Digitized by the Internet Archive in 2011 with funding from Brigham Young University http://www.archive.org/details/egyptianbookofdeOOreno THE EGYPTIAN BOOK OF THE DEAD. TRANSLATION AND COMMENTARY, BY THE LATE Sir p. LE PAGE RENOUF, CONTINUED AND COMPLETED BY Knt. Prof. E. NAVILLE, D.C.L., cfc, &c., Professor of Egyptology at the University of Geneva. WITH VIGNETTES AND OTHER ILLUSTRATIONS. PRIVATELY PRIMTED EOR THE SOCIETY OF BIBLICAL ARCHEOLOGY, 37, CiREAT Russell Street, Bloomsburv, LONDON, 1904. LONDON : HARRISON AND SONS, PRINTERS IN ORI>INARY TO HIb MAJESTY, '5>\DH'^ TflE LIBRAKY TO LADY RENOUF THIS IN WORK IS DEDICATED ACCORDANCE WITH THE EXPRESSED WISH OF HER LATE HUSBAND SIR PETER LE PAGE RENOUF. • INDEX TO THR C I£ A P T E R S AND REFERENCES TO THE VIGNETTES. CHAPTERS. I. VIGNETTES. The Beginning of the Chapters of Coming forth by Day, of the Words which britig about Resurrection afiit Glory, and of Coming out of and ottering into Amenta. Said upon the Day of Burial of N. the Victorious, who entereth after coniiftg forth. Here is N tJie victorious. He saith pages I, 2 Plates I, II. — II. Chapter for Coming forth by day and Living after death. n IT, 12 "I III. Afzother Chapter like it. I 2 IV. Another Chapter, for travelling on is the road which 13 above the earth. \tipoti V. Chapter 7vhereby work may nut be imposed a person] in the JVetherworld. 13 VI. Chapter whereby the funereal Statuettes 7nay be made to do tvork for a person /« the Netherworld. Chapter of passifig through the chine of Apepi 7C'hich IS void. „ 15,16 ). No Vignettes. VII. „ 16 VIII. IX. Chapter of opening the Tuat by day. Chapter for opening the Tuat. 18 ,> X. Chapter for coming forth victoriously. 19 19 XI. Chapter for coming out against the adversary in the Netlierworld. » ^ —— — VI CHAPTERS. XII. VIGNETTES. Chapter for entering and for coming forth out of the Netherui07-ld. page 20 XIII. Chapter for entering after coining Chapter for removing o^it from Amenta. 20 21 )> No Vignettes. XIV. of the god displeasure from the heart against the deceased person. to XV. Hymn I. [Litany]. —Adored A Hymn be Ra Ra at his rising. as J 22-25 25, 26 Plates HI, X, XV he setteth in the >> Land of Life. Hymn Hymn XVI. II. III. A Hymn to Ra at A Hymn to Tmu his setting. ,5 26, 27 at his setting. )) 27,28 34 „ >J IV, V XVII. Chapter ivherehy one cometh forth by day out of Let the words be said : the Netherivorld. )J 35-40 „ VI, VII. XVIII. A Litany to Thoth. 5J 50-53 „ VIII, IX. IX XIX. Chapter of the Croiun of Triumph. >, 57,58 59> „ XX. XXI. Another Chapter of the Crozvn of Triutnph. Chapter whereby the Mouth of a person is )l No Vigfiettes. given to >J 60 him ifi the Netlierworld. is XXII. Another Chapter whereby the Mouth of a person given to him in the Netheriuorld. Chapter whereby the Mouth of a person for him in the Netherti'orld. is »J 61 Plates X, XI. XXIII. opened 62 » X, XI. XXIV. Chapter ivhereby the Words of Foicer are brought to a person ifi the Netherzvorld. Chapter whereby a person remembereth his 7iame in the Netheriuorld. „ 63, 64 „ X. XXV. XXVI. XXVII. XXVIIl. 66 No Vignettes. Chapter whereby the Heart is given the Netherworld. Chapter 'whereby the to a persoti in 66 Plate XII. Heart of a persoJi is not 69 ,) XL XII. taken from him the in the Nethierworld. Chapter ivhereby Heart of a person is not n 70, 71 jj takefi from him in the Netherworld. XXIX. XXIXb. Chapter whereby the Heart of a person may not be taken from him in the Netherworld. Atiother Chapter of the Heart; upon 72 )> XII. Carnelian. 73 lYo Vignettes 1 VI CHAPTERS. XXXa. XXXb. XXXI. Chapter whereby the Crocodiles are repulsed who come to carry off the IVords of Power from a person in the JVetherivorld. Chapter 7i A^o Vignettes. Chapter whereby he that is living is not destroyed in the Netherworld. Chapter whereby the seat 102 of a person is not taken „ 102, 103 Plates XV, XVII. from him in the Nethenvorld. XLVIII (same as X). XLIX (same as XI). b 2 Vlll CHAPTERS. L, VIGNETTES. Chapter wlicrcby one cometh not of Execution. Chapter whereby one to the divine Block page 103 Plate XVII. LI. goeth not Netherivorld. headlong in the 104 LII. Chapter whereby one eateth not dirt in the 105 Nether'ivorld. LIIIa. Chapter zvhereby one is not made lye. to cat dirt, or to „ 107 drink LIIIb. No „ 107, 108 Vignettes. Whereby one eateth not Chapter whereby air is dirt. LIV. given i?i the Netherworld. 108 „ LV. LVI. LVII. Another Chapter whereby air is given. 109 Another Chapter of breathing. Chapter for breathing ift „ ivater, no no, air, and command of „ HI 112 XI3 1 Plate XVII. the Nethertvorld. LVIII. Chapter for breathing air and cojnmand of water. Chapter for breathing air and command of water. „ XVII. LIX. 5J f No Vignettes. LX. LXI. LXII. LXIIIa. Another Chapter. Another Chapter. Chapter whereby water Chapter whereby one is ») 113, 114 . » 114 114, 115 115, 116 " Plate XVII. drunk in the Nethenvorld. ') is not burnt luith fire, drinketh water, in the Netherworld. but >) No Vignettes. LXIIIb. Chapter whereby one is not boiled in 7vater. the » 116 117 -121 Plate LXIA^ Chapter whereby one cometJi forth by day from Netherivorld. )) XVII. LXV, LXVI. Chapter whereby one cometh forth by day prevaileth over the adversaries. and 127 „ XIX. Chapter whereby one cometh forth by day. Chapter whereby the doors of the Tuat are opened afid one cometh forth by day. Chapter whereby one cometh forth by day. Otherivise said. LXVIL LXVIII. No Vignettes. „ 129, 130 130, 131 Plates XVIII, XIX. LXIX. „ LXX. No Another Chapter. „ 131. 132 Vignettes. IX CHAPTERS. LXXI. LXXII. Chapter ivhereby one cometh forth by day. Chapter whereby one cometh forth by day and passes through the Aniniehit. as VIGNETTES. pages 132-134 „ Plate Plates XIX. 136,137 XIX, XX. XIX, XX. LXXIII (same IX) legs „ are set in motion upon earth. to Heliopolis LXXIV. Chapter ivhereby the 138 „ „ XIX, XX. LXXV. LXXVI. LXXVII. LXX\^III. Chapter whereby one cometh ceiveth a seat and rc- I39»i40 there. XXI, „ numbered LXXVI 1 1 error. in Chapter ivhereby all forms are one pleaseth. assumed ivhich 140 Plate XX. same as LXXIII. Plate Chipter whereby one assumeth the form Golden Hawk. of the „ 141 XXI. Chapter ivhereby otie assumeth the form Sacred Hawk. of the ,., 142-146 „ XXL XXI. LXXIX. Chapter whereby one assiimeth the form of the Chief god of the Divine Cycle. Chapter whereby one assumeth the form of the god tvho giveth Light to the Darkness. „ 147, 148 „ LXXX. LXXXI. LXXXII. 149 No Plates Vignettes. Chapter whereby one assumeth the form of the Lotus. Chapter ivhereby one assumeth the form of Ftah, eateth 150 „ 150, 151 XXI, XXII. XXII. „ drinketh beer, midst of the great gods. bread, and sitteth in the LXXXIII. Chapter ivhereby one assumeth the form of the Bennu bird. „ 151; 152 „ XXII. LXXXIV. Cha[>ter whereby otte assumeth the form of the >, 152, 153 „ XXII. Hernshaw. LXXXV. Chapter ivhereby one assumeth the form of a Soul, that one may not come to the dungeon. Lmperishable is he who knoweth it. Chapter whereby one assumeth Swallow. the » 153- 154 „ XXII. LXXXVI. LXXXVII. LXXXVIII. form of the >) ^55 „ XXII. Chapter whereby one assumeth the form of Se-ta. 157 157 „ XXII, XXIII. XXIII. Chapter whereby one assumeth C?-ocodile the form of the j> „ god is \^Sebak\ LXXXIX. XC. Chapter whereby the Soul united to the dead Body. „ ,> 157, 158 „ XXIII. Chapter whereby Memory is restored to a person. 159 „ XXIII. CHAPTERS. VIGNETTES. Chapter whereby the Soiit is XCL XCII. secured fro/n iviprison- page 1 60 N'o Vignettes. ment in the JVetherwortd. Chapter whereby the Tomb is opened to the Sou/ and to the Shade of the person, that he may come forth by day and may have mastery of his feet. Chapter whereby one avoideth being conveyed East in the Nethenvorld. to the „ 160,161 Plates XXIII, XXIV. XCIIL XCIV. 162 „ XXIV. XXIV. XXIV. Chapter whereby one prayeth for a Palette and an Inkstand. 163 „ XCV. XCVI, XCVII. XCVIII. Chapter whereby is opened the place wherein Thoth resteth. „ 163, 164 „ Chapter whereby is opened [the place] tvhere IVioth \_resteth\ ,, 164 No Plate Vignettes. 165 XXV. XXV. Chapter ivhereby one saileth a ship in the Netherworld. „ 165, 166 „ XCIX. Chapter ivhereby one saileth a ship in the N^ethcrworld. „ 167-169 „ XXV, XXVI. XXVII. c. The Book ivhereby the glorified one is made strong, and is made to embark in the boat of Rd, together with those ivho are ivith the god. 171 „ CI. CII. Chapter of the safeguards of the Bark of Rd. „ 172, 173 No Plate Vignettes. Chapter whereby one entereth into the Bark of Rd. Hathor „ 173 XXVII. cm. CIV. Chapte7- whereby one openeth the place where abideth. 174 „ XXV. Chapter whereby one sitteth in the midst of the great 174 „ XXV. sods. CV. CVI. Chapter whereby one propitiateth the Ka, Chapter ivhereby a largess is presented at Hat-kaPtah. „ 175 176, 177 „ XXV. A^o Vignettes. CVII. 178 Chapter ivhereby one CVIII. knoweth West. the Powers of the ,,• 178, 179 Plates XXV, XXVII. XXVII. CIX. Chapter whereby one hioweth the Powers of the East. „ 181, 1S2 „ —— XI CHAPTERS. ex. The Begi?ining of Chapters of the Garden of Hotepit, and of the Chapters of coming forth by day ; and of entering afid costing forth in the Netherworld, and of arriving at the Garden of Aarnt, at the Rise in Hotepit and at the Grand Z)omain, blest with the breezes : that I may take possession there and be in Glory there : that there I mav plough and motu : that there I may eat and drink and love: doing whatsoever things are done upofi earth. the VIGNETTES. pages 193-195 Plates XXVIII, XXIX. CXI CXI I. CXIII. (same as CVIII). Chapter whereby one knoweth the Powers of Fu. „ „ 184, 185 186, 187 188, 189 „ „ „ XXIX, XXX. Chapter whereby one k?ioweth the Powers of Nechen. Chapter ivhereby one knoiveth the Powers of Hermopolis. XXX. XXXI. CXIV. „ CXV. Chapter whereby opeiieth the cometh forth into Heaven, and 7V hereby the Poivers of Heliopolis are knoivn. otie „ 190, 191 No Vignettes. Ammehit : a fid CXVI. CXVII. Chapter whereby one knoweth the Poiver of Hermopolis. 19^ Plate XXXI. Chapter whereby one taketh the Restau. blissful path at 203 „ XXXI (one Vignette is in error). numbered CVII CXVIII. Chapter whereby one arriveth at Restau. Chapter zvhereby one j> 206 No Plate Vignettes. CXIX. entereth or goeth forth from j> 206 XXXI. Restau. cxx CXXI CXXII CXXIII. (same as XII). (same as XIII). (same as LVIII). Chapter whereby one entereth into the Great House. j> 208 210, 211 )) XXXI. XXXII. XXXII, XXXIII, CXXIV. Chapter whereby one cometh Osiris. to the Divine Circle of )j )) cxxv. Part I. Said on arriving at the Hall of Righteotis- 212--214 " )5 which he hath committed and that he may look upon the ness, that N may be loosed from all the sins XXXIV, >• divine countenances. Part Part II. — The Negative Confession. to the J) 214--216 216--220 XXXV, XXXVI, XXXVII, XXXVIII, III. Said upon approaching are in the Teat. gods who XXXIX. Xll CHAPTERS. CXXVI. CXXVII. The Book for invoking the gods of the Bounds, which the person reciteth luhen he appj-oachcth them, that VIGNETTES, pages 244, 245 Plate XL. 249 he may etiter and see the Strong one in the Great \ No Vig/uttes. Abode of the Tiiat. CXXVI 11. Invocation of Osiris „ 251, 252 J CXXIX CXXX. (same as C). Plate is XL. XL. A Book ivhereby the Soul made the the day of enteri72g info pass the Sheniu of the Birthday of Osiris. for ever, 07i Bark of Rd, and to to live „ 256-259 „ Tiiat. Made on the CXXXI. CXXXII. CXXXIII. Chapter whereby one proceedeth into Heaven by the side of Rd. Chapter whereby a person enabled to go round, visit his divelling in the Netherivorld. is 261 „ XLL XLL XLI, XLII. to 263 „ Book ivherebv the deceased acquireth jnight cycle in the 264, 265 Plates Netherworld, in presence of the great gods. of tlu CXXXIV. Chapter whereby the deceased acguireth might. A?iother chapter recited „ itself 267, 268 Plate XLL CXXXV. CXXXVIa. CXXXVIb. CXXXVIIa. when the Moon renews „ 269, 270 Ao Vignettes. on the first day of the 7no7ith. Chapter whereby 07ie is co/iveyed in the Bark of Rd. „ „ 270 271, 272" Plate XLII. Chapter of 7u/ie7'eby 07ie is co7iveyed i7i Rd to tlu Great Ba7-k pass th7-ough the orbit of fla77ie. Is No » 275_ Vig/uttes. Chapter whereby a Light Chapter whereby a Light kindled for a person. ki7idled for CXXX VI I B. CXXXVIII. is a person. i7tto 275 277 Plate XLII. Chapter ivhereby 07ie is e7iabled to enter Abydos. j> „ XLIII. CXXXIX CXL. (same as CXXIII). The book read on t/ie last Eye is full 07t the last day of Mechir, 7vhen the day of Mechir. i7i ,,280,281 Plates XLIII, XLIV. CXLI. to The Book said by a 77ia7i or his father or his son „ 282-2S5 „ CXLIII. the festival of the A//ie7ita, and whe7-eivith )ie acquires 7night with Rd, and ivith the gods when XLIV, XLV, XLVI. he Said 07i the day of tlu 7iew is with the77i. Moon, when offerings are made of bread, beer, oxen, geese, and burnt ince7is^ to — XIU CHAPTERS. CXLH". The Chapter of the Arrival. VIGNETTES. pages 287-289 Plates XLVI, XLVII, XLIX, L. CXLV and The hioivhig of the fylons of the house of Osiris, iii „ 292-294 „ XLIV.XLVIII, LIII. CXL\T. CXLVII. C'XLVIII. the Garden of Aarrii. ,, 296-298 „ XLIX, L. Giving sustenance to t/ie deceased in the Netherworld^ „ 300-301 „ XLVI, XLVII, LI. and delivering him from all evil things. CXLIX. CL. CLI. CLIa. bis „ 302-307 309 „ LIL LIII. „ 309 i-^z- „ LIV, LVI. No Plate Vignettes. CLIa. ter Chapter of the mysterious head. LIV. LIV. CLII. Chapter of building a house on earth. Chapter of coming out of the net. 314 „ „ CLIIIa. CLIIIb. 315. 316 „ LV. LVI. LVI. Chapter of escaping from the catchers offish. Chapter of not letti?ig the » 320, 321 „ CUV. CLV. CLVI. body decay in the Nether- >, 322, 323 „ zvorld. Chapter of the Tat of gold. Chapter of the buckle of carnelian, which the fleck of the deceased. Chapter of the vultjire is 325 „ LVI, LVII. LVI, LVII. put on 326 „ CLVII. of gold, put on the neck op „ 326, 327 „ LVII. the deceased. CLVIII. Chapter of the collar of gold, put on the neck of the deceased. ' 327 „ LVIL CLIX. Chapter of the column of green Felspar, put on the neck of the deceased. » 327, 328 „ LVIL LVIL LV. CLX. CLXI. Giving the colutnn of green Felspar. Chapter of unfastening the opening in the sky. Thoth does it so that it may be finished when lie opens {the sky) zvith Aten. 328 „ 329, 330 „ „ CLXII. Chapter of causing a flame to arise under the head of the deceased. „ no, 321 „ LVII I. XIV CHAPTERS. CLXIII. Chapters brought from another book, in addition to coming forth by day." Chapter of not letting the the body of a man decay in the Nctherxoorld, of rescuing him frotn the devourers of souls who imprison jnen in the Tuat, and of tiot raising his sins on earth against him, but of saving his flesh ^'^ VIGNETTES. page 333, 334 Plate LVIII. 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. CLXIV. CLX\^. Another Chapter. Chapter of landing and 710 1 being obscured, so that the body may prosper in drinking water. Chapter of the Pillow. J) 336, 337 „ „ LVIII. LVIII. >) 338, 339 CLXM. CLXVII. CLXVIII. 5> 340 341 341 „ LVIII. Chapter of brifigitig an Eye. >5 „ LVIIL >> CLXIX. Chapter of raising the funereal Bed. )5 342-344 345-347 CLXX. Chapter of arrangi?tg the funereal Bed. Chapter of wrapping up {the deceased) in a pure garment. Begin?iing of the Chapter of reciting the ceremonies made in the Netherworld. )) CLXXL No 547 Vignettes CLXX 11. CLXXIIL » 348-351 The addresses of Horus father wheti he goes in to see his father, and when he comes out of his great sanctuary to see him Rd Unneferu, the master of Ta-tser, and then the\ embrace o?ie a?iotlier ; therefore lie is glorious in the Netherto his '> - 9 -^ -* -» Plate LIX. tvorld. CLXXIV. Chapter of causing the Chu to co??ie out of door i7i the sky. tJie great » 354,355 n LX. CLXXV. Chapter of not dying a second death in the N^etherworld. 5> J3 6, 35: „ LX. CLXXVL CLXXVII. CTXXVIII. Chapter of not dying a second world. titne in the Nether- 03 8 1 Chapter of raisifig the Chu, of vivifying his soul in the Netherivorld. 359 No „ 360-36: Vignettes. Chapter of raising the body, of giving it eyes, 0/ making it possess ears, affixing its head, ofputting it on its base. XV CHAPTERS. CLXXIX. Chapter of coining forth when goittg out of yesterday and coming in the {present) day, l>eing equipped by one's o^vn hands. VIGNETTES. page l(n^ 3^4 No Vignettes. CLXXX. Chapter of coming forth by day, of giving praise to Ed in the Amenta, of faying homage to the inhabitants of the Tnat, of openifig the zvay to the mighty soul in the Ahthenvorld, of letti?ig him li'alk, lengthen his strides, and go in and out in the Netherworld ; and take the form of a living soul. V 365-367 Plate LX. CLXXXI. Chapter Osiris before of arriving before the Divine circle of of ., 368, 369 „ LXL and the before the gods, the guides in the Tuat, guards of their halls, the heralds 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 their gates gods. CLXXXII. Book of vivifying heart who of giving air to him whose through the action of Thoth, repels the enemies of Osiris ivho comes there Osiris, is motionless, . ', 370-372 „ LXL in his form . . as protector, saviour, defender in the Netherivorld. It is said by Thoth himself, so that the morning light may shine on him {Osiris) every day. CLXXXIII. Adoration to Osiris, giving him praise, boiving „ 372-374 „ LX. down before Unneferu, falling on one's face before the lord of Ta-tsert, and exalting him who is on his sand. CLXXXI V. Chapter of being near Osiris. 375 375 „ „ LX. LX. CLXXX V. Giving praise the lord of which is falling on the earth before eternity ; propitiatifig the god with what he loves, speaking the truth, the lord of to Osiris, not known. to CLXXXVL Adoration Hathor, the lady of the West, falling 376 „ LX, LXII. down before Mehurit, c 2 INTRODUCTION. When, of the in the year 1892, Sir Peter Le Page Renouf began all the pubh'cation of his translation Book of the Dead, his intention was that the work, once completed, should be preceded the information concerning the form and its by an elaborate Introduction, giving, besides history of the book, his views as to its tlie sense and religious value. As with the unfinished to resort to the fifth of the part of the translation,^ so here, we are left without any notes or any clue whatever as to the form which this introduction was to have taken, and we are obliged Hibbert lectures, given by Renouf in 1879, in order to know his views about the book.^ Before speaking of its contents, we have to state briefly it under what form the book has come at all in the ordinary sense down to us. It is It is hardly necessary to repeat that neither a unity nor a whole, it is no book of the word. is a collection which has grown by degrees, far as at various epochs. Undoubtedly part of it goes back as the Old Empire ; the texts of to the Middle Empire show already is that there were various later editions, and we are forced civilization, as admit that see that its origin not much than the beginning of Egyptian we In some of the rubrics attribute certain chapters to a king of the 1st dynasty. the course of centuries the original text was modified and enlarged, revisions were new chapters were added, made, without casting these detached fragments into a whole. like the The various parts of the book were always independent, Hebrew Psalms ; the acceptance of a it chapter does not necessarily imply the acceptance of the next chapter, and relatives of the best, seems as if the deceased chose in the collection which was at their disposal what they liked to the price they and the number of chapters which corresponded wished to pay for a papyrus. This description applies chiefly to the texts of the Book of the Dead of the period prior to the XXVIth ; dynasty. Under the Saite kings it seems that a complete revision of the text was made a definite order was adopted, which was not rigidly binding on the writers, but to last which they generally adhered; various chapters were added, especially the ones, 162-165, which are never found call in the older copies. ; It seems also that something this to like what we should the an authorized version was adopted ' and was done by Chapter CXL,. men to whom book was See Introductory Note 2 The Hibbert Lectures, 1879, p. 172, : : xviii INTRODUCTION. hardly intelligible. all A great many glosses were introduced, which were copied afterwards find the strict accuracy of in the hieroglyphic and hieratic texts. Although we do not Hebrew manuscripts, the number of variants in the Saite, Ptolemaic or Roman texts is considerably smaller than in the manuscripts of the Theban period, and a collation of the hundreds of papyri of late epoch which fill our museums would of the lead to no great result. as Saitic, first However, it is from a text generally considered but which I believe to be of the Ptolemaic epoch, that the Book Dead has been In 1842 Lepsius published the long papyrus in the made known in all its extent. Turin Museum, a document which he repetitions called " the largest piece of Egyptian literature which has been preserved." Before him Champollion had seen it, and had noticed that a great number of of the same text existed in various museums. here and there a sentence taken from it, He made use of it in his grammar, quoted but he did not make a special study of the document. Lepsius understood at once the importance of the book, which was the vade-inecutn of the extensive the Turin Papyrus was than the short copies it deceased, and seeing how much more which had been published before, he traced the whole document and published afterwards. two years Lepsius gave to the this work the name of Todteiibuch, " is Book of the Dead," in opposition to It is name of " Ritual " adopted by Champollion, which ritualistic certainly incorrect. it : no Ritual ; a few chapters with a character have been introduced into for instance, the chapter is connected with the ceremony of " opening the mouth of the deceased," which occasionally met with, or Chapter 171, "chapter of wrapping up (the deceased) in a pure garment;" but widely from a Ritual. these are rare exceptions. It is On the whole the Book of the Dead differs not the priest ; who to speaks, there are no minute prescriptions as to how a ceremony it is to be performed speech is all the prayers and hymns are put in the deceased's mouth, is he whose supposed be heard of the in the other world. Todtefibuch, Book rQ Dead, pert is not a translation of the Egyptian title, which is book of ^^ " Y^ m hru. As Renouf says, " Three simple words, perfectly unambiguous when taken without a context three words. ; singly, but by no means easy of explanation when taken together and in fact at the present *• day no final translation has been given of these in Renouf translates, in this coming ; forth by day," as will be seen the numerous examples which occur interpretation, to volume but several objections " may be raised against this which we should its prefer, its coming out of the day," the day being the period ^'^p* of a man's hfe, having morning and evening. , The book his is divided into fragments called to each of which Lepsius has given a calls chapters. number, following the order of the great Turin Papyrus, and which he Although numbering is not quite correct, it has been adhered to in insists all the subsequent editions. difificulty ; In his lecture- on the Book of the Dead, Renouf on the of translating it " Nothing can exceed the simplicity and the brevity of the sentences and yet the is difficulties which a translator has to overcome are very - great. In the of the first place, the text extremely Book See also Life Work, t. Ill, p. 51, "The title of the Book Dead," and p. 59, "The Eg)-ptian of the Dead." INTRODUCTION. corrupt. Xix to different causes. for The for unsatisfactory condition of the text is owing The reasons which writers on Hebrew, Greek or Latin palaeography have enumerated mistakes in manuscripts, apply with ; the purpose of accounting much greater force to the funereal manu- scripts of the Egyptians for as these were not intended to be seen by any mortal eye, but to remain for ever undisturbed in the tomb, the unconscientious scribe had no such check upon if his carelessness as living. his work were liable to be subjected to the constant inspection of the easily But the most conscientious scribe might commit numerous errors. Many ot them or as are to be traced to a confusion between signs which resemble each other in the cursive, it is called, the hieratic character, but not in hieroglyphic writing. is " Besides the errors of copyists, there are different readings, the origin of which traced to the period during which the chapters were to be handed down by word choice has been of mouth only. There are copies which bear evidence that a different readings of a passage, but the critical made between the common practice was to admit the inconsistent readings into the text itself . . . " Some of the variants have unquestionably arisen I from the difificulty of understanding the ancient texts. have no doubt whatever that some of the chapters of the Book of the Egyptians living under the eleventh dynasty as they are to ourwill Dead were selves as obscure to .... The most accurate knowledge of the Egyptian vocabulary and grammar to however not suffice pierce the obscurity arising from what or allegories, which are in fact simple mythological allusions. translating the text, but in understanding the M. de Rouge called symbols The difficulty is not in literally concealed beneath familiar meaning which lies words." These words of Renouf have still a very great force, although in the last twenty years better understanding of the text. some progress has been made towards a When Renouf gave the above description of the difficulties of the translation, the main source from which he could derive his information was what he called " the corrupt Turin text." critical edition Since then a dynasties, as has been made.-^ It is based on texts of the XVIIIth and XlXth to the written at a time when the intelligence of the book was not lost same extent under the Saites or the Ptolemies, as may be ascertained from the considerable number of glosses introduced into the Turin text which are absent from the older versions. This edition has later been compiled from various papyri, as the older ones are much shorter than the it is ones ; not a single document like Lepsius's Todtenbuch ; most of the chapters have been found list in their 'old form; a few are missing, but a good number have been added to the Generally it which have fallen out of the late versions. is from this critical text that Renouf made or perhaps a his translation. Occasionally he may choose an older version from a tomb, papyrus of the British Museum, but he hardly ever reverts to the Turin Todtenbuch unless he has no other resonrce at his disposal. Nevertheless the difficulties which still Renouf enumerates are only partly removed. We I are very far from being able to give a final translation of the Book of the Dead, and have * Das Aegyptische Todtenbuch der XVIII bis XX Dynast je,z\xsa.n\m&ngtsie\h and herausgegeben von Edouard Naville, ]5erlin, 1886. ^ ; XX no doubt " that INTRODUCTION. Renouf would repeat about it, his own work what he must says of Dr. Birch's translation, in Many parts of where most faithful to the original, consequence of that very fidelity be utterly unintelligible to an English reader." is No still doubt Renouf's translation a great step towards making the book more it intelligible the reader may often stumble over sentences out of which is hardly possible to first make seem a reasonable sense, in spite of their grammatical correctness, and which at childish, sight will not to say, with Renouf, " outrageous nonsense." But we may say with certainty or even ridiculous that they were not so to the old Egyptians. Under this extraordinary garment may be hidden some very simple, or even elementary truths. Let us remember that we have not yet unravelled in the all the intricacies of the Egyptian mythology, which plays such an important part book. Moreover, we only begin now to understand how apt the Egyptians expressed abstract ideas. When we speak of passion, shame, remorse, hope, we have so that thoroughly lost sight of the concrete element in these words, originally they we are to forget that must have been metaphors, and that they must have expressed something striking the senses, and connected with the material world. An instance will illustrate the difficulty in this translation. Chapter 112 Sutu, relates how, owing to an imprudent request, his eye, Horus was the victim of suffering, who inflicted a wound on which caused him great and the text adds: Y 11 /vv^/y^ _fl^ ^ 1 -B- c—ji So^ ^ ^ — ^ ^^^ I , lo! he ate his heart. Renouf translates, "and wrath devoured I believe to eat one's is his heart." I should prefer, "he regretted sorely (his foolish request)." heart to mean, " to feel regret, repentance, or remorse." difficult to There the abstract meaning not find out ; but in other cases, as long as we have not discovered the key the literal to the metaphor, we may go far astray, or if is we do not go beyond explanation, we miss the abstract sense, which the true one. will However, because the work will not bear the character of finality, is because some obscurities not be removed, and some difficulties remain unsolved, there no reason why a scholar Renouf should have shrunk from attempting the translation of the Book of the Dead, a work which he had before his eyes for years, and which he considered as the crown of his like Egyptological labours. The the book : lecture quoted it is above gives us Renouf's ideas as to the purpose and the sense of : the beatification of the dead considered in three aspects existence The renewed "as upon ; earth." The deceased life. enjoys an existence similar to that satisfies which he has led upon earth he has the use of his limbs, he eats and drinks and every one of his physical wants exactly as in his former to him occasionally, and contribute to his welfare and to The gods themselves minister The bliss of the his pleasures. future state consists chiefly in the pleasures of agricultural life. Transformation. The deceased has the range of the entire universe in every shape and likes. form he desires. He ; can assume any appearance he But these transformations are ; not forced upon him pleasure. he has no definite series to go through they depend simply on his INTRODUCTION. Identification with Osiris XXI which already of for and other gods. is The identification with Osiris, is mentioned in the earhest parts of the book, is taken for granted later on, since the name gods; the deceased instance, in always preceded by "Osiris." is He may be assimilated to other the 42nd chapter every limb assimilated to a different deity. This Osirian he has to nature gives the deceased the power to triumph over the numerous enemies face. whom To viz., these three benefits which the book confers on the deceased we should add a fourth There is : complete preservation from dismemberment and decay. evidently in some of ; the prayers a remembrance of a time this when the deceased were dismembered at their burial and way of treating the corpse is for the deceased an object of horror. it The frequent mention all this of reconstituting the body, the promises that no part of of what supreme importance well preserved it shall be taken away, shows was for him life that his in body should remain ; intact. Without a the is body there could be no the other world is its destruction implies destruction of the whole individual. This belief the origin of mummification, for decay the strongest agent of dismemberment and the certain ruin of the body. These are the outlines of the principal tenets of the is Book of the Dead. If we inquire It where they originated, there is no doubt that the bulk of the book came from Heliopolis. its priests. ; the doctrine of that ancient city and of Some but it of the chapters may be attributed for a to the priests at Abydos, as M. Maspero suggests seems certain that, except small part, the birthplace of the Book of the Dead with the oldest religious traditions of the country, capital of Egypt. Ra Tmu, the place connected and which may rightly be called the religious is the city of January, 1904. Edguard Naville. BOOK OF THE DEAD. CHAPTER ( I I. ) the (2) The Beginning of the Chapters of Co7ning forth by Day, of Words which bring about Resurrection and Glory, and of into (3) Coming out of and entering Burial of N, (4) Here is N the the Victorious. Amenta. Said upon the Day of Victorious, who saith He — entereth after coming forth. (5) Bull of Amenta, It is Thoth, the everlasting King, who is here. 1 I am the great god in the Bark, who have fought for thee. am one of those gods, the (6) Powers who effect the triumph : of Osiris over his adversaries on the day of the Weighing of the Words I I am thy kinsman, Osiris. to am one of those gods whom Nut hath given birth, who slay the adversaries of Osiris and imprison the (7) Sebau, on his behalf: I am I I thy kinsman, Horus. have fought for thee, and have prevailed for thy name. am Thoth who effect the triumph of Osiris over his adversaries in the on that day of Weighing of the Words Prince, which is in Heliopolis. I (8) House of the am ; (9) Tatti, the is son of Tatti, conceived in Tattu and born in Tattu I and Tattu my name. am with the mourners and weepers who wail over Osiris in (10) Rechit, saries. and who effect the triumph of Osiris over his adverThoth, that he should effect is Ra issued the mandate to the triumph of Osiris against his adversaries, and the mandate what Thoth hath executed. I am with Horus on the day of covering opening the fountains heart is for and of the refreshment of (12) the god whose (11) Teshtesh to the motionless, and closing the entrance hidden things in (13) Restau. B ; 2 BOOK OF THE DEAD. I am with Horus, as the avenger of that left arm of Osiris which is in (14) I Sechem. in, from the (15) Tank of Flame on the day when the adversaries are annihilated at Sechem. enter and I come forth I am with Horus on the day when the festivals of Osiris are celebrated, and when offerings are made [to Ra], on the Feast of the Sixth day of the Month, and on the Feast of Tenait {16) in Heliopolis. I am the Priest (17) in Tattu and exalt him who is on the Height. (18) I am the Prophet in Abydos on the day when the shut up at Restau. (19) earth is raised. I I am he who am he who seeth what is reciteth the liturgies of the (20) Soul who is Lord of Tattu. I I am the Sem-priest in all that pertaineth am the Arch-Craftsman, on the day is to his office. in which the Ship of Sokaru I laid upon its stocks. (21) am ye he who seizeth the mattock, on the day of the Feast of Hoeing in Suten-henen. (22) O let who bring beneficent souls into the house of Osiris, do ye bring the soul of N together with as you into the house of Osiris as your hear, let him you see as you see, let him hear sit him stand as stand, and sit you [in the house of Osiris]. ye who give bread and beer to beneficent souls in the house of Osiris, do you give bread and beer at the two periods to the soul of O iVwho is with you. O ye who unclose the ways and open the roads to beneficent souls in the house of Osiris, unclose then the roads to the soul of N who ; is with you, let ways and open the him enter boldly and come will, forth in peace at the house of Osiris, without hindrance and without repulse. Let him enter at his pleasure and go forth at his triumphantly with you and let that be executed which he shall order in the house of Osiris. No is lightness of his in the scale has been found and the Balance (23) relieved of his case. PLATE I. Papyrus in the British Museum. No. 9901, Set Navili.e, " Rook of the Dead," I, PL I and II. / PLATE II. BOOK OF THE DEAD. BOOK OF THE DEAD. Notes. The is 1. text taken for the basis of the translation of Chapter i that of the papyrus of Huneferu ; Ag of M. Naville's edition. in all The title here translated is that usual It the papyri representing the third period of the text. the at occurs however in the days of Seti I, papyrus Ag of Huneferu, the beginning of the papyrus of Ani. older manuscripts who lived the XlXth dynasty. The most common in It title is also found i in of Chapter in the isXra^11^<=>i2i1Tj|' "Chapter of coming to the divine Powers attached to Osiris." These divine Powers are Amsta, Hapi, Tuamautef and Qebehsenuf, the children of Horus, who stand upon the lotus which springs from the water beneath the throne of Osiris, in pictures of the Psychostasia. Chapter 124 bears the same it. title in the older manuscripts, which sometimes begin with 2. s=» T| ^ I 'Iv^ ^ V^ QA is I . These are two very difficult words, and very different meanings have been assigned to them. But when the entire evidence examined the result is plain enough. , Each of of the words has for determinative the sign g7\ utterance. It is expressive some kind of its a \0709 of » . some kind. Each has for is, first letter the causative — — The question therefore ~|, ^es, what are the meanings of the simpler forms and The most common, indeed 'rising,' the only true, meaning of Tl is and even g > 'raising.' This rise.' is too well-known to require text of proof, (1. T| is 'causing to The Pyramid Teta says 270), " Horus hath given I his children that they may 1. raise thee up Tl n ^^ is www from TV ." In the same religious text, 248, , the rising the funereal couch after the c^ot the recita- jj ^j tions made over the dead. The 'raising up' or 'resurrection' here spoken of is said not only of the soul but of the body of the deceased person. The papyrus of Nebseni has preserved two chapters, to which M. Naville has assigned the numbers 177 and 178. B 2 — BOOK OF THE DEAD. "•Z^-l^^PfT.^kl Chapter of raising up the Chu, and giving Netherworld. life to the Soul in the Chapter of raising 2ip the body, of giving it eyes a fid the possession of ears, and establishing the head, made firtn on 'S/' hat, is its props. not simply the body ; it is the dead body, that v-wfia, which has fallen, hke the Latin cadaver, the Greek (See Tratisactions Soc. the Hebrew n7S^. p. Bib. Arch., Vol. VIII, 221, note 2.) The true meaning of 'Sn^ ® m ^« is ' not ' luminous ' but ' clear, distinct, glittering, coruscans,' glorious,' and the It is like. and hence bright, splendid, illustrious, Like the Greek Xa^-n-po^, the Latin clarus, French eclat, it the Hebrew ^pf!^, or the is applied to sound as well as to light. tablet of the glorified said of Thoth fi (in the XlXth dynasty) '^ ® ^ ^ 1^ As wretched orthography * of a '^ S ^^ ^''' ^e ' them with the clear utterances of his mouth." 'Iv^ corresponds to the Greek clareo, Xafiirpocptviu'a. a verb ^^^ is and I '^ pi. 97- is clarifico, glorifico. * Sharpe, E./., The papyrus Da which is of the same period reads '^^^ 17, instead of '^n. ® v\ .^ ' | ^|\ }^V The '^N^ in the title of Chapter glorj-,' ' eclat.' JT' ® y\ Jl /K 1 correspond by their name very closely with the devas of fill Indian mytholog>', and the dead of their having obtained It is particularly ' ' -^ ® are called ^^ "^ ^H^ ' I on the pious hj-pothesis to glor)'.' The word has nothing do with ' intelligence.' applicable to the heavenly bodies, the sun, at sunrise moon and stars 'fire' the glittering ones,' derive their and the horizon names from their ec/at. ^^^ ^ ^?//, and ^^^ )jl — BOOK OF THE DEAD, There the form are, it 5 is true, variants in the title of ' Chapter 17, giving HT ^^ v 8i() ' ^" ^V^^Q of the excellent authority of these variants, they must reading. be considered as giving an erroneous The words IT ^v vQD 'remember,' and H'^ 'confer are different in origin glory,' and meaning. The latter signifies and the ' '^ ® v STl ' ^^^ religious formularies recited by priests, identifying the deceased person with Osiris divinities. There are numerous pictures in the and other tombs representing priests 3. performing this office.