my name is he who is high on his pedestal. I opened
the good roads in my name of Apuatu, I give thee acclamations, and I
throw myself down on the earth before Osiris Unneferu the eternal, the
everlasting.
NOTES.
Chapters 182 and 183 are hymns to Osiris very like each other, supposed
to be pronounced by Thoth himself. Occasionally it is difficult to
distinguish whether the words are spoken by the god or the deceased.
Chapter 182 is taken from Papyrus 10010 in London.
The vignette represents the mummy on the funeral bed, surrounded by
several gods and genii.
1. See note 2, Chapter 154.
2. A word is omitted there.
------------------------------------
CHAPTER CLXXXIII.
_Adoration to Osiris, giving him praise, bowing down before Unneferu,
falling on one’s face before the lord of Ta-tsert, and exalting him
who is on his sand._
I have come to thee, son of Nut, Osiris, prince everlasting. I am in the
train of Thoth, I rejoice in all that he has done.
He brings thee sweet breezes to thy nose, the breath of life to thy
beautiful face, the wind coming out of Tmu to thy nostrils, lord of
Ta-tsert.
He grants that the morning light shine on thy body, he illuminateth thy
path with his rays, he removeth all that is wrong in thy body by the
virtue of his speech. He appeases the two gods, the two brothers, he
drives away anger and quarrel, and he made the two Rehti, the two
sisters, gracious unto thee, so that the two earths may be at peace
before thee; he removes the displeasure out of their hearts, so that one
embraces the other.
Thy son Horus is triumphant before the whole cycle of gods; he has
received the royal power on the earth, and his dominion over the whole
earth; the throne of Seb has been imparted to him; the high dignity of
Tmu is kept in record as his possession, engraved on a brick of iron, as
was ordered by thy father Tatunen in his sanctuary.
(This god) giveth thee to join him on the firmament, when he raiseth
water on the mountains in order to make growth come forth on the
mountains, and all growth spring out of the earth; he brings forth all
products on water and on land.
Thou hast handed over to thy son Horus all the gods of Heaven and the
gods of earth, they are his servants at his gates, and all that he has
commanded is before them; they fulfil it at once; thy heart is
satisfied, thy heart, lord of the gods, is overjoyed because of it.
Egypt and the desert are at peace; they are the vassals of thy royal
diadem; the temples and the cities are well ordered in their places; the
cities and the provinces are his possession according to their names,
they bring to thee tributes of offerings, and they make libations to thy
name for ever. Thou art called upon, and thy name is praised, thy _ka_
is gratified by funereal meals.
The Glorified who are in thy following sprinkle water on thy food by the
side of the dead souls in this land. All thy thoughts are excellent like
those of him who was at the beginning.
Be crowned, son of Nut, as the Inviolate god is crowned; thou art
living, thou art revived, thou art renewed, thou art perfect. Thy father
Rā giveth health to all thy limbs, thy divine circle giveth thee praise.
Isis is with thee, she will never leave thee before all thy enemies are
struck down.
All the lands praise thy beauties like Rā when he rises every morning;
thou art crowned like him who is high on his pedestal, thy beauties are
exalted, thy strides are lengthened; thou hast received the royal power
of Seb, thy father who creates thy beauties; thy mother gave existence
to thy limbs, Nut who bare the gods bare thee to be the chief of the
five gods. The white crown of the South is placed on thy head; thou
seizest the hook and the flail. When thou wast still in the womb, before
thou didst appear on earth, thou wast crowned to be lord of the two
earths, the _atef_ crown of Rā was on thy head.
The gods come to thee, bowing down, the fear of thee possesses them;
they see thee with the might of Rā, and the valour of thy majesty fills
their hearts.
Life is with thee, abundance is attached to thee. I offer Maat before
thee; grant that I may be in the train of thy majesty like one who is on
the earth. May thy name be called upon, may it be found among the just
ones.
I have come to the city of this god, to the city of god, to the region
of old time; my soul, my _ka_, my Chu are in this land. The god of it is
the lord of justice, the lord of abundance, the great and the venerable
one, who is towed through the whole earth; he journeys to the South in
his boat, and to the North driven by the winds, and his oars, to be
entertained with gifts according to the command of the god, the lord of
peace therein, who left me free of care. The god therein rejoices in him
who practices justice; he grants an old age to him who has done so; he
is beloved, and the end of it is a good burial and a sepulture in
Ta-tsert.