* M. Deveria has produced Jiiadt-heru excellent evidence showing that ' ci has the sense of is victorious, triumphant.' 1 But the ' sense of veridiqiie 'speech.' untenable. v\ Q[\ heru p. is ' voice I not In Proceedings S.B.A., Vol. VI, 192, note, in have quoted a passage from a chapter (now numbered 181 edition) in M. Naville's failure.' which S^ fiiailt I V signifies 'want of success, S^ Law." in no I V\ QA heru really signifies "one whose voice divine title is It is essentially a (see "Altar at Turin," Tra?isto Mr. actions. III, pi. II, li?ie 10, appended Bonomi's article), and Egyptian text is it used of mortals supposed to be living. The translation "juste de voix," limits the conception of viadt to its one of secondary acceptations. act, that of M\ \ semaat heru ; is also, and necessarily so, a divine his utterances. Thoth and it is done through 4. an in this place as in very many others is not a preposition, still less is it a verb. It is a demonstrative particle, like the Latin en, ecce, or the Hebrew ^n. Nothing is more common than on the funereal used like the I this particle followed only by a proper name, saith.' e.g., figures. is There is not the slightest reason for supposing that there the verb ' an ellipse of The particle is corres- ponding Latin one under the Scottish picture of Edward 'En * rex Edwardus debacchans 72 a, b, loi b ; cf. ut leopardus.' See Denkin, II, 71 b, 98 //, 116 c, and III, 260 c. BOOK OF THE DEAD. When here," I I translate ( L/ ^^ . . . ( ^^^, is " It is Thoth— who be, is do not wish to imply that (J W^ the verb to any more " It than is I should in the frequent expression \ ^^ K.<=^ 1 -Y- ^-^^^^ his son who revives his name." else. H is a demonstrative particle and nothing Instead of looking out for moods and tenses and paradigms, verb. Egyptologists ought to wake to the consciousness that the Egyptians never rose to the conception of what we 5, mean by a Bull, like The Bull of figurative Amenta is Osiris. Lion or Hawk, was Osiris is one of the names of gods or kings, and sometimes represented with a Bull's head. 6. 11 I J) T'afat. I This word is often wrongly translated 'judges.' is The divine judges are called t'afat, but the proposition not simply convertible. There were the A (i J) "^ot I only of Osiris, but {Todt., 22, 2) also of every god and every goddess. And is all the ancient towns of Egypt had their divine {cf. ll I jl 1 • It a term used p. 55) as exactly synonymous with ^ I^i | | a I- mythological system like the Egyptian no god stood alone ; every god involved others in close connection with himself, and every act of his necessitated corresponding acts on their part. 7. The sfbmi are the enemies of the Sjtn, either as Ra or Osiris. I believe that under this mythological name the dark clouds are personified. 8. Jlet Sant, ' House of the Prince,' It is the name of the great Sanctuary at Heliopolis. must be remembered however that many of the geographical localities named in the Book of the Dead have their counterparts in the Egyptian heaven. ^" M mM^ ' °'' n H V' ^""^^ ^^^ 'firni, stable, unalterable, abiding, eternal one,' whose origin and progress ^ are in eternity. The city nv^^^TfU^'-^ the root ' name like the Palestinian H-II^j Gazah, strong ffjr. ' city, and many other Hebrew names connected with the BOOK OF THE DEAD. 10. Rec/iii, a locality in J the north of Egypt. Isis The mourners and weepers alluded to are chiefly 11. and Nephthys. one of the names of Osiris; perhaps, as might be inferred from a text at Dendera, of his molten image. Teshtesh is 12. The god "whose heart is motionless" is Osiris. \x. ~^ I Re-stau. one of the gates of the Netherworld. Its situation is specified in 14. Chapter 17, line 19. Sechem. posited, arm of Osiris had been dewhen the other limbs of the god were dispersed throughout Letopolis, where the the cities of Egypt. 15. The Tank of Flame, is as may be inferred from the vignettes Cf., of the papyri, 16. 17. where the sun rises or sets. Unas, 393, 506. Tenait. Feast of the seventh day of the month. the persons of various priests in | The speaker now assumes succession, the f \ /wwvv db, the y n+^ hen tiutar (prophet), the I ^^\ M+^ sem, and the ^fe=s (7 y ^ ura herp hern ; * and he deIt scribes himself as performing certain religious ceremonies. must never be forgotten when reading these texts that the Egyptian priests had divine titles, and that their ceremonies were dramatic, and symbolical of the acts performed by the gods. 18. The text here is hopelessly corrupt. The translation given follows Ag. Instead of I ^ T exalt, several MSS. have 1 j "i^^ ^ (i) ) , which has been rendered anoint with oil. One might translate the Turin text, " I lustrate with water in Tattu and with oil in Abydos, exalting him who is in the heights (in excelsls)," for this text com- bines different readings. But n 1 as it is written, may have another meaning. a(^ its beq, signifies 'clear, bright, shining,' this, and the olive tree derives name from The determinative * priestly The evidence produced by W. Max name is quite convincing. Miiller in behalf of this reading of ihe ' ? BOOK OF THE DEAD. and the causative ' T (= 1 furnish the sense, 'I or glorify.' ' make is bright, illustrious, glorious,' I is, celebrate He who on the height p''7i^) 19. according to Chapter 17, the Sun. is This perhaps supposed to be said by the priest called '^=f 20. y , the 'Arch-seer,' at Heliopolis. One of the designations of Osiris. Perhaps the word Ba was should be translated Ram, for in the Mendesian js, Nome Osiris worshipped under ' this form, face.' and was called fact is ^ — ^ ' heru sefit, god of the strong The is that whether applied to the power, force.' soul or to a ram, the word ba J expressive of The same word under the form 2 ("^^ ^^ ^ _^ is used in Chapter 120, this is clearly the — Egyptian concept of the soul within us,' to evep'-fouv. (= 12, 2) in the sense of 'splitting up.' * And the internal force, that which works The word is ideographically written ^^^ or <*^^)* both the cleverly Ram and the cranelike bird being called ba. Some have inferred that the Egyptians thought that the soul was of a birdlike form, and others have not hesitated to consider ba as expressive of the cry of the ram. The odd is thing is that only the ram has this name, not the s/trep or the lamb, who nevertheless indulge in the same the cry. The is truth that in spite of appearances the word ba is not onomatopoeic here. word ram or to the heron, expressive of human action and signifies 'digging Whether applied splitting.' to the through, cleaving, piercing, very expressive : The hieroglyphic variants are J ^>^> J "^"^^ Wl' J*^"^^' '^^^"'^^^ (f^he J ([ ^='5>^, ^^uO^^^n' is last is already found in Denkm. II, 51). The Ram of ' called in Egyptian ba he makes with his on account of the digs which head, and a force which has occasioned the name ram ' to be given to powerful engines. * The human head (with a beard) sometimes given to the bird, merely indicates the aivine nature of the soul. BOOK OF THE DEAD. The Heron fishes is 9 its also called ba because with bill it cleaves the which it attacks. And because divides.' It is the word which it is we translate Soul or Spirit is called Im, conceived as something which 'pierces, penetrates and right to point out (to those who may wonder know' is at this Egyptian etymology) that the Latin akin to seco cleave.' ' scio 'I etymologically cut,' securis ' an axe,' and the Greek kqUc^ Ked^w ' split, 21. The 1 ^^^^ M^ sem, and the "^^ latter, 9 urd herp hem, were the priests in the service of Ptah. The who held perhaps highest sacerdotal office in Egypt, as high priest of Ptah at is Memphis, repeatedly found combining with his own special office that of the seftt. The ceremony which a sledge the bark rest. is here referred to consisted in a grand procession round the walls of the great sanctuary of Ptah, conveying upon '^^ vA in which the ' coffin of the god was supis posed to Sokaru signifies the coffined,' and Ptah Sokaru only a form of Osiris. in the plates of Abundant details of the ceremony will be found I, pi. M. Mariette's Abydos, t,6 and following. The king Seti 2 2. I is represented as a 2j) "''^•'^ Sem priest presiding at the festival. 1 Suten-henen viiLS cdWed by the Greeks Hera- cleopolis. 23. Or 'rid of his business.' The word is ^^ sej>, 'turn,' has the different significations of the Latin 'vices.' In the petitions. later recensions this chapter lengthened out by other other things, The deceased asks, among to appear Madt, may I rise up a living god, let me shine like the divine host which Let my steps be lifted up in is in heaven, let me be as one of you. Let me see the ship* of the holy Sahu [Orion], Cher-abaut. to attain the region of " before thee, O Lord of the gods, traversing the sky ; let me not be prevented from seeing the lords of the Tuat [the Netherworld], smelling the fragrance of the sacrificial * This is ' one of the meanings of going round in a ship.' 1 \ ,'~v:2*c; , but in this place it may simply mean C lO offerings BOOK OF THE DEAD. made to the divine host, priestly ministrant] and sitting with them. Let the Cher-heb [the Let make invocation over my coffin. me hear the prayers of propitiation. for Let the divine ship Neshemet advance repulse." me, let not my soul and its possessor suffer An invocation to Osiris follows. ; Amenta, Osiris, lord of Nifura grant that I may advance in peace towards Amenta, and that the Lords of Tasert may receive me and say to me, Salutation Salutation in let them make for me a seat by the Prince of the divine Peace Powers, let the two Chenemta goddesses [Isis and NephthysJ receive me, in presence of Unneferu, the Victorious. Let me be a follower Let me assume all of Horus in Re-stau, and of Osiris in Tattu. forms for the satisfaction of my heart in every place that my Genius ' ! ! " Hail to thee, Prince of ! ' {Ka\ wisheth." The following rubric is found as early as the XlXth dynasty but it in connection with this chapter, seems to have originally been written attached to Chapter 72. is " If this discourse coffin, learnt upon earth, or is upon the he (the deceased) may come forth upon every day that he pleaseth and again enter his house without impediment. And there meat upon the table of Aarru [the he shall of Ra Elysian fields of Egyptian mythology], and there shall be given to him there wheat and barley, for he shall be flourishing as when he shall flesh : be given to him bread and beer and receive allotment in the Fields was upon earth." Chapter copies that i is followed in i M. Naville's edition is by another, which in so the learned editor calls the B. This chapter as yet found very few text cannot M. Naville differ however down to the Roman period, though not of the Book of the Dead. published by It is called The two texts widely from each other. It was known be restored. inserted into copies Chapter of ititrodvcing the Mvmmy into the Tuat on The 124th chapter bears a similar title. The the day of burial. word here translated mummy is probably not to be understood of the visible mummy, but of tiie living personality which it enclosed. art in The chapter opens with an invocation, " Hail to thee, who the sacred region of Amenta, the Osiris, [the deceased] knows thee and thy name, defend him from those Worms which are in Restau, BOOK OF THE DEAD. who live I I upon the flesh of men and swallow their blood." The names of the Worms were in the text they cannot given, but in consequence of the gaps now be recovered. The chapter finished with prayers in which the deceased identifies himself with Horus, who ; has taken possession of the throne which his father has given him he has taken possession of heaven, and inherited the earth, and neither heaven nor earth shall be taken from him, for he is Ra, His mother suckles him and offers him her the eldest of the gods. breast, which is on the horizon at Dawn. VIGNETTE TO CHAPTER IX. CHAPTER n. Chapter for Coining forth by day and Living after death. Oh come thou Only One, (i) who shinest from the Moon, let me be forth amid that train (2) of thine, at large,(3) and let me revealed (4) as one of those in glory. (5) And when to the Tuat is opened to the gods, let N come forth do his pleasure upon earth amid the Notes. Living. This chapter occurs in only two of the ancient MSS. collated by Naville I. .^ : Ae and I Pf. It is also found in the papyrus of Ani. 'unicus,' the Sole a and Only One, is is one of the many /;/ appellatives of the Sun. He here represented as shining or from the Moon. Cf. note on Chapter 132. C 2 ; 12 BOOK OF THE DEAD. 2- *^^ Wi r^ 1 5 ' multitude, throng, train,' here put for the 'heavenly host,' the aKpno9 aarpwu ©xAos (Euripid., J^r 596), or the Hebrew DiDlTn Osiris is | ^^1!!. ' > ^ rTf <^4v ^ ^^^ leader of the host,' Sharpe, I, 105. 3- ^^^^^' ^^^'^'^' p Ji o) explicare, 'disclose, V""^^"^^' ^°^^^' 'forth, out of doors, at large,' in opposition to enclosure in the tomb. 4- unfold, reveal, make • clear.' 5. Or among ' the Glorious ones,' (1 ^^^^ ^^ ® /U ' CHAPTER Another chapter HI. like it. Oh Tmu, who are before thee proceedest from Ur-henhenu, (i) who art resplen- dent as the Lion-faced, (2) and who strewest thy words to those who the Here cometh the bidding of thy words. ye seamen of death, like faithful N, from the band of those who do Ra at the gloaming of the day, let iVlive after Ra daily. is Here the /ielms??tan : As Ra is bom from Yesterday, so he too born from Yesterday, and as every god exulteth in life, so shall exult even as they exult in 1 life. N am Thoth as he goeth forth from the House of the Prince in Heliopolis. (3) Notes. The only ancient copy of this chapter Amen-neb {Ae), and here it is imperfect. I. is in the papyrus of A personification of the Nile, ^iJ^^ ^^ UUt • The later texts read -cz:=> , 'the great goddess in the Water.' 3 BOOK OF THE DEAD. 2. 1 The later texts have ^^^"^ texts rVl Wl' "^""Plyiig the two hons || Shu and Tefnut. But the older have -^^^ [ ^ , a single god, with a lion's face or form. The two i. notions, however, are found in (1. combination in the Pyramid texts of Unas 3. 558) and Teta (1. 332). See note 8 on Chapter CHAPTER Another Chapter, for travelling on the earth. It is I IV. the road which is above who travel on the Stream let (i) which divideth the divine Pair, (2) I am come, there be given to me the lands of Osiris. Notes. This fourth chapter has not as yet been found in any of the papyri of the best period. ^' ^^ ^ 61, AAAA^ , literally 'weeping,' 'flood of tears,' hence It is 'overflow, inundation, stream or canal.' one of the names of 9. the Nile on earth and in heaven and of his personification as a god. See Chapter ^' and F.S.B.A., XIII, °'' ' p. 8 and I tion or ^^^ contrast, like named Set and H ^^ "^ ^ ^ ^^^ ^^^ Horus (Chapter Merta (37, i). divinities in opposi17, 25) or the sister goddesses ^ D- T)^ Thoth is the umpire between Set and Horus (Darkness and Light) and mediates between them, but he and Ra (the Moon and Sun) are (Teta, 1. 69) spoken of as the two Rehu gods travelling over the sky. Chapter Chapter whereby work V. may not be imposed \upon a person (1)] in the Netherworld. Here is motionless, N. and He I saith, I am he who raiseth the I hand which is come forth at the hour. (2) am the living Soul.(3) and there go before me the longings tion.(5) (4) of those who bring saluta- 14 BOOK OF THE DEAD. Notes. This chapter is found in several of the best MSS., but the text is extremely corrupt, and must have become absolutely unintelligible. The Turin text differs greatly from that of the older copies, and the transposition of words clearly shows how little the transcribers under- stood what they were writing. I follow chiefly the text of Aa, the papyrus of Nebseni. 1. These words only occur in the later copies. 2. ^^ D The v\ ® is the older reading, but -^^ _ seems to be the more correct. 3. oldest text must have had simply the ideographic "^^ , Ae ' gives "^ ^ ' Jj Ba, but Fd has Q |\ is ' "%^ J) Hnemu. The living Soul 4. 5. ' is that of the Sun, whether he called Ra or Osiris. Desires, wishes, loves,' literally, [ 'vw-.~> hearts.' qA signifies 'salute,' as in Chapter 12, i, and ' 14, i. and is [ ••-• /Vv'v^'VN ;^^, ^i^^ (with various Other forms) the is saluter,' the name the 1 of the rising 22 ; Ape who of seen in the vignettes of the papyri I, saluting plates 2 the sun. See M. Naville's Todienbuch, ; and the Papyrus of Ani, plate 2 the Todienbuch of Lepsius, Chapters 16 and 126. I do not know how far it is correct to illustrate this origin of the Egyptian name for the Ape, as ' undoubted the saluting one,' by the following extract of a letter to Cuvier from M. Duvaucelle, about the Siamang apes in the neighbourhood of Bencoolen in Sumatra. numerous troops and thus united, they salute the rising and the setting sun with the most terrific cries, which may be heard at the distance of many miles and which, when near, stun, when they do not frighten. This is the morning call of the mountain Malays, but to the inhabitants of the town, who are unaccustomed to it, it is a most insupportable annoyance." in ; "They assemble In this place of the Book of the Dead the sign ^^ is a mere determinative of the sound ad7i with the notion of salutation, just as the sign of thirst. ^o^ is a determinative of the sound ab with the notion — 5 BOOK OF THE DEAD. The ' ' 1 saluters of the rising sun are neither real apes nor men " Spirits of the East " who, as we are told in an inscription of but the the at it tomb of Ranieses VI, " effect the rising of Ra by opening the door each of the four portals of the eastern horizon of heaven. is They who him on both sides, and go forth in advance of him And when he arises they turn into six cynocephali."* light The Egyptian words in the later texts are Ar the ^. ' I nP? a very bes-kua aim aad{n)u, which signify literally, "antecedunt me corda in salutantium.' The word 1 "^^ l><:s is common one god pictures representing the introduction of a king or a into a for temple. It is the technical term used in the Tablet of Canopus the inducting, by the king, of priests into their offices. The subject of this verb is speaker —— ^^ OO 0" hearts; an independent word, instead of being ^ The object of the verb the J— <.— . is X) v\ ^ kua, ' me,' as the papyrus Pa reads, like Aa. And it is easy to see how the later text, which older. is already found in Ax, has been corrupted out of the CHAPTER for a person ! VI. to Chapter whereby the fimereal Statuettes may be made i?i do ivork the Nether^i'orld. I O Statuette (i) there Should any of the labours that are done according to his abilities, be called and appointed to do the Netherworld by a person in lo ! all obstacles have been beaten down * Champollion, Notices, torn. II, p. 640. l6 for thee ; BOOK OF THE DEAD. be thou counted for watering the I, me at every moment, for planting the fields, for soil, for conveying the sands of east and west. Here am whithersoever thou callest me. Note. This chapter is inscribed on the funereal statuettes, of which ; sometimes by hundreds in the enormous quantities are found Much information on the single mummy. neighbourhood of a subject, both archaeological and philological, will be found in Mariette's Catalogue General des Momunents d'Abydos, p. 25 and following, and in M. Loret's articles "Les Statuettes. funeraires du Musee de Boulaq," published in the Recueil de Travaux, tomes IV and V. IntheearliertextsiLI^J^^I,M^^J^JI. word being read from "vN i—TC-i statuette is usebti, has very naturally been considered as derived i" QA> Coptic OTtJOCy^ 'to answer.' For the it addressed at the beginning of the chapter, and for • replies at the end. But there is no reason form had the same meaning. supposing that the earlier CHAPTER VII. is Chapter of passing through the chine of Apepi which void. Oh, One violence, and Wax, (i) who takest captive and livest upon those who are motionless of ! seizest with Let me not become let motionless before thee, let me not be paralysed before thee, not thy venoms enter into my limbs, for my limbs are the limbs of Tmu. And if thou wouldst not be paralysed, let me not be paralysed. Let not thy languors enter these limbs of mine. I am the One who presideth over the pole of Heaven, and the powers of I all the gods are my powers. am he, whose names are hidden, all eternity. and whose abodes safe are mysterious for It is I who proceed from Tmu, and I am and sound. (2) 7 BOOK OF THE DEAD. Notes. 1 Apepi the is the personification of the storm-cloud and, as such, is enemy of Ra, by whom he is vanquished. As representing a natural phenomenon of irregular occurrence, he is not deified like Sutu, the Darkness of Night. On comparing this chapter with the 99th, it it would appear that the occasion for reciting is on the journey of the heavenly boat inanes, empty, void. through ridges of cloud, which are pictured as the coils of a great serpent, and described as ^ ^[^ In the papyrus of Nebket {Fe) the vignette shows the deceased person transfixing the dragon. The chapter itself was said over a wax figure of the 1. demon. figures of These wax not only for ritual but for gods and other personages were used unlawful magical purposes. The Rollin papyrus reports about a criminal condemned to death for magical arts. He was charged with making | '""^^ | | X ° ' gods of wax,' and some men " & a for the purpose of paralysing the limbs of '-^'^^ . men S "'^'^ AA "^^^ VW^ r34." See Chabas, Papyrus p. 131. Magique, 2. p. 170, and Deveria, Pap. judiciaire de Turin, The more I recent texts omit this ending and substitute, " I know, know." Some MSS. have both readings. CHAPTER . Vni. Chapter of openmg the Tuat by day. discloseth what the to the The Hour (i) who giveth might head of Thoth keepeth (2) close, Eye of Horus. And I I call upon the Eye of Horus which gleams as an ornament father of the gods. upon the brow of Ra, the am and that Osiris, the that it is day, in his Lord of Amenta, and Osiris knoweth his lot that he should end his being, and be no more. (3) I am Sutu, the father of the gods, the imperishable one. Stay, Horus, for he is counted among the gods. D 8 ; 1 BOOK OF THE DEAD. 1. Time. Notes. 27. It must be sufficient here to that Thoth is a personification of the moon, and that the relations of solar and lunar phenomena are the sources of a great 2. See note on Chapter 17, say deal of Egyptian mythology. 3. This is one of the most difficult it passages in the Book of the Dead, but otherwise. I do not see how can be grammatically understood It is understood from the passage from Light to Darkness and the converse. 'In his ' lot,' literally *in him.' strictly, * End his being i . ' : more ' bring to an end his activity in a ' "^^ ^^ ^^ is * Being (though inevitable modern language) much too abstract a word for these ancient activity,' ' texts. ^^ implies 'motion, ' and '^^^ is not a simple negation, but implies completion, end (reXea-, Te'Xo?), though not ' ' cessation.' ' Our modern acceptation applied to ytrir f . of the word perfect is often wrongly ' We should think rather of such phrases as annum perficere,' ' sole perfecto.' CHAPTER Soul most mighty, (i) here IX. Chapter for opening the Tuat. am see I : I am come to thee that I may 1 see thee. open the Tuat that I may I my father Osiris and may drive away the darkness. I am he whom he loveth. have come to see to my father Osiris, to pierce the heart of Sutu, Osiris. I and perform all duties to my father open all the paths in heaven and upon earth. I I am the son who loveth his father, and mummied one, glorious and well equipt. am come for as a Oh, all ye gods and goddesses, the path is made me. BOOK OF THE DEAD. Note. I. IQ "^i^ i I fl ,-^w-, 'Soul most mighty,' is one of the in principal names of Osiris. The whole chapter is spoken the person of Horus, the son of Osiris. CHAPTER Chapter for coming forth I X. victoriously. come forth victoriously against the adversaries. I cleave the heaven, I open the horizon and I travel over the earth on foot. There come forward I to me the Glorious and the Great ones, for I eat with am furnished with numberless I Words of Might. ; my is the god who chew with my jaw for, lo, I worship Lord of the Tuat, and that is given to me which mouth, and endureth amid overthrow. CHAPTER XI. Chapter for coming out against the adversary in the Netherworld. Here is the Osiris N. : Eater of his arm 1 away from his path ! am Ra coming shall not forth from the horizon against his adversary, who I be delivered from me. have stretched out my ; hand, as the Lord of the Crown, and lifted I my feet. shall not be given up my adversary shall fall before me ; he hath been given up to I me and : shall not be delivered from me. up like Horus, I sit down as Ptah, I am victorious as Thoth, and powerful as Tmu I walk upon my feet, I speak with rise my mouth, searching for him who hath been given up to me ; he shall not be delivered from me. D 2 20 BOOK OF THE DEAD. Note. There is unfortunately no early text of this chapter, which form, and we have in a very corrupt can only restore conjecturally. is The Eater the Sun. of his arm is evidently Darkness, which destroyed by CHAPTER XII. Chapter for entering and for coming forth out of the Netherworld. Salutation to thee, O : Ra, who guardest the secrets of the domain of Seb, and this Balance with which Ra up Maat(2) daily Here am I, who cleave open (3) the earth, grant that I may come and acquire advance in age. (4) gates (i) over this raiseth Notes. This chapter, like the next, occurs only in Pa among the older as MSS. 1. It comes twice in the Turin copy, being repeated Chapter 120. So Pa In ; the Turin copy has 'the Tuat.' places it 2. many is important to treat Maat as a proper name. 3- j'^'^^^_/] As the sun, at °^ J^^"^' p. 8. ^ ^^^^ "°' confined to agricultural operations. 4. See note 20, is who represented as an infant at dawn and as an aged man sunset CHAPTER XIII. Chapter for entering after coming out from Amenta. I enter as a Let the Hawk and come forth as a Bennu (i) at Dawn. way be made for me that I may adore Ra at the fair Amenta, and the locks (2) of Osiris. I urge on the hounds of Horus. Let the way be made for me that I may adore Osiris, the Lord of Life. — BOOK OF THE DEAD. Notes. This chapter, in the MSS. of which the Turin copy repeated as Chapter 121, with the following rubric : 21 is the type, is "Said over an ear-ring of the flower Anch-amu, put upon the right ear of the deceased person, with another ear-ring, put in fine linen, 1. upon which is is written the name of N, on the day of kind. burial." The Bennu a bird of the Heron was He is very com- monly like but, I think, erroneously identified with the Phoenix. The "very bird described by Herodotus, H, 73, in outline and size an eagle," which no one could say of the Bennu. He appeared only once in five hundred years, whereas the Bennu appeared every day. The fable as told by the Greeks us. is utterly unsupported by any Egyptian authority known to 2. This passage is, unfortunately, both in the ancient and the recent forms, corrupt. CHAPTER XIV. Chapterfor removing displeasure from the heart of the god against the deceased person. Hail to thee, oh god presidest over all who sendest forth (i) the Moment, who the Secret things (2), and protectest the utterance of my words. ; Here (3) is a god displeased against me whelmed and let it fall upon the hands of Remove (4) darkness the impediments which are in me wrong be overthe Lord of Law, and the evil and the let (5), oh Lord of Law, and let that god be reconciled removing that which detaineth me from thee. to me, Oh, lord of be reconciled. offerings in Kenu (6), let me let offer to thee the propitiary offering by which thou livest, and me live by it and Let all the displeasure which is in thy heart against me be removed. Notes. There is a very great difference between the earlier and the later texts of this chapter. Former translators, having chiefly the Turin . — , 22 text before BOOK OF THE DEAD. them, have understood the title of the chapter as in- tended even " to person." The Turin remove the impurities from the heart of the deceased text of the chapter is really unintelligible, and in the earlier texts certain passages are so corrupt as to defy translation. 1. [~[] ^^, J J\ like the Latin 'mittere' has the sense of "let go, give free course, set at liberty." 2. c^D The n^\ _^ , the secrets, here as elsewhere in the funereal the world III' texts, are 3. 4. ' those of the tomb and of ( beyond the grave. older texts have '^^^^^ , the later _ru. singular, The Lord ' of Law is in the but the imperative remove 5. is in the plural. V The word ^v w-as a puzzle to the oldest transcribers. It is susceptible of different meanings. ' The Turin is text V ^^^ j ^ the god is is joined with Law,' which intelligible in itself, supported by some of the older papyri, I but not in this context. it have understood 1 "^^ y '^^ > coming as does after ^^^ ^ <^ in the sense of 6. Y ^>. uO "^X^ ^^^P darkness.' ' The MSS. differ hopelessly on this proper name. CHAPTER Hymn Adored he XV. I (i). Ra, when he ; riseth up from the eastern Jiorhon of extol him. Heaven they who accompany him Here is the Osiris N, the Victorious, and he saith : O and thou radiant Orb, who arisest each day from the Horizon, shine thou upon the face of the Osiris propitiateth thee at the gloaming. iVwho adoreth thee at dawn, Let the soul of journey till N come forth with thee into heaven, let him Maatit boat and finish his course in the Sektit boat (2) he reach in heaven unto the Stars which set (3). in the — — BOOK OF THE DEAD. 23 : He saith, as he invoketh his Lord, the Eternal one Hail to thee, Horus of the Self-originating (5) ; Two is Horizons (4), who art Chepera in Beautiful thy rising up from the horizon, All the enlightening the two Earths with thy rays. exultation gods are Unnut when they see thee the King of Heaven, with the Nebt * established upon thy head (and the diadem of the South and the diadem of the North upon thy brow) which niaketh her abode in front of thee. Thoth abideth thine adversaries. at the prow of thy bark that he may destroy all They who dwell in the Tuat are coming forth to meet thy Majesty, and to gaze upon that beautiful semblance of thine. And Let earth. I ; too let come to thee that I may be let with thee to see thine Orb each day me not be detained, me not be repulsed. my limbs be renewed by the contemplation of thy glories, like all thy servants, for I am one of those who honoured thee upon of Let Eternity me ; reach the Land of Ages, let me gain the Land for thou, my he Lord, hast destined them for me. saith : The Osiris N; Hail to thee with Maat ; up from the Horizon thou dost traverse heaven in peace and risest who as all Ra in union men see thee as thou goest forward. And after being concealed from them thou presentest thyself at the dawn of each day. Brisk is the bark under thy Majesty. Thy be told : rays are upon men's faces ; the golden glories they cannot not to be described are thy beams. (6) are seen in is that The Lands of the gods, the colours of Punit men may form an estimate of that which Alone art them ; hidden from their faces. thou when thy form riseth up upon the Sky ; let me Ra, advance as thou advancest, like thy Majesty, without a pause, O whom none can outstrip. A mighty goest to rest. march is thine thousands, in a small Leagues by millions, and hundreds of moment thou hast travelled them, and thou ; * One of the names of the Uroeus on the royal crown. — ; 24 BOOK OF THE DEAD. Thou completest the hours of the Night, according as thou hast out. measured them And when thou hast completed them accord- ing to thy rule, day dawneth. Thou presentest thyself at thy place as Ra, as thou risest from the Horizon. The Osiris He saith to N, he saith, as he adoreth thee when thou shinest thee when thou risest up at dawn, as he exalteth thine forth, appearance ; Thou comest heaven. thy limbs, giving birth most glorious one, fashioning and forming to them without any labour, as Ra rising in and the abode of thy servants let me be united with the venerable and mighty * of the Netherworld let me come forth with them to see thy Chu glories, as thou shinest at the gloaming, when thy mother Nut (7) I Grant that may attain to the Heaven of eternity ; ; enfoldeth thee. thou turnest thy face to the West, mine hands are in adoration to thy setting as one who liveth ;t for it is thou who hast created Eternity. I And when have all set thee in my heart unceasingly, who art more mighty than the gods. &^ The Osiris N, he saith : Adoration to thee, who arisest out of the Golden, and givest light to the earth on the day of thy birth. Thy mother light bringeth thee forth to upon her hands, that thou mayest give the whole cir- cumference which the Solar Orb enlightenelh. Mighty Enlightener, who risest up in the Sky and raisest up the of men by thy Stream, and givest holiday to all districts, towns and temples and raising food, nourishment and dainties. tribes ; Most Mighty one, master of masters, who defendest every abode of thine against wrong. Most Glorious one in thine Evening Bark, Most Illustrious in thy Morning Bark. Glorify thou the Osiris N in the Netherworld, grant that he free may him come into Amenta without defect and among the faithful and venerable ones. * ' from wrong, and set The Glorious ones 11. ' ; see Note i on Chapter I. t See note BOOK OF THE DEAD. Let him be united with the souls in the Netherworld, about in the country of Aarru * after a joyful journey. let 25 him sail Here is the Osiris JV. Come the Bark, forth into Heaven, sail across the firmament and enter into brotherhood with the Stars, let salutation be let made to thee in invocation be made to thee in the Morning Bark. propitiate his Contemplate daily. Ra fish within his Ark and do thou Orb See the Ant fish in its birth its from the emerald stream, and see the Abtu let and rotations. (8) fall And for the offender t prostrate, when he meditates destruction me, by blows upon his back-bone. ; Ra springs forth with a fair wind the Evening Bark speeds on and reaches the Haven the crew of Ra are in exultation when they look upon him the Mistress of Life, her heart is delighted at the ; ; overthrow of the adversary of her Lord. and at his sides Thoth and Maat. All the gods are in exultation when they behold Ra coming in peace to give new life to the hearts of the Chu, and here is the Osiris iV along with them. at the See thou Horus Look-out of the ship, (9) [Litany]. (10) Adored Hail to thee, be Ra^ as he hast seiteth in the Land of Life. (11) who come as Tmu, and hast been the creator of the cycle of the gods, (12) Hail to thee, who hast come as the Soul of Souls, August one in Amenta, Hail to thee, who art above the gods and who lightenest up the Tuat with thy Hail to thee, Orb, glories. who comest in splendour, and goest round in thine Hail to thee, who art mightier in the Tuat, than the gods, who art crowned in Heaven and King Hail to thee, * who openest bliss (like the Tuat and disposest of all its doors. An abode of the Elysian fields) frequently mentioned and described in the Book of the Dead. t The dragon Apepi. 26 BOOK OF THE DEAD. among the gods, and Weigher of Hail to thee, supreme the Netherworld. Words in Hail to thee, glory. who art in thy Nest, and stirrest the Tuat with thy Hail to thee, the Great, the Mighty, whose enemies are laid prostrate at their blocks, Hail to thee, who slaughterest the this Sebau and annihilates! Apepi, is [Each invocation of Litany followed by] to the Osiris Give thou delicious breezes of the north wind A\ Horus openeth the great one ; the Great, the Mighty, who divideth the earths, who resteth in the up the Tuat with his glories by shining into their sepulchres. Mountain of the West, and lighteneth and the Souls in their hidden abode, By hurling harm against the foe thou hast utterly destroyed all the adversaries of the Osiris JV. HvMx The Osiris iV^; he saith n. (13) the Two Horizons, when he adoreth Ra, when setting in the Land of Life. Horus of the thy coming Adoration to thee, O Ra: Adoration to thee, O Tmu, at in thy beauty, in thy manifestation, in thy mastery. Thou sailest over the Heaven, thou travellest over earth and in ; splendour thou reachest the zenith in obeisance to thee, the two divisions of to thee. Heaven are and yield adoration Amenta are in exultation at thy glory. They whose abodes are hidden adore thee, and the Great Ones make offerings to thee, who for thee have created the soil of earth. (14) All the gods of thee, and they who are in and they say Adoration at the approach of thy Majesty, Come, Come, approach in peace. Oh to thee, Welcome, Lord of Heaven, King of Akerta. They who are on the Horizon convey the Evening Bark transport thee, — Thy mother Life at night. Isis (15) embraceth thee, seeing in thee her son, as the Lord of Terror, the AU-Powerful, as he setteth in the Land of 1 Tatunen (16) stretched out behind thee, and fast upon earth. father Thy carritth thee, and his arms are is that which hath taken place made ; BOOK OF THE DEAD. Wake up from thy rest, Let me be entrusted to Come, thine 2/ abode is in Manu. is the fidelity which yielded to Osiris. O Ra, Tmu, he thou adored. Do thy will daily. Grant success in presence of the cycle of the mighty gods. Beautiful art thou, O Ra, in thine Horizon of the West ; O Lord thy of Law, in the midst of the Horizon. Very terrible art thou, rich art thou in attributes, and great is love to those who dwell in the Tuat. sets in the To be said, when Rd Land of Life ; with hands bent do7vnward. (17) HvMN Adoration to in. (18) Tmu as he sefteth in the Land of Life. The Osiris N N ; he saith : — Land of Life. setting in the Adoration to Tmu ; as he setteth in the saith, The Osiris he adoring Tmu, when of Life, Land of Life and shedding his rays on the Tuat Hail to thee setting in the Land O Father of the gods, receive thee thou daily. art united to thy mother in Manu. Her two hands Thy Majesty hath part in the house of Sokaru. Exult thou in the because the doors are opened of the Horizon, at thy setting Mountain of the West. Thy rays, they Amenta. and cherish hope when they see thee run over the earth to enlighten the dwellers in Those who are in the Tuat worship thee with loud acclaim, daily. Thou grantest to the gods to sit upon the namely, who follow thee and come in thy train. earth ; to those, O august Soul, who ; begettest the gods, and dost invest them with thine attributes in thy mystery. the Unknowable, the Ancient One, the Mighty Be thy fair face propitious to the Osiris N, oh Chepera, Father of the gods (19). Freedom for ever from perdition and upon it I take my firm stand. is derived through this Book, E 2 28 BOOK OF THE DEAD. He hath written it who spake it, and his heart resteth on the reward. Let there be given me armfuls of bread and drink, and after let me be accompanied by this Book my life. Notes. The fact fifteenth chapter as it stands in the later recension (repreis sented by the Turin Todtenbuch) a collection of texts of ver}' recent origin. It is in ; originally independent of each other (i) a hymn to setting, (4) a Ra at hymn his rising, (2) a litany, (3) a hymn to Ra at his to Tmu at his setting, followed by a statement respecting the spiritual importance of the document. Of as the last hymn there are no copies of ancient date, but the far other three compositions are found more or less perfect as the back XlXth dynasty. the ancient texts furnish so the part of the scribes, that The discrepancies, however, between much evidence of free composition on it is impossible to suppose that they as sacred had before them documents recognised and canonical. M. Naville has found the it necessar)' to publish four different forms of hymn to the rising, and three of the hymn to the setting sun. The ideas and expressions throughout these hymns are current in the religious texts of the XVIIIth and XlXth dynasties. In the translation here given by the later have followed the form adopted recension, correcting the text when necessary by the I copies written in the better periods. 1. The text of the Papyrus of Ani has been taken as the basis of the translation of gives the 2. Hymn I. It is the only ancient text which hymn in the form subsequently acknowledged as canonical. l"he sun was represented from the earliest period, as we may see in the pyramid texts, as performing his celestial journey in a boat, which during the morning was called the Alddtit ^^^ ch^^j ^"-^. and in the evening the Sektit ^^^^^ ^,5 . ^= I ' ^^^ <—=:a " <=> d^miu seku. lY\ "^ I ^/f a/jmiu uretu. The stars which never I set, but are always 1 above the horizon were called [I __ '^^ht ic ^ BOOK OF THE DEAD. The word ahmiu has it 29 but often been taken for a mere negative, occurs by itself with 4 the sign of stars as a determinative is 'J^^ V ^-icic. I I I ' , ^^^(Denkm. Ill, ^"^ ^^^ ^'^o^e term twice). written 1 \ '^ir:^ 271^ hem As one of the meanings of / is vu'nuere, and as the ordinary meaning of the Demotic cl_ :b Us " small," like the Coptic cyoAX = \emhs, it is not improbable that the stars received this appellation on account of their tiny size as compared with the Sun and Moon. the " 4. They were what Horace as called the "ignes mifwres." i, The Sun and Moon, we all know, are called in Gen. 16, Two Great Lights." Both the Eastern and the Western horizon are mentioned in this chapter, but " Horus of the Two Horizons," has no reference to this distinction. Whatever the Sun passes through or over is always conceived as double. The Tn'o Earths imply simply the Earth as divided by the passage of the Sun above it. It is to M. Grebaut that are indebted for the discovery of this important key to Eg}'ptian expressions. heper, like the we many German Werden, It has primarily the sense creatin^r. of turning, hence of becoming. never has the sense of w -h!^ heper t'esef is the equivalent of the Greek avro^fevij^, and word is sometimes used for spontaneous productions of the mineral kingdom, as salt or natron as contrasted with artificial products of the same nature. It cannot be used for plants, as they have an origin in something external to themselves. like that 6. The Land of the Gods a.n6. Funit ' dive ihe countries lying east Punit,' it of Egypt. When it is said that gods come from is not meant by this that they are of Arabian origin, but simply that Sun " Ex oriente Lux." ISIoon, and Stars, and Daylight rise in the East. In many places the divine name Nut has for determinative the sign t=-. Is this an oversight on the part of the scribe, or is 7. — 1 . one more proof that the Egyptians certainly believed below the horizon ? If so, I have never seen it misplaced. it in a sky 30 8. BOOK OF THE DEAD. The Ant and It ' the Abtu are sometimes represented by the side of the solar bark. Cat, the Sun. is, From as the egg of the Abtu there rises the great I.oret has proved, the Tortoise of the Nile. is M. As \\ j] iibtu, 'the month,' phonetically homonymous the with 4 c-=^ %^ '^^ by abtu, the Tortoise, and that latter IS © , v^haracterised D ©, ' its rotation, ' revolving or turning,' ' the word abtu, whether applied to month or ' tortoise ' clearly signifies 'the revolving one.' Our modern words Tortoise, Tortue, feet. Tortuga, rather express the turning or twisting of the creature's In some texts, e.g., the inscriptions of Amenhotep, the son of Hapu, pi. 36, line is Mariette, Karnak, 22, and at the beginning of the Ani Papyrus, the word of the Ani Papyrus written T ^^^^ abtu. J In the 'V' later part it is written with the initial j . 9. The Look-out ''^^'^^ nl, of the ship, in Egyptian T [In , or more fully I c^ nefrit, is written T is ^ ^^ name I 1 in the Papyrus It of Ani. This interesting variant of extreme value. not only explains a word, question, but tells the very existence of which has been called in us the Egyptian for that seat of Horus at the prow of the Solar Bark about which Bib. Arch, of Nov. 3, wrote a note in Proc. Soc. 1891. See the plates attached to the note, in Todtenbuch, PI. is and the corresponding vignettes 10. It is VI and IX. The Litany here translated that of the Turin Todtenbuch. found, but in a very mutilated condition, in the Papyrus of at Berlin {Ba), Nechtuamon a manuscript of the XlXth dynasty. Another Litany, preceding Ani. It is Hymn I, is found in the Papyrus of addressed to " Osiris, the everlasting Lord, Unneferu, Horus of the Two Horizons, of many forms and mighty of attributes. Ptah Sakru, hath built up Tmu in Heliopolis, its Lord of the Unseen World, who Memphis and gods." ; ; ; 1 ; BOOK OK THE DEAD. " Hail to ihee, 3 and Unta t Chabasu * in Heliopolis, Hammeniit in Cher-abau, more potent than the unseen gods in Heliopolis. Hail to thee, An in An . . . Horus in the Two ; Horizons, who extendeth his steps and traverseth the Heaven he is Horchuta Hail to thee, eternal Soul, Soul which of is in Tattu, Unneferu, Son Nut ; he is Lord of Acherta is Hail to thee, as thou reignest in Tattu, the royal crown fixed upon thy brow. attributes, Thou art the Only One, the author of ; his own thou restest in Tattu Hail to thee. Lord of Heracleopolis, for is whom its the Bark of Sokru placed upon its sledge ; who at repellest the Sebau, the doers of wrong; and who puttest the Ut'a/ Hail to thee. into place ; Potent One, Prince art the thine appointed moment, Most Lord, Mighty eternity. One, of An-arr-ef, Eternal ; author of Thou Lord of Suten-henen Hail to thee, who restest upon Maat to Abydos, thy limbs abominatest wrong Hail to thee, in the ; reach Thou art Ta-tsert Thou ; the Lord of art ; he who midst of thy Bark, who bringest the Nile from light shineth ; his fountain One who is upon whose dead body the in Nechen ; he is the Hail to thee, author of the gods, King of North and South, Osiris, the triumphant one, possessing the entire universe in his beneficent alternations ; He is the Lord of the Universe I Grant me passage in peace. I am righteous, I speak not falsehood knowingly, am not guilty of duplicity." * Boih Chabasu and Hamniernit have the sign of the plural, which may arise from the omission oi -mIw art above before the first of these words. Unfortunately we have no plurality is other copy to check the readings. often affixed to nioeiiia, literae, tciiebrae) But it is certain that the sign of words which though in plural form (like the Latin have a singular meaning. Chabasu means a lamp, and Hamiiieinit is the stars, especially the decans, were called by this appellation. the name given to those yet unborn. '^' Un-ta, signifies the god signifies the who assumes the face or form of a of a Cat, ^^(i^e ^^^, just as Mau-tii tlie god with the Ibis. face or form Tehuta, the god with head or form of an 32 •¥ BOOK OF THE DEAD. II. 'the Land of Life,' one of the is names given I to the realm of Osiris after death, not, as far as can discover, of the Dead. mentioned anywhere in the earUer MSS. of the Book Instead of "resting in the 'in r^^^^ Land of Life," the older texts have •¥• 1 Amenta' one or ^ .B^ \^ <=::=> I ® Ja^ V\ ci ft I' o r^-^^ 'in life in Amenta,' or as 12 ' living, in Amenta.' />ai III "^^^ word implies going round like a wheel or in a circle ; ^m O ^ y 'I A^ as ' I) J] V I ' going round on |-,"q, high with the Sun.' in the expressions Hence the use of « ' it synonymous with and "W time, = —— the never aK A\ ^= vice.^ ^, sacrificial its 'the first is beginning of time, prima A cake called Ax' ^^ ^:v (Z?^«/^;«., II, 28)onaccountof shape, like the Latin rotimdula, also written Ax' n ^1 . And, persons. like the Greek is atukXo?, the word comes to signify a circle of This circle not necessarily of gods. (14, line 8), says The Bremner Papyrus in the British Museum and that an apage not only but, to Apepi, who was no children, god, and to his soul and body, and ghost and to his kith shadow and and kin, also to his ^^ \^ ASv ) is all associated with him, " ceux de son entourage." That '•^'^ws \^^^ should express the ' feast of the New Moon difificulties ' is only natural, though Lepsius has pointed out serious the subject. on But ^ also expresses the number in nine. Whence in this relation arises the Egyptian conception of the number nine? Is ? it the round (we should say the 'square') number, three times three is It certainly is still more circle of gods certain is that the same expression meaning and nine gods,' the circle was supposed to consist of nine gods, and instances, but ' merely a round number many what ' ' was enlarged to companies of eighteen or twenty-seven. It is, I am sure, perfectly idle work to look for more profound reasons for the BOOK OF THE DEAD. theory of the 33 'Ennead.'* Every god of importance that has ever had his ^ I i,t and the best theory been given is that given at the beginning of Chapter 17, 13. The Turin text seems better adapted for the basis of a trans- lation of for Hymn II than the older papyri. These have been used checking the later text whenever possible. 14. A ? difficult passage, but the readings are unanimous. it What is °^^^ Brugsch translates de la terre." " the Talisman of the Earth," and objection can be raised against itself. Pierret "le salut No the truth of either of these meanings taken by to look at the entire context. But we have back of the earth." In Latin The expression literally signifies " the we say sinus, gremiuin and viscera terrae. back of Seb, \~^ The Egyptians themselves talk of the in '^ ^^ , out of which the plants grow, and {Zeitschrift, a place quoted by ^« the Earth, is Duemichen 187 1, p. 92, note) , ^ substituted for Seb. I believe then that Isis. °8M8<^ is best translated by Soil of the Earth. 15. is Thy mother So Ba. The Turin text has Nut, which inconsistent with what follows. t6. La gives Tatunen to the ; Af, Tunen; the Turin recension Tanen, names belonging figures. god also called Ptah, I, Sokru and 16, 6, Osiris. See the inscriptions in Mariette's Abydos, pi. on the Tat Horus, the son of Osiris and 17. Isis, seems to be here addressed. This rubric does not occur in the older MSS. * I am deeply grieved that in my conversation and correspondence p. 15), I it with- Goodvi'm {see ray Miscellaneous Notes on Egyptian Philology, ' hit upon Ennead ' as a translation of productive of much mischief. ^. Goodwin took it The word in itself its ' up, and (like has since been is Triad), perfectly innocent and correct, yet every word has cycle ' of associations, and some of them lead the unwary astray. I had just been lecturing on Plotinus when Goodwin asked me t The yi;««; for the word. I, children of Horus are called {Teinpelins., 41, i) ^TnH y 34 1 8. BOOK OF THE DEAD. This hymn has not yet been found in the older MSS. from the papyri of the Louvre will be found in M. Lefebure's Traduction co/nparee des Hymnes au Soleil composant le XV^ chapitre du Ritual Funeraire Egyptien. Paris, 1868. text A carefully corrected 19. 'Chepera, father of the gods.' Expressions like this are They are not be misunderstood by superficial readers. meant to imply that father of the gods was the special attribute of 'Father of the gods' is predicated in Chapter 8 of Chepera. liable to ' ' Sutu, and it is predicated elsewhere of in space many other divinities. As in mathematics any point may be conceived as the origin of a given line or surface, so in Egyptian mythology any god rightly called the father of the gods. And to for the may be same reason. The Night precedes, or at Day precedes Daybreak, or the Night, but not more truly than in mythological at language gives birth Day. But we may begin or the Noon, or at Sunset, or with the Sun or with the rising of the Nile or any other natural Moon, phenomenon which obeys an evidently permanent fixed Law. Chapter XVL Note. Lepsius divided the Todtetihuch into 165 chapters, that portion of it which was numbered as Chapter 16, was in fact merely the Vignette of Chapter 15. When has been thought well to publish with this translation the Vignettes from the great Papyrus La of Leyden, representing a, the It Rising ; and ^, the Setting Sun. is (See plates.) In a the Sun six represented as rising into Heaven, saluted by the Cynocephalous Apes. He is also saluted by two goddesses In the Papyrus of Hunefer these goddesses say, " I am kneeling. thy sister Isis," " I am thy sister Nephthys." The Tat u which is between them is is a symbol both of Osiris and of the East, and in Ba replaced by the sign 4. In the later periods the Dawn was represented by the sign East, between Isis j| I'Tj consisting of the Sun rising out of the and Nephthys. The sign of Life •¥ dnh (which I'LATE IV BOOK OF THE DEAD. Chapter XVI. A. — TiiG RisiNx; .Sun, II. Papyrus, Leyden Museum, See Navjij.e's "Book of the ])cn(l,'' I. PL 21. rLATE V BOOK OF THE DEAD. CflAPTER XVT. B.— The Setti.nc. Sun. Papyrus, Leyden Museum. See Naville's " Book of tlie Dead,'" I, Tl. 22. : BOOK OF THE DEAD. primarily 35 means it rise up) rises out of the Tat, and with hands pro- ceeding from raises up the Sun. is In b the central object is the Sun setting in the West w- He of Isis saluted by three hawk-headed and by three jackal-headed divinities, the Spirits of Pu and of Nechen. Below this scene the Sun Yesterday and the Sun of To-day in lion forms are saluted by and Nephthys. CHAPTER XVn. Chapter whereby one cometh forth by day out of the Netherworld. Let the words be said I I I am he who closeth and he who openeth, and I am but One (1). am Ra at his first am the great god, appearance. self-produced ; His Names together compose the cycle of the gods ; Resistless is he among the gods. (2) I, who am Osiris, am Yesterday and the kinsman of the Morrow. (3) A scene of strife arose among the gods when I gave the command. (4) is Amenta I the scene of strife among the gods. know the name of the great god who is here. Herald * of I Kft is his name. is am the great Heron who is in Heliopolis, who presideth over (5) the account of whatsoever and of that which cometh into being. "Who is that P It is Osiris who presideth over the account of all that is and all that cometh into being, that is Endless Time and Eternity. Endless Time is Day and Eternity is Night. I the am Amsu in his manifestations Two Feathers upon my head. (6) is that, ; there have been given to me "Who his father, and what are his Feathers ? It is Horus, the avenger of and the Two Peathers are the Urasi upon the forehead of (7) his father I Tmu. have alighted upon my Land, and I come from my own Place. * \ ^ ^ 1" J ' i ™ ^\^^ praeco7iiuvi, praeco. F 2 36 "What is BOOK OF THE DEAD. that ? It is the Horizon of all my father Tmu. and all All defects are that I done away, is deficiencies are removed, was wrong in me cast forth. am is purified at the two great and mighty Lakes which living at Sutenhunen, which purify the offerings men present to the great god who there (8). is "Who the that? It is Ri himself. "Which are the two great and mighty Lakes ? The Lake of Natron and Lake of Maat (9). I advance over the roads, which I know, and my face is on the Land of Maat. "What is that ? The road upon which father Tmu advanceth, when he goeth to the Field of Aarru, approaching to the land of Spirits in Heaven. I come forth through the Teser gate. "WTiat is that ? This gate of the gods is Haukar. It is the gate and the two doors and openings, through which father Tmu issueth to the Eastern Horizon of Heaven. (10) ye who have gone before ! Let me grasp your hands, me who become one of you. "WTio are they? Those who have gone before are Hu and Sau. May I be with their father Tmu, throughout the course of each day. (11) 1 make full the Eye when it waxeth dim on the day of battle between the two Opponents. (12) "What is that? The battle of the two Opponents is the day upon which Horus fighteth with Sut, when he flingeth his filth upon the face of Horus, and when Horus seizeth upon the genitals of Sut, for it is Horus who doeth this with his own fijigers. I lift up the hairy net from the Eye right at the period of its distress. (13) What is that? The he giveth I it Eye of Ka in the period of its distress when it. free course, and is it is Thoth who lifteth up the net from see Ra, when he born from Yesterday, is at the dugs of the Mehurit cows? (14) His course my course, and conversely mine is his. "What is that? Rfl. and his births from Yesterday at the dugs of the Mehurit cows ? It is the figure of the Eye of Ea, at his daily birth. And Mehurit is the Eye. I am one of those who are in the train of Horus. ! ; BOOK OK THE DEAD. "What is 37 ' ference to whom that—' one of those in the train of Horus his Iiord loveth. ? Said with re- Hail, ye possessors of Maat, divine Powers attached to Osiris, who deal destruction to falsehood, ye chaus, grant me that I who are may come to you. in the train of Hotepes- Do ye away the wrong which is me, as ye have done to the Seven Glorious ones, who follow after the Coffined one, and whose places Anubis hath ' fixed on that day of ' Come thou hither Hotepeschaus is the divine Flame which is assigned to Osiris for burning the souls of his adversaries. I know the names of the Seven Glorious ones who follow the Coffined one, and whose places Anubis hath fixed on the day of Come thou hither.' The leader of this divine company, ' ' An-ar-ef, the Great ' is ; his 4, name ; 2, Kat-kat ; 3, the Burning of in Bull, who ; liveth in his fire the Red-eyed one in the ; Gauze its 5, ; Fieryface which turneth backwards 6, House Dark Face hour I 7, Seer in the Night. (15) in a pair of gods. am he whose Soul resideth It is Osiris, as he cometh to Tattu, and there flndeth the soul of Ra each embraceth the other, and becometh Two Souls. The pair of gods are Horus, the Avenger of his Father, and Horus, the Prince of the City of Blindness. I polis, am the great Cat, who frequenteth the Persea tree in Heliois on that night of battle wherein that day effected the defeat of Inviolate the Sebau, and upon which the adversaries of the god (16) are exterminated. "Who is that great Cat? It is Ea himself. For Sau said. He is the likeness (Maau) of that which he hath created, and his name became that of Cat (Maau). (17) The night of conflict is the defeat of the children of Failure at Elephantine. There was conflict in the entire universe, in heaven and upon the earth. He who frequenteth the Persea tree is he who regulateth the children of Failure, and that which they do. O Ra, in thine Egg, who ; risest up in thine orb, and shinest from and swimmest over the firmament without a peer, and sailest over the sky whose mouth sendeth forth breezes of flame, lightening up the Two Earths with thy glories, do thou deliver JV from that god whose attributes are hidden, whose eyebrows are as the arms of the Balance upon that day when outrage is brought to account, and each wrong is tied up to its separate thine Horizon, block of settlement. 38 BOOK OF THE DEAD. are as the The god whose eyebrows lifteth up his arm." * Deliver arms of the Balance is "he who me from those Wardens of the Passages with hurtful fingers, attendant upon Osiris. The "Wardens adversaries of of Osiris are the Powers who keep off the forces of the Bd.. May and your knives not get hold of I me may ; I not fall into your shambles, for know your names is ; my ! course upon earth is with Ra my fair goal with Osiris. Let not your offerings be in I my disfollow favour, oh ye gods upon your a altars am one of those who the Master, a keeper of the writ of Chepera. I fly like Hawk, I cackle like the Smen-Goose, I move eternally like Nehebkau. (i8) in the god who liveth upon the damned whose at that angle face is that of a hound, but whose skin is that of a man devouring shades, digesting human hearts and of the pool of fire that ; Oh Tmu who art gods, deliver me from ; Great Dwelling, Sovereign of all the ; voiding ordure. One seeth him not. is This god whose face is that of a hound and whose skint man: Eternal Devourer is his name. (19) that of a Oh Fearful one, who art over the ; orderest the block of execution to Two Earths, Red god who whom is given the Double Crown and Enjoyment It is Osiris to as Prince of Sutenhunen. whom was ordained the Leadership among the gods, upon the Two Earths were united before the Inviolate god. that day when The junction of the Two Earths is the head of the coffin of Osiris [whose father is Rat] the beneficent Soul in Sutenhunen, the giver of food and the destroyer of wrong, who hath determined the paths of eternity. It is Ka himself. Deliver me filth from that god who seizeth upon souls, who con: sumeth those all who fear and him are corruption in the darkness or in the light in powerless condition. all * The god who (J V lifteth up his arm A is Amsu. first \*v ^^\^ anevi 'skin,' according to Horhotep and the coffin of Mentuhotep \ at Berlin. ' But the second coffin of Mentuhotep has already becomes the received ^^^^ reading. \b> ^^:^ atihu eyebrows,' which afterwards It is that of Queen Mentuhotep. J An interpolation in the text of Horhotep. BOOK OF THE DEAD. This god is 39 Sut. Oh Chepera, who are in the midst of thy bark ; and whose body is the cycle of the gods for ever deliver me from those inquisitorial Wardens to whom the Inviolate god, of Glorious Attributes, hath given guard over his adversaries, and the infliction of slaughter in the place of annihilation, from whose guard there I is no escape. May not I fall under your knives, may I not sit within your dungeons, may your not ; pits come to your places of extermination, may I not fall into may there be done to me none of those things which the ; gods abominate in the for I have passed through the place of purification for middle of the Meskat, in which are given the Mesit and the Tehenit cakes Tanenit. in The Meskat is the place of scourging Eye of Horus .... Tanenit is the resting Sutenhunen, the Tehenit is the place of Osiris. (20) Tmu buildeth thy dwelling, the Lion-faced god layeth the founda- tion of thy house, as he goeth his round. Horus offereth purification and Sut giveth might, and conversely. I sion. have come upon I this earth I and with my two feet taken posses- am Tmu and come from my own might. Place. Back, oh Lion with dazzling mouth, and with head bent forwards, retreating before I me and my am Isis which I falleth and thou loosely on findest me as I drop upon my face the hair my brow. was conceived by Isis and begotten by Nephthys. Isis what in me is wrong, and Nephthys loppeth off that destroyeth which is rebellious. Dread cometh less in my train and Might fast to is in my hands. Numberthe are the hands who cling me. The dead ones and living come to me. I defeat the clients of mine adversaries, and spoil those I whose hands are darkened. alliance. I have made an agreeable have created the in- habitants of Cher-abat and those of Heliopolis. (21) is And I every god in fear before the Terrible, the I Almighty one. his oppressor, at avenge every god against whom shoot my arrows when he appeareth. I live according to my will. ! 40 I BOOK OF THE DEAD. am Uat'it, the Fiery one. (22) And woe to them who mount up What is against me this? " given " is the which is Hfted Of unknown attributes, which Hemen (23) hath name of the Funereal Chest. " The Witness of that " is the name of the Shrine. mouth and with head bent forwards is The Lion with dazzhng the Phallus of Osiris [otherwise of Ra]. who drop the hair which hath loosely fallen upon my Ijrow— I am Isis, when she concealeth herself; she hath let fall her And I hair over herself. Uat'it the Fiery is the Eye of Ra. They who mount up against me, woe to them, they are the associates of Sut as they approach. (24) Notes. one of the most remarkable in the whole collection, and it has been preserved from times previous to The very earliest monuments which have the Xllth dynasty. The seventeenth chapter is preserved down accompanied with scholia and Some of the monuother commentaries interpolated into the text. ments enable us to some extent to divide the original text from the it have handed it additions, in consequence of the latter being written in red. But there is really only one text where the additions are suppressed, offers the and which therefore most ancient form, as far as we know This is the copy on the wall of the tomb of it, of the chapter. Horhotep. The sarcophagus itself of Horhotep contains a copy of The chapter must already at the the text along with the additions. Besides these two time have been of the most venerable antiquity. copies of the chapter we have those from the sarcophagi of Hora and Sit-Bastit (published, like those of Horhotep, by M. Maspero*), two from the sarcophagi of Mentuhotep, and one from that of Sebek-aa The (the three latter published by Lepsius in his Aelteste Texte). British Museum has Sir Gardner Wilkinson's copy of the texts inscribed on the coffin of Queen Mentuhotep of the Xlth dynasty, and also a fragment (6636 a) of the coffin of a prince named Hornefru. Here then we have an abundance of witnesses of the best period. They unfortunately do not agree. The progress of corruption had no * Mission archeologique Fran^aise au Caire, 1 1. PLATE VI. BOOK OF THE D BAD. Chapter XVII. Papyrus, Trinity C ollege, Dublin, IV. PLATE VII. BOOK OF THE DEAD. Chapter XVII. a. Berlin British Museum. Museum. No. 1470. /'. No. 9901. See Naville, " Book of the Dead," I, Plate. 1 BOOK OF TIIF. DEAD. 4 doubt begun long before, and the variants are not simply differences of orthography but positively different readings. The differences however are the text are chiefly in the scholia. identical, Even when differs. the explanations of latest the form The I recensions have retained the form D the feminine the ^ the \ ^ is ; the ancient added n \\ texts \ 1^. ir/m/ thati But some of ancient give equivalent words j^ ^4° j^» 'i"tl Horhotep does without them altogether. These words were evidently additions not merely to the text but to the scholia. The text of the chapter grew more and more obscure to readers, as to call and the explanations hitherto given were so unsatisfactory for others. The texts of the manuscripts of the new empire furnish a good deal of fresh matter, much of which is extremely ancient, though the proof of this is unfortunately lost through the disastrous condition of literature in the period preceding the XVIIIth dynasty. The XVIIIth dynasty and its immediate successors inherited but did not invent the new form of the Book of the Dead, with its succession of vignettes, which however differing in detail bear the stamp of a common traditional teaching. The manuscripts The text of a later period bear witness, with reference to this as well as to other chapters, to a recension of an authoritative kind. though perhaps not either more true and the notes and explanations have here reached certain It becomes more or more intelligible, their fullest extent. would take an entire volume to give the translations of all the forms the chapter has assumed. the earliest forms It must be sufficient here to give first known ; to us of the text and of the commentaries. These are printed in characters which show the difference between all of which, it must be remembered, are of text and later additions extreme antiquity some two thousand years before any probable — date of Moses. Explanations or other interesting matter occurring scripts of the later in the manu- Empire will be referred to in the notes. is The chapter. title in the early copies the simple one here heading the In those which begin very like that given for the that the deceased person " XVIIIth dynasty the title is The chief additions are first chapter. takes every form that he phases, plays at the draughts, and that and sits in a hnver, conies /o^th as a what is done upon earth is glorified." soul living after death, G 42 I. BOOK OF THE DEAD. It would be difficult for is us to imagine that the very remarkable opening of the chapter primitive recension an addition. Yet it is unknown to the on the walls of Horhotep's tomb, though found everywhere else. The texts however which contain it do not agree. " I am He who closeth, and He who openeth, and I am but One." ' He who closeth ' is v^^r ^ " Tmu, * He who is openeth ' ^^ Unen. ' one and the same, I am but One,' is a very natural ending of the sentence, and for its sense the whole may appeal to classical, and higher than classical, authority. As the god who closes and who opens Modo namque Patulcius idem Et modo " I sacrifico Clusius ore vocor."* am Alpha and O, the beginning and the ending, saith the Lord." t The meaning most probably oldest style are s of the Egyptian is quite plain, but the readings through the absence of determinatives in the somewhat , different. Horhotep and other texts have v\ -^^ vA apparently as one word signify the ' (compounded of /w« and U7ien\ which may later texts closer and opener,' but Sebek-aa and have , v ^^\ ^ ^^v ^^ ^- The papyrus of Nebseni alter the has ^^ ¥.^ is in the third person, which does not meaning, but this quite an isolated reading. The later recension, as represented by the Turin Todtenbuch and the Cadet papyrus, has only prominently brings forward, what texts, that is ^^ Jj, which all implied in the other the Opener is is a god.| The absence of the determinative after 0:^ ^^ no objection to the sense 'opener,' especially after >pj—u ^. It is absolutely necessary when dealing with mythology to look to physical rather than to metaphysical sufficiently discussed the meanings. in I have meanings of the word ^^ i, my essay on the Myth of Osiris Unnefer. * Ovid, Fast, I, 129, 130. t Apocalypse 8. X The last form of the chapter (as found in the hieratic papyrus T. 16 of Leyden, and others in the British Museum) changes the opening as follows " I — am Atmu, who made the Sky and created all that hath come into being." PLATE III. BOOK OF THE DEAD. Chapter XV. mm Horus at the Look-out of the Ship. — BOOK OF THE DEAD. The later recensions 43 ferent readings) to when Shu raised ' add an interpolation (not without very difthe effect that the Sun made his first appearance the Sky from the height of Chemennu, where he destroyed the Children of Failure '(nil is j 1 1 (m\ I. The pictures. raising of the Seb (the Sky by Shu Earth) and Nut very frequently represented in (the Sky) have been sleeping in ; each other's arms during the night them, and the sky is Shu (Daylight at sunrise) parts seen to be raised high above the earth. is j^ J], Shu, who of this act called |\ of course the son of Ra, An-/ieru, is in consequence Jj 'The Lifter up of the Heaven.' Chemennu is the geographical name of the town called by the Greeks Hermopolis. sees here a reference referred to in this place. The mystical Chemennu, however, is alone The word itself means Eight, and Lepsius to eight elementary deities. (We must rememitself is ber that the passage an interpolation, of which there is no trace in the older texts.) The ' children of Failure ' [ J ^^ (^ %^ J , ^"^^ /^ , de_^cere, dissolvi,deliquium*) are the elements of darkness which melt away and vanish at the appearance of Day. This mythological expression here is found in an interpolated passage text. met later on in a genuine portion of the older 2. It would be impossible to find a the doctrine of before Christ. Nomina Numina ; more emphatic assertion of and that more than 3000 years The Names to of Ra, the Sun-god, are said, cycle of the gods.' ] when taken !• | together, compose 'the Or the names which he has created, to which he has given rise, that is the names of all the solar phenomena, recurring as they do, day after day, to the eyes of all beholders, called the limbs or compose " the cycle of the gods," who members of Ra. are also The scholia contained in the papyri of the : XVIIIth and later dynasties explain the text as follows Jf yv'ia \t\vi'Tu, X o oo in the historical inscriptions isjust like the (plKov rjTop, Greek \vro yoinara KUi G 2 44 " It is BOOK OF THE DEAD, Ra as he creates the names of his limbs ( c^ ) which become the gods who accompany him." rising is And the present chapter later on says of Chepera, the his body." is Sun, that the "cycle of the gods The god who has tradiction to the is hitherto been spoken of Ra. In glaring con- whole text, a later note states that the resistless god "the Water, which is Nu"; that is Heaven. wv^ ^ Nu not alluded to at all in the primitive text, but the papyrus of Nebseni already exhibits the corruption of the fine passage, " I am he who closeth and he who openeth, and I am but One." This is itself an addition, the true meaning of which was afterwards destroyed is by the interpolation of the words V\ ambiguous. or that vg^ 'vaaaaa /H . These ' are They might mean ' that the god was alone in heaven,' he was alone as Heaven.' The papyrus born from of Ani has ^^^ acumen , ^'^'^ r^) "I ^vas Nu." These attempted improvements do not give a favourable impression of the exegetical of Egyptian theologians. But the mention of 'Water' in the scholionhas nothing whatever to do with the doctrine of Thales, and to suppose that it has implies a confusion between two very different realms of human thought. 3. ' The kinsman of the Morrow,' literally ' I know the Morrow. The word ® signifies can, ken, and all kin. The papyrus of Nebseni and the subsequent texts give the explanation that Yesterday means Osiris, and the And to the vignette in the papyrus of Ani gives the to the other. Morrow means Ra. name of Yesterday one of the Lions and of Morrow 4. The earliest texts is have either the ^°^ ' speak,' or | V^ 'comarose mand.' The meaning same in both readings. that is Strife among the gods at the bidding ofRa: every force in nature * It ' is certain that from the earliest times Heaven as ^C\ life Q 1 "^i^^Z^ "^^^ But the Great Weeper,' was considered as the source of lie to gods and men. myths must not another. mixed. One must not be considered as the explanation of — BOOK OF THE DEAD. began tact first its 45 appropriate career of activity, necessarily coming into conconflict with the other forces. all activity and And of all this collision the is cause, the origin of and motion, the Sun. This mythological Heraclitos that " Strife cosmology reminds one of the saying of is the father and the king of all things," and as the product the doctrine that all becoming must be conceived TrduTU /car epiv -^iveaOai. of warring Opposites ^^ hennu, pictures of which enable us to identify it the numerous with the Common Heron J j^ ben is a ^^^^^^ benenu is J is or Heronshaw. The reason for connecting this bird with the Sun- god has to be sought m the etymology of ' its name. verb of motion, and particularly of a ring, also a called bennu, ^^''^^ ' going round.' therefore round pill.' The Sun very naturally an appellative , like KVKkoi\iKTo I recently given (P.S.B.A. , xiA the word V\ ^^ as connected with the scholia in k\ ' health,' receives confirmation from the papyri, according to which Thoth not only delivered the Eye it, from the veil of darkness which oppressed but carried it off ?I n '^^ ] O ^^ ^^ is ' in life, health and strength, with- out any damage.' 14. Mehurit explained in the ancient scholion as 'the Eye,' but it is really the Sky, from which the Sun (if it is born daily. The sign of plurality after Mehurit daily succession of the skies 15. it ' means anything) only whence Ra is born. is indicates the The 'coffined One' ^37^-^^—'^^ of course Osiris, as is plainly stated in the later scholia, which further add that the they read ' Seven glorious ones' who follow the is coffin, or, as it, " their Lord," are to be sought in the constellation of northern sky,' that in the set, the Thigh in the seven stars of the Great Bear. These Pole. It stars is never but are perpetually revolving round the therefore evidently with the Polar Star that we must identify the coffin of Osiris. The names ; of the Seven Glorious ones vary according to the different authorites. selves receive other mythical forms their Bull is And these Stars them- that of the Seven Cows and Redto recorded in the 148th chapter. or the ' Names like 'the eyed ' I—^^— f^^ stars. Red-haired ' ' cow rT\— Ul seem to abide in imply double [j/vwvAA 1 1 The ' Red-eyed ' is said 1 ' house of gauze (perhaps a cobweb). The hither " ! papyri add the important note that the " day of represents the ! moment read, " " when Osiris says to Come thou Ra, Come speaker thou hither" or, as some Come thou to me." in The adds that he sees the meeting of the two gods 16. ' Amenta. B? ^ possessor of completeness, integrity, hence is inviolate.' This name given to Osiris when restored to his first condition after having been dismembered and cut into pieces. The 3. god is called Ra-Tmu-Neberi' er in the great Harris papyrus, 15, BOOK OF THE DEAD. 49 2, is J '^^ '^^ first or . Q^ Baba, who, in ch. 63, described as the the deceased born of Osiris. He is a terrible god from whom prays in ch. 125, 36, to be dehvered. His name impHes 'one who searches or probes thoroughly,' as a digger or miner. are his functions at the And such judgment of the dead. tesem^ a * Instead of sau, a sheep. 20. —»— 'V^ p hound,' La reads 1 (1 ^ '^?^ The \ ..£. iLa is known as signifying violent treatment by beating, and has been illustrated by Chabas and Goodwin. See '^^^ ^o''^ Zeitschr., 1874, p. 62. ^ ™ hide.' Mesqat is a ^^n A hcp^ia ' ' a place of scourging.' In the 72nd chapter the deceased prays that he may ' not perish at the Mesqat. ' kindred word (]] P zl '^ Mesqa ourselves signifies a We can understand the connection between ' hipw flay, cudgel, thrash and ' a hide.' And we But have the familiar phrase of well as giving a hiding.^ at purification as It is punishment was found the heavenly mesqat. (6, 3) mentioned in the Harris Magical papyrus thing. simply as a heavenly is In the more recent scholia the purifier said to be Anubis, Osiris. who is behind the chest containing the remains of After the scholion which has just been translated the early texts pass on to the i8th chapter. For the rest of the chapter we are compelled to follow the texts of the papyri. The character of this portion differs considerably from the former part, and is clearly an addition. " I is The Isis," speakers " I was finally rapidly succeed each other. conceived by "I Isis," " Isis am Tmu," destroyeth what in me " I am wrong," and am Uat'it." 21. Cher-abat and Heliopolis like all the localities here mentioned are in heaven not upon earth. 22. Uat'it is literally 'the pale one,' a name of the Dawn. But here the fiery 23. dawn 1 is spoken of, ^ws (piXo^epa, 7rvpc'l3po/io^. Hemen "^i^ t\^ is a divinity seldom, if ever, mentioned after the " Middle Empire." In the Pyramid texts he has a Snake (the River) in his hand. H 50 24. BOOK OF THE DEAD. The last line of the chapter has sufifered in all the best papyri. is See M. Naville's unfinished. collation. later papyri In the papyrus of Ani the chapter The end the chapter by saying in that " it has been granted to the speaker by those who are fire Tattu to destroy by is the souls of his adversaries." in This consummation already found La. ' CHAPTER The An-mdut I XVIII. \_Iniroductory?