I have come to thee; my hands bring Maāt, my heart does not contain any
falsehood, I offer thee Maāt before thy face, I know her; I swear by
her; I have done no evil thing on earth; I have never wronged a man of
his property. I am Thoth, the perfect and pure writer; my hands are
pure. I have put away all evil things; I write justice and I hate evil;
for I am the writing-reed of the Inviolate god, who utters his words,
and whose words are written in the two earths.
I am Thoth, the lord of justice, who giveth victory to him who is
injured and who taketh the defense of the oppressed, of him who is
wronged in his property. I have dispelled darkness; I have driven away
the storm; I have given air to Unneferu, and the sweet breezes of the
North when he comes out of the womb of his mother. I have given him to
enter into the mysterious cave where is revived the heart of the god
whose heart is motionless, Unneferu, the son of Nut, the victorious.
NOTE.
This hymn is taken from the papyrus of Unneferu, in London. See note 1
in Chapter 1.
------------------------------------------------------------------------
PLATE LXII.
BOOK OF THE DEAD.
[Illustration: CHAPTER CLXXXV, _P. d._]
[Illustration: CHAPTER CLXXXVI. =Papyrus of Ani.=]
------------------------------------------------------------------------
------------------------------------
CHAPTER CLXXXIV.
_Chapter of being near Osiris._
There is not much more than the vignette left. Only two or three words
remain. They are taken from a papyrus in Paris.
------------------------------------
CHAPTER CLXXXV.
_Giving praise to Osiris, falling on the earth before the lord of
eternity; propitiating the god with what he loves, speaking the truth,
the lord of which is not known._
Hail to thee, venerable god, great and beneficent prince of eternity, in
his abode in the Sektit boat. Acclamations are given him in the sky and
on earth; he is exalted by the past and present. Great is the fear he
inspires in the hearts of men, of the Glorified and of the dead. His
soul was given him in Tattu, his might in Heracleopolis, his image in
Heliopolis, and his power over forms(1.) in the double sanctuary.
I have come to thee; my heart holds right, my heart contains no
falsehood. Give me to be among the living, to navigate up and down in
thy train.
NOTES.
I have given No. 185 to a hymn to Osiris, with which many papyri begin,
but which occasionally comes just before the representation of the cow
in the West. There seems to have been no canonical text for that hymn,
in which the writer was left to follow his imagination.
The hymn here given is one of the most complete. It is taken from the
papyrus of Sutimes in Paris.
The vignette represents always Osiris in a shrine, with worshippers
before him.
1. ⁂⁂⁂⁂, litt., “his greatness of forms.” I suppose it means
his power of taking all the forms he likes.
------------------------------------
CHAPTER CLXXXVI.
_Adoration to Hathor, the lady of the West, falling down before
Mehurit._
I have come to thee, to see thy beauties, give me to be at the head of
thy followers and among thy divine attendants.
NOTES.
A great many papyri end with a picture representing Hathor of the West,
in company of the goddess Thueris coming out of the mountain where the
burial is to take place. The text, which is generally very corrupt, as
if the writer had neglected the words for the picture, is an adoration
to Hathor, which varies in its form.
The text here translated is taken from a papyrus at Leyden.
The vignette is taken from the papyrus of Ani.
------------------------------------------------------------------------
Transcriber’s Note
There are sixty two plates, some spanning facing pages. They were not
bound in strict sequential order. They were not considered in the
pagination. Since they are not available in this medium, the captions
have been shifted to avoid falling with paragraphs.
Please note that Chapter CX, appearing at pp 193-195 in the orginal, is
out of sequence with Chapters CXI-CXVI.
At 63.14, the Western Syriac word ⁂ is rendered as ܐܷܠܴ.
The text of each chapter is glossed with chapter endnotes. The scheme
was not cleanly followed. Fortunately, each note repeats a phrase in the
text, so the references can usually be traced.
The reference to Chapter 41, note 8 is wrong, and there is no other
obvious note.
The identifier for Note 5 on p. 81 was missing, and has been restored.
The reference to “Lord of the One Face” (Note 5 on p. 133) has been
restored to the appropriate place.
In the summary note to Chapter 22 on p. 61, there is an apparent
reference ‘(2)’, for which there is no obvious referent. It is
retained, but mentioned below.
In the Notes for Chapter 46 on p. 102, there is a reference to note 6
of Chapter 124, which does not exist.
The numbering of notes in Chapter 64 was confused. The reference to
note 15 was missing, and has been added. There were two note 21’s and a
repeated reference to note 23. These have been resequenced.
There is a reference to note 6 in Chapter 72 for which there is no
corresponding note.