^ (i) saith: — Heaven, upon of offence ! come to you, ye Great Circles of gods (2) in I Earth and in the World below bring to you N void towards any of the gods, grant that he may be with you daily. Glory to in the Osiris, Lord of Restau, and to the great : gods who are World below. Here is N who saith — Hail am ; to thee, Prince to thee with of Amenta, Unneferu who presides! in Abydos, I I come Righteousness ; without sin upon me. ; not knowingly a grant speaker of wrong I am not given to duplicity me Bread, the right of appearance at the tables of the Lords of Maat, entering in and going out of the Netherworld, and that my soul may not suffer repulse in its devotion to the orb of the Sun and the vision of the Moon-god for ever. PLATE VIII, BOOK OF THE DEAD. O Papyrus of Ani. Introduction to Chapter XVIII. Leyden Papyrus. Chapter XVIII. Papyrus Busca. Naville, " Book of the Dead." PLATE IX. BOOK OF THE DEAD. Chapter XVIII. Bkugsch, "Thesaurus," Vol. V, p. iioo. Chapter XIX. E. Papyrus du Louvre, 440. DE RouGK, " I^tudes sur le Rituel Funtiairc," p. 14. Chapter XIX. E. Papyrus du Louvre, 3079. DE Rouge, "Etudes sur Ic Rituel Funeraire," p. 13 1 BOOK OF THE DEAD. The Se-meri-f saiih I : 5 — and I come to you, O Circle of gods in Restau, bring to you A' in Grant to him Bread, Water, Air and an allotment hotepu like Horus. Glory to Restau. will, the Sechit- Osiris, the is Here Lord of Eternity and to the Circle of gods in A'' and he saith I come to thee, I know thy : — and I am furnished with thine attributes of the Tuat. Grant me an abiding place in the Netherworld by the Lords of Maat, my permanent allotment in the Sechit-hotepu, and the receiving of cakes before thee. [Litany.] 1. let N Thoth, who makest Osiris triumphant over his adversaries, be made triumphant over his adversaries, even as thou makest before the Circle of gods Oh Osiris triumphant over his adversaries, and the Great Circle of gods in Heliopolis, on that Night of the Eve's Provender {^ and the Night of Battle when there befel the Defeat of the Sebau, and the Day of the about Osiris Ra and about extinction of the adversaries of the Inviolate god. The Great Circle of gods in Heliopolis is of Tmu, Shu and Tefnut, and the Sebau associates of Sut 2. who were defeated and extinguished were the his assault. his adversaries, on the renewal of Oh Thoth who makest Osiris triumphant over over his let A'' be made triumphant adversaries, even as thou makest Osiris triumphant over his adversaries before the Great Circle of gods in Tattu, on the Night wherein the Tat is set up in Tattu. (4) Nephthys and Horus the Avenger of his Father and they who set up the Tat They are behind are the two arms of Horus, Prince of Sechem. is The Great Circle of gods in Tattu ; of Osiris, Isis, Osiris as bindings of his raiment. makest Osiris triumphant over his adversaries, let A^be made triumphant over his adversaries, even as thou makest Osiris triumphant over his adversaries, before the Great Circle of o^ods in Sechem on that Night of the Eve's Provender in Sechem. 3. Oh Thoth who The Great Circle of gods in Sechem is of Horus and Thoth, who is of the Great Circle of An-arer-ef. The Eve's Provender is in the Dark, (5) the dawn upon the Cofifin of Osiris. H 2 52 4. BOOK OF THE DEAD. Oh Thoth, who makest Osiris triumphant over his adversaries, let iVbe made triumphant over his adversaries, even as thou makest Osiris triumphant over his adversaries, before the Great Circle of gods in Pu and Tepu, on that Night of erecting the flag-staffs him as heir of his Father's property. of Horus, and The Great Circle of gods in Pu and Tepu is of Horus, Isis, Emsta, Hapi and the pillars of Horus are erected when Horus saith to those who follow him "let the flag-staffs be erected there." (6) of establishing ; Thoth, who makest Osiris triumphant over his adversaries, let TV be made triumphant over his adversaries, even as thou makest Osiris triumphant over his adversaries, before the Great Circle of 5. Oh gods of the watching Two P>.egions* of Rechit, on that Night when Isis lay in tears over her brother Osiris. The Great Isis, Circle of gods on the Two Regions of Rechit is of Nephthys, Emsta and Hapi. Thoth, who makest Osiris triumphant over his adversaries, let be made triumphant over his adversaries, even as thou makest Osiris triumphant over his adversaries, before the Great Circle of gods in Abydos on the night of Hakra, (7) when the evil dead are 6. Oh N parted its off, when the glorious ones are rightly judged, and joy goeth round in Thinis. The Great 7. Circle of gods in Abydos is of Osiris, Isis and Apuat. Thoth, who makest Osiris triumphant over his adversaries, be made triumphant over his adversaries, even as thou makest let Osiris triumphant over his adversaries, before the Great Circle of gods on the Highway of the Damned, (8) upon the Night when Oh N judgment is passed upon those who are no more. The Thoth, Great Circle of gods on the Highway of the Osiris, Damned are Anubis and Astes. And judgment is is passed on the Highway of the Damned when the suit closed! against the souls of the Children of Failure. 8. Oh Thoth, who makest Osiris triumphant over his adversaries. The of later recensions read . The first Ccff.n Mentuhotep {Aelteste Texte, 4, 61) has the phonetic Ij c=^:3 J . t Literally, " when the things , w Ill , are shut up." BOOK OF THE DEAD. let 53 even as thou makest iVbe made triumphant over at the his adversaries, Osiris triumphant over his adversaries, before the Great Circle of gods Great Hoeing in Tattu, on the Night of Hoeing in their Circle of gods at the Great blood and effecting the triumph of Osiris over his adversaries. The Great Hoeing in Tattu, (9) the associates of Sut arrive, and take the forms of goats, slay before the gods there, while their blood runneth is ; when them done according 9. to the judgment of those down and this gods who are in Tattu. his adversaries, Oh Thoth, who makest Osiris triumphant over his adversaries, let TV be made triumphant over in An-arer-ef even as thou makest Osiris triumphant over his adversaries, before the Great Circle of gods on the Night of Hiding him who is is is Supreme in Attributes.* The Great Osiris, is Circle of gods in An-arer-ef of Shu, Babai, Ra and and the Night of Hiding him who there are at the Coffin, the when Leg 10. Supreme of Attributes the Thigh, the Head, the Heel and of Unneferu. Oh let JV be Thoth, who makest Osiris triumphant over his adversaries, made triumphant over his adversaries, even as thou makest Osiris triumphant over his adversaries before the Great Circle of gods in Restau on the Night when Anubis lieth (10) with his hands upon the objects behind Osiris, when Osiris is made to triumph over his adversaries. The Great Circle of gods in Restau is of Osiris, Horus, and Isis. The heart of Horus rejoiceth, the heart of Osiris is glad and the two Parts | of Heaven are satisfied when Thoth effecteth the triumph of IV before these ten Great Circles about Ra and about Osiris and the Circles of gods attached that to every god and every goddess before the Inviolate god. All his adversaries are destroyed and all was wrong in him is also destroyed. Zei the person say will, this chapter^ he will be ptirified and come forth by day, after his death, and take all fori7is for the satisfaction of his and if this chapter be recited over him, he will be prosperous upon earth, he tvill come forth safe from every fire, and tio evil thing will approach hijn : with undeviating regularity for times i^ifinite. (11) 1 \\ JT J • I I I ' 54 BOOK OF THE DEAD. Notes. The ' eighteenth chapter is one of those found in the earhest ' copies of the Book of the Dead, on the wooden coffins of the Old and Middle' Empires the most complete ancient copy being on the coffin of Queen Mentuhotep of the eleventh dynasty. ; It consists of a Litany addressed to Thoth, who Each is invoked for petition securing the triumph of the departed against his adversaries in presence of the gods of certain localities. has reference to some mythological event, and is supplemented by the enumeration of the gods constituting the divine company presiding at the locality named, and sometimes by a short comment on the myth sions, referred to. The order of petitions is somewhat different in the later recen- and the text has suffered other alterations. this Copies of chapter are extremely numerous, particularly in the later periods. The Ani. chapter really begins with the petitions to Thoth. is, The preceding portion as far as I know, found only text in the Papyrus of But as the vignette which belongs to this portion has a place in the great Leyden Papyrus of Kenna, the It is cannot have been valuable as confined to a single manuscript. particularly illustrative of the ritual use of portions of the I. Book of the Dead. to the The deceased person is supposed to be presented fn | gods , by two priests in succession, one called An-maut-ef Se-vieri-f. ^ A\ k^^ titles and the other Horus, and titles ; ^\ <:==> Both names are of it is the usual thing for Egyptian priests to bear divine their ritual observances of being dramatic and symbolical literally representations of the actions of the gods. signifies ' An-matit-ef column A/wvsA (support) his ' mother.' Horus of in is called "^TV ^ ^, ^^"^^ \^ the An-maut-ef I, p. the Great Company III, of the gods' (Mariette, Abydos, 34), and Denkmiihr, 206 he is called the * An-maut-ef of Osiris (cf Abyd. II, 54). this Se-me7-if signifies the Beloved Son,' and the priest of name to his in the funereal rites personified Horus in his dutiful offices is father Osiris. ' I do not know why ^:v^<=:=r> loves him,' instead of ' always translated the son who the son he loves,' BOOK OF THE DEAD, which loves ' ' 55 is the right meaning. ' j <::ii> is ' the place which he is not the place which loves him.' And similarly the wife 2, whom is he loves,' not ' wh ) Icves him.' i, There 1 a short note (6) on chapter upon the word i!i1 The that , but the present seems to be the suitable place for a of this feminine word, which in A A more extended notice noun, and never found ancient form is is a collective any other sense. O^^ Jj i renders it more than probable \ not phonetic in the later form, but that as in \ „ Aa/, originally vessel, to is (whence the Coptic KOT", KCJOTG, a it circle, a round go round), is ideographic of roundness. This concept certainly to be found in the word H ^, The ihe Coptic XUJX , a head (or rather top of the head), as in vertere. the Latin vertex, akin to sign \ its , vortex, from the same root as which in later texts often appears as the determinative, has origin in the cursive form of + carelessly written. Instead of "-h — i we also find |J, which is certainly not phonetic but ideographic of enclosure, as in () the word in the o. the ancient dialectic ^ ^, which however is really the older form. This III word which means things has, like the Latin res, a wide applica' ' tion. 4. It frequently means J'ro/>erfj, estate, and sometimes suit. On the last day of the month of Choiak the great solemnity of setting up the Tat W as the symbol of Osiris was observed down to Ptah the latest periods. at The tablets of Pasherenptah, high priest of Memphis, speak of ' this great dignitarj' as the king's second or deputy in Raising the Tat.' 1190), copied But Brugsch has published a picture {Thesaurus, V, by Dr. Erman from a tomb of the III himself helps to raise princesses take part in the Amenophis XVIIIth the Tat, and the queen Ti and the royal dynasty, in which ceremony. The procession is described as marching four times round the sanctuary of Ptah-Seker-Osiris. 5. See Plate IX. , my in the Dark, or Blindness, or Invisibility .<2>-note, Proc. Soc. Bibl. Arch., June, 1886. On Horus see 6. Pu and Tepu which is are named together in the earliest texts as one locality, recognised by Brugsch as the metropolis of the northern 7. nome called by the Greeks ^Oevon]^. ' The great ' feast of ^ derives its name, as Goodwin supposes with probability, from the words [^ V\ ^ « W ha-k-er-a, Come at thou to me,' said of a legendary incident like the end of note 15 on chapter 17. that mentioned j~[] The early papyri read V\ QA but this is no objection, the sign g7\ its being here the determinative of the entire group which gives name to the feast. BOOK OF THE DEAD. 8. ' 57 those \^^ The <=i Vik =^ is I literally the dead, that is who have died the second death.' 9. vignette given by M. Naville from the tracing taken by It Lepsius of the now lost Papyrus Busca. text at represents ' the Great Dendera (Mariette, torn. IV, pi. 39) contains directions to be observed on the festival commemorative of the ancient myth. Two black cows are put under a Hoeing in Tattu.' The long yoke of [1 I Q cun wood, the plough is of tamarisk wood and head the share of black bronze. The plougher goes behind, with a cow led its is by a halter. A little child with the lock ^ attached to to scatter the seed in the field of Osiris, a piece of land of which the is dimensions were given in the text (now imperfect). at Barley sown one end, spelt at the other, and Cher-heb in chief recites the Office 10. flax for the between the two. And the Sowing of the Field. the later ones The older texts have n. «^j^ lie, ^ lay. 11. In the formula ^ ^^-^ ''q^j 5 ses ^^^ '^ "the measuring line used by builders, and em Schnur,' signifies 'ad amussim,' 'nach der the line,' 'au cordeau,' 'according to hence 'with the ' strictest accuracy.' the line of Maat ' Hibbert Lectures, 1879, p. 121. According to means 'with undeviating regularity.' CHAPTER Tmu XIX. Chapter of the Crown of Triumph. Thy Father hath prepared for thee this beautiful Crown of diadem which the gods love, that thou mayest Triumph, live for ever. Osiris, Prince of Amenta, maketh thee to triumj^h over thine adversaries. Thy Father Seb hath decreed that thou should be his heir, and be heralded as Triumphant, Horus son of Isis and son of Osiris, upon the throne of thy Father Ra, through the living the defeat of thine adversaries. Earths, absolutely He hath decreed for thee the (i). and without condition the son of Isis And so hath Two Atmu decreed, and the Cycle of the gods hath repeated the glorious act of the triumph of Horus and the son of Osiris foi ever and ever. I 58 BOOK OF THE DEAD. Osiris, the Prince of Amenta, the Two all gods and effecting all goddesses who are in Heaven united, heaven and upon earth join Parts of Isis in the Triumph of Horus the son of the and son of in Osiris over his adversaries before Great Circle of gods Heliopolis, on the Nig/it, etc. Horus repeateth the proclamation four fall times. All the adversaries and are overthrown and slaughtered. N repeateth the proclamation four times, and fall all his adversaries and are overthrown and slaughtered. Horus son of of festivals, and slaughtered. Isis all and son of Horus repeateth an infinite number his adversaries fall is down, are overthrown and Their abode transferred to the slaughtering block of the East, their heads are cut away, their necks are crushed, their thighs are lopped off, they are given to the great Annihilator who resideth in the Valley (2) that they may not ever escape from under the custody of Seb. (3) This chapter is said over a consecrated croum placed z/poti the face of the person, and thou shalt put incense upon the flame, for deceased), effecting his triufnph over ail his adversaries, whether or Living, that he N {the Dead may at become one of the followers of Osiris. And god ivith there shall be given to him drink and food in presence of this is it: Thou shall say it dawn twice ; A great protection undeviating regularity for times ififnite. Notes. The nineteenth chapter is a very it, recent recension of the eighteenth. The MSS. garlands or I, containing It as far as its we know, are not older than the Greek period. of placing floral first derives origin from the piactice crowns upon the mummies. writes, " 1 he mummy of Aahmes the king of the eighteenth dynasty, whtn found "portait au cou," M. Maspero fleurs roses une guirlande de jolies de Delphinium orientate." Remains of such crowns details I are to be found in our Museums. For farther must refer to an excellent ]*ieyte of paper entitled La Couronne volume in de la Justification, by Dr. of the Transactions of the Leyden, in the second Oriental Congress held at Lc\den 1884; and see Plate VHI. BOOK OF THE DEAD. ^j^. 59 is This adverbial expression . apparently conit nected with f'lTTOTo^itv^, Xj]-jj. ^'^^^ and I therefore understand in the sense of praecisi, absolutely, without condition. of 'A (148, 3. 2). ^ the Valley Darkness (Todt., 130, 6) and Death, " whose secrets are absolutely unknown " '^ ' X '' -JI-. . ' ^ D\\\ % ^ %2 That is they shall remain interred for ever. CHAPTER The twentieth chapter it XX. Triut}iph, but is Another Chapter of Cro7on of simply a tabulated form of chapter 18, with is entitled the Rubric. Let water of natron, forms according andpurify himself with he 7vill come forth by day after death, and take all to his wish, afid escape from the fire. With unthe person say this Chapter, deviating regularity for times infinite. The earliest example of this tabulated form of the chapter is found on the Berlin Sarcophagus of Mentuhotep. DiJMicHEN ; Tempelinschriften, LXXV, I 2 6o COOK OF THE DEAD. CHAPTER Chapter whereby the XXI. is month of a person Netherivorld. given to him in the Hail to thee, Lord of Light, is who art Prince of the I House which to thee glori- encircled by Darkness and Obscurity. am come fied and purified. is My hands are behind thee; thy portion thee, (i) that of those who have gone before Give heart at me my mouth its that I may speak whh it \ and guide (2) my hour of Darkness and Night. Notes. The oldest papyrus containing this chapter is is that of Ani, and from the translation based upon it. But the text differs both those written on the very ancient coffins of Pleru and Set-Bastit, copied by M. Maspero,* and from the later texts. first The second paragraph seems and third being to be spoken by the god, the from the deceased. " is is " My hands are behind thee a formula implying protection. On " the coffins the invocation addressed not to " Osiris, Lord , of Light " or " Radiant One " ^^37 ^m-. but to the <=s=' \r ^ , one whose head is clothed with radiant white, of the House of Darkness and Obscurity." Instead of l^fCj^ but "obscurity" the I coffin has [t] "^ without a determinative, JTj (1 [ ^' shows what the word means. This ancient text continues purified ; — " Come thou Give to me, glorified and let thy hands [here the text ft is obliterated], shine thou with that thine head ^^,^ ^1, „^::=^)- me my mouth and 223. * Mission Archeologique Fraiifaise, unfortunately incomplete on both coffins. II, p. 216 The text is PLATE X. BOOK OF THE DEAD. Chapter XXVIII. Chapter XV. Papyrus of Ani. Papyrus, Leyden, T. i6. ^i ^ Chapter XXVIII. Nicholson, " Egyptiaca." Chapter XXII. Tomb of Bekenrenef. Ill, Bl. 267. Lepsius, " Denkmaler," Abth. Chapter XXIII. Tomb of Bekenrenef. Bl. 260. Chapter XXII. Papyrus of Ani. Lepsius, " Denkmaler," Al>th. Ill, ff^^^^P^ Chapter XXIII. Papyrus, British Museum, Chapter XXIV. 9900. Papyrus of Ani. PLATE XI. BOOK OF THE DEAD. Chapter XXII. Chapter XXIII, Lepsius, " Todtenbuch," ^^s^ k"^:^ 17, Vignette. Chapter XXVII. ^^j^ Sarcophagus of Seti I. Papyrus, Mus^e du Louvre, III, 36. Chapter XXVII. Chapter XXVII. Papyrus, Musee du Louvre, III, 89. Papyrus of Ani. 1 BOOK OF THE DEAD. I 6 glorious roads which may speak The Turin with it, and guide me on the are in heaven," text is very corrupt, and parts of it are incapable of translation. 2. " Let me guide," according to the Ani Papyrus, But the later (hieratic) texts have the second person n '=^^. V^ A which is more correct. CHAPTER Another Chapter whereby him in I XXII. is the Mouth of a person givsn to the Netherworld. Egg which is in the unseen world, (i) Let there be given my mouth that I may speak with it in presence Let not my hand be repulsed of the great god, Lord of the Tuat. shine forth out of the by the Divine Circle of the great god. I am Osiris, the Lord of Restau, the same who do the will I is at the head of the Staircase. (2) I am come I to of my heart, out of the Tank of Flame, which extinguish when come forth. (3) Notes, This is one of the chapters of which the text certainly belongs to the earliest epoch. the coffin (2) one of those copied by Wilkinson from of Queen Mentuhotep. In the Papyrus of Ani it is It is its followed by chapter 21 as conclusion, and both chapters are appended I. to chapter i, before the rubric belonging to that chapter. The Egg in the unseen world It is is the globe of the Sun while has yet below the horizon. only through a mistranslation of ' chapter 54, 2 that the Indian notion of a been ascribed to the Egyptians. Mundane Egg who ' The 17th chapter addresses "Ra in thine Egg, risest up in thine orb, and shinest from thine Horizon." Gz 2. BOOK OF See the picture of Osiris TIIK DEAD. at the head of the Staircase, which I is here given (see Plate XI) from the alabaster sarcophagus of Seti the in Soane Museum. Similar pictures c^ are i, given on other sarcophagi. The gods on the stairs are called - h ^\ A ^, Abydos, 'the Divine Circle about Osiris.' The 'Staircase oi the great god' c£L1 at is frequently mentioned on the funeral stelae. 3. The Tank of Flame. See chapter after the i, note 15. The red glow of the Sky disappears said to " extinguish the notion off the is expressed in Sun has risen, he is therefore Flame he has come forth. The same the myth according to which Horus strikes " after head of his mother. CHAPTER XXIII. is Chapter 'whereby the Mouth of a fersoti Netherworld. opened for him in the He saith : Let muzzles which are my mouth be opened by upon my mouth be loosed full Ptah, and let the by the god of my domain, (i) Then and and let let and equipped with Words of Power,* him loose the muzzles of Sutu which are upon my mouth, Tmu lend a hand to fling them at the assailants. let Thoth come, Let my mouth be given to me. Let my mouth be opened by Ptah with that instrument of steel (2) wherewith he openeth the mouths of the gods. I am I am Sechit (3) Uat'it who sitteth on the right side of Sahit encircled by the Spirits of Heliopolis.t all Heaven : And the Words of Power, and all the accusations which are : uttered against me — the gods stand firm against them the cycles of the gods unitedly. * ^ U ^ ^ ^1 [. + Tmu, Shu and Tefnut. BOOK OF THE DEAD. Notes. 1. 63 Osiris. On the sense of j -/| , literally 'the god of t>e domain,' see the articles of M. Naville and Professor Piehl, Zeitschr.. 1880, 146 ; 1881, 24 and 64. I hold with Dr. Piehl that the domain is meant 2. in this formula is Abydos, and that the god * Osiris. The word here translated steel et 'is 1 ( "^ , upon which the Melanges see M. Deveria's dissertation, " Le Fer I'Aimant " in (T Archeologie Egyptienne et Assyrienne, tome I, p. 2. A description of the Ceremonies of the Opening of the Mouth as performed at the translation. 3. tomb will be found in the Introduction to this The name Pyramid texts of this goddess is phonetically written 1 Siit in the texts of Unas (1. 390), where the . Murray Papyrus Sechemet and other is have the ordinary y The XII, reading p. indefensible. Cf. Froc. Soc. Bibl. Arch., 365. CHAPTER XXIV. to Chapter ichereby the Words of Forcer ate brought Netiieriooild. I a Person in the am The Chepera, the self-produced, on his Mother's thigh. (1) speed of bloodhounds is given to those who are to those in Heaven,* and the mettle of hyaenas(2) Divine Circle. Lo, I who belong to the bring this my Word in of Power, and I collect this Word of Power from every quarter hounds of chase and more which it is, more j^ersistently (3) than swiltly than the Light. is O free thou who guidest the Bark of Ra, sound thy rigging and from disaster as thou passest on to the Tank of Flame. Lo, I it collect t this is, my Word of Power from every quarter in which in behalf of every person whom it concerneth, more Nil. T <--=>i , 64 persistently than BOOK OF THE DEAD. hounds of chase and more swiftly than Light ; the to same (4) who ; create the gods out of Silence, or reduce them inactivity the same who impart warmth to the gods. Lo, it is, I collect this my Word of in behalf of every person whom Power from every quarter in which it concerneth, more persistently than hounds of chase and more swiftly than the Light. Notes. This is another of those chapters of which the antiquity is proved by the coffins of even in the early Horhotep and Queen Mentuhotep. And times to which these coffins belong it must have In the translation here been extremely difficult to understand. given I have adhered as closely as possible to the oldest texts, but these, as the variants show, are not entirely trustworthy. 1. Thigh. This is the usual translation, which accords with the frequent pictures of the goddess Nut, as the Sky, with the divine Scarab in the position described.* But V\ <^:> ; ^ signifies that which r/^« J, is from ^ Dead it ^ M. udr.^ ran, fugere and the noun {the runner) often applied to running water. It is the geographical name in the of a river or canal. Naville has already pointed out that Book of the is has for variants \ ^ /wwv^ and f 1 c^ A^^/w^ of which bath 2. a fair translation. The names of these two animals (especially of the second) vary greatly in the texts. sense of the chapter, we wish rightly to understand the we must bear in mind that it is not the animals But if themselves that are meant, but the characteristics implied by the names of the animals. And as the Sanskrit vrias, the Greek XvKoy-, the old Slavonic vlnhu, the Gothic v/d/s, and our the robber, so does the Egyptian own wo//, signify ^^ \\\ /s, whether signifying wolf, wolfho2ind, or bloodhound, indicate sj>efd. The names of the second animaZ in the earlier texts, whethtr j ft they stand for hyaenas chase I ^^ v'^ttK' °^ ^'^^ other animals of the C ] \j\\, imply either sj)ecd or ferocity. And what must all * See also in Plate later papyri. XI the Vignette frcm chr.ptcr 17 in the Turin and the BOOK OF THE DEAD. we understand under It is 65 to the context. the latter term ? We must look of a god speaking of himself and of his attributes. He is proud of them, and certainly does not wish Nor is it necessary that remember what we learnt at school. sense. them to be taken in a bad we should do so. We have only to juvenum,' the Cicero {de Sen., 10, ^t,) contrasts the 'ferocitas high pluck of the young, with the 'infirmitas puerorum,' and the ' gravitas' and ' matuntas ' of later periods of life. Livy uses the term ferox, in the same sense as Cicero. What we have ' to understand of the Egyptian expression is, mettlesome, of high, unbridled spirit.' In the later texts the Bennu bird has been substituted beasts of the chase. '•^^^^j for the but all the earlier ones give often used in a another word sense, ^.^w^ or /^^^ . This but of it is bad when spoken of obstinacy, the enemy are, ; merely implies tenacity, pertinacity, which course, very bad things in opposition, but in themselves virtues of a high order.* JD V I The word is used as a ' name for the divine Cynocephali of Fla?ne. ^^ ^^° appear at sunrise over the Tafik S ^^ m\ I ; ^he same who bringeth to inactivity. into being the gods out of Silence, or i-educeth them In addition to this interesting utterance of I Egyptian theology, we have to note the idea of Silence ^ ^h as the origin of the gods, or powers of nature. The ro'i's notion was also current in the 22) speaks this Greek world. of 1] The writer of the Philosophiimena (VI, Trapa vf.ivovfiivr] eKelvi^ "EWijffi 2(7?y. It was from source that the early Gnostic Valentinus borrowed this item of his system. St. Irenaeus {Haeres, II, 14) charges him with having taken it from the theogony of the comic poet Antiphanes. * Columella speaks of the "contumacia pervicax boum." K 66 BOOK OF THE DEAD. CHAPTER XXV. Chapter ivhereby a person remetfibereth his name in the Netherworld. my name be remember my name Let given to me in the Great House. (i) Let me in the House of Flame wherein the Years are counted and the Months on the Night are reckoned, one by one. I am He who dwelleth : in if Eastern side of Heaven in and Heaven, and who sitteth on the there be any god who cometh not my train, I utter his name at once. Notes. I. Every Egj'ptian Temple being symbolical of Heaven, had its its Great House in^^^lTT] and as House of Flame €72^"^ 'iq'-^' most sacred adyta at the extremity opposite to the entrance. The former occupied the central position, like the Ladye Chapel in latter our cathedrals, and the stood by the side of it. CHAPTER XXVL Chapter whereby the Heart (i) is given to a person in the Netherworld. Hearts ! He Heart t saith : Heart * mine to me, in the place of Whole mine to me, in the place of Whole Hearts rest within ! but (2) I shall feed upon the food of Osiris, on the eastern side of the mead of Let me have my Heart that it may me ; amaranthine flowers. (3) Be mine ascending. I a bark for descending the stream and another for go down into the bark wherein thou there given to art. Be feet for walking ; me my mouth wherewith to speak, and my and let me have my arms wherewith to overthrow my adversaries. ' \J db, 'heart.' t 2v\ '^''^"> ' whole heart.' POOK OF THE DEAD. : 6/ Let two hands from the Earth open my mouth Let Seb, the Erpa of the gods, part my two jaws (4) let him open my two eyes which are closed, and give motion to my two hands which are powerless and let Anubis give vigour to my legs, that I may raise myself up upon them. ; : And may Heaven and I Sechit the divine one issue lift me am up, so that I may arise in my behest in Memphis. am I in possession of Heart, am possession my Heart, of my arms I possession of I and have possession of my Whole my legs. (5) [I to my do whatsoever my Genius willeth, and body at the gates of Amenta.] Notes. my Soul is not bound •0' I. The Egj'ptian texts have two =0" I names w for the Heart, phoneti"^ cally WTitten ^^. [ -ill ab, and -^^ O" Ci also written AW O" R and f t^ katu* The two words are commonly used synony- mously, but they are sometimes pointedly distinguished one from the other. Etymologically [I j m" ^'^ is connected with the sense Kuphla, Kpattrj (8ia to of lively motion [1 J ^ ab, like the Greek avavarw^ aaXeveaOai) with Kpacdio and Kpatatvw, Other Indo- European names, our own heart, the Latin cor {cord-is), the Sanskrit hrd, and the corresponding Slavonic and Lithuanian names have the same origin. From in the orthography of its =^ ^ o W all it seems to have been connected popular opinion with position in the anterior part of the body. it And from various uses of the word appears to denote not merely is the heart, but the heart with that attached to it, especially the that air is is lungs which embrace it. It is for instance to the -^^ ^ oW And it conducted according to the medical Papyri. probable that 0^ not im- ^ I and [ « ^T (^ > organs of respiration, are closely connected words. * This variant already occurs on the coffin of Amamu. K 2 , 63 BOOK OF THE DEAD. But perhaps the best argument may be found in the Vignettes of chapter 28, where the two lungs are actually drawn as in the hieratic In others (as papyrus (PL 2) published by Sir Charles Nicholson. Leyden, T. 16) even the larynx is visible. (See Plate X.) its The in a Italian word corata in is immortalised through {Inf., occurrence for want of a better English term than the butcher's technical \\or6. pluck* I use the expression whole heart. memorable passage Dante XXVIII), but 2. Btit, AAAAAA [ I I. This is the most frequent reading both in the « earhest and in the latest papyri. But some, texts have simply ^^^^^^^ and others omit the conjunction before which is certainly a mistake, The sense is not much affected by this omission. the verb. [1 1 signifies if not, unless, until, but, but surely. Cf. the Semitic X. The 7nead of attiaranihine flowers. © v\ I [ \\ vl kaiu the medical is the name of a plant which frequently occurs in It is prescriptions. also mentioned among the aromatic plants ( X ^\ °°° W required in the sacred laboratory of Dendera. I One of the kinds is named kaiu of the Oasis VN Jl C3 I I . It is rv-^'^ identified with the Coptic KIOUOT, amara^ithus. is In several copies of this chapter the name , of the plant is followed by the geographical determinative 'j'T' which really implied in the context. Was and this mythological its 'mead of amaranth' suggested by the Oasis vegetation 4. ? is This sentence a repetition (in other words) of the preceding one. On [—1 the title My and chief difficulty „, Erpd, see Tratis. Sac. Bibl. Arch., XII, 359. about understanding it as compounded of <=::=> is D , and signifying keeper of the Pat, that of the deceased (human beings), is that Seb is essentially the Erpd of the gods. Erpd is one of those titles which cannot be translated without perverting the sense of the original. * In late Latin coralhivt, corce, cctaaille. In Carin h whence the Romanic forms corajhe, corata, LcJicrcns we find "la coraille del cuers." coraiella, BOOK OF THE DEAD. 5. 69 This passage is a very frequent formula not only in the it, Book of the Dead, as the papyri give but in other texts of the same nature; see, in [ ] e.g., Aelteste Texte, 34, 14. to the The next passage included It is an addition original text. occurs however in some excellent MSS. CHAPTER XXVII. Chapter whereby the Heart of a person is not taken from him in the Netherworld. upon Hearts, and who pluck out the Whole Heart and whose hands fashion anew the Heart of a person according to what he hath done lo now, let that be forgiven to him by ye gods ; O who seize ; you. (i) Hail to you, O ye Lords of Everlasting Time and Eternity ! Let not Heart be fashioned anew according things said against me. Let not my my Heart be torn from me by your fingers. to all the evil Heartof mine is the Heartof the god of mighty names (2), of the great god whose words are in his members, and who giveth free course to his Heart which is within him. For this And most keen of insight {3) is his Heart among Ho to me Heart of mine I am in possession of thee, fall not away from me master, and thou art by me dictator to whom thou shalt obey in the Netherworld. ! the gods. I ; ; ; I am am thy the Notes. There is a great difference here as in so many other places between the MSS. of different periods. I long ago translated the I. wywv of the Todtenbuch by non ignoretur a III vobis, M. de Rouge, after me, by non renuatiir a vobis. But M. Naville pointed out the fact that in some of the oldest MSS. is it the particle ^ did not occur. It now appears I that the particle not found in any of the older MSS., and have also found omitted in hieratic papyri. lated differently, and this is must be possible through a slight change therefore The passage transin the ! 70 interpretation of vobis. BOOK OF THE DEAD. ® f^ I from ignorare to ignoscere ; ignoscatur illi a The pronoun ' ^ which ' in the older texts follows A/\AAAA refers to 2. what he hath done of the last clause. is The god of mighty names this is the Thoth, and the is later texts read " For % Heart of the great god who '= ' in Hermopolis." ° °jp v\ , ^ R. . According to another reading new, fresh, young, vigorous. CHAPTER XXVni. Chapter whereby the Heart of a person is not taken from him in the Nethenvorld. Lion-god 1 am Unbu(i), and what this I abominate is the block of execution. Let not Whole Heart ! of mine be torn from me by the divine and hast seen Sutu Champions (2) in Heliopolis O thou who clothest (3) Osiris : thou who turnest back after having smitten him, and hast accomplished the overthrow : This Whole Heart of mine remaineth weeping over presence of Osiris. Its strength itself in proceedeth from him, it hath obtained it by prayer from him. 1 tlie and awarded to it the glow of heart at hour of the god of the Broad Face, and have offered the have had granted to it sacrificial cakes in Hermopolis. this Let not I Whole Heart its of mine be torn from me. (4) It is who it entrust to you it Hearts towards that in and vehemently stir your Whole Sechit-hotepit and the years of triumph over all place, all abhors and taking after thee. provisions at thine appointed time from thine hand — BOOK OF THE DEAD. J \ And this Whole Heart of mine is laid upon the tablets (5) of Tmu, who guideth me to the caverns of Sutu and who giveih me back my Whole Heart which hath accomplished its desire in presence of the divine Circle which is in the Netherworld, let The sacrificial joint and the funereal raiment, those who find them bury them. (6) Notes. 1. Unbu, ^^ Jiv'^ ^^ ^"^^ °^ ^^^ names of the solar god, the offspring {Todt.^ 42, 19) of the word unbu means the Nu and or Nut. As a common noun of flowering Hawthorn some other kind bush. in the This god is called 4" 1^1^^^^% 39). 'the golden Unbu' Pyramid Texts (Teta the exact sense of this have no means of determining word, which as an appellative expresses an We attribute possessed both by the Sun and by the fruit, foliage, or other parts of the tree. 2. Divine [I Champions. ^^^zz:^ Q/^ ^^ ; [ [ ^3 as t \ in the earlier papyri, ^^^ ^ \> I in the later and sometimes both readings certainly occur in the same MS. Such determinatives in the divine do not denote very pugnacious qualities 3. Champions. the context Clothest. 1 is a word of is many meanings, and generally determines which the right one. In the present instance 1 1 we have no such help. Some of the more recent MSS. give , the determinative of 4. clothitig. M. : Pierret here breaks off his translation of the chapter, with the note " La fin de ce chapitre est absolument inintelligible ; les variantes des manuscrits hieratiques ne I'eclaircissent pas." Like many other portions of the book corrupt, this chapter is hopelessly and the scribes did not understand it better than we do. They have probably mixed up grammatical sense. different recensions without regard to The deceased but immediately afterwards we addresses gods in the plural ,.^^^ III have the singular suffix a. '^ ^ , . 72 BOOK OF THE DEAD. 5. Tablets ox records. ^ o'vNc.i . See Z?//.r ^^ I ^"d saved, is in opposition sign of a to the Dead and damned. noun. This plural form a mere common CHAPTER XXIX B. Another Chapter of I the Heart ; upon Carnelian. am the Heron, the Soul of Ra, who conduct the Glorious ones to the Tuat. It is granted to their Souls to come forth upon the Earth to do whatsoever their Genius willeth. It is granted to the soul of the Osiris N to come forth upon the Earth to do whatsoever his Genius willeih. L 74 BOOK OF THE DEAD. Note. Certain chapters having reference to the Heart were written upon gems* and served as amulets, the 26th upon Lapis-lazuH, the 27th upon green Felspar, the 30th upon Serpentine, and the foregoing chapter upon Carnelian. M. Naville has called this chapter 29B, as marking its natural Book of the Dead. It is not often found in the Papyri. M. Naville found one copy in the Berlin Papyrus of Nechtuamen, and another traced by Lepsius in Rome from a papyrus now lost. A third copy will be found in the papyrus of Anif in the British Museum. It differs from the two others in " conducting the gods to the Tuat," and by omitting some words for which there was no room place in the in the space provided. CHAPTER XXX A. CJiapter whereby the Heart of a person in the is not kept back f?-om him Netherworld. Heart mine which is that of my Mother, Whole Heart mine which was hindrance be a fall that of my coming upon Earth, ; Let there be no estoppel against me through evidence ; let not made to me by the Divine Circle (1) let there not be of the scale (2) against me ; in presence of the great god, Lord of Amenta. Hail to thee. Heart mine Hail to thee. Liver (3) mine Hail to you, ye gods ! Hail to thee, Whole Heart mine, who are on the glory side lock, conspicuous to by to your sceptres, Nehablcau. (4) announce my Ra and convey it [And lo, though he be buried in the deep deep Grave, and bowed down to the region of annihilation, he is glorified there (5).] * See a charming article by Professcr Ebers in the Zeitschrifl of 1S80, entitled " Einige t inedita." PI. 33- t BOOK OF THE DEAD. 75 CHAPTER XXX B. Heart mine which is that of is my Mother, Whole Heart mine which hindrance be made to that of Let there be no estoppel against my birth, me throu life is spoken is of. The latter has reference to in Mf^JVi- which ^or The accordinglv to be translated the singular. plural sign merely indicates a common ID. or collective noun. the As Triumphant one. So Aa^ the papyrus of Nebseni. 0^=1 / I Another authority (B.M. 7865) quoted by Dr. Birch has like Ra, the Triumphant One. / The formula texts ; "How great art thou"! occurs in other primitive 5, cf. Aelteste Texte, PI. lines 7 and 8. In line 8 it occurs twice. CHAPTER XXXI. who come to Chapter whereby the Crocodiles are repulsed carry off tlu Words of Power from a person Back, in retreat ! in the Netherworld. Back, Crocodile Sui (i) ! Come who not against me, who his live by the Words of Power, I utter (2) that Name is of the great god, ; granteth that two of is Messengers* should come of the other the name of one Batta (3), and the name all Thine Aspect (5) its it ; is ; Fixed Lata. (4) Heaven determineth that hour which concerneth I eat, and of Power. and my teeth my Word of Power determineth my mouth determineth my Word are like flint, and my grinders are a watchful eye against this it off, like the Cliff of Tuf. (6) O Word thine thou who ; art sitting (7) with my by of Power do not thou carry of Power. O Crocodile who livest own Word Notes This chapter It is but rarely found in the more ancient collections. was on the readings of Queen Mentuhotep, but M. Naville gives the only two early papyri. The later recensions add a text coffin of which we shall find later on in chapter 69, and which has no connection whatever with the present chapter. * See chapter 29, note i. ^ BOOK OF THE DEAD. 1. ^8 The Words of Power are supplied to the deceased by Thoth in chapter 23. 2. The Turin if l\ text and those which agree with it read " Do (j not thou utter," as I the Crocodile were about to use the Word of Power. read \ "^ e^^. The [\ \ was first corrupted into |^, and |^ was farther improved into ^ —o^ L, , which in its turn necessitated the addition of a suffix of the second person. 3. This one of the 4. name was changed in the Beni'f. divine Ape J later texts to the more familiar ^^ — Fixed Law, '—^ or ^yT\ ' ^^^ central idea of theology in Book of the Dead is that of Regularity, whether in permanence or change. Those things alone are divine -which abide the unceasingly or which recur 5. in accordance with undeviating rule. Determineth. The word ^ (^ r- ^ here, as in other places, -^ has the sense of circumscribing, as in a circuit the limits, fixing and determining. 6. Q, prescribing The Cliff of Tiif ^_ ©, literally 'his cliff,' namely of Anubis, in allusion to his frequent title "q 7. ^^ to . Sitting. Here I follow Pc and the papyri generally in reading /5A . The scribe of Ca seems have been thinking of —— « vX Jzl 1 \^ XZ>C of a well-known magic text (Unas, 320). CHAPTER XXXn. Chapter whereby the Crocodiles are repulsed who come to carry off the Words of Power from Osiris standeth the glorified in the Nethern'orld. up upon his feet; (i) his company of gods this raise him up. O live Son who conversest with thy father, do thou protect Great one from these four (2) crocodiles here who devour the dead and by the Words of Power. BOOK OF THE DEAD. know them by their names and their way who protect his own father from them. I 79 of living, and it is I Back, thou Crocodile of the Stars. (3) \\'est, is who livest on the Setting hast devoured What thou execratest I upon me. Thou livest the head of Osiris, but am Ra. (4) Back, thou Crocodile of the East, who ujDon those is who I devour their own foulness. have come, and I AVhat thou execratest upon me. am Osiris. Back, thou Crocodile of the South, who livest upon impurities. What thee. thou execratest is upon me. Let not the red flame be upon For I am Septu. (5) Back, thou Crocodile of the North, lieth who livest upon is that which between the hours fiery (6). What thou execratest upon me. (7)] Let not thy water be inflicted upon me. [For I am Tmu. All things which exist are in my grasp, and those depend upon me which are not I yet. am arrayed and equipped with thy is Words is of Power, O Ra; with that which I above and with that which below me. have received increase of length and depth, and fulness of breathing within the domain of my its father, the Great one. in He daily. hath given to me that beautiful is Amenta which the living it are destroyed. But strong possessor though he faint in My The I face is unveiled, is and my heart is in its place. Urseus upon me daily. evil things am Ra, who protecteth himself, and no can over- throw me. Notes. This chapter precedes it. is in even worse condition than the one which it There are a few scraps of on a coffin at St. Peters- burg which M. Golenischeff assigns to the only early earliest period. The MS. which is of any use, Ba^ the Berlin papyrus of Nechtuamon, is here in a very mutilated condition, as may be seen on referring to M. Naville's edition. I. Osiris sia7ideth up vpo)i his feet. its So Ba ; but the coffin at St. Petersburg lends support to the text of Bekenrenef (of the ! 8o BOOK OF THE DEAD. name of a crocodile fall 26th Dynasty), which opens the chapter with the "^^ belly " 2. "^=5 y o -ss=>. '' Let the Great one upon his The ; ancient text had only four crocodiles, and only four are in the mentioned eight text of Bekenrenef. The Turin text speaks of Saitic text two for each of the cardinal points. But the already has two invocations instead of one for each crocodile. 3. The sense of this myth is obvious. Every star which sefs is It supposed to be swallowed by the Crocodile of the West. t, was stated in note to chapter 1:5 that the / are stars* Besides the the r- [1 ® 1 "^^^ ^^ I '=^^ AA Jr ' the stars which set and [ — CUOK is v,L^ -7f the circumpolar stars, whose navigation I 8 s, is continuous, there are the I ® ^ fi 1 whose name very significant. 8 n ^ and 9 have the sense of is turning back,\ and the only stars whose apparent motion retrograde are iht planets. ever All these stars are supposed as divinities to aid in the navigation of the Bark of Ra. planetary theory The Egyptians could not have had a correct (which only became possible through Kepler), but Eudoxus his is they understood at least that the motions of the planets were regular, and that they depended upon the Sun. for his theory reported to have derived the data 4. from Egyptian instructors. in the later texts. Instead of I Ra L ii the name of Sut is found Bekenrenef has T * 1 ® "^'^ MV- ^s a feminine noun and proper nan.e occurb in tl.e Pyramid Texts (Unas, 644). t Bnigsch has produced excellent evidence for the supposition that 1 if TT or Q' ^ signifies Ihe nuo (timings of the Sun, that is at the solstices, TT being the southern solstice and w Q the northern. 1 BOOK OF THE DEAD. Septu, 8 PA ° %^ J, 7, A ^, the 'armed,' one of the Solar texts appellations, already found in the Pyramid {Unas, 281). He appears in chapter 130, 6. in connection with the block of execution. The text is here hopelessly corrupt. M. Pierret has ' offrande,' which he most probably derives from reading found in qJI (jf] . or a J C^3) > ^ some papyri. But Ba, our oldest authority, has j-^ -g"^ Mn-.'^ind Bekenrenef has — D ^ The Turin copy has ] ; and the context does not help us. Of these four readings (and there are probably others which I do not know) that of Bekenrenef seems to me 7. the best ; but - - " has so many possible applications that I will not venture to suggest one. [I am Tmu.] is These words are not fault. in Ba, but they occur m all other copies, and the omission of the divine name which for stops the crocodile an evident here, The chapter ends our and what follows is an addition But even which is earliest authority is that of Bekenrenef. this text already corrupt, and requires to be corrected by more recent ones. CHAPTER XXXni. Chapter whereby all Serpents are kept back. Oh Shu! serpent Rerek, advance not ! Here are the gods Seb and Stop ! or thou shalt eat the rat which Ra execrateth, and gnaw the bones of a putrid she-cat. NOTK. This chapter resembling it is often found in coffins. There tells is a chapter much in the tomb of Horhotep It (line 364), at least as regards the opening words. addresses Rerek and him is that Shu and another deity are coming, allusion, however, is and to the that the speaker Horus. No typify made dead rat and cat. These the impurities and abominations to which the the world to come. damned are liable in M 82 BOOK OF THE DEAD. CHAPTER XXXIV. Chapter whereby a person is not devoured by the dweller in the shi'ine. (i) O out Urgeus ! I am eternity, (2) Flame which shineth, and which openeth the column of Tenpua (3) [otherwise said the the — column on which are blossoming plants.] ! Away from me I am the Lynx goddess. Notes. (4) I. It is not possible to say what ^•"^^' is here actually meant by was a H/ ^^ Every word almost in this tiny chapter puzzle to the Egyptian scribes, who altered the text in a hundred ways. the The Turin text provides against the persons being bitten by , Eater of \r2 the head, as instead of - h f. ^ 2. even Bekenrenef has it. Open out Eternity "XJ^ D X ^^ ^1 \. This is the in oldest and most approved reading even in later times. shineth on the brow of the Glorified ones.' ' But Ee the flame 3. A quite unknown contains deity it, and most probably a mere blunder. The MS. which Ca, suggests another reading Tenpua with '^ , the determinative of plants. (j[ This not proving satisfactory, -wvAAA ^ -I vl renpit was substituted. But all this was mere con- jectural emendation. 4. The Lyjix goddess, ^^ c-^^ is )Ny \)^ Maftit. it The name cat. of this deity is generally translated l,ynx, and is certainly applied to an animal of the feline species closely resembling the But the notion expressed by the name that of swift speed is ^^ in \ -A. (See Diimichen, Rec. lY, 100, where this verb others of the parallel with same is sense.) This deity again mentioned in the 39th chapter as taking part in the conflict with the dragon of darkness, and it is named in the strange magic formulae already found in the Pyramid texts. She is BOOK OF THE DEAD. called 8^ -^ c:^:^^ (td., L-f 1. , (Teta 310), and she apparently defends the deceased of 303) against two serpent divinities, one whom at least, rj| ^''^^^ ^ T'eser-tepu (praedaro capite), is known to us as one of the forty-two assessors of Osiris {Todtenbuch, 125-33)- CHAPTER XXXV. Chapter whereby the person is not devoured by a Serpent in the Nethenvorld. Oh Hathor. Shu, here is Tattu, and to conversely^ under the wig (i) of They is scent (2) Osiris. Here the one who is devour me. They wait apart. (3) The serpent Seksek passeth over me. are is Here Osiris wormwood bruised (4) and reeds. he who prayeth that he may be buried. The eyes of the Great One are bent down, is and he doth for thee the work of cleansing; (5) marking out what and balancing the issues. (6) conformable to law Notes. The translator of this chapter cannot pretend to do more than give an accurate meaning to each word. The true sense of the chapter must have been lost when the earliest copies known to us were written. I. Wig, ^^^7^ ^^ . The head-dress of the gods is one of the mythical forms of representing the light cloud at sunrise or sunset, in which the deity 2. is pileatiis. Scent, ^ / V\ £S • The Egyptian word is also used for nursifig, putting to sleep, probably through influencing the breathing is The word. tiose as a determinative used in the different senses of the M 2 84 3. BOOK OF THE DEAD. They wait apart. The is early single word, less and they defy ~~ H - translation. to MSS. do not agree here in a The later MSS. are scarcely rest, discordant. ® —^ alight, -Tl I and this must ^ also AAAAAA /VVWVA 1 be the meaning of ® >^a^ . r-pi ^^, is connected with ID . ne^ 4. in the sense of dispersitig, separatittg. Bruised, or trodden. fix There being no rational context Si it is impossible to the sense of a word like ^^ The is .Jl. which may mean 5. is either guard or bruise by beating or treading dozcm. o Cleansing ^ or ~ ?"P r n. result of the process certainly deansittg, but the operation itself generally supposed to be luashing. This agrees with the Coptic is p^^T a fuller, of has also which the old Egyptian form ~1~^ r n . But pZ^^T the sense of beating, and the operation to is in many countries thought be one of the most important duties of washerwomen. With this Isis sense of the word I would connect the names Rechit given to and Nephthys, as signifying 'mourners.' Compare the Greek TvirTcaOai Tiva, KOTrreaOai Tiva, to vioum a pcrsoti, and the Latin plangere. 6. Balancing the is issues ^\ -^ and f\ |) J-, - 1 ^ ^ and . The first of these words ing,' unambiguous. or o-/y/'o-(?, ^§\ J\ signifies like literally ' stand- like status, those words also signifies position, situation, condition, circumstances, issue, the also the point at question to be decided. A Graece well known passage : quoted here in Cicero's Topics (93, c. 35) may be " Refutatio accusationis, in quae est depositio criminis, dicitur, - Merta signifies eyes. 86 BOOK OF THE DEAD. CHAPTER XXXVIII. Chapter whereby 07U Uveth by the breath of air in the Netherworldf and keepeth back Merta. I am the god in Lion form ; the heir of Ra and Tmu in Chem- mis, (i) the Master in their halls. accompany me as guides. I have made my way and gone round the heavenly Ocean on the path of the Bark of Ra, and standing on the girders* of the Bark of Ra. Those who are in their cells (2) I utter his words to the men is of the present generation f and I repeat his words to I him who father deprived of breath. (3) at sunset, spy out for my Ra compressing my mouth, (4) and feeding upon life. I live in Tattu, daily. and I repeat my life after death like the Sun Notes. There are two recensions of the papyrus Lb. latter is this chapter, They are called and both are found in by M. Naville, 38A and 38B. The all that is adopted as canonical by the one here translated. the manuscripts of a later date, and The other recension is longer, and contains passages which which it accordingly furnishes important be older than those chapters. I. are also found in other chapters, to variants. It may possibly In Chemtnis. is The name of the place where Isis gave birth to Horus and in the Pyramid texts written I, ^R\ 'HTP ISQ ® (Pepi I, 428), )^ \\ w (jMerenra 683), ah-hebit or hebit-ah; but simply hebit in the texts of the eighteenth dynasty, as in the annals pi. 16, line of Thothmes III (Mariette, Karnak, 47),+ or in the divine and Jfl\P^ % Here the king I I I t T/ie men of the present generation is , the Rehit. AA/VAAA compared to the god called ® ^ y ^ , and in the next line 1 ^ . And Thothmes IV [Denkm. HI, 63) is compared Q n BOOK OF THE DEAD. s; "^F. It is certain therefore that the sign "STP is here . only an ideogram of ® J \I/ ' not of the ancient ^^ \[K From the eighteenth dynasty at least, and for a time belonging to a period of unknown length between the sixth and the eighteenth dynasties, and for ever afterwards, the name of the place was says ® J\ J^ ^ W* -^^^'^^ where, as the Tablet of the (Mariette, 2. Dream Mon. div., pi 7). In their cells •' - r Y i%' mill ,wwvN INI I Here ^ t8A in in their shrines, followed some papyri by and Sut." 3. 11 11 v^ ^^ 9^1^ V^ ' "'•' fi^^ternize with Horus Deprived of breath, the dead.' In 38A, the privation of breath is mentioned but in a different connection. But the text of the passage [ <:::i is uncertain. Here as in chapter 41, is O ^^^ C^ Q ^^ (, 7 iJ] 'the Breathless one' Osiris. 4. Co7npressing _ my mouth: the not D _ r\ c^ \ (/ V— is I the ancient reading, ::^>, as in more recent texts. The same observation applies to the name of the god in chapter 125, 15. CHAPTER XXXIX. Chapter whereby the Serpent Rekrek world. is repulsed in the Nether- Back! down with thee, stabber (i) from Apepi ! Drown in the lake of Heaven, in the spot where.n thy father ordered that thy 88 BOOK OF THE DEAD. out. murder should be carried the god encompassed by* I Away from terrors. this birth-place of Pa, his terrors. am Ra, encompassed by his Back! the dark demon and the sword which he maketh to flash ! Ra gods flung ; flingeth down thy words is ; thy face is twisted round by the ; Lynx goddess chains are upon thee by the Scorpion goddess and slaughter is dealt thy whole heart torn out by the ; upon thee by Maat. The gods who are on the roads overthrow Apep falleth down, the enemy of Ra. thou thee. who removest the bolt from the East of Heaven at the stormy voice of bellowings, and openest the gates of the Horizon before Ra he cometh forth fainting from the wounds. : 1 am a doer of thy will, I am a doer of thy ; will, O Ra. satis- I have done well, I have done well I have done to the faction of Ra. And Ra. I raise is shouts of acclamation at thy success at fettering, O Apep their fallen and is in bonds. The gods him ; of the South, the North, the West and the East bind bonds are upon him. overthroweth him, and the lord of the ruddy sky doth Aker bind him. (2) Ra is satisfied ; Ra is satisfied ; Ra maketh enemy his progress peacefully. Apep falleth ; Apep goeth down ; the of Ra. And more grave for thee is the proof (3) than that sweet proof through the Scorpion goddess, which she practised for thee, in the pain which she suffered .... (4). Be thou emasculate, ; O Apep, enemy of : Ra ; be thou repulsed over thy head to whom Ra divide it hateth look behind thee parts, a chopper is and those who are above thy head assail it. Thy bones are broken, thy limbs are severed under the direction of Aker, O Apep, enemy of Ra. into two Thy boatmen [O a journey, with Ra], succeed in measuring out thy path, and art satisfied ; which thou a progress, a progress "' ~|r ^\ ci between, in the midst of, sui-roiinJcd liy. BOOK OF THE DEAD. towards 89 home a fair ; and the progress which thou hast made towards home in is progress. Let no evil hindrances come forth against what thou doest towards me. I me from thy mouth am Sutu, who causeth the storms and tempests, and who goeth is round in the Horizon of Heaven, hke to one whose heart : veiled. Tmu saith Let your countenances be raised up, ye soldiers of Ra, and drive back Nebtu in presence of the Divine Circle. Seb saith establish those who are upon their thrones in the middle of the Bark of Chepera seize your shields and spears, and hold them in your hands. : ; Hathor saith : : Seize your daggers. against solitary Nut saith Come and drive back Nebtu, who cometh him who dwelleth in his shrine, and maketh his voyage in guise : the Inviolate god, the resistless one. O which me. ye gods in your Divine cycles, who Emerald, come and defend the Great one all who the Divine cycle proceedeth. let round the lake of in the shrine from Let glory be ascribed to travel is him, and honour be given to him. Oh : then, proclaim him with Nut his path, in saith, the mother of the gods He cometh ; forth and findeth first and maketh captures of the gods the two houses of Nut. he hath the place is Seb standeth still, the great cycle of the gods under terror, and Ra is triumphant over Apep. Notes. is in terror, Hathor The extreme I. uncertainty of the text is such that no translation at present can be other than conjectural. Back^ down with ; thee, Stabler . The first word is clear enough not so the two next. to read 1 Are we J ^^^a^ I , J "^p^ or I J t ^ The ? for each of M. Naville's authorities gives a different word. last of these readings has copies some support 1 in a subsequent passage, but almost all have P ^^^—ir J • There has evidently been a confusion between J and J P , and the determinative '^y^ of the latter N go BOOK OF THE DEAD. to the first. word has been transferred P I believe that the true word is J -wwvA which is used in the ancient forms of conjuration (see the eU.). 1 texts of Unas, 304, 311, 542, 545, 554, It is always used in expressions of /yt'ng (I down , or falling dowfi it B? "y^ in —— h J a^/w^^ , *> —— H I /v«,^^/sA and is also found parallelism with /wvwx (J without a determinative texts have is it susceptible of different mean- ings, and the very recent of motion jTii or A-, as written with the determinative significant of retreat. ^^ /I , But the oldest de- terminative in this place is and this inclines it me to identify the this is word with conjecture. 2. [j/vww^ \\, and 5 translate 'stabber.' But mere See note on chapter 40. Akar. The older MSS. differ hopelessly from each other as to the name of the god. In order to understand the nature of the god Akar, we have to imagine a tunnel starting from the spot where the sun sets, and extending through the earth as far as where the sun rises. Each end of the tunnel has a sphinx-like form. A humanIt headed is lion stands at the entrance and also at the terminus. through the paws enters of this double sphinx that the galley of the Sungod Eastern. on the Western horizon and comes out on the In the picture Plate XV, taken from the tomb of ^ A AO I , Fair Entrance, at the other. is written at one end of the Ram eses I V, tunnel; <=> T , Fair Exit, As V\ the solar bark could not be represented inside the dark tunnel, 3. it is placed above. | The proof . Lit. the taste, tepit, with the tongue as a of an Egyptian determinative, in the sense of a probe. The hand hero is said to taste his enemy. In the Bremner Papyrus the is god tastes Apep four times. Homeric poems, r^/evffofieO' The same conception aX\' 076, daaaov found in the aWi'jXiov xe^Kij/jeaii/ e^/x^crjffiv.* though in Greek the to the agent. taste comes generally * Iliad, 20, 258. to the patient rather than PLATE XIV. BOOK OF THE DEAD. Chapter XXXIX. Saqara. Grab 131. 24. Lepsius, Denkmdler, Abth. Ill, 265. Chapter XXXIX. Papyrus Musee du Louvre, 93. Chapter XL. Papyrus, Leyden Museum, No. IV. 1 BOOK OF THE DEAD. 4. 9 if This passage, which would be most interesting accurately, is we could only get it wretchedly corrupt. It is impossible from the variants to oi)tain a text grammatically intelligible. The Scorpion goddess is Isis. CHAPTER XL. is Chapter whereby the Eater of the Ass Back, serpent Haiu, (i) cut off thy head, and kept back. whom Osiris execrateth. May Thoth may there accrue to me whatsoever property proceedeth from thee [according to] what was decreed against thee by the Company of the gods for the accomplishment of thy slaughter. Osiris execrateth, Back, thou whom from the Neshemet galley, which saileth towards the south with favourable breeze. ye, all ye Pure are gods who overthrow the enemy of Osiris. The gods upon the larboard utter loud acclamation. Back, thou Eater of the Ass, the Tuat, execrateth. whom the god Chas, (2) who is in Know me " Who art I ! {Repeated four times). am Down upon I '* thou ? " * thy face ! (3) thou who art eating at my sanctuary. am the Season, which cometh at its own will. Come not against me thou who comest without ; being called, and who I art unknown." am the master of thine utterance, and the check upon thy pride. (4) Ha-as, whose horns (5) Horus doth cut by my children, the cycle of gods in Pu and Tepit, thou art severed from thy fold and : O thy fold is severed from thee. oif And thou art he who cutteth thee kept back and assailed, cometh forth as the Eye of Horus and stopped (6) by the breath of my ; speech. * There is a lacuna here in the only MS. containing the text. The dialogue continues through the next line of the original. N 2 92 thou god BOOK OF THE DEAD. who devourest all wrong, and carriest off with violence; (7) there is no wrong in me, my tablets (8) are free from wrong. Let me not suffer violence before the Divine Circle ; let not disaster be hurled upon me. 1 am is he who giveth or taketh according to thy behest. let Let not iVbe seized, him not be devoured. (9) He Possessor of Life, and Sovereign Lord (10) on the Horizon. Notes. The papyrus translation of this chapter is T5 of Leyden, known as Lb. based upon the important This is the only MS. which contains the whole chapter. line. All other copies begin after the sixth The usual chapter begins in Lb with a [] n ^°^, which is the ordinary indicating a various reading. But the difference of reading applies rather to a mere paragraph than to the whole chapter. In this case we should expect or something equivalent. way of ^^ The Eater Here, as in of the Ass is a Serpent, but who is the Ass ? each case of mythological name, the animal is not meant, but something which is connoted by it. The name of the ass consequence of one of its characteristics. It is But this is one of the seventy-five names of the f=iiiSun-god in the Solar Litany.* And he derives this appellation from is given to it in ^"^^ ^ his fructifying power. But if the Ass is the Sun, who is the Eater of the Ass must be Darkness or Eclipse of some kind. 1. ? This Haiu, the serpent who devours the sun, as nil 'j is undoubtedly the same _^ "^^^^i Haiii^ the serpent who in the Pyramid texts is ordered to 2. lie down (Unas, 545, &c.), and cease from his attacks. The god Chas, ^^^* The later 3. The usual chapter begins here. in text of Lb has generally been followed, but preferred. 4. some places authorities have been Pride or boastings, wwvx ^^. O dnta, "glory," cf. glorior. The speaker addresses his adversary as being a miles gloriosus. * Naville, La Litanie du Soleil, p. 49 and 55, with the plates corresponding. BOOK OF THE DEAD. /VSAAAA [ 93 Qj. I ^ W The horns here spoken of, 1 o by a <^ _M-lll V^ I I i^ ^ JT t . as possessec viper, are lose of the deadly Cerastes, which are spines projecting from the arched eyebrows of the creature. See picture in Long's Egyptiati Antiquities of British Museum, II, p. 316, copied from the great French work. vS\ But the Sun-god is - - also called in his Litany* ^3:^ . III . ^--JTi (J | And a picture of the godf under the name exhibits him as characterized by a pair of hooked weapons, suggested apparently by the mandibles of a beetle. 6. Stopped. r—r-l There are three important variants here <=:>, \ . AAAAAA f \ <=:^, and reading from ^ And M;• the last of these is possibly a corrupt <:z:r> C The first two are synonymous. it may a in is in certain contexts mean destroy, but tg/^ only signifies ' bring to limit, to an end, stop,' like the in lep-fxa, ter-min-o. It is used many cases, such as the staunching of blood, where no destruction intended. 7. ^^ s=> ^ is 1 j] r^^^ is stop in thy place. There a picture in De7ikm., Ill, 279, of the god \^^ a' who carrieth off with violence m " '^"'' ''^ ^^ ^ mummied form holding the Tdni sceptre. 8. Tablets, \\^ ifi I • These are the tablets on which Thoth has written down the evidence taken at the Weighing of the Words, the examination at the Psychostasia. They are mentioned again at the end of Chapter 41. 9. Here I follow the general authority of the later texts. I o Sovereign Lord (, K f§ • This word ' is closely connected, The best commentary and was so from the first, with S-^ seize.' upon it may be derived from the legal terms usucapio, saisine, seisin. The Sovereign Lord of Egypt is in our current legal phrase ''seized of the Two Earths," that is of the whole Universe, North and South. * In the 64th invocation. t Lefebure Tombeau de Seti I, pi. XVII. 94 BOOK OF THE DEAD. CHAPTER XLI. is Chapter whereby one avoideth the Slaughter which ifi the Netherworld. carried out Tmu, the great let ; me be that glorified in presence of the god in Lion form, god he may open to me the gate of Seb. 1 prostrate mj'self to earth to the great god who is in the Nether- world, Let me be introduced into the presence of the company of gods who preside over those who are in Amenta. O who thou art in who art at the gate of Tebat god with the Red Crown, (i) Amenta let me feed, let me live by the breath of air and ; ; accompany the Let enter in raise great Cleaver, (2) and the Bark of Chepera. at the gloaming, let is me speak to the divine Boatman ; me may and let me go out that I may see who him up and speak my words to him. Breathless one : there ; that I O (3) Let me live and be saved after death. thou Bearer ofpeace offerings, who openest thy mouth for the presentation of the tablets, (4) for the acceptation (5) of the offerings and for the establishment of Maat upon her throne; let the tablets be brought forward, and 1 let the goddess be firmly established. am Osiris, the great god, the eternal king, who numbereth (6) his seasons and who lifted up his right arm, who judgeth the great ones and giveth mission Netherworld. to the gods of the great Circle which is in the Notes. The most noteworthy this chapter latter difference between the older recension of later periods is that in the is and that of the Saitic and the god addressed at the opening Osiris Unneferu, identified with Tmu. In the older recensions the who is identification may in be seen in another way. is Osiris, Tmu is the god invoked, and answer he says that he I. the great god. God with the Red Crown 1^ 34. cj] is 11 \l^\J^ , one of the titles of Osiris with the 7, ^ crown. pi. See Plate This It XV from Lefebure, Tombeau de Seti crown "'^''^y ^ part IV, litle, derived from the is Net-td or Nait-td. was borne by the high PLATE XV. BOOK OF THE DEAD. *^=^*r->^^A=c5 Tomb of (Musee Guimet, Vol. XV, Rameses IV. XV. Notes 3 and 9. Chapter Flatea/.) Tomb of Rameses IV. (Musee Guimet, Vol. XV, Plate 40.) ?^ Tomb of Rameses IX. Note i. (Musee Guimet, Vol. XVI, Plate 6.) Chapter XLI. Chapter XLVII. Leyden Papyrus, No. 16. Tombeau de Seti I. (Musee Guimet, Vol. IX, Plate 34. PLATE XVI. ^i e i,0u X w H ^WJI^ ^Ov< « S) U Q < W Q W X H '<^- ^ ( L-H N lii^i^ CQ in O 1^ 3 u >> a, '^fecg: 0. o o nV^h ^ C^^^ |[IIM BOOK OF THE DEAD. priest at 95 Coptos (Brugsch, Diet. Geogr., pp. 1374, 1377), and the his title King of Egypt derived Is^ from the Crown Osiris, or rather \J of the North which he wore as representing Osiris, 2. the heir of Horus. The great Cleaver, n«=^ "^^f ^ , the name of the god who cleaves his path through the sky. 3. Breathless one, S "^ (]( Q|o ( ( ^^ Osiris. is 4. Thoth is the person here addressed, and the speaker Osiris. The tablets are those containing the evidence at the trial at the Balance. 5. Acceptation j-r ^^. ( j J>eka, besides the physical sense of comprehendere, 'to lay hold in, of with the hands, has that of 'taking ' embracing with the mind,' and perhaps 6. setting forth in words.' pi. 3. A On the Sarcophagus of Seti (Bonomi, is D), and the other \ copies of the same text, there 1 1 Vihli})- a picture of these ^"^ ^ text '^^'^^ is the 1 title D D written over them. But the speaks of them as ^ o -Ji ^ -J|. CHAPTER XLIL Chapter whereby one hindereth the slaughter which Sutenhenen. (i) is wrought at Land I of the Rod, of the White Crown of the Image, and the Pedestal of the gods. am the Babe. (2) ! {Said Four Tifues.) Serpent Abur (3) Thou sayest this day, " The Block of Execution is furnished with what thou knowest," and thou art come to soil (4) the But 1 I am he whose am Mighty One. honours are abiding. the Link, (5) the god within the Tamarisk, (6) who connecteth (7) the Solar orb with Yesterday. I am Ra, whose honours are abiding. I {Four Times.) am the Link, the god within the Tamarisk. g6 BOOK OF THE DEAD. My course. course is the course of Ra, and the course of Ra is my My hair is that of Nu, (8) My two eyes are those of Hathor, My two ears those of Apuat, My nose that of Chenti-chas, My two hps those of Anubis, My teeth those of Selkit, My neck that of Isis, the Mighty, My two hands those of the Soul most Mighty, Lord My shoulders those of Neith, Mistress of Sais, My back is that of Sut, My phallus that of Osiris, My liver is that of the Lords of Cher-abat, My knees those of the most Mighty one, My belly and my back are those of Sechit, My hinder parts are those of the Eye of Horus, My legs and thighs those of Nut, My feet those of Ptah, My nails and bones those of the Living Uraei, There is is of Tattu, not a limb in me which is without a god. And Thoth hands. a protection to I shall my flesh. not be grasped by my arms or seized by my Not men I or gods, or the glorified ones or the inflict generations past, present, or future, shall damned; not any injury upon me. is am am he to who cometh man. forth and proceedeth, and whose name of Eternity " unknown I Yesterday, " Witness is my Name : the I persistent traveller upon the heavenly highways which as Chepera. I 1 survey. am the Everlasting one. I I am am felt and thought of am Egg. the Crowned one. the Dweller in the Eye and in the It is an attribute of mine that that I live within them. its I I I I sit am am am the Dweller in the Eye, even in it is closing. by which come forth and I the Dweller in supported. : rise up the Eye I ; enter and is I have life. my seat upon my throne, and I conspicuously upon I it. am Horus, who steppeth onwards through Eternity. BOOK OF THE DEAD. I 97 have instituted the throne of which I am the master. As regards my mouth whether in speech or in silence, : I am right and all fair. As with regards my attributes : I hasten headlong, I the god Unen,* that pertaineth to me, hour proceeding from hour, the One proceeding from the One, in I my course. ; am me. the Dweller in the Eye of no evil or calamitous things befall It is I the who open the gates throne, and who open the Heaven ; it is I who am master of this day. series of births upon I I I who treadeth his path of Yesterday. am "This Day" to generation of men after generation. am he who giveth you stableness for eternity, whether ye be am he Babe, in heaven or upon earth in the South or in the North, in the West or and the fear of me is upon you. in the East ; — I am he who fashioneth with his eye, and who dieth not a second time. A moment of mine belongeth to you, but my attributes belong to my own domain. I am the Unknown belong to me. I one, but the gods of Ruddy Countenance am served to Gladsome one, and no time hath been found, but create for me the Heaven and the increase of Earth, and the sever the increase of their offspring. They It is I and rise join not — they sever I my name from all evil things, according to the words which say unto you. ; who up and shine forth strength proceeding from strength (9), the One There is not a day devoid of that which belongeth to proceeding from the One. it; for ever and I for ever (10). am Unbu,t who thou who hast proceedeth from Nu, and my mother is Nut. motion (11)! for I was motionless, a mighty link within the close of Yesterday my present activity is a set me in ; link within the close of 1 I my I hand. am am not known, but am ! one who knoweth I thee. thee. not to be grasped, but in the [Oh Dweller Egg am one who graspeth Oh Dweller in the Egg is !] * Another reading Unneferu. t See note i on chapter 28. 98 I BOOK OF THE DEAD. am am is Horus, Prince of Eternity, a fire before your faces, which inflameth your hearts towards me. I master of things my throne and I pass onwards. I The set present time the path which evil. have opened, and I have myself free from I all am the golden Cynocephalus, three palms in height, without in the legs or arms Temple of Ptah(i2); and my course Temple of Ptah. is the course of the golden Cynocephalus, three palms in height, without legs or arms in the Let these words be said —Ababak ter-ek (13). Notes. most interesting, and it is one of the most important as illustrative of Egyptian mythology. It is imposThis chapter is in itself sible at present to explain every detail, but the general drift of the chapter is not to be mistaken. And the same drift is to nised in the whole course of Egyptian religious literature beginning. be recog from the The speaker throughout identifies himself with the divinity whose is manifestation the Sun ; he is not the Sun of this or that all eternity, moment but of Yesterday, To-day and of the " One proceeding from the One." 1. Sutenhenen. The 6j) later texts say the "Netherworld." to the rising Sun. 2. The Babe ® [ [ ^ , an appellative applied See Brugsch, Rev. II,'pl. 7 1, 3, where this [ babe is compared I to the ^V I Lotus AA/VvAA coming forth from the great stream y signifies The word that which is " hfted up," " un eleve," W 3. Serpent Ab-ur [ ] ^^ is "^^ o^ . The two important MSS. Ca and Pb seem in to imply a female personage, but as the verb masculine the it is connection with the for a name final o^ cannot be meant feminine ending, and peculiar to those two MSS. Ab-ur " the very thirsty," as the appellative of a viper, recalls that of the ct^ydv, whose bite caused intense thirst. But it may have BOOK OF THE DEAD. 99 originated in the fact that these reptiles are in the habit of lying in wait by the water side for the sake of the animals drink. 4. who come there to To soil: % ( ' C3 ^^ *^^ *yP^ °^ ^^^ (, word 0:1 in the earlier texts. The late ones have the well known =;*i-=^Q. of the 5. The Link V Iwl" -^'^ot^^i" ^PP^lI^tive Sun god, applied to is Tmu and Horus in the oldest texts. The notion of that of concatenation, connecting, combining, fastening, binding, setting avv-ra^fia, tn order together, nectere coronam. avvTa^i (Pap. Prisse V, 6), and the seven the first V S() ' "' ffvpTaffffovje^, authors of artistic composition. See note to chapter 71. The rising sun under his The god within the Tamarisk. frequently represented as being in a tree or bush, various names is which partly conceals him. This is a mythological way of treating the light cloud or mist which so commonly accompanies the sun's Tamarisk is only a provisional translation of first appearance. 6 (1 \\. The god Apuat, who is identical with Osiris, is said in the Pyramid Texts {Unas 107, Teta 66) to come forth from the 7. Who connecteth. is This . I believe to be the sense of is T v\ if the next word T <=:=> ^AAAAA (_ But the text quite uncertain. ^ is a rope or cable (Bonomi, Sarc. II, c, 34), and like tie, the Latin copula or the Semitic '^^H? bond, connection* Jj^^ has the sense of * " J.A~i- non moAo funem, sed Gesenius, Thesaur in voc. et in Alcorano saepe /oedus significat." '^3,^. O 2 , 100 BOOK OF THE DEAD. the prince of When avec moi! Tennu {Berlin Pap. i, Una 31) proposed a _ 9 VQi Ue-toi family alHance to Senehat, he said to him T And he gave him his daughter to [ [ wife. In the expression T connectedly, <^^^i is nefrit signifies continuously, and the sense of until . only completed by the addition of the preposition Instead of [ ^^^ t ' the Solar orb,' or some MSS. read 5 [ O [1 V^ Yr\ ) ^AAA-v^ "^J^ 5 [ wwvA 5 ^^^d in each of these cases to the comparative T must be understood as an adjective raised : degree by the preposition (colour, hair or veil) More beautiful [my] splendour than Yesterday." None of these readings seem " very attractive. 8. Here follows the identification of the limbs of the deceased person with those of various gods. There are many ib. similar texts belonging to line 565, &c. all the periods of the Egyptian religion. For the Pyramid Texts, see e.g. Unas, line 218 &c., line 570, &c., PeJ>i /, pi. Compare Rd, the Coffin of A?namu, XXIV, line 11, &c., Naville, Litanie de p. 96, and Golenischeff, Metternichstele, lines 9-359. J Strength \ fV\f\rw^ ^£LJ ,.22. ^ : : , literally a wall or tower, like the J_-L Ti^-biriri of Ps. XI, 4. 10. ^.^.^.^^ j^ ^ ' continuously, continuously.' 11. is The interjection ^^ seems to imply that a second person addressed. The passage would otherwise be translated, " I have set myself in motion," which would be more consistent with the doctrine contained in this chapter. 12. All the more recent copies have J ' ^^^ Sanctuary of Ptah at Memphis. 