The reference to note 5 in Chapter 112 was missing and, based on the
subject of the note, has been placed after the final word on p. 184.
At 218.21, a spurious reference to a note 49 has been added, causing
the numbering of the final 6 references to be off by one. The reference
is removed, and the numbering resequenced.
The reference to note 4 in Chapter 144 was missing and has been placed
after the phrase “receives the saying” at line 288.9.
The reference to note 2 in Chapter 176 was missing and has been placed
after the phrase “flame born” at line 340.8.
Note 6 of Chapter 176 has no reference in the text.
The singular and plural names ‘Uræus’ and ‘Uræi’ usually appear with the
‘æ’ ligature, but twice each as ‘Uraeus’ or ‘Uraei’. The ligature
version has been adopted, for the sake of text searches, as noted below.
The proper name ‘Maāt’ which appears more than fifty times, is spelled a
handful of times without the macron on the second ‘a’ later in the text
(pp. 336, 344, 353, 374). These have been amended
Those errors deemed most likely to be the printer’s have been corrected,
and are noted here. The references are to the page and line in the
original.
2.23 let him hear as you[r] hear Removed.
47.20 according to the different authorit[i]es Inserted.
55.31 It is synonymous (_cf._ chapter 41, note 8) _sic_
57.17 “the measuring line used by builders,[”] Added.
61.23 from the coffin[(2)] of Queen Mentuhotep _sic_
72.24 of the Living[./?] Replaced.
74.27 and convey it to Neh[a/e]bkau. Replaced.
83.27 influencing the breathing[.] Added.
92.60 those of the Living Ur[ae/æ]i Replaced.
97.11 I am [t]he Babe Restored.
102.22 (chapter [124, 6]) _sic_
123.10 [‘/“]The great Extender,” Replaced.
127.26 when they close togethe[r] Restored.
136.7 The Symb[e/o]l of Life Replaced.
136.22 join my two hands together[(6)] _sic_
138.8 the represen[s/t]ations of the Psychostasia? Replaced.
140.28 for ever[,/.] Make thou Replaced.
143.25 for the sei[z/s]in of his inheritance Replaced.
151.1 Let me sit wher[e]ever it pleaseth me. Removed.
151.29 of those seven Ur[ae/æ]us deities Replaced.
154.15 The Ur[ae/æ]us divinities are my body. Replaced.
157.9 a common noun signi[f]ying an earth-worm Inserted.
167.3 “the Horizon[”] Removed.
168.7 [“]Bearer of the Great one whilst she passeth” Added.
168.12 [“]Made of the hide of Mnevis Added.
180.2 things which [‘]spring forth’ ‘come to light.’ Removed.
198.32 [-/‘]drink made from the fruit of the creeper’ Replaced.
205.11 the mystical, not the geograp[/h]ical>, Abydos Inserted.
208.10 in the lands there of the Fenchu[:/.] Replaced.
214.8 the Master of the two Ur[ae/æ] Replaced.
218.28 saith the right side[(49)] Removed.
219.26 the Two Worlds[)]. Removed.
222.19 where Rā riseth[’] Added.
224.2 and one to[ to] the Right side Removed.
227.35 Isis and Nephthys.[”] Added.
230.7 Absalom had his brother Amnon assas[s]inated Added.
230.34 contradicted by no[t]orious evidence Restored.
246.31 but ‘the Strong one,[’] Added.
247.30.1 he tell[s] us Removed.
247.30.2 (_Zeit[s]chr._, 1873, p. 3) Inserted.
249.32 the difference of terms[.] Added.
255.25 his throne.[’/”] Replaced.
259.20 translated ‘princes,’ ‘officers,[’] Added.
260.28 [“]They shall offer Added.
267.13 Bonomi’s _Sarc[o]ph._ Inserted.
272.24 and the Hammemit in Cherāba.[”] Added.
273.8 be used synon[o/y]mously Replaced.
276.25 written in the Nebseni pap[ry/yr]us Transposed.
277.12 [o/O]h thou of the potent Lock Replaced.
277.21 is of the femin[i]ne gender. Inserted.
278.19 certainly corrupt and un[in]telligible. Inserted.
286.8 of which is the papyrus[ is] _Nu_ Removed.
290.1 in his introduct[i]on to the Papyrus of Ani Inserted.
292.1 ‘the dark sky[,] the black sky.’ Added.
292.27 The name of the doorkeeper is[;/:] the bull. Replaced.
295.6 _see_ '6[5/3] B, note 4. Replaced.
318.26 Therefor[e] one may speak Added.
349.34 th[e]y feet are firm every day Removed.