13. Ababa-k ter-ek. This is only one of the readings of a formula which had soon become utterly unintelligible to the copyists. Hieratic copies like Louvre 3079, published by M. de Rouge, B.M. 10,257 (Rollin) and Leyden, T. 16, record several conjectural emendations, to which modern scholars might add others, were they so disposed. BOOK OF THE DEAD. lOI CHAPTER XLIII. is Chapter whereby the head of a person the Netherworld. I not severed from him in am a Prince, the son of a Prince is ; a Flame, the Son of a it Flame, whose head restored to is him after hath been cut off. The head I raise I of Osiris not taken from him, and my head shall not be taken from me. myself up, I renew myself, and I grow young again. am Osiris. Note. An early recension of this chapter is found in the tomb of Horhotep {Miss. Arch. the Coffin of Amamu. II, p. 159), and an apparent reference on CHAPTER XLIV. Chapter whereby one dieth not a second time. Let the Cavern of Putrata fall (i) into the darkness, but the be opened for me, where the dead Eye of Horus supporteth me, and Apuat reareth set not. me up. is ; I hide myself among is you, O ye Stars that My front that of Ra, is my face revealed, according to the words of I my heart am Ra himself, I am Thoth father liveth for thee, in its place, not to be my speech is intelligent. ignored, I am not to be ! molested. I Son of Nut I am thy son Horus, see thy mysteries, and am crowned as King of the gods. I die Thy O not a second time in the Netherworld. I. Putrata in /, or All t=t . This name has in the disappeared nearly all the MSS. It is mentioned Pyramid Texts {Pepi personage. 332, Merira 635) as a lake traversed by the glorified I02 BOOK OF THE DEAD. CHAPTER XLV. Chapter whereby one escapeth corruption in the Netherworld. Here less his is the Osiris iV., motionless, motionless like Osiris; motionlet limbs like Osiris not corrupt. Osiris. I them not remain motionless, let them They move not, they stir not be it done for me as for : — am Osiris. CHAPTER Chapter whereby he that world. is XLVI. is living not destroyed in the Nether- Oh forth* ye recent offspring of Shu, who dawn after dawn is possessor springing of his diadem at sunrise; ye future generations of men, is my the springing forth of Osiris. Note. This chapter is addressed to the m ¥^^V^^ v) human ^^"^^^"^^^^ as the who are known from other quarters to be beings, But the reference is not to men who have yet lived upon the earth. They are spoken of as men of a Queen Halshepsu on her obelisk when speaking future generation. younglings of the god Shu. of them connects them with the period of 1 20 years, that is as if we Before their appearance upon the said "men of the next century." earth they circle round the Sun, and the other glorified dead hold conheld not the like verse with them (chapter like 124, 6). The doctrine Egyptians, of many ancient nations, it the preexistence of souls. They held philosophers or poets, but as an article of their popular and traditional creed. CHAPTER XLVn. Chapter whereby the Seat of a person Netherworld. is not taken from him in the Chair and Throne of mine, which are coming to round to me ; divine ones ! me and circhng • The Day-spring. PLATE XVII. BOOK OF THE DEAD. Chapter XLVII. Chapter L. Chapter L. Papyrus of Ani. Nicholson Papyrus. (.Egyptiaca, Plate 5.) Papyrus of Ani. Chapter LVII. Chapter LVIII. Papyrus of Ani. Papyrus, British Museum, No. 9949 Chapter LXI. Chapter LXIV. 'or' Papyrus du Louvre, iii, 93. Papyrus du Louvre, in, 93. PLATE XVIII. BOOK OF THE DEAD. Chapter LXVIII. Lanzone Papyrus du Louvre, iii, 93. II ^Diz. Egiz.). HVi ( 1 (l^r"=i#l L^v nr 1 la \ IK Lepsius (Denkin., Abth. Sif Ill, Bl. 264). Saquara. Lanzone {Diz. Egiz.). Leyden Sarcophagus. Wilkinson (Mat. Iliirog., Plate 23). \M A 1 1 # 23). Lepsu's (Todt., Plate 21). Lepsius (Todt., Plate BOOK OF THE DEAD. I 103 of those am a noble Sahu (i), grant that I may become one what I execrate. who I follow the great god. I am am the Son of Maat, and wrong the Victorious one. is Note. I. Sdhti fi ^Q 1 is not a mummy, as it is sometimes rendered, but a living personality in mummied form. CHAPTERS XLVIII and XLIX are identical with X and XI respectively. CHAPTER Chapter zvliereby one L. cometh not to the divine Block of Execution, of The fastened. four (i) fastenings of the hinder part my head are He who who was was shorn. is in heaven it fainting upon his was who made firm the fastening for him two haunches on that day when the fleece The disaster. I fastenings of the hinder part of my Sutu and the company of gods in his Preserve first head were fastened by triumph. Let there be no me safe from him who slew Earths.' my father. am seized of the 'Two were fastened by Nu, on the first time of my beholding the Law in virtue of which the gods and their symbols (2) come into existence. I The fastenings of the hinder part of my head am the Heedful one, and (3). become the executioner for you, ye great gods Notes. The second sources. antiquity of the chapter is proved by its its occurrence on the is it coffin of Mentuhotep it ; but condition there no one can read It who is not already familiar with such that from other till begins, Aelteste Texte, p. 22, line 34, and goes on its the red letters at hne 50. The text, in spite of importance, is very inaccurate. I04 1. BOOK OF THE DEAD. The four fastenings. The number /?z^r is only found in the It is oldest copies. The later copies have a different text. is im- possible to say what kind of fastening meant. —*— might be a ligament or a vertebra — though more is probably the ^{jT latter. But is it might be a combination of several pieces. occiput, ^^^ these ^ the and this suggests the hypothesis of cervical vertebrae. But the number ; of these not four but seven. Of three are peculiar the Atlas which supports the head, the Axis its upon which long spinal the head turns, and the Vertebra prominens with process. But see the Vignette of chapter 42 from Pd 1 where four vertebrae are figured. 2. Symbols^ or symbolical representations, 1 ^v\ ^^ 1 or ^\\\ 3. The Heedful one I, ^^^^, perhaps ^^_^^. ^ Unas 584, Pepi 199 and 667. CHAPTER do not LI. Chapter whereby one goeih not headlong in the Netherworld. I execrate, I execrate, I eat it. That which I execrate is dirt. I eat it not, that I may appease my let Genius. Let me not fall into it it ; let me not approach it with my hands, me not tread upon with my sandals. Note. The Chapters numbered 51 and 52 are not found in the most them and their formulas are met with on the ancient coffins* and in the Pyramid texts. See, for instance, Unas 189, Teta 68, with M. Maspero's note on the latter I do not, however, believe, as M. Maspero does, that these text. ancient papyri, but the substance of texts convey the idea " so frequent [!] among half-civilised peoples, * There is a chapter in Lepsius, Alteste Texte, p. 34, with the same title as chapter 51, but the contents are different. BOOK OF THE DEAD. of another life 105 in which the deceased will ft have nothing to eat and 1 ' drink but excremental matter." ' That the ^ which I translate /\ 000 quite certain, but they dirt ' and ^ '~s~' ' lye ' are of this nature is are objects of abhorrence to the Sun-god, like the dead rat and the putrid cat in chapter ^;^, because he is a consuming it," fire, and " what- soever he findeth upon his path he devoureth A^ 1 1 f\ ^"^ JL> deceased who 1 \^ Unas is 515. It is only natural then that the in these texts identified with the Sun-god should express his execration of such offensive matter. He is not afraid of being limited to this food, his fear springs from the opposite extreme. CHAPTER Chapter whereby o?ie LII. eateth not dirt in the Netherworld. I execrate, I execrate, I do not eat I it. my let That which Genius (i). Let it I execrate is dirt. eat it not, that I may appease upon me let me not approach me not tread upon it with my sandals. not fall ; it with my hands, Henceforth let me live upon corn (2) in your presence, ye gods, that I and let there come one who bringeth to me may feed from those seven loaves which he hath brought for Horus and upon the loaves for Thoth. "What Let let willst thou eat?" say the gods to him. me eat under the Sycamore of Hathor the Sovereign, and in Helio- my turn be given to me among those who rest there. And let me manage the fields in Tattu and prosper And let polis. me feed upon the bread of the white corn and upon the beer of the red barley. to And let me the ; the forms (3) of my father and of gate-keepers of the stream. let my mother be granted Let room be thrown open for me, the path be made, and let me sit in any place that I desire. P — — I06 BOOK OF THE DEAD. Notes. (i) Here, as in the corresponding passage in the preceding ' ' chapter and in several other places, the later texts often read , which (2) is a serious error. unintelligible (I The H ^ QA of the later texts should be cor- rected to error —— 6 ° ° ° {Alieste Texte 42, lines 50, 54 and 67). The r\ (_ . may be traced to a form of the word with the prothetic There are several words varying traced to the same origin. H in their applications which may be — seser ' spica ' ' a point, hence an ear of corn, and 6 ''^~~^ , *^~~^ -H — ^=^^ — H < — spiculum,' an arrow, a javelin, are very clearly is, m. connected, and the notion in both as in the Hebrew l^lb^, that of 'shooting iorih,' proferre, protendere. — — "^t?^ M , a term applied to horned animals, has surely nothing xv, 19. It refers to do with the Coptic cyptX? of Leviticus pointed weapons presented by the beasts. to H the ^ *^^~^ Q. is 'put forward' in the way of speech, and may be command or prayer, or simple statement. —.— And may IS the builder's line is something ' stretched out ' pro/a tu7n, protensuin. with reference to walls, buildings, and the like, ^ H I ^ I always be translated by proferre, protendere. (3) The forms, f J^|| "^t f J^|> 13). ^s in the Turin Todtenbuch. There is a most interesting imperfect on the Leyden Coffin M.3 (M. PI. told that text but unfortunately The deceased is on arriving at the mysterious gate he will find his father and his mother, ''^^ U ^^ -^ . This is followed by is "1 H and then apparently by effaced. ^^^ but the middle sign ' almost entirely This would mean at the resurrection of thy body.' BOOK OF THE DEAD. 107 CHAPTER Chapter 7vhereby one I is LIIIa. to eat dirt not made or to drink lye. am ; the sharp-horned Bull, ; who regulateth the sky, the Lord of the risings in heaven the great Giver of Light, who ; issueth from Flame the Bond I of Time, richly supplied with years is the god in Lion form, to I whom given a march of Glory. I execrate, execrate, do not eat that which my Genius execrateth. Let hands, it not enter into my stomach, let it not approach to my the let Let me not tread upon it with my me not drink lye, let me not sandals. advance headlong in Netherworld. I am the possessor of bread in Heliopolis, who hath bread in Heaven with Ra, and bread upon It is earth with Seb. it the Sektit boat which hath brought in Heliopolis. from the house of the great I god am eat, gladdened in my very entrails, and am associated with the divine mariners, they and I round to the East of Heaven. I eat as feed upon what they feed. I eat bread from the circle offerings. who house of the Lord of CHAPTER Whereby one I execrate, I LHlB. eateth not dirt. execrate ! I ; do not I eat it. s Dirt I is what I execrate do not it. eat it. execrate lye, I do not drink Let with me not approach it with my fingers, let me I not tread upon it my sandals. Seb, the father of Osiris, hath ordained that or drink lye, should not eat dirt but my father hath four times said that I should eat of the red corn. There are seven loaves in Heaven at Heliopolis with Ra, and there are seven loaves upon earth with Seb, and there are seven loaves with Osiris. P 2 I08 It is BOOK OF THE DEAD. the god of the Sektit galley, and of the Maatit galley, who I hath brought them to I me at Heliopolis. shout with joy, and my Genius shouteth with joy, because am in Heliopolis, is and I live in excellent condition before Ra, on the day when bread presented in Heliopolis. Note. Chapter 53A is is taken from the papyri of the older period, 53B a still older text from the Coffin of Horhotep. CHAPTER Chapter whereby air I is LIV. given in the Netherworld. (i), am the god in Lion-form the Egg in the Great Cackler, and I watch over that great Egg which Seb hath parted from the earth (2); my Life is the Life thereof, and the same is true of my advance I in life and of my breathing of the air. am circleth god who keepeth opposition in equipoise (3) as his Egg For me dawneth(4) the moment of the most round. the mighty one, Sut. who are pleasant through the alternate successions of the Earth, who preside over sustenance and who live in the Blue (5), do ye keep watch over him who abideth in his Nest the Infant god who cometh forth towards you. ye gods ; O Notes. The and tion. text here followed is that of Pa which text, that is much preferable to that of Ani. sqq., There it is but of Horhotep, line 344 too inaccurate to serve as the basis of a translais a far older It is however very valuable in for other purposes. Lion form. These words are not in Horhotep, the chapter beginning as in later texts " Oh Tmu let there come to (i) The god me the air which i is in thy nostrils." The word for air is written ^— ^ ^T^ (2) It (lines 344 and 346) as in other places. is a mistake to speak of a mundane egg, of which there is no trace in Egyptian mythology. Seb, the great cackling goose, BOOK OF THE DEAD, lays the golden egg, ' 109 does not earth,' which but ' is the Sun ; but \J mean lay upon the earth,' divide, separate from the The egg springs from the back of Seb. (3) Who keepeth opposition is in equipoise. This sense ^ may be ll\, inferred from Pa, but made very clear by the JI, is of Horhotep. The equilibrium of forces maintained by the revo- lution of the Sun, (4) Dawneth, J t_J /j( . Horhotep ; whose text breaks off without a word on Sutu. (5) The Blue, ^ H ^ 11^^^^ 'lapis O O O lazuli.' The French Vazur is exactly corresponds to the Egyptian, for the word azure derived from lazulum. Ancients and modern differ greatly, as is well other as to the impressions derived from colour. known, from each It seems strange to ' read in the tale of the Destruction of was of lel real chesbet,' that is ' Mankind that the dark blue.' But we have an is hair of Ra exact paral- to this in Greek. Kvavof artificial lapis lazuli in Theophrastus, who the even mentions the lapis made (//., in Egypt. But in Homeric poems the hair of Hector 22, 401), beard of Odysseus {Od., 16, 176), as well as (//., I, 528; 17, 209) are described as Kvaveai. and the eyebrows of Zeus hair and the CHAPTER am am LV. is Another chapter whereby air I given. the Jackal of jackals, I Shu, who convey (2). breezes, in presence of the Glorious one (i), to the ends of the sky, to the ends of the earth, to the ends of the filaments of Cloud I give air to those Younglings as I open my mouth and gaze with my two eyes. Notes. 1, 2, The Glorious one. This is the most usual reading. is Fa has Ra, Filaments of Cloud. Cloud the sense, not the translation of : no i I BOOK OF THE DEAD. v"^' of °^' ^^ ^* ^^ ^^^° written, ("^iJirf^ 8 S Ml, which is the name some [) tree or shrub which has not been identified. , The filaments ^ or j ^^ which are among its characteristics, point in this context to the long fibrous forms presented by the cirrus cloud. CHAPTER LVI. Another chapter of breathing. Oh Tmu nostrils. It is ! give me that delicious air which is in thine own I who hold that great station which is in the heart of Heracleopolis. I watch over that egg of the Great Cackler, strength thereof, my life is the life thereof, my strength and my breath is is the the breath thereof. CHAPTER LVn. Chapter for breathing air and command of water in the Nether world. be opened to Osiris; doors of Kabhu (2) be thrown wide to Ra. Let the Great (i) One let the two folding thou great Coverer (3) of Heaven, in thy name of Stretcher (4) [of Heaven], grant that I may have the command of water, even as Sut hath grant O command of force (5) on the night of the that I may prevail over those who preside at Great Disaster the Inundation, even as that venerable god prevaileth over them, whose name they know not. May I prevail over them. My my nostril is opened in Tattu, and I go to rest in Heliopolis, dwelling, which the goddess Seshait (6) built, its and which Chnum raised on foundation. ; BOOK OF THE DEAD. If the Ill if Sky is at the North ; I sit at the South at the ; the Sky sit is at the South I sit at the North is at the if the Sky I sit at is West I at the East and if the Sky East the West. I pierce And drawing up my eyebrows (7) through into every place that I desire. Notes. This chapter and the following are recensions and combinations of extremely ancient texts. The first portion of the present chapter follows the ancient text of Horhotep. existence, Even at that early period two recensions were in after the other. and are copied one The translation here given is the nearest possible approach to the original text. The second portion (beginning with My nostril) dates from the papyri of the Theban period, though we must depend upon later authorities for the entire Section. 1. The Great One J4 urit — Heaven. the Cc(?/ (water) is 2. KabJm Zl ) X \^ is v'^'wvva, literally another name 3. for the Sky,* and /. here in parallelism with the Great One. , Coverer Q r^ a name applied both to the Nile, as covering the land during the inundation, and to the Sky as the covering above us. Cf. my paper on Nile Mythology, P.S.B.A., November, 1890. 4. Stretcher | "^ which , I consider as a nasalised (perstretch. ]) haps the original) form of ^ D The papyri read at. at pet ' Cleaver of the Sky,' but ^'=:=>-, the word without the determinative expression may also mean stretch, as in the >oC g' ) -^ ) • 5. Force ^ _^'"' f( |^ ^, like the Latin z;zV, may, but need not, be of a criminal nature. • The name of the goddess The name i-^-^^-^ occurs repeatedly in the Pyramid Texts, and even the very I I IV expression ^?* Unas, 375, and the Litany at Pepi I, 631. 112 BOOK OF THE DEAD. in this ^ ® J) scribes. 6. place is a manifest blunder of the more recent The goddess Seshait ^f^ ^ commonly but erroneously called through an error against which Lepsius {Aelt. Texte, p. 3) and Brugsch {Zeiischr., 1872, p. 9) have both spoken. The real name of the goddess, as I have elsewhere* shown by actual variants, "^^^ (Louvre, Seshait (Teta, 1. 268) or fl is fl czsa "^N, ^ ^i^ Safcli, ^ ^ A. 97). She is so called from the root r-3-1 , ^^ Ti[o] , writing, that being one of her occupations. 7. Drawing up my eyebrows I <=^\^ rn i .V ^^^^ m scornful pride, superciliously, like the Greek ras ocppv'i avaavav. CHAPTER LVIII. Chapter for breathing air and command of water. Let the door be opened to me Who art thou ? What is thy name 1 ? I am One is of You ! Who with thee ? It is the Merta. (i) front to front, Turn away then on entering the Meskat. of those (2) He grants that I may is sail to the Abode who have found is their faces. Collector of Souls the name is of my Bark, name of Bristler of Hair its the name of the Oars, Point\ the Hatch, Right and glorious journey Straight the name of the Rudder. it The Give picture of is the representation of my upon the Canal. me jars of milk and cakes and flesh meat at the House of Anubis. If this chapter * is known he entereth after having gone out. in some Religious Texts of the Early Egyptian Period Bibl. Arch., Vol. IX, p. 303. On Trans, Soc + All this part is corrupt. BOOK OF THE DEAD. Notes. 113 The text, 1. 58th and 122nd chapters are reproductions of the same the earliest copy known being that of Ani. Turn away then. Merta as we have seen is the name given to the goddess pair Isis and Nephthys. It is therefore not possible to account for the masculine pronoun Merta. therefore. 2. ^^ as having reference to ideo, idcirco, ^^ must be taken in the sense of then, Meskat, or according to another reading Meschenit. CHAPTER Oh It LIX. Chapter for breathing air and command of water. thou Sycomore of Nut, give thee. is me of the water and of the wind which are within is I over that thereof, who hold that abode which Egg of the Great Cackler. life in Heracleopolis, I watch My strength is the strength my the life thereof, and my breath the breath thereof. Notes. On and the mythological tree in heaven which produces both that is wind tvater, the rain-cloud, see my Egyptian Mythology, in particularly with reference to Mist and Cloud, is still Trans. Soc. Bibl. i- Arch., Vol. VIII. The same kind called ' of imagery ' current in Europe. in German places is authorities tell us about the Wetterbaum,' which ' some Abraham's Tree,' in others, Adam's Tree.' The Yggdrasill myth is supposed to have the same origin. The Rainbow is the heavenly Mountain Ash of a well known Swedish and Esthonian The water from heaven w-as supposed in Egypt to be riddle. especially refreshing for the dead-. CHAPTER LX. Another Chapter. Let the doors of Heaven be open to me, let the doors of Kabhu be thrown wide to me ; by Thoth and by Hapi, the great Coverer of Heaven, at daybreak. Q . 114 Grant ye that to the Earth. I BOOK OF THE DEAD. may have command I the command of water even as the mighty Sut had the of his enemies on the Day of Disaster Long-armed ones in their corners, * even as that glorious and ready god prevaileth over them, whose name they know not. May I prevail over the Long-armed prevail over the May ones. CHAPTER LXL V I, Another Chapter. even I, am is whose Hapu. attribute he who proceedeth from the Weeper (i), and Overflowing. (2) I (3) have the command of it as Notes. I. place. The great Weeper is primarily Heaven, and it is The Nile god who proceeds from it also bears so in this the same name. Jn '^^ AW^. ^^ AAAAAA 3. /. The original is in the third person ; in reference to " he who proceedeth," &c. Chapter LXH. Chapter whereby water Let the Great is drank in the JVetherworld. One be opened to Osiris wide to Thoth, the Coverer, Lord of the Divider of the Earth. Kabhu be thrown Horizon in his name of the ; let the May had over I have command traverse the of the w-ater even as the might of Sutu his enemies. It is I I I who am Ra : Heaven : : I am am the god in Lion form the Steer; (i) the haunch, and pierce through the joint.! four cardinal points; the Eastern 1=^ I eat * The and the Western '^ ^—R > ^"d the Southern-and the Northern a^ t The sacrificial offerings C^V and "^^3 BOOK OF THE DEAD. go round the Sechit-Aarru. There hath been assigned to I II5 me Eternity, without end. And Eternity. lo ! I am the Heir of Endless Time, and my attribute is Note. I. The Steer ^ 4? ^V^*^^^^^ 5^ smau, a solar is title frequent in the Pyramid texts. <::i=>, His mother. Heaven, is called 1 j^ 7r% or (as the called the name written Teta 359) I She is Spouse on the Mountain U , and by a play upon words The or the usual meaning of I Vv ]U jJi like that of the Greek x^o7 Hebrew fc^tLH , is the light green shoot of plants in spring, and this is the key to the sense of the proper name. Demeter had a temple at Athens under the name of in allusion to this that The goddess Chloe, and it is Sophocles calls her ei-xKoos {Oed. Col. 1600). This Egyptian goddess was Enchebit, she had the White ^"^^^ J©, a principal deity at Crown and Unas the wig with two plumes. She Cf. is described as having drooping dugs, and as suckling her son. the whole chap'-er beginning with this information from I. with line 283 of Pepi CHAPTER LXniA. Chapter whereby one the Netherworld. is not burnt with fire, but drinketh water in 1 Amenta let me be borne to thee am that Rudder of Ra, wherewith he conveyeth Bull of ! ! the Ancient (i) ones. I I am not burnt, I am not consumed. am Babai, the eldest son of Osiris, who striketh the eye of every god (2) in Heliopolis. 1 am the Heir, the primary power of motion and of rest (3). Q 2 — ii6 I EOOK OF have made firm it. thf: dead. it my name, and have preserved that I may have Hfe through CHAPTER Chapter whereby I otie is LXIIlB. twt boiled in water. am and that ready I raise ; Rudder wherewith Ra conveyeth the Ancient ones, impassable the effluxes (4) of Osiris to the Tank from flames a wrecked one, (5) but not to be consumed. I lie helpless as a dead person, (6) and I arrive at the lair of the Lion who defieth slaughter, ... set out. (7) following the road by which I Notes. The Chapters 63A and 63B reading. text of T. are united into one in the later MSS. without any other division than ^^^, indicative of a different None is of the early papyri contains both chapters. The 63B extremely corrupt, and without rational interpretation. that / am ones. Rudder of Ra, 7vherewith he conveyeth the Ancient This passage is twice found in Horhotep (311 and 329), the word for Rudder being [ written ^\ Tk C ^^-t^ . 2. Who striketh the eye, -^-^ \ . The peaceful determina- tive may perhaps be intended to diminish the force of the very expressive \ in the verb of striking. But I believe that this passage may fairly : be illustrated by the words of Lucretius IV, 324 and following Splendida porro oculi fugitant vitantque Sol etiam caecat, contra si tueri, tendere pergas. Praeterea splendor quicumque est acer adurit Saepe oculos ideo quod semina possidet ignis Multa, dolorem oculis quae gignunt insinuando. 3. The primary power of fjiotion and of rest. These words have a modern sound, but they express the sense of the original, ^^ >^ BOOK OF THE DEAD. 4 . 117 Effluxes^ Osiris, \\ which rt3 is , the /x^Vs t^^ vital sap, as it were, of the body of the source of Hfe both to men and to gods,* and in default of which his cease to beat. It is own heart (Unas 12) would celebrated in all the mythological texts extant to the latest inscriptions of from the time of the Pyramids down Denderah and Edfu, and even moisture was supposed to naturally identified with it. in Demotic documents. from it, | All proceed and the Nile was In the \\ Pyramid texts (Pepi 66) X \>'v\'\\ ^^ translator is put in parallelism with ^ sense. P ^ |. 5. A wrecked one. So I understand ^^^^ from Chapter 125, 38, is but the whole context here respects himself 6. so doubtful that no who would warrant the / lie helpless like a dead person. its AA , heft is the condition of an infant on the knees of li\ nurse. And I understand V^ 7. ^"^ ^'^ ^^^^ known euphemistic -^ ^^ application to the dead. -»^ Yf^ ^- "^^ X!&o%\. probable reading here, but it. it is a hapax legomenon with nothing in the context to explain CHAPTER am ; LXIV. Chapter whereby one cometh forth by day from the Netherworld. I Yesterday, To-day, and To-morrow, for is I am born again and again mine the unseen Force, (i) which createth the gods and the giveth food to those in the Tuat (2) at the West of Heaven ; I am Eastern Rudder, (3) the Lord of Two Faces, who seeth by his own * In one of the ancient chapters preserved in the tomb of Horhotep, the deceased, speaking in the person of Horus, talks (319) of quenching his thirst with the ^^ _^ [^ of his father Osiris. in t See a very interesting passage translation. Pap. Rhind 4, 4, with I'rugsch's — ; Il8 light; the BOOK OF THE DEAD. Lord of Resurrections, who cometh birth is forth from the dusk are giving and whose attentive from the House of Death. Ye two divine Hawks (4) ; bier to the heed to the matter tomb, and who conduct the ship of Ra, advancing onwards from the highest place of the Ark in heaven— the Lord of the Shrine (5) upon your gables, who ye who accompany the which standeth in the centre of the I Earth He is I, is and am He. (6) Mine the radiance in which Ptah fioateth over his firma- ment. (7) Oh Ra, who in smileth cheerfully, and whose heart is delighted with the perfect order of this day as thou enterest into Heaven and comest forth the East : the Ancients and those who are gone before acclaim thee. Let thy paths be made pleasant for me ; let thy ways be made wide for me to traverse the earth and the expanse of Heaven. Shine thou upon me, oh gracious Power; (8) as I draw nigh to the divine words which my ears shall hear in the Tuat ; let no pollution of my mother be upon me ; deliver me, protect to me : from him who I its closeth his eyes at twilight and bringeth (9) is an end in darkness. I am the Overflower, and Kam-ura is my name bring to fulness (10) the Force which hidden within me. Oh thou Great One, who the Powers of the South, at forth, saying : and callest upon the moment when the god is carried art Shoreless, (11) "Behold the Lord of his Flood; see, the Shoulder is fastened (12) upon his neck and the Haunch upon the head of the West" offerings which the two goddesses of the West (13) present to me when the weeping bursteth forth from me at what I witness, as I am borne round on the Tenait in Abydos, (14) and the bolts made fast on the gateways above your images are in the reach of thine hand and from within thee. Thy face is as that of a hound whose nostril sniffeth at the covert to which my feet convey me. for Anubis is my bearer, god in Lion form. ! he who luUeth me to rest (16) is the Do thou save me I am He who cometh door ; forth as one who breaketh through the and everlasting is the Daylight which his will hath created. BOOK OF THE DEAD. " I II9 know the deep waters " is my am name. I satisfy the desires of the Glorified, . . . who are by millions and hundreds of thousands actively .* I the guardian of their interests, working at the hours of the day and adjusting the arms of Sahu ; twelve in circling round, uniting hands, each of them with them in the Tuat is the Hour of the which cometh here in triumph the same overthrow of the Sebau,' the same which is yoked with which maketh way into the Tuat another. But the sixth of ' ; ; Shu. I shine forth as the Lord of Life and the glorious order of this the blood which purifieth is day : and the vigorous sword-strokes by which the Earth I sever the made one. ; horns (17) from those who unite in resistance to me the hidden ones who rise up in opposition against me those who go ; upon I their bellies. come as the ambassador of the cause of Osiris in this place. I Lord of lords to avenge the Let not t the Eye consume its tears. am the Guide of the house of Him who dwelleth in his treasures. I am come from Sechem to Heliopolis to inform the Bennu of the matters of the Tuat. Oh raisest goddess Aucherit, who concealest that is within thee, but forth up forms, like Chepera, grant that I may come and see the orb of the sun, and walk forth in the presence of the great god, who I is Shu and abideth on high, I for eternity. upon the firmament, I with the daylight which mine eye hath made, and travel tread raise a flame I fly forward daily, towards the splendours of the Glorified in presence of giving life Ra to every earth. man who treadeth on the lands (18) which are upon the Oh thou who leapest forth, conductor the fair of the Shades and are in faint Glorified ones from the Earth, let path to the Tuat be granted to me, which is made in behalf of those who condition and for the restoration of those Who I art thou, who devourest in who Amenta ? are in pain. am He who * presideth in Restau. "He who entereth in his The text is too corrupt here for is any plausible translation, t Aoi omilted in many copies. 120 BOOK OF THE DEAD. forth in quest ; own name, and cometh the Earth " is the Lord of the Eternity of my name. ; 7ohich She who hath conceived hath set down her burden turneth round before descending ; the door is shut at t/ie wall which is reversed . . .* His Eye hath been given the dawning of the day. I to Horus and his face brighteneth at am am not exhausted : I become the Lion god and the palm flowers of I Shu are upon me. who drowneth. Blessed are they who see (19) the Bourne (20) beautiful is the god of the motionless heart who causeth the stay of the Overflowing. not one : Behold ! there cometh forth the Lord of Life, Osiris thy support, who abideth day I after day. I embrace the Sycomore, (21) I am united to the Sycomore. part the two deities of morning that I may come to hold the it Eye, (22) and cause I to rest in its place. I am come coming to see : at his forth Ra at his setting, and my two hands are pure ! unite with the breeze for ! adoring him. ISIay I I fly be restored INLay I be restored up to heaven and I alight upon the earth and mine eye turneth back there towards the traces of my footsteps. ; I am the offspring of Yesterday; the tunnels {2;^) of the earth have given me birth, and I am revealed at my appointed time. be under shelter from the warlike handed god who cometh behind me, may my flesh be sound and may my glories be a protection to the limbs of one who waiteth for the purpose of May I taking counsel. May the Cycle of the gods listen to what I say. To be said on corning forth by on the path of the ' day ; that one may not be kept back Tuat, whether on efitering or on coming forth ; for ; taking all the forms which one desireth die not a second time. and that is the soul of the person If then this chapter be known the person made triutnphant upon earth [and in the Netherworld] and he performeth all things which are done by the living. This chapter * was discovered on a plinth of the god of the Hermu The copies of this paragraph are as discordant as they are unintelligible. It is idle to guess at the meaning until a better text can be discovered. BOOK OF THE DEAD. Bark (23) by a master builder of the wall in the time of 121 King Septa, the Victorious. (24) This composition is a secret ; not to be seen or looked at. Recite the chapter when sanctified and pure ; not approaching women, not eating goat^s flesh or fish. Notes. This chapters. is one of the most important as it is one of the most ancient at the The text of It it was aheady doubtful time of the Xlth dynasty. had been handed down in two recensions, both of which were inscribed on the coffin of Queen Mentuhotep, the discovery of one of these being attributed to the time of King Septa of the 1st dynasty, and that of the second to the time of Menkaura, the king of the third pyramid. in the These two recensions are slightest value. also found papyrus of Nebseni. The MSS. present innumerable various collected, as far as they could These have been French and some other Museums in 1876, in a very admirable work upon the chapter, by M. Paul Guieysse,* who has translated and commented upon it and and all the variations of it known to him at the time. Since then the papyrus of Nebseni has been published, and M. Naville has given all the variants found in the few existing papyri of be discovered, in the I readings, few of which are of the the best period. have notes of the readings of the papyri in the British Museum, and also those of a cast (now in the British a block in Museum) taken from serpentine, belonging to the Museum of the Hermitage in St. Petersburg. light as I With such gent authorities could be derived from these extremely diverhave done my best (taking as the basis of my translation the texts in the papyrus of Nebseni and the rubric in which the discovery is ascribed to the time of king Septa) towards ex- hibiting the chapter in as intelligible a form as seems to me possible. Some passages as yet defy translation in consequence of the cor- ruption of the text. Some much to years before his untimely death translation of this M. de Rouge read his chapter before the Academic des Sciences. It is this be lamented that to * has never been published. a I have, in addition the versions of other scholars, Eludes Egyptologiques copy of one by ; sixieme livraison. R , 122 Mr. Goodwin, with thirty years ago. BOOK OF THE DEAD. whom this I read this and other chapters nearly is But kind of literature not one of those in which his marvellous sagacity showed to advantage. In reading this and almost every other chapter of the Book of the Dead, it is absolutely necessary to bear in mind that different divine names do not necessarily imply different personalities. A name expresses but one attribute of a person or thing, and one person having several attributes but that the may have is several names. It is not implied in this chapter that the Sun the Nile or the Inundation, is same is invisible force which manifested in the solar ; phenomena Inundator. that which produces the inundation titles. He is the But he has many other names and it, In this chapter, as in others before the speaker at one time him with some a simple mortal petitioning some favour. talks in terms identifying divinit)-, and at another as '=^'^ 1. c> U c=s=i (*^- X is 1 -9 1 <^^^ or, at a later period , . , -f_ ^^ ^ « Vs\ , signifies ofie whose force all concealed or unseen. It is a theological term, frequent at that the deity is periods of the Egyptian religion, and implies its not to be confounded with see hides as truly as it external manifestation. ; The Sun that we reveals the Sun-god who, as this chapter shows, has other manifestations. 2. Those in the Tuat ) ^ ^^ Ij ^—^ ^ i called in the Pyramid Texts IK 1 ^ V\ I, Pepi 1815. The more recent texts read ^ "^ ^ 3. " the gods of the West." Cf Pepi 174. 4. Tjc'O divine Hawks upon yotir gables. They are mentioned Teta, 183. in the Pyramid Texts* as J J mmO p. O^, many They represent the two divisions. North and South, of the Cf. kingdom of Horus. Rochemonteix, £:dfu, passages as that found there. 55 and other such The Shrine which standeth Shrine is also mentioned in the 5. in the centre ' of the Earth. This Book of Hades.' Cf Bonomi, Sarc. 4c. * Here last. as in the name of i^" ''• Tmu, the long sign is written first though read — BOOK OF THE DEAD. 6. 1 23 He is is /, atid T am He. Cf. the . . . . , Pyramid Text—" thou Oh Ra and Teta Teta thou, and thou art Teta risest as Teta, riseth in thee, etc.," Teta, 337. 7. Ptah fioateth over in early texts his fir7nament. The meaning of the verb is shown by the determinative, as in the parallel passage of the 17th chapter. 8. Oh gracious Potver, ._A-^. ^^^ — • The adjective is also written #¥\ The usual determinative "i^iC^ has its origin in the hieratic 9. form of ^, see Prisse Papyrus. 1 Kam-urii ^ ^^^^ -^^/www, 'The great Extender," a name applied to Osiris, as the Nile. "Thy two to thee sisters, Isis and Nephthys, come in thy to thee, and they convey Kamit urit [the great Extent] name oi Kam-urd to its [the great Extender]." etc. Teta, 274. is 10. / bring fulness, The yearly inundation ; the mature of his result of the innate force ei'epyei'a.. belonging to the god the evep^/ij^ia. This translation remains the same whether the [q1. reading be ^>^ or 1 1. Shoreless, '-^ "^^^ |^^ . ^^ or 1 t , implies an enclosed space, a basin or channel with fixed limits. The inundation has no determinate banks. Its course is from south to north, hence the reference to the deities of the South. 12. Shoulder and Haunch. The usual sacrificial joints. This passage was at an early date added to the paragraph which opens the chapter. 1 3. The two goddesses of the West, ci— n V . It is said of Ra The at Edfu \. " He setteth m the West." deities in question are Isis and Nephthys, who are ( also the deities of the East or Sunrise under the name of - •^^^-11^; /VWVNA /W\^/\A Unas, 461. it is In the passage of the Pyramid Texts just referred to that these " divinities in stated as he Ununait open their arms to the god stands up erect on the eastern side of the firmament." Ununait is the place of rising, springing up. The Tenait in Abydos. This feast has already been men- 14. R 2 124 tioned in Chapter I. BOOK OF THE DEAD. It was one of those commemorative and representative of the death of Osiris, of his mutilation, mummificaPrescriptions for carrying it out are found in the tion and burial. great text at Uenderah, published by Diimichen translated by Brugsch, and Mariette, and and Loret, and (in part) by Diimichen. Tenait is also the name of certain days of the month, and (Teta, 229) of the 15. fifth hour of the day. The bolts made fast on the gatezcays. The Pyramid Texts on ^=^^ behalf of the deceased invoke the ^^\ (, ^v ^s. '^W compare <=i^ V [F"' nnn' '^^^ it ^^°'^ which closes the gateway of to Heaven,' with a prayer that line 200). 16. may open him (Teta, 235, He who lidleth me, / vk to ^f*- The word lion. is here in the dual, as corresponding the double Cf. important variant "Q 17. 18. |X g^ is found Cf. at Edfu (Rochemonteix, p. 78). I sever The the horns. Psalm Ixxv, 11. la?ids. The Egyptian word 1 varies in the texts. in different senses : The one of most authorized reading ^ is used which (and perhaps the original one) is put, put on ; ponere, locare, Here it would seem from the context to induere, figere, addere. mean I locality, post, spot of earth. And I am or inclined to identify m \> 111 this place with the well-known \>, \> sss , as an equiva- lent if not as a phonetic variant. 19. Blessed are they who see T ^^W"^^^^ written T 42, . %^1\ _^ %\ "^ Pepi 1, in the it is Pyramid Texts (Unas, 584, Teta. in parallelism with 181 and 199), where v\ \\ [ \ 20. cf. The Bourne, I, [ M. On the goddess q, Menait, Teta 2S8, Pepi 21. 70, 154, 163. The Sycamore of Dawn repeatedly mentioned in the Book of The Pyramid Texts also (Pepi I, 174) speak of the tall the Dead. 1 BOOK OF THE DEAD. 1 25 Sycomore of Sut in the Eastern Sky on which the gods congregate and sit, in expectation of the arrival of the Glorified one. 21. like the I To hold the Eye, m \\\>\ k ^^^^"The two Later texts, Turin copy, have fl^^- verbs here (like in the J ®11 which is also found as a variant) are synonymous sense of embracing, holding,''' enclosing, fastening, staying, proppiiig. According to the ancient myth Sut deprived Horus of his Eye, which was recovered by Thoth, and by him restored to its owner. The p. following passage from an inscription at is Edfu (Rochemonteix, texts. 25) in strict accordance with the oldest mythological ii "J u s^ =^=i its ^ -^ ^^.^ sp c. =1 Eye of Horus suffering harm, to I Wv fast / c^ "Asten, who restored the Lord, who made his pacified Horus with who preserved the Eye {ut'at) from the Eye {ttutrit) in its place, and who Eye." The different synonyms designating word ^v^ i the Eye are important as showing that the ^^. ^^ is here used in the sense of the daily light of the sun. The other part of the same 1 text as Edfu gives additional " variants. ® I I Ol £- — /VV\A/vA H— ^ S\vF JJ AAAAAA (f— ' '' i ^|\ "^^^^and^^^<:^ ij^^n. Eye is Here the in called •¥ 1 '^ -^^ , 'Hr ci -^^ , and ^ . But other -C2>- places the Ut'at stands for a less frequent gress. moment of the solar pro- In the Pyramid Texts for instance ® O V^ L \^ ^ " holder of the Southern Summer The titles, Solstice. Eye of Horus" might perhaps designate the And a later text connects the Eye with the opening of the year. priestly title that of the |;^|, 'holder of the Eye,' is like all such divinity whom the priest personates. The god * C/". the expressions O yv./v^/v\ J POv LU 1 ^s, 1— _! Teta, 258, 262, and ® yvwvNA n . 1 n ^^ I zr2 -^) olZl S 6M!i is not a mere gate, but a hold, or keep. ; 126 BOOK OF THE DEAD. is himself hieroglyphically represented by the sign ^^u of an ape holding the Eye. "• ^^^ ^--^^' ^ <^ F f!T' ^ ^ S' See ^'''' ^91 y\<>^3 Rjj] , Horhotep, 213. my note Froc. Soc. Bibl. Arch., 1873, p. 385. The Coptic AKOpi, which is is generally supposed to be a serpent, like more probably an earth-worm, S^^ I The Pyramid Texts have another word which the tunnels through which the Sun, understand of pass from , Moon, and to Stars West to East, n ^^1 *^=°^ > ^s opposed is X ] T^ the paths of the upper world. 80), Anubis (1 called 11 > among sailors, the "whistling for a breeze." The oldest copies and the more recent ones have readings, and though the words uha hemu occur repeatedly is Pyramid Texts, the second word as in the not written ^^^"^^ ® ^^^^ ^ y ^ , Theban papyri, but ® ^^^ ^ CHAPTER Otherwise said : I LXIX. I am am a Flaming One, and brother to a Flaming One. avengeth Osiris, brother to Isis. He who Avicked me is my ; son Horus, in company with his mother, upon mine adversaries saries adver- who have done to me all and evil things. BOOK OF THE DEAD. Chains have been put upon their arms and hands and evil things which they have done to me. 131 feet in consequence of the I am Osiris, the eldest of the great cycle of the gods (i) and heir of his father Seb. I am ; Osiris, the Lord of the heads of life ; powerful before and behind I his phallus extendeth to the limits of the human race.* am Sahu, who assigneth the bounds as he saileth round the starry throng of me Heaven, the body of my mother Nut, who conceived at her will and brought me forth at her desire. I am Anubis on the day of the Rending asunder. I am the Bull in the Field his father place. I and My shut up his mother on the day when the great slaughter took father is Seb and my mother is Nut. ; I, even I, Osiris, who I am Horus, the eldest of Ra as he riseth. am Anubis on the day of Rending asunder great One, : I am Osiris. O who enterest an'd speakest to him who presenteth and guardeth the door of Osiris^ (2) grant that I may come in and be glorified, let me be appraised, and let me be made vigorous, that I may come and avenge myself. Let me sit at the cradle (3) of Osiris, and put an end to nly let me be made strong and vigorous at the suffering and pain cradle of Osiris, so that I may be born with him and renewed. Said twice. Let me seize that Thigh (4) which is under the place of Osiris^ with which I may open the mouth of the gods and sit by him, like Thoth the Scribe, sound of heart, (5) with thousands of loaves, beer, beef, and fowl upon the table of my father, and the flesh of oxen and birds of various kinds, (6) which I offer to Horus, which I present to Thoth, and which I sacrifice to the Lord of Heaven. the tablets ; CHAPTER I LXX. Another Chapter. have come to an end (7) as for the Lord of Heaven. of I am I written down the sound of heart, and its I rest at the table is my father Osiris, King of Tattu, and eastern my heart stirred ; by his country. breathe its breeze by hair (8) I grasp the north wind by * Cf. note on the Ass of Chapter 40. S 2 132 side lock ; BOOK OF THE DEAD. I grasp the south wind by the skin as I ; make the circuit I seize the east wind by the skin, and I of heaven on its four sides give the breezes to the faithful dead amid those who eat bread. Jf this scripture is knoivn upon earth he will come forth by day, he will walk upon earth amid the livi?ig : his name will be uninjured for ever. Notes to Chapters LXIX and LXX. These appended 1. last to two chapters are always found together, and always This is the case not only in the ancient Chapter 68. the papyri, but in tombs like that of Bakenrenef. The later texts say " the eldest of the five gods." 2. Who presenteth the tablets and guardeth the door of Osiris. See picture of Thoth in the Psychostasia. 3. Where Osiris renews his birth. The Thigh. The iron instrument so called used ceremony of Opening the mouth of the deceased. 4. ' ' in the 5. Sound of heart implies that the conscience of the deceased has been recognized as blameless. Oxen and birds of various kinds. These kinds are named the text, but we have no corresponding European names. 6. 7. in I have come to an end. The first two words of last, this chapter are evidently copied from the end of the ' but instead of menhu, ' sacrificial slaughter,' the notion of mend or meni Later texts read " I coming to to an an end,' has been substituted. hair. do not come end." 8. Jts All this paragraph sounds very strangely, and translators are tempted to understand that the hair, side-lock, and skin of the deceased are acted upon by the winds.* But the feminine suffix shows that the converse it, is the case. The speaker catches the air and distributes faithful departed. as we are afterwards told, to the CHAPTER O Divine LXXI. Chapter zvhereby one cometh forth by day. (i) Hawk, who comest forth in Heaven, Lord of Mehurit. {2) * But we " catch Time by the forelock," and so did the Greeks. BOOK OF THE DEAD. Make who thou 133 me sound, (3) even as thou hast made thyself sound, revealest thyself, (4) who disrobest thyself, and presentest thyself to the Earth. May his will towards me I am the Hawk in the which is be done by the Lord of the One Face. Tabernacle and Isis I pierce through [that upon] the Vail. is (6) : Here Horus, the Son of Horus the Son of Isis. Make who the Earth. thou me sound, even as thou hast made thyself sound, to revealest thyself, who disrobest thyself, and presentest thyself Face. in I May his will towards me be done by the Lord of the One am the Hawk in the Southern Heaven, and Thoth Law is the Northern Heaven, who appease the Flame when raging and who convey to the god who loveth : it. Here Thoth Thoth. Make thou me sound, even as thou hast made thyself sound, who revealest thyself, who disrobest thyself, and presentest thyself to the Earth. May his will towards me be done by the Lord of the One Face. I am Unbu of En-areref, the Flower of the Abode of Occultation. Here is Osiris : Osiris. Make thou me sound, even as thou hast made thyself sound, who revealest thyself, who disrobest thyself, and presentest thyself to the Earth. May his will towards me be done by the Lord of the [ 1 LJ "those who add lords of rule, are beautiful or perfect of ka." Here the papyri and * Brugsch, Rec, II, pi. 63. The whole tomb has now been Mission Archeologiqitc ati published by M. Benedite in the Mhitoires ae la Caire, tome 5. T 138 BOOK OF THE DEAD. may be, is the invocation, whatever the reading always addressed to those 3. who have in their power the laws which regulate the universe. is Whose secular period Eternity. 9 vl fc^ hentd is the period of 120 years (see Proc. Sec. Bibl. Arch., XIV, 264) which was their alwv., aevtivi, corresponding in idea, not in actual time, to is our century. 4. The secular period of the gods eternity. The Crocodile. Are we to understand this of the crocodile- headed monster pictured in the represensations of the Psychostasia ? These pictures are not known to us from as early a date as the chapter itself, but they may have existed. Perhaps, however, this passage 5. may have suggested them. Bread. The Egyptian word ^r^ somtihmg pierced ox perforated. viii, ta, like its homonym cake «===, \xn'^\\Q?, The sacrificial H^H is in Leviticus 26 has the same meaning and, hke ^''^/D a pipe, connected with ^^H, perforavit, cojifodit, aperuit, profanavit. See Froc. Soc. Bibl. Arch., 1893, p. 386. „ I? come under ta, a door or gate, and some other homonyms cf. evidently the same conception ; porta and Treljiw. CHAPTER is LXXIII Chapter IX. identical with CHAPTER Chapter whereby the LXXIV. motion upon earth. legs are set in Do in his what thou hast to do, O Sekaru {twice) ; as The god who is own house, and as The god who standeth on his legs in the Netherworld. I shine above the Leg (i) as I come ; forth in Heaven, but I lie helpless with corpselike face. Oh I faint, I faint, as I advance I faint, I faint before the teeth of those whose mouth raveneth in the Netherworld. Note. I. The Leg. In this place, as in is chapter 98 and other texts, a constellation in the northern sky identified with Cassiopeia. meant, which many years ago I PLATE XXI. BOOK OF THE DEAD. Chapter LXXVII. Papyrus of Ani, British Museum. Chapter LXXVIII. Papyrus of Ani, British Museum. Chapter LXXVIII. Lepsius, "Todt." Chapter LXXVIII. Leiden Papyrus, T. i6. Chapter LXXVIII. Lepsius, *'Todt." Chapter LXXIX. Papyrus du Louvre, III, 89. Chapter LXXIX. Papyrus of Sutimes, Bibl. Nat. Chapter LXXXI. Papyrus of Ani, British Museum- PLATE XXII. BOOK OF THE DEAD. Chai'ter British LXXXUI. Museum. Chapter LXXXII. Papyrus of Ani, British Papyrus of Ani, Museum. Chapier LXXXIV. Papyrus of Ani, British Chapter LXXXIII. Papyrus, Berlin Museum, Museum. Chapter LXXXV. Papyrus du Louvre, III, 89. No. 2. Chapter LXXXVI. Papyrus, Leyden Museum, IL Chapter LXXXVI. Papyrus of Ani, British Chapter LXXXVII. Papyrus, Berlin Museum. Museum, No. i. BOOK OF THE DEAD. This constellation, according to chapter 98, sky and in the Great Stream the " Milky Way." is 1 39 in the I Northern \\ is , by which understand This position also in accordance with the pi. ancient text on the Coffin of is Amamu, in the XXVI, line 22. The Zeg Thigh in as close to the Pole as the Great Bear (called the Egyptian Astronomy) but opposite direction, and in con- sequence of this position it never sets below the horizon. I, Hence it in the Pyramid Texts (Pepi 411 and Merenra 589) is called Y> <=> ^^9; I ® ¥\ Book V P . And here, according to these texts, as in the of the Dead (see chapter 86), purifi- cation was obtained. The god ^ 2 ^.^ \^ V\ ' ^^-^ (also named among is the 42 said to be gate Cepheus) in the immediate 7 neighbourhood of the Polar Star which represented Osiris. On the judges) whose face looks backwards, and who keeper of Osiris, must be a star {e.g. ancient coffins of Amamu and r^^^ Sit-Bastit there is a chapter* for AAA^AA assuming the form of a Vulture says — -^ , V\ Z^ , in which the speaker ." "I am the Vulture god who is on the I ^<==> ^ I suspect that in the formula ^ S^ J I "^ "^ ^^| ^ 1 said of Osiris in on the stelae of the twelfth dynasty, the constellation at heaven and not a place Abydos was meant. CHAPTER LXXV. Chapter whereby one cometh I to Heliopolis I and receiveth a seat there. have come out of the Tuat I : am come from the ends of the Earth, lighting up the Tank, whither the desires of I them who bring salutation guide me. pass through the noble dwellings of those open the dwelling of Remrem, I reach the house of Achsesef. (i) I am led on to the noble mysteries, and I enter into the house of Kemkem. are coffined. * It was afterwards incorporated with chapter 149. who T 2 I40 BOOK OF THE DEAD. [The Tet amulet (2) layeth its two hands upon me and assigneth me to its sister, and the custody of its mother, Kehkehit, who setteth me upon the Eastern path of Heaven upon which Ra ariseth and mounteth on high each day. May I too arise, and be led on, and assume the mummied form as a god, and let them set me upon that noble path] whereon Thoth travelleth when he appeaseth the two Combatants (3) as he goeth to Pu and advanceth to Tepu. Notes. These gods are not often mentioned. But we are told in the inscriptions of Rech-ma-ra {Mission Arch, du Caire, V, 127) I. that Achsesef is master of the i | great hall of the Prince I I of those in 2. Amenta. Cf. Todt., 142, 13 and 21. its The Tet amulet, ||, has a chapter of own, chapter 156. religious Divinity was supposed to reside in this and the other symbols, which are often represented in pictures with hands and feet. The annexed Vignette is from the Louvre papyrus III, 93, at ch. 93. ' [ The 3. part of this chapter which is within brackets is ancient, but is omitted in late copies. The two Combatants. Sut and Horus. CHAPTER I LXXVI. Chapter whereby all/or?ns are assufned which one pleaseth. have made Bird-Fly (i) my way into the who brought me hither. who fliest Royal Palace, and it was the up to Heaven, and protect the White Crown which falleth Hail to thee, Stable art thou, to give light to the stars to me. O mighty god, pursue for ever, Make thou for me a path upon which I may my course. BOOK OF THE DEAD. Note, I. 141 The Bird-Fly, (1 J ^^^^v^ ^^ ' ^^ ^^^'^ S^*^) see Proc. 396 and following, and also 1893, p. 135 and following. In the papyrus of Nebseni the name has for determinative an insect, which M. Lefebure has identified with the mantis. Soc. Bibl. Arch., 1892, p. This deity, according to ancient texts, was the Tiller of the Rudder of the Neahemit ship of Osiris CHAPTER LXXVIL Chapter whereby one assiimeth the form of the Golden I set Hawk, (i) myself to view : I set myself to view as the Golden Hawk, ; which cometh out from the South. (2) its Egg and I fly and I hover as a Hawk gem I of of four cubits across the back. My two wings are of the green from the cabin of the Sektit Bark and myself up from the Eastern Hill. I come forth raise I stoop upon the Atit Bark, that those I who are in their circles, I may come and raise and who bow down before me. to me display myself Hawk utterances Ra cometh Golden all and gather myself together with the head of a Heron, to every day, and I sit as the beautiful listen to whose down before it in th? midst of of the great gods of Heaven. The I fields lie before it, wax radiant upon heart. me I am ; the produce is me ; I eat it, saturated with to the satisfaction of my Nepra hath given that pertaineth to to me my throat, and I am in possession of all my person. (3) Notes. I. This is the first of a series of chapters relative to the "Transis formations," the subject of which is treated in the Introduction. ' It sufficient here to repeat that the Egyptian Transformations ' have nothing in common with Metempsychosis, as understood in the Greek or Indian religions. The change of form in the Egyptian it was not a penance idea depended upon the will of the person And all the forms assumed in sin, but a means of glorification. for ; 142 the POOK OF THE DEAD. Book of the Dead by the deceased are well known forms of the Sun-god. 2. Green gem of the South \ -^^^-^ . This has generally been understood as representing the green feldspar of which many ob But Dlimichen {Zeitschr., 1872) jects in our museums are made. has shown that the I ' of the East ' is a synonym of Mdfkait, {Hist. Nat., emerald, and M. Naville has referred to Pliny, who XXXVII, 17) speaks of the Egyptian emeralds 'qui eruuntur circa Copton oppidum Thebaidis in coUibus, ex cautibus.' The same author quotes Juba in reference to Eihiopic gems as being 'alacriter virides, sed non facile puri aut concolores.' 3. Nepra is one of the names of Osiris, considered as giver of By Throat is here meant the organ or power of corn, o Ylvpo(/)6()0's. swallowing, deglutition. CHAPTER ! LXXVIII. Chapter whereby one assumeth the form of the Sacred Hawk, (i) Oh Horus come thou to Tattu, make clear to me the paths, and help me to make the round of my dwelling places. Look thou upon me and exalt me, impart to me Terror, and rouse in me Might, so that the gods of the Tuat may fear me, that and that he may not assail their battlements war in my behalf there house of darkness, who enwrappeth the dead and slay me in the ; ; the god who hideth his name ; ; or that the like be ; done by them. - Oh ye gods who give ear to the words ye foremost ones, ye who ! are in the train of Osiris speaketh with a god who is hush ye up, gods, that which a god giving ear to a case of Divine Law to And that to which I have said him say thou, Osiris. Grant me that change of existence which hath issued from thy mouth on my Grant that behalf, that I may see thine own attributes and survey thy Powers. (2) and have the mastery of my two feet, and that I may be there like the Inviolate One on high that the gods of the Tuat may fear me and their battlements war on my I may come forth ; behalf Grant that firm I may run together with thy Punners, but remain upon my pedestal like the Lord of Life; let me be united with — BOOK OF THE DEAD. Isis the 1 43 Mighty ; may they protect me against slaughter, from him who looked upon Let death. to the goal (3) of me advance Heaven. I claim words from Seb, and I pray for sustenance from the Inviolate one on high, so that the gods of the Tuat may fear me, and that their battlements may war on my I behalf, when they see thy supplies for me. : am one of those Bright ones in Glory may my attributes ; be fashioned like the attributes of him I be invested (4) with the Soul of who cometh forth to Tattu may him who telleth thee what con- cerneth me. me Terror and rouse in me Might that the gods of the Tuat may fear me and their battlements war on my behalf. I am the Bright one in Glory, whom Tmu himself hath called into being, and my origin is from the apple of his eye, (5) who Oh impart to and honoured those who are to be with Unique in Heaven, whom they extol as he cometh forth from the Horizon, and the gods and glorified ones who are with him fear him. I am one of the worms which the eye of the Lord of Oneness hath him. glorified made and For he is the hath brought into being. Verily, before Isis was, who gave birth to Horus, I in Glory, waxed me. old, and was honoured beyond those arose as the Sacred grew up and who were with invested And with his the Tuat. I Hawk, whom Horus had own Soul the for the seizin of his inheritance from Osiris at at Lion form, who presideth over those who are the House of the Nemmes (6) which is in its caverns, said to And god in me : " Go back to the confines of Heaven, of for thou art invested with is the attributes utterance is Horus : for thee the Nemmes not, but free thine, even to the confines of Heaven." took possession of the inheritance of Horus from Osiris at the Tuat, and Horus repeated to me that which his father Osiris I And on the Burial Day of Osiris. me by the god in Lion form, that thou mayest advance and go upon the path of Heaven, so that those who are on the confines of the Horizon may see thee and that had said to him in the early time, " The Nemmes hath been given to the gods of the Tuat may fear thee, and that their battlements may war on thy behalf." [Aahat. (7)] 144 BOOK OF THE DEAD, At the divine words all they who are at the funereal shrine of the Lord of Oneness bend low. Oh thou who art raised above thy coffin and bereft of the Nemmes, the god in Lion form hath reached the Nemmes to me, and wings are given to me. He I I, hath given his me strength through his back, through his back, (8) and through even most powerful might, that I fall not upon Shu. propitiate my fair brother, the Master of the two Uraei. I, am he who knoweth the paths of Heaven as I ; its breezes are upon me, the raging Bull stoppeth me not advance whitherI soever there lieth a wreck in the Field of Eternity, and pilot myself towards the darkness and of Osiris. the suffering of the deceased ones house of the god in Lion form, and I pass forth from it to the house of Tsis the Mighty, that I may see glorious, mysterious and hidden matters, even as she hath caused I come daily through the me to see the divine offspring of the Great I One. is am invested with the soul of Horus, so that I see what in it, and when I speak hard by the Doors of Shu they respond moment. (9) It is I to the who have charge at the of the seisin of the inheritance of Horus from Osiris It is I, Tuat. even I, who am Horus on his seat, in Glory. I I am master of his diadem, I am is master of his Light, and is advance to the Goal of Heaven. Horus I My Hawk I : face that Horus is upon his throne. of the Sacred Hawk, my back that of the Sacred bis r^-^ster. tL..t I am equipped as come forth to Tattu, may the see Osiris. : I incline myself before him, I incline myself to me, and the gods behold which is me ; in the Two Eyes. Nut they behold Eye of Horus and the Flame I'hey stretch out their arms to me. evil. ; And paths I stand erect and prevail in opposition to to They open ; they see me the bright paths they open to me my attributes, they listen to my words. of the bright Hail to you, ye gods of the Tuat, ye aggressive front, bright repellent face set, who tow along the Stars which and and make the paths of the Hematit (10) for the Lord of the Soul : Most Horus hath ordained look upon me. Mighty that ye should lift up your faces and hath And I display myself as the Sacred Hawk whom Horus ; BOOK OF THE DEAD. I45 invested with his soul for taking the possession of his inheritance from Osiris I at the Tuat. set aside the long-haired gods and passed on through those : my sight I made my way and who presided over their caverns, and those who had charge of the House of Osiris and I speak to them, and make them recognize the god of Mighty Terrors, who is armed with horns against Sutu. I make them recognize who it is that hath who had charge of their dens in passed on and reached those ; seized for himself the divine provisions and hath equipped himself with the powers of Tmu. A gracious as there are pass grant they to me, the gods of the Tuat, as preside over their caverns many who and have charge of the off House of Osiris. I Behold me, together I am come . . to you and have carried and put my forms bright . .(11) make the paths which are in the Horizon and the I make firm the battlements on behalf of Hematit in Heaven. Osiris, and I make the paths bright in his behalf. I have done according to the command that I should come forth to Tattu to see Osiris, and tell him of the fortunes of that great Son I of his whom he loveth, and who hath pierced the heart of Sutu. have seen the death. Yea, I tell them the divine plans which Osiris. Horus carried out in the absence of his father O Lord of the Soul Most Mighty, behold me I come, raise thou me up that I may see the Tuat. May all the paths which are in Heaven and upon earth be open to me, and let there be no repulse for me. Thou art exalted upon thy throne, Osiris; thine hearing is ; good, Osiris fastened, ; thy back throat is strong, Osiris ; thy head, Osiris, is is firmly thy is made fast, thine heart glad, thou art confident in the strength and courage of those around thee. art established in strength as the Bull of Thou Amenta. all Thy son Horus is is seated upon thy throne, and at his that liveth subject to him. Endless generations are ; service, endless is generations are in fear of him the cycle of the gods in fear of him, the cycle of the gods is at his service. is Force of the gods ; not to be altered So saith Tmu, the Sole that which he hath spoken. ; it Horus is the offering hath reconstituted is Horus who and the altar of offering twofold of aspect his father and restored him. U 146 BOOK OF THE DEAD. is Horus is the mother, Horus is the brother, Horus proceedeth from the essence of his is the kinsman. father and the corruption which befell him. He ruleth over Egypt, and the gods are in his service. He hath carried off endless generations, and given life to endless generations with his Eye the sole one of its Lord, the Inviolate one. Horus Horus the father, ; Notes. This chapter in is seldom found in the complete shape which it has the Turin Todtenhich. The shortest copy of ; it is that in the ; tomb of Horhotep {Miss. Arch. Fr., p. 158) it has but a few lines but they are very important, as giving the earliest form of the formula Q:A to -vwwv <:::2:> czn ^ [1 MT^ [1 ^\ , which is an invocation the battlements. suffix "'-'"^^ The common both to reading, which adds the proto its nominal the verb and subject, is III ungrammatical. The papyri Ati, Fg, and Ij, rightly omit the suffix after the verb, in the early part of the chapter. The I. coffin of Amamu has a chapter of the same title, but with quite a different text. Sacred Hawk. Between this and the Golden Hawk of the last chapter the vignettes is make no distinction but that of colour, which indicative of age rather than of kind. The typical Egyptian the Hawk may perfect be identified wnth the Falco Lanarius, or with tell Peregrinus, but naturalists us that " the Lanier of BufTon is the state of the male Peregrinus," is and that "the Lanner of Pennant 2. a young female Peregrine." baiu. Thy powers, '^^^ The goal fi 3. vj r^ (^e'd- or fi /-^^^ \^ ' ^ ^vord we have already later met in chapter 72 Note 3), and which occurs on in the present chapter. \jI It is apparently connected with the verb of motion, to correspond to the j^ , and seems here Greek ^a\/3ec69, or the Latin carceres, the two posts which were at once the starting point and the goal. " signum unde reverti. " Scirent, et longos ubi circumflectere cursus." * * Aeneid, V, 130. BOOK OF THE DEAD. 4. 147 Invested 9 ^Q is , which is connected with ft 1 1 . The determinative Q the symbol of investiture, which . is also expressed by the sign x^ H A mummied person is called ^rt>^«, in virtue of his investiture. 5. Apple of the eye, literally point, thorn ; /^/^/SA ^^ 1 A -C2>- . 6. The Nemmes \ ^ is yp^. is the royal head-dress in the form of a wig. This chapter the only one in the Book of the Dead in which it is referred to, but other religious texts mention it. It rs one of the objects provided for the deceased in the pictures of ancient coffins. 7. (See Aelteste Texte, p. 35.) [Aahat.] In this place different MSS. introduce one or more words followed by the sign ^, determinative of divinity. But the whole text which follows is extremely unsatisfactory. The prudent scribe who copied Pg has the words " I am the great god," and with them ends the 8. 9. chapter. Fall upon Shu, or before Shu, who represents Daylight. The passage Tinnnr is obscure ^'""^^ through the absence of the right determinative after V\ • The portals of Shu, the as gates of Morning, answer the summons of the god occurrere. who comes Horus. 10. " ^x— ^^'^s . the sense of obviam ire, Hetnatit Q in the —^ C^ of the , a place near the Horizon, It not has mentioned Book Dead except in this chapter. disappeared in the later recensions. Here follow one or two divine names unknown copyists, and by them written at random. II. to the CHAPTER LXXIX. Chapter iv hereby one assumeth the forni of the Chief god of the Divine Cycle. Hail to thee, things Tmu, Lord of Heaven, who givest motion to all which come into being; thou who comest forth from the is Earth and createst whatsoever begotten : Lord of the things U 2 : ; 148 which are ; BOOK OF THE DEAD. who givest birth to Life, who givest vigour the gods to the ; great god, self-produced living Lord ot men now things, Hail to you, ye Lords of pure ye whose abodes are hidden cealed, : Hail to you, ye Lords of Eternity, ye whose attributes are con- and the place where ye reside Hail to you, ye gods who are ; is unknown. the divine circuit and the ye, in Kabhu is ye gods : who are in Amenta and O Divine Cycle which in Let Heaven me come to you, let me be glory. I enriched and gifted be purified and strengthened, let with power, let me have possession and Stop ye to put a me bring in offering to you perfume, incense and natron. I the outpourings of your hearts against me. stop to all am come the wrong things which are in your hearts, and to do away with the false charges which have been made to you. But I bring in offering to you well-bemg.* I lift up in offering to you Maat. I know you and I know your names, and I know your attributes, though it be not known what by you may be brought to pass. I come before you and make my appearance as that god in the form of a man who liveth like a god, and I stand out before you in the form of that god who is raised high upon his pedestal, to whom the gods tion, T come with acclamation, and the female deities when they see him. come before you and make my appearance on the sit with jubila- seat of Ra, and upon my seat which is on the Horizon, and receive the I drink the sacred liquor each evening, offerings upon their altars. in the form of the Lord of all creatures, and I am exalted like that venerable god the Lord of the Great House, whom the gods rejoice I at seeing at his beautiful comings forth from the birth. womb of Nut, to whom Nut each day giveth * Perhaps laiher gIofj>, splendour, I ^^^ )> U which implies something to be seen. BOOK OF THE DEAD. I49 CHAPTER LXXX. Chapter whereby o?ie assumeth the form of the god Li^ht to the Darkness. '6' who giveth It is I who complete the vesture of Nu, the Light which shineth I before him, Hghting up the darkness. unite with the two brother- gods who are upon mouth. I me through the mighty Words of Power of fallen my fall raise up the one who cometh I after me. I along with him in the vale of Abydos when I go to rest. I have seized upon I Hu from the place in which darkness through found him. I And have lifted off the my power. have rescued the Eye from its eclipse against the coming of the Fifteenth and balanced Sutu in the mansions above, against the Great day, one who is with him. I have equipped Thoth [with light] in the house of the Moon. Maat is upon me, and the Emerald I seize upon the Crown. and the Crystal of her months. This field of mine is of Azure lighten up the darkness I monsters, (i) in the festival thereof and overthrow the devouring Those who up to are in their me, covering their faces, own darkness worship me, and they rise who mourn and are prostrate look : ye therefore upon me. I am the Craftsman (2) of Nu, but this. I come not up in order that you should hear of I am the Craftsman of Nu, who lighteneth the darkness, and I have come to dissipate the darkness, and that light should be. Notes. 1. Devouring fnonsters, ^^^^ _P have ' I I I 2. The later recensions ^ or ^ ^ ^ M^ , wife. The older papyri omit the feminine ending, which is inconsistent with the rest of the chapter. craftsman. I understand 'C or c? ^ in the sense of artist, 150 BOOK OF THE DEAD. CHAPTER LXXXI. Chapter ivhereby one assumeth the form of the Lotus. I am the pure Lotus which cometh forth from the glory which it is at the nostril of Ra, and I make my journey and pursue cometh for Horus, the great god beloved. I am the pure Lotus which forth in the field. Note. This read little chapter (1(1 is not without a its special difficulty. Are we to its [T] ^^. as word implying motion, with A as determinative, or as implying invocation, with QAas its determinative? into this The copyists differed and some of them changed the word no ambiguity. ; ra o'^ I so that there should be But hence does not clear up the words which immediately follow trouble as to the sense of what they wrote. Ba has suppressed them, whilst other copyists have given themselves no CHAPTER LXXXn. Chapter whereby one assumeth the form of Ptah, eateth bread, drinketh beer, and sitteth in the midst of the great gods. I fly like the Hawk, I cackle like the Smen-goose, I alight on the feast of the I right side of the Aat, I I on the : Great One. I it execrate, I execrate it eat eat not. That which my it not. Dirt is what Genius execrateth let execrate : not enter into me. Let me therefore live upon that which is put before them ; the gods and the glorified ones. Let me live and enjoy the bread * Let me then eat them in the presence of the gods and and glorified ones. date trees of me enjoy and eat them under the foliage of the Let the oblations be made, of Hathor, my sovereign. Let bread and beer in Taltu, and bondings of the head in Annu. * Let differ The word seems to have been uninleUigible to the copyists, who its widely from each other as to orthography. BOOK OF THE DEAD. my vesture be girt 151 upon me by Tait. Let me sit whereever it pleaseth me. My head is that of times the arm's length Ra and I am summed up as Tmu Four of Ra four times the width of the world, (i) : : I have come forth with the tongue of Ptah and the throat of Hathor that I may record the words of my father Tmu with my mouth, which draweth to itself the Spouse of Seb, and the proclamation of whose lips inspireth fear. heir of the my success on being declared the Lord of Earth, Seb, from whom I issue. Seb purifieth me, and giveth me his Theophanies. (2) The I repeat the acclamations at dwellers in their Bull. Annu bow their heads to me. I I am their Master. I am the More powerful am than the Lord of Time ; I am author and the master of endless years. Notes. I. Not in length but in periphery. figure, The I i CZS3 . ] I I I I I I implies a quadrangular quadrangle, North, South, East, angles, but sides. 2. and so do {f^^ ^ Of this ==== nil and West, are not cardinal points or Theophanies, v\ . This is the true meaning of the word, whether in reference to the Sun rising in the sky or to the king upon his throne. CHAPTER LXXXIIL Chapter whereby one assumeth the form of the Bennu Let bird. One, I I me let me wheel round in whirls, let me turn like the Turning like the flourish like a flower and keep myself hidden Hider. (i) am am in the Barley corn of every god. the four Yesterdays of those seven Uraeus deities born Amenta; Horus who giveth light by means of his the god who is against Sutu when Thoth is between them, as in that dispute of the Prince of Sechem with the Spirits of Annu where is who are own body; the river between them. (2) ) 152 I I BOOK OF THE DEAD. come forth by day and disclose myself all at the head of the gods. am the god who chaseth boastfulness. (3) Notes. 1. There is here a play on the words /«;, heper^ ru( and set is The Turning One derives its the god Chepera. The Tortoise its ^^. *^^ name (the hider), from the habit of drawing body within its shell. On the flight of the Bennu see the first note of next chapter. between the opposite shores of the Nomes of Letopolis (Sechem) and Heliopolis (Annu). " I am Chonsu who ptitteth a stop 3. The later recensions have But in the early copies Chonsu is taken in its to all boastfulness." 2. The Nile lies primitive sense the chaser and does not require the verb to govern 'boastfulness.' CHAPTER LXXXIV. Chapter whereby one assunieth the form of the Herns haw. ( i Thou who and locks and with the fated boldest the bound victims ; ye knives over their heads fleeces; (2) ye aged and bright ones who are armed moment. ; and conversely. I come to heaven but I strike upon the earth It is my power which produceth victory and raiseth the height of heaven, and I to make the lustrations which yield the extent of earth my I feet against the sinful cities as I advance and cut in pieces (3) those who are involved in rebellion. (4) leave the gods upon I their paths but I strike the Wakers who are in their coffins. I know not Nu, know not Tatunen, I know not the Red ones when they bring opposition to me. I know not a Word of Power to whose utterance I listen. I am the Red Calf upon the tablets. This is what the gods say when they raise their voice. Let your countenances be without restraint towards him who Cometh to me, BOOK OF THE DEAD. The morning dawns charge of them ; 1 53 are independent of you, ye have not the alternations are in but my my own hands. I say not the wrong instead of the right. day unswervingly turneth back upon my eye-brow. And Evening is the beginning of my voyage to celebrate the solemnity of the Reclining and the Embrace of the Aged one who Day after hath charge of the Earth. Notes. 1. ' Both the Betmu and the Shenshen (which ') I here translate Hernshaw are Herons. They fly to a great height in spiral whirls. 2. ' The true reading here seems to be '^_^ Yr\ from \\ shear.' 3. Cut . in pieces. The papyrus of Ani gives the valuable reading n (g 4. Rebellion. So I understand -^^ ^ j , a wrongful and violent rising, i7ravaaTaai in the original. t^ But there certainly ought be something different from what any of the MSS. supply. CHAPTER XCH. Chapter whereby the the person, that Tomb is ope?ied to the Soul and to the Shade of he may come forth by day atid ?nay have mastery of his feet. That standeth open which thou openest, and that is closed which thou closest, oh thou who art at rest; (i) thou openest and thou who closest to my Soul, at the bidding of the Eye of Horus [the delivereth me, who establisheth the glory upon the brow of Ra god] of stretched out steps and rapid paces, who maketh for me a : : wide path and vigorous limbs. I am Horus, the avenger of his father, who lifteth up his father and who that lifteth up his mother with his staff. feet, Let the path be opened to him who hath mastery of his he may look upon the great god within the Bark of Ra on the and my Soul is then at the front day of the Soul's Reckoning of the Years. during the Reckoning ; PLATE XXIII. BOOK OF THE DEAD. Chapter LXXXVIII. Papyrus, Leyden, Cuaptek LXXXMII. Papyrus of Nebseni, British Museum, No. 9900. No. II. Chapter LXXX\"II. Mariette, "Denderah." Chapter LXXXVII. Chapter LXXXVIII. Papyrus of Ani, British Museum. Chapter LXXXIX. Papyrvs of Ani, British Museum. Chapter XC. Papyrus, Musee Bore'y, Marseilles. Lepsius, Chapter XC. Todtenbuch. Chapter XCII, Papyrus du Louvre, III, 89. PLATE XXIV. BOOK OF THE DEAD. X t^%\ jxy !"i ir 1 — \ 1 -« n\ ' 1. Chapter XCII. Papyrus, British Museum, 9949. Chapter XCII. Papyrus, Boulaq, 21. Chapter XCII. Papyrus of Ani, British Museum. Chapter XCIII. Papyrus, Louvre III, 93. Chapter XCV. Chapter XCIV. Papyrus, Louvre III, 9. Papyrus, British Museum, 10,009. BOOK OF THE DEAD, May faces l6l the Eye of Horus deliver for splendour upon the brow of Ra, and me my may my Soul, and establish my radiance be upon your ; who are attached to the person of Osiris imprison not my may Soul, put not in custody my Shade. Let the path be open to see the great my Soul and to my Shade that it god within his sanctuary, on the day of the Soul's Reckoning, and may repeat the words of Osiris whose place is unseen, and of those who are attached to the person of Osiris Spirits, and and who shut up the Shades of the Dead who would do an injury to me. (2) Let the path be thrown open (3) to thy Genius* and to thy Sou!, have the custody of Souls and provided with those who conduct thee ; sit thou at the head of the Great ones in thy place ; thou shalt not be imprisoned by those who are attached to the person of Osiris and Glorified one, art who who have the custody of Souls and Spirits and It is who shut up the Shades of the Dead. Heaven that shall hold thee. Notes. I. I chapter. cannot agree with those who have hitherto translated this The only grammatical interpretation which seems possible for the first sentence depends upon the sense given as to the suffix w H» ta. I take this > representing is the second person singular. ^'^^ ^^^ person ai rest (Osiris) the one invoked, and is here translated by the vocative. 2. The words which The follow are evidently the words of Osiris and very those attached to him, which are addressed to the deceased and are repeated by him. corrupt. 3. text here, as indeed everywhere, is Thrown open, ** *~ [1 J\ . I have explained the sense of the verb mes {Proc. is Soc. Bibl. Arch., 1882, p. 70) as stretching out, of which notion J\ the determinative. ^ ka. -«— fl . IS = X I . J/i?i'/ z^rt^ is 'pandatur via.' The Egyptian 1 62 BOOK OF THE DEAD. CHAPTER N^etherworld. XCIir. to Chapter ^ahenby one avoideth being conveyed the East in the Oh ariseth thou Phallus of Ra, who fliest from the storm, disablement from Baba who useth against me might beyond the mighty and power beyond the powerful. if all If I am conveyed away, if I am carried off to the East evil and injurious things of a feast day of fiends are perpetrated upon me through the waving of the Two Horns, then shall be devoured the Phallus of Ra and the Head of Osiris. And should I be led to the fields wherein the gods destroy him who answereth them, then shall the horns of Chepera be twisted back, then shall blindness (i) arise in the eyes of Tmu and destruc; tion, (2) through the seizure of me, and through my being carried off to the East, fiends, through there being all made over me a feast day of the through the murderous work perpetrated upon me. (3) Notes. This chapter contains one of those threats (of which there are The speaker is in fact so other instances) made to the gods. identified with divinity that any evil which happens to the to him must he conceived as involving the universe. same calamity gods and to the There is a very considerable difference between the earlier and the later texts. There is very great confusion in the text of the Turin Todtejibuch as compared with that of the Cadet papyrus. (i) Blindness, later texts. /www J ^ JlT '^ I I I in the earlier and ^ '-'^"'^ in the ° ° The latter form, which has for determinative pearls or globules of some kind, reminds one of the disease formerly called gutta seven a. (2) Destruction A ^^1=^ ^^\ "^^^^^^^^^ But this word is written in different ways in the papyri. gives J|j With M+i as a sufifix it would mean creates a to 'my god it is destroyer.' Ca as a determinative, and thus Hetniii, or at least a name punning upon that of Tnu, which united. BOOK OK THE DEAD. 3. 163 The more recent texts, like those of the Turin Todieiibuc/i, mention of each disaster. They pray that the Phallus of Ra may not be devoured, that the blindness may not come upon Tmu, and so on. insert a negative particle before the CHAPTER XCIV. Chapter whereby one prayeth for a Palette and an Inkstand. Oh the mighty one, who seest thy father, and who hast charge of Book of Thoth. Here am I, I come and am glorified and filled with Soul and Power and provided with the writings of Thoth, which I bring in is order to purify the tunnel which in Sutu. (i) I bring the Palette and I bring the Inkstand as the instruments of Thoth, the secrets of which are divine. Here am I, as the Scribe I bring the remains of Osiris; (2) and the writing which I have made upon them is decreed by the great god to be good, daily, among the good. Thou hast decreed, Horus ; of the it Two Horizons, that I shall be the author of Maatandtend (3) daily to Ra. Notes. 1. In Sutu ; that is, in Darkness. See chapter 96. 2. The remains, Q -L {^.'^^- This word, though commonly is applied to corruption and impurity of dead matter, inoffensive sense line taken e.g., in an I, when applied to the gods. Compare, Pepi 477 and 3. following. Tend, \ |[[ J\ mesi (not sebi) stretch out, pandere, protendcre. CHAPTER XCV. Chapter whereby I is opened the place wherein Thoth (i) in resteth. am the Dread one Storm, who guard the Great one (2) against assault. I smite like the Flint-god : I sprinkle like the Sprinkling-god. (3) \ 2 l64 I BOOK OF am Tf!E DEAD. I the protection (4) of the Great one against assault and is give vigour to the sword which in the hand of Thoth (5) in the storm. Notes. The papyrus ^^ gives this chapter the title of "assuming the form of the Smen-goose," and Dr. Birch published the text of this papyrus in the Zeitschrifi of 1869 (p. 25) as one of those additional chapters which "do not occur in the Ritual of Turin." This is of course an error of oversight. b/jch, This chapter is in the Turin lodtentitle, and the papyrus Ad merely gives it under an erroneous which was evidently meant for another text. I, The Dread J , one, I v\ ^ its . Instead of this Ad has ^AAAAA ^. \#/ -T| which cannot regard otherwise than as a simple blunder of the scribe. is \^ is a well known anaglyph in certain scenes, but there of no evidence of being a variant of the name Chnemu. 2. Two of the ancient papyri Ca and Ad read ITorus, the others have the Great goddess, and so has Ad in the next line. Jtrerit, The more This god recent texts have (not urit, 'the great one,' but) 3. is 'the crown.' The Sprinkling god in "^^X the C3t=l % (I Jj Aashu. mentioned but once interpreted Book in of the Dead, and his of as ' name is here conjecturally consequence ^.=»p the spit.' function assigned to 4. 5. him and of the not unlike word I read Protection. y | instead of <§>^| in the early papyri. Thoth. is The recent texts have Chepera, an evident error. The the allusion to the storm or distress from which Thoth rescues Eye of Horus. CHAPTER Chapter whereby is XCVI. [resteth]. I opened \_t he place'] where Thoth am he who come that I may I dwelleth in the middle of his deliver own Eye. have the libations for Maat to Ra, and may propitiate Sutu with Akar and the red victims of the Faithful of Seb. BOOK OF THE DEAD; 1 6 = CHAPTER Said at Glorified I XCVII. those four Bark : Staff of Anubis, may I propitiate ones who follow after the Master of [all] things. the am the Master of the champaign at their behest, and I am the is Father of the inundation, athirst. when he who hath charge great ; of the canals Look foremost presence. therefore upon me, oh ye and mighty gods, who let are among I the Spirits of Annu me Lo be exalted I in I your am a well-doer towards you. come, that ; may purify this let not that Soul of mine in the most high degree impediment proceeding from your mouth be issued against me which giveth one over to ruin let me be purified in the lake of : propitiation and of equipoise : let me plunge into the divine pool as beneath the two divine sycomores of Heaven and Earth. Now I let my Fold be fitted for me one victorious against It is I ail adversaries who would not that right should be done to me. ; am the Only one just and true upon the Earth. who siy it. * Notes. Chapters 96 and 97 are really but one chapter, which M. Naville has found in only two MSS. of the early period. The end of what chapter 97 is hopelessly corrupt. On comparing the three copies given by M. Naville (two of them being from the Lepsius calls papyrus of Nebseni) it will be seen how impossible it is to restore a difficulty is grammatical text out of such discordant materials. The not removed by having recourse to the papyri of a later period. CHAPTER XCVHI. Chapter whereby one saileth a ship in the Netherworld. Oh god, I thou Leg in the Northern Sky, ; (i) and in that most con- spicuous but inaccessible Stream I rise up and come to light as a am conspicuous but inaccessible. I rise up and live, and bring myself to light as a god. 1 66 I BOOK OF THE DEAD. cackle even as the Smen-goose, but I stoop (2) like the of the Great Fowler. the Sky, and Shu standeth erect and the the ladder which Hawk at the nets I sail across Achmiu lifts Stars (3) are instantly active in raising the Setting Stars away from of Ptah. destruction. (4) I And I I bear that which repelleth mischief as make my voyage Fire, over the Leg Lake of Flame, from the Lake of from the Field of Flame, and I live the I stand erect in the come from and Bark which the god Stars is piloting to at the head of Aarru, (5) and the Achmiu open me and my fellow citizens (6) present to me the sacred cakes with flesh. Notes. There is but one papyrus of the older period which contains any portion of this chapter, and it does so very imperfectly. it On the referring to M. Naville's edition will is be seen that not only destroyed. it title but the greater part of the chapter The is later copies have texts so different from the original form, that to attempt a restoration except within very strict limits. It is unsafe absurd to attempt a translation from a mixture of divergent and, at the same time, incorrect texts. 1. See note to chapter is 74. The Stream which is so conspicuous is but cannot be reached the Milky Way, and the Leg the constel- lation Cassiopeia in the 2. Northern Sky. This comparison occurs repeatedly in the early periods. V:^ :jIc Stoop, [ ^^. Pyramid Texts, and others of the 3. Achmiu Stars is l^\® to ^^^ so Ab, giving another negative. proof that the word 4. be taken as a noun, and not as a See chapter 30A, on Stars." "The Crocodile of the West who lives on the Setting 5. So Ab, but perhaps wrongly. I dare not fill up the lacunae of this text. 6. Felloiv-citizens. The translation here is necessarily conjec- tural. But I understand by fellozv-citizens {avfiiroXi-rai) the dwellers of that city of which the deceased says, in chajjter 17, "I arrive at PLATE XXV. BOOK OF THE DEAD. Chapter British CIII. Papyrus, Museum, 9,900. No. Chapi'er XCVII. Papyrus, British Museum, No. 9,90c. £r ia 11 Chapter XCVIII. LeI'SIUS, Todtenbuch. Chaptur civ. Papyrus, British Museum, No. 9,900. 1 fl ^" 7Chapter CV. Chapter XCIX. Papyrus, British Museum, No. Papyrus of Sutimes, 9,900. Bibl. Nat. Chapter CVIII. Papyrus, Chapter CV. Papyrus, British Museutr, No. British 9,900. Museum, 9,900. No. — PLATE XXVI. BOOK OF THE DEAD. Chapter XCIX. Papyrus Busca. Chapter XCIX. Papyrus, Berlin Museum, No. Chapter XCIX. 2. Papyrus, Brit. Mus., No. 9905. Chapter XCIX. Papyrus, Musee du Louvre, No. Ill, 89. Chapter XCIX. Papyrus Brocklehurst, II. <^_C^^C 1 T T ( f } 1 i 1 Hi I I f ( f T '^ f 1 L a f or [\ L 111 7ti i « I1 Chapter XCIX. T^ttT I /^ Papyrus, British Museum, No. 9900. ; BOOK OF THE DEAD. my own city, 1 6/ ^•"* -^"^ this city is explained by the ancient scholion as being "the Horizon" translates it, ' 1^ of [or, as Lepsius more accurately der Sonnenberg of, '] my father Tmu." It is no eaithly city that is thought but an eternal one. CHAPTER XCIX. Chapter whereby one Saileth a Ship in the Netherivorld. Oh in thou who sailest the ship of Nu over that chine which is void, (i) let me sail the ship; let ; me fasten my tackle (2) in peace ! peace ! Come, come Fleet one, Fleet one Let me come to see my Oh Oh father Osiris. thou who thou art veiled, let art clouded, ; me enjoy happiness. who but manful, and who sailest round over that chine of Apepi thou of firm head and steadfast breast fiery when coming ship, let forth from the blows : Oh thou who art at the me sail the ship, let is me fasten my tackle and come fall forth. This place empty, into which the starry ones down head- long upon their faces, (3) and find not aught whereby they can raise themselves up. Narrow the path as the tongue of Ra. (4) \The Patrol who goeth rounds and who piloteth the Double is : Earth ; which revealeth the Solar Orb ones. (5)] Seb abideth stably by means of their rudders the divine Form and He who presideth over the Red : Let me be brought is in as a distressed mariner, and let my Soul come to me, which my brother, and go to that place which thou knowest. is "Z^/ me be told my name" say, " Lord of the Double-Earth I. The Mooring post. thy name. * I take this opportunity of correcting in the Shrine " my former translation, where the is preposition ^^, which twice occurs in the passage, both times rendered by the same word, from. But the sense of a preposition really depends upon the verb The same English word will not suit the French de in which it follows. s'approcher de and s'eloigner de.' ' ' ' I 68 2. BOOK OF THE DEAD. The Blade of the Rudder. " Leg of Apis " is thy name. "The Side-Lock which Anubis fastens on to 3. The Hawser. " is thy name. the swathing work "The two columns of the Nether4. The Stern or Stem Posts. " is thy name. world " Akar " is thy name. 5. The Hold. Bearer of the Great one whilst she passeth " is 6. The Mast. thy name. The Keel. " Backbone of Apuat" is thy name. " Throat of Emsta " is thy name. 8. The Mast-head. " Nut " is thy name. 9. The Sail. Made of the hide of Mnevis, which Sutu 10. The Leathers. (6) hath scorched," is thy name. " Fingers of the elder" is your name. 11. The Oars. " Hand of Isis, stanching the blood of the 12. The Bracement. Eye of Horus," is thy name. " Emsta, Hapi, Tuamautef, Kebehsenuf, He who 13. The Rids. 7. taketh captive, He who taketh by force. He who seeth his Father, and He who maketh 14. .- himself," are your names. The Look-out : (7) " Master of the Grounds " (8) is thy name. 15. The Tiller (9) ''Merit'' (10) is thy name. 16. The Rudder : "The Umpire, beaming forth from the water," is thy name. 17. The Hull : "The Leg of Hathor, which Ra wounded, on his lifting her into the Sektit Boat," is thy name. 18. The Boatman : " Off" is thy name. "The Northern 19. The Breeze., since thou art conveyed by me Breeze proceeding from Tmu to the Nose of Ghent- Amenta " is thy : name. 20. The Stream, since thou sailest upon me : "Their Mirror" is thy name. The Shallow: (11) "Destroyer of the large-handed at the place of purification " is thy name. 22. The Lajtd, since thou walkest upon me: "The Tip of Heaven, the Coming forth from the swathings in the Garden of 21. Aarru, and the Coming forth in Exultation," is thy name. To be said before them. Hail to you, Fair in Form, Lord of issues, for ever, who are springing up and whose double goal is eternity : turn to me your hands. BOOK OF THE DKAD. give to 169 let me food and offerings for my mouth : ; me eat the Bat- bread, the 6'//^«^«-cake and the Kefen-c^t great hall in presence of the mighty god. I let my place be in the know Tekmu tiirneth god to whose nostrils ye present delicacies. name and whether he, whose name is Tekmu, is his from the East or advanceth to the West, let his course be thnt mighty : my course. Let me not be stopped at the Meskat ; let not the Sebau have mastery over I my limbs. in have bread in Pu and beer to Tepu. Let your largesses of this day be granted me ; offerings of wheat and barley, offerings of dfi/a and of vestments, offerings of oxen, and ducks, which are offerings for life, health and strength, and also offerings for coming in forth in by day, in all the forms the Garden of Aarru. which it pleaseth me to come forth If this chapter be knotun he will come forth at the Garden of ; there will be given to him the Shensu-rrtf/^^, the measure of drink and the -^tr^tn-cake, and fields of wheat and barley of seven cubits {It is the followers of Horus who reap them), for he eateth of Aarru and that wheat and that wheat gods. barley, barley, and and to he is made whole in his limbs through his limbs spring up even as with those And he cometh forth in the Garden of Aarru in all the forms in ivhich it pleaseth him come forth. Notes. One same but of the Paris papyri {Pb) contains a composition bearing the as chapter 99, title and ]SL Naville has published It is it as an intro- duction to the usual chapter. it no doubt of very great interest, is the imperfect copy of a quite independent composition, which really has no claim to be considered a part of our Dead. See chapter 7, title Book of the and notes. Cf. the alO^p ipij/xo-i of Pmdar and the Latin expressions 'vacuum per inane,' 'per inania.' 1. 2. Fasten my tackle, ^^^^ • ^f- Unas, 508 and 639. of In the latter place the (?). ropes are said to be made r^ ^"^j paltn leaf 3. Comp. chapter 44 on the cavern where the dead fall into the darkness, but the Eye of Horus supporteth me, and Apuat reareth ' Z I/O BOOK OF THE DEAD. up.' There may be an allusion here, as there is elsewhere, to a group which ought, I It is worth noticing that shooting stars. me — think, to be read 1 ® [q] U" '^ j[ ^ {Ca and Ac) has ;jlc, in most papyri the wrong determinative that instead of which was misunderstood, and Ab has even '>'<]• 4. 5. A corrupt passage, like the next. The corruption of the whole passage between it [ ] will be best understood on comparing with the names of "the Rudders of Heaven" being as given in chapter 148; the earliest text of these names (I think) the fine tablet in Detikm. Ill, 25 bis a. Three out of four of these italics. names are represented by the phrases here printed in The rest is incoherent I and was certainly not understood translation. by the copyists. 6. ' have followed ,c^=^ Aa in my or The Leathers, ^^ ^ : \^' Odyss. 4, leathern thongs, or straps, like the Greek -rpoTrol for fastening the oars, *HpTVVavTO B' epeTfia TpoTToi's iv Sepfiari'voitri 782. See note of Scholiast and 7. cf. Aesch. Fers., 376. ^, see chapter 15, note 9. Look out Grounds, T [1[. 8. fi I is, technically, the superficial land measure corresponding to the quarter of the Egyptian arura. general The more sense of the word I X I _^ T^ _ is J land enclosed and parted out for cultivation. The Q of I -fi k _m J P very ancient magical text (Unas 302) speaks characterically " n ^== a p il the Hippopotamus who v\ '\K R [ I <=> -^i^ at ^ —— m n A maketh his appearance Psalm Ixxx, 13). the garden (vineyard, = , field, &c. Cf. In the great inscription published in Mariette's Denderah, IV, 35, KtjTrot, EE G W^ 9. is used, in a sense like that of the 'Acwvico^ ritual for a Ml Stone vessel in which seeds were sown for Ti7/er. .y^^ purposes it J i. ia/t, or (as is also written) dbait ; chapter 76, note i BOOK OF THE DEAD. I I7I o. Merit. ; -^^ (sometimes written with \i see I ,^--5^ and other determinatives Bekenranef adds is the name of each of the two divine called Philae, sisters, Isis ^^ and Nephthys, chapter 37, note; who are «cr> fl 1 and <==> synonym Y . But, at Edfu, Ut'at, Denderah and Merit is a of the and one of the names of Hathor. II. ^"i^a/Zi^ze/ ; a conjectural meaning for latid^ ^^^ to ^ , which has ^ not only the determinative of but those of water, — and ^^. And S2iiamp. in some texts it would seem mean tnarsh, fen, CHAPTER C. strong, those The Book whereby the glorified one is made embark in the boat of Rd, together with god. and is made to who are with the Let Let me convey the divine Heron to the East, Osiris to Tattu. the caverns of Hapu, (i) clear the path of the Solar and tow along Sekaru upon his sledge. Orb Let the Great one me open me give strength at her fixed hour. and give worship to the Orb, and associate myself with those in adoration, I am one of them. Let me be a second to Isis ; and let her glorified ones give me I hail strength. Let me Ra fasten my tackle, let me stop the adversary, and force him to turn back lend his steps. Let prevent me. conversely. me his two hands, let Let my strength be that me in the not his of divine Boatmen the divine Eye, and [As to the sundering of Bark of Ra, is let the sundering be as that of the Egg and the Tortoise. (2)] Said over the Figure in the Text, which paper, with artist's ink, fresh the written upon clean let dead person have ; it and mixed with essence of Anta ; put upon his body without inserting it into his limbs he will enter into the Bark of Rd at the round of each day, Thoth will appreciate him, on his coming forth or entering, undeviatingly for times i7ifinite. Z 2 1/2 • BOOK OF THE DEAD. Notes. This chapter appears a second thne in the Turin Todtenlmch as chapter 129. But in the papyrus of Nebseni it is found no less than three times. I. Caverns of Hapu. Two of the copies of this chapter in the x c^ pnpyrus of Nebseni give the interesting variant is v> Q • p, the well known equivalent of , and the fountains . of the Nile are also indicated by the group 2. Q Q This passage does not occur is in chapter 129, and is apparently an interpolation, which however already found in ancient copies. CHAPTER CI. Chapter of the Safeguards of the Bark of Ra. coming forth from the of thy Bark as thou prostream ceedest in the direction of Yesterday, and restest upon the deck of thy Bark, let me join thy boatmen. 1 am a powerful Chu. thou ; who art devoid of moisture and who restest upon the deck in : O me Ra, in that thy name of Ra, since thou passest through an Eye of seven sound, I whose pupil is of three do thou then make am a powerful Chu, let thy soundness be my soundness. cubits, : O who feet. Ra, in that thy name of Ra, since thou passest through those : are perishing headlong I do thou then keep am a powerful Chu, let thy soundness be me standing on my my soundness. : O Ra, in that thy name of Ra, since thou openest the secrets of the Ammehit, which gladdeneth the hearts of the Divine Circle do thou then give ness be ness me my heart. I am a powerful Chu, let thy sound- my soundness, and of my limbs. the soundness of thy limbs be the sound- Secured by reason of the writing 7vith gum mixed with colours upon a strip of royal papyrus, put at the throat of the deceased on the day of burial. If these phylacteries arc put at his throat, he will rise up as one of the Divine Circle, whilst his followeth and be united to the followers of Horns, is made firm who resideth Horus Lamp by Isis in iti heaven beside Sothis. He Sothis. (i) His Shade becofueth . ; BOOK OF THE DEAD. divine as well as 173 human. Vegetation is made to grow out of his body through the goddess Menkit. (2) He become th a god for ever, and his limbs are made vigorous in the Nethenaorld through Thoth, who hath done the like to Osiris, in causifig the light to rise out of his dead body 1/ndeviatingly and for times infinite. Notes. This chapter does not occur to us. 1 in the earlier collections known Horus Mefikit ivho resideth in Sothis vX [ — 1 A ^ ; cf. Teta, 277. 2. is one of the names of Hathor, but the place is corrupt and the true reading uncertain. CHAPTER me Let CII. Chapter whereby one entereth into the Bark of Rd. Great One in thy Bark, let be lifted into thy Bark. Let me make head never set. for thy staircase. me have charge of those who are of the Stars which convey thee, who are attached to thee, who and That which is I abominate, not eat of I shall I eat it, not : that which I abominate Dirt, let me but of peace offerings and of Art- offerings, by which not be upset. tread Let with me not approach it with my hands, let me not my sandals, because my bread is of the white is upon it corn and my beer of the red corn of the Nile. and the Aatit which have brought me to the food and raiment which are upon the altar of the Spirits of Annu. Salutation to thee, Ur-ar-set, in that voyage of heaven and the disaster in Tennu, when those dogs were gathered together, not It the Sektit boat without giving voice. have come myself and delivered the god from that pain and suffering, that was in trunk, in shoulder and in leg, 1 I have come and healed (i) the trunk, and fastened the shoulder and made firm the leg. And I embark for the voyage of Ra. .' 174 BOOK OF THE DEAD. Note. I. Healed. Such is the meaning of o jr '^ ^^ , as in chapter 147 and Unas 214, no less than in a passage which does not occur in the most ancient texts of chapter 1 7, but which is found in the Thoth healed the papyri and is derived from the early traditions. 17, face of Horus. CHAPTER cm. Chapter whereby one openeth the place where Hathor abideth. I am a pure follower. O Ahi ; O Ahi ; (i) let me become one of the followers of Hathor. Note, I. Ahi I fi [jl ^ r^ ) the Striker is one of the names of Horus, who " in the inscriptions of Benihassan is called >A^ \ K^ ^^ o Horus who striketh down men." The notion of striking was in Priestly persons later days confined to the beating of the sistrum. bore the tide of of Hathor. Ahi as representatives of the youthful Horus, son Soc. Bibl. Arch., See Proc. XH, p. 460, on " The Sun- stroke in Egyptian." CHAPTER Chapter whereby CIV. midst of the great gods. o?ie sitteth in the Let me me sit in the midst of the great gods. It is Let me pass through the place of the Sektit boat. the Bird-fly deity (i) that shall in the convey I shall to see the great gods who are Netherworld, and be triumphant in their presence. Note. 1. The Bird-fly deity., Abait ; see chapter 76, note. BOOK OF THE DEAD. 175 CHAPTER Hail to thee, CV. Chapter ivhereby one propitiateth (i) the Ka. my Ka, my coeval. (2) glorified May ensouled, I come let to thee and be and made manifest and I me have strength and soundness. Let me bring to thee grains of incense wherewith may purify myself and may also purify thine own I overflow. uttered, and the wrong I have offered let them not be imputed to me. For I am the green gem, fresh at the throat of Ra, given by those who are at the Horizon their freshness is my freshness assertions that : The wrong have resistance which : \said twice\, the freshness of my Ka is like theirs, and the dainties of my Ka are like theirs. liftest Thou who the nose of the hand at the Balance, and raisest Law to Ra in this day [of away from me. For I am heareth and am I not the Bull of the sacrificial herd, are not the mortuary gifts (3) upon me and the supernal powers {otherwise said: the powers above Nut]. Grant that I may pass by thee, and may purify myself and cause ; do not thou put my head the Eye which seeth and the Ear which : my Ka] the triumph of Osiris over his adversaries. (4) Notes. _« Propitiate, c=^='. ^rii The simple root t~\ n hetep signifies, what is implied by the ideographic sign 1 1, the taking hold, embracing, p. and kindred notions {Proc. Soc. Bill. Arch., Vol. X, notion of appeasing an angry personage is 578). The M. no more necessarily is involved in the Egyptian word than in the Latin propitiare. Lefebure's translation, reunir, in the correct as far as it title of this chapter perfectly goes. pi. See in Denkm., HI, greeted by his ka. 34, b, the picture of Thothmes HI being repre- Rameses II and other kings are often sented in the act of supplicating their 2. own as ka. My coeval ,1/1 life. v^ M^ or, some might Ill, prefer, my duration of The are well pictures in the temple of Luxor {Denkm., 74 and 75) III. known which represent the birth of Amenophis The ^ 1/6 infant BOOK OF THE DEAD. prince in each of these pictures ka, his exact image. The ka is accompanied by his nursed and suckled by the same is goddesses. be found in the picture recently published by the French Mission Archeologique {TefHpie de Luxor, fig. 203), in which both the royal infant and his text is But perhaps the best commentary on our to ka are being fashioned by the hand of Chnum, upon wheel. 3. his potter's Mortuary gifts ^ |^ ^ 1 , meals offered to the departed. is The meaning determinatives, of the compound group plain enough from the | and such frequent forms as a ^\ p^^ "consisting of X The voice, is ^ JT v\ V\ .m ^ I I I bread and beer," but the origin of | it is not so clear. usual meaning of _p like that of the Coptic it ^pCOO'Sf but in the present group plur. stands for | I I I corresponding to .^pG, ^pHOTI, in Tpotpij, ^ptL'/iara, iSea/u ma. and is to be understood as the very common formula a A^^, reading faulty I The texts is v\ which is sometimes found in late and leads to an erroneous interpretation. |. ^^^^^^ is a mistake either for *^^^^ or for <:^~>, the phonetic of In such passages of the Pyramid texts as ^|\ _)ii^ ci /l[ (J 1 ^- — -2:^ ^\ :® ®: w^ I (Unas 36) is ^^ is a demonstrative not a negative particle, " Here thee, 4. the mortuary meal presented for and /lere are the two Eyes, the White and the Black, of Horus." this last passage. All the early MSS. except Fd omit CHAPTER Chapter whereby a largess is CVI. presented at Hat-ka-Ptah. (i) Oh thou god of nutriment, oh great one ; who presidest over the bread cometh from Annu] ye who g^ve bread to Ptah [from Annu], give me bread and beer let me mansions on high [to whom : BOOK OF THE DEAD. be made pure by the bread. (2) sacrificial joint, 177 with the together white Oh in the thou ship of the Garden of Aarru, ; let me be conveyed to that bread of thy canal as my I father, the Great one, who advanceth Divine ship [because know thee]. Notes. This is one of the chapters found It is on the sarcophagus of in Horhotep. also to inscribed on a statue, now the Berlin Museum, belonging {Denkm., found Ill, 25 in the papyri. the k). early part of the XVIIlth dynasty title h and These authorities do not give the later authorities, The allusions to differs Anna 1. are confined to the earliest text, which somewhat the from the and finishes sooner than they do. 1. Cf. also Teta, 331. Hat-ka-Plah is name of Memphis, but as in so many it is not the earthly city which is meant. M. Naville out that the words " in the Netherworld " are added has pointed other places in the 2. papyrus of Nebseni. Bread and beer are not mentioned variants. in the earliest text, which has other important r The latest texts (I have the verb ^^ -, wash, make dean, purify, of which ^ ^^ on the Berlin statue and the Theban papyri may But Horhotep has \ fairly be considered an older form. Y> ^ > ^ different word and occurring in a grammatical construction differing from that of the other texts. The words /^^^ \\ ^^^^ d j ^ ^^^ a ] occur as a familiar formula in the Pyramid texts (Unas, 185, 205; Teta, 91); but Horhotep tives of the interpolates | QA (3 after \^ . The determina- group ^^^wna ^ (sometimes c?V» or ^^), show that the copyist understood the word as meant for the sacrificial joint. It is not uninteresting to note, with reference to the correctness title of the of this chapter, that the expressly says of the deceased that Pyramid ritual (Unas, 205) "the sacrificial joint with the receives. white bread" are the "largess " (/^ Q^©) which he 2 A : 178 BOOK OF THE DEAD. CHAPTER [The chapter so called chapter 109. CVII. two lines of It consists, in fact, of the first it The vignette over really belongs to chapter 108. has no separate existence in any of the papyri of the best periods.] CHAPTER CVni. Chapter whereby one knotveih the Poivers of the West. In respect of the Hill of Bachau it presenteth itself (2) upon which heaven resteth, three hundred cubits in length (3) and two (i) is hundred cubits temple is in breadth. at the east of the Hill, Sebak, the Lord of Bachau, and his upon is it. There I a serpent on the brow of that hill, five hundred cubits in length, three cubits of his forepart are in his know the name own flame " is his name. (4) Now, at the close of day (5) he tumeth down : pierced with swords. " He who dwelleth of this serpent on his hill his eyes to Ra ; for there cometh a standing still in the Bark and a deep slumber within the ship. And now he is swalloweth three cubits of the Great Water. Then Sutu and he is made to flee with a chain all upon him of steel (6) is forced to vomit that he hath swallowed. Then Sutu put into his prison. And then Away with thee ! ••emain in thy prison, Words of Power Steel, which art made fast upon my hand. I the Bark sails on and thou seest the path he saith with is — ; but thine eyes close, [thine eye veiled, (7) delivered to me], thy head is and I go on and stay thy steps. I am the Manful one, who veileth thy head and who cooleth the hollow of thy hand thy strength is my strength. : I am the Master of the is Words of Power. Who this who hath been delivered to me ? This Bright One, who cometh on his belly, on his hind parts and on the joints of his back. Lo ! then, I come, and thy might is in my hand. It is I who BOOK OF THE DEAD. carry away thy might, that I 179 of Ra who is united to art But thou of old. I upon the Timnels he goeth round heaven. (8) pierced with hooks, as was decreed against thee seize may come and me at sunset as know the powers of the West, they are Tmu, Sebak the Lord of Bachau, and Hathor, Mistress of Sunset. Notes. The chapters 108, 109, 112, 113, and 114 being so analogous to style, each other, in form, matter, and composition, and each being concerned with the divine Powers teresting to '^^ The of some locality, is it is in- know that one at least of these chapters found on a {Zeitschr. f. monument ancient, of the Middle Empire. text published others are probably not less and the by Dr. Golenischef Aegypt. Spr., 1874, p. 84) from the Sarcophagus at St. Petersburg already bears manifest signs of antiquity. Another sign of antiquity as regards the present chapter may be seen in the numerous forms in which it has come down to us. These are so different, and sometimes so irreconcileable, that it seems evident that tradition has handed down very corrupt texts, and that the original meaning of this chapter had been entirely lost at a very early date and cannot be discovered now. The oldest text is the shortest of all, but it is both imperfect and incorrect. later ones. The earliest papyri differ greatly from the But both the the Turin and earlier and the later papyri have the 149th chapter which contains another recension of the loSth, and chapter later papyri I. is in *>-= in another form of of Bachau. it. The Hill J'i^'^ In "^ """^ has for determinative the sign -^^ which connects the word with the the later texts the word co7i) Coptic £.OT^I ' eyelids.' has for determinative either a if it woman j or a { in the act of parturition, as its were connected with ^•^^ | W) and variants, with which \ \ j m another itself, name of the Dawn is identified. 2. Presenteth -^^ ^c-^ . This Egyptian verb to is always expressive of activity, and perhaps ought never be translated 2 A 2 , l8o BOOK OF THE DEAD. being. ' ^ W I I I are 'things which are,' but ' -^^ /s.ww\ , ^ I I , are ' things which 1 spring forth' 3. come to Hght.' is The oldest text (which hill, here the best authority) does not give the dimensions of the ])apyri give the but only of the serpent. hill The earliest dimensions of both, but make the it. so absurdly small that the serpent could not rest upon Later papyri beginhill ning with of 300 ^have corrected cubits, or ^^^ (each 7 the texts so as to give the a length of which is the statement that the cubit in question cubit 100 cubits long). They omit is of 7I palms (ihe Royal being of palms), and also the interesting mention of the 41 ^| ' "balance balance ' (or measurement) of the earth." is The relation of this to the rest of the sentence not clear, because the MSS. differ as to the preposition hill which precedes. The Papyrus of Nebseni gives the The Todt€7ibuch of Turin reads 370 in breadth. 4. 300 cubits in oreadth. cubits ^^ in length, and 140 The serpent's name is not mentioned in chapter in in the earliest text. But chapter 149 the usual in, nor is name it is ^ ^^ Nebseni. ^^1^' "^°^^ ^"^^y written ^^f^—.^ in the Papyrus of to The determinative expresses the ^V}, commonly attached smitten,' the name of Apepi, meaning 'sword 'shot with swords,' ^KpoKTovo^. We might ' otherwise have understood the term in the sense of of Sutimes ^KJioKTovo^, slayer with swords.' The Papyrus ' Pd calls the serpent T ^|\ ^^^^ cz^^a ¥\ >=;^^^ knife- wounded.' The proper name .^^ """^^ 3 , also written .:^^ ^;^ Mates, an epithet of Apepi, or of Sutu, also means "pierced with But the expression itself seems sometimes to be found swords." in the active sense, " piercing like 5. a sword." Close of Day, is when daylight has the come to ^2l stand' oldest -if ^ . This the reading of papyri. The reading is 6. The earliest text says nothing of this, though it mentions the "prison of Sutech," in a passage corresponding to what the papyri 1 he Turin Jcdtejiinclude in the Words of Power which follow. ' ' PLATE XXVII. BOOK OF THE DEAD. Chapter No. C. Chapter C. 21. Papyrus. Musee du Louvre, Ill, 93- Papyrus, Boulaq Museum, No. »^m^^ Chapter C. ^yi^?K^TCir:3ih~ \ Chapter CII. Papyrus, Musee du Louvre, No. Ill, 36. Papyrus, Musee du Louvre, No. Ill, 89. Chapter CIX. ROSELLINI, "Mon. del Culto.,' pi. Chapter CII. II. Papyrus Brocklehurst, XXIII. Chapter CVIII. Papyrus, Berlin Museum, No. II. Chapter CIX. Papyrus, British Museum, No. 9900. PLATE XXVIII. BOOK OF THE DEAD. msmmim 3 . . • r^rr—t lL_ ^ii^ wmmn Chapter CX. Papyrus, Ley den Mus;um. BOOK OF THE DEAD. buck says is l8l that, "Sutu is put into his prison, and that a chain of steel Pictures of the serpent with the chain put upon his neck." will him is be found in Bonorai, Sarcoph., plates lo and ii.* upon There an evident fusion in this chapter, in its later form at least, as in chapter 39, of the personages of Sutu and Apepi. 7. Thy head ' is veiled. The 'veiling of the head,' and 'closing of the eyes time. of the sun are of course mythological terms for night the mythological event was celebrated on the festival But 8. Chapter 1 11 stops at the word "Sunset." first And after this, the : text in chapter 149 changes the third to the person, and reads " But if Ra to me go round the heaven whilst thou art pierced with hooks," as were replying to the words of Sutu. This, I confess, appears I to offer a better sense than that of chapter 108. in the first line of And I should now alter the word "stabber" chapter 39 to " pierced with hooks." CHAPTER CIX. Chapter whereby one knoiveth the Poivers of the East. I know that Eastern Gate of Heaven (the South of it it is by the lake of Cha-ru, and the north of by the stream of Reu), from I whence Ra I saileth with favouring gales, (i) : am the Teller (2) in the divine ship am the unresting navi- gator in the Bark of Ra. I know those two Sycomores of Emerald between which lifted Ra cometh forth, as he advanceth over what Shu hath up,t to every gate (3) through which he proceedeth. the wall of I know the Garden of Aarru : it is of steel. it The of 4 wheat of cubits. it is of 7 cubits, the ears of it is it of 2 cubits, the stalk of The barley of of 7 cubits, and the ears are of 4 cubits, and * the stalk of 3 cubits. On this ; picture (plate 11) may also be seen an interesting illustration of chapter 39 the scorpion goddess putting the chain upon Apepi, in front of whom are the divinities to execute, with swords and hooks, the decree passed against him. The t children of I.e., Horus are also seen occupied in the execution. the Sky. l82 It is BOOK OF THE DEAD. the glorified ones, each of whom : is 9 cubits in height, who reap them, in presence of the Powers of the East. Horus of the Solar Mount, the Calf in presence of the God, (4) and the Star of Dawn. A divine Domain (5) hath been constructed for me I know the name of it the name of it is the garden of Aarru. I know the Powers of the East ; ; Notes. Another recension of chapter 149. this chapter has been incorporated into The differences lie chiefly in the order assigned to each of the component sentences. I. Favouring gales . >y ^ v\ 1 v\ \^ '=^ " sailing breezes" correspond to phrases like tail iKfievo^ ovpo9, venti secundi, trade is winds, wind, stern wind. There not the faintest authority from the older papyri (which are very numerous, and remarkably unanimous on this point) in favour of the determinative 'kJ , of the Turin Todtenhich^ which gives the sense of violent or tempestuous winds. " Ra at his rising is adored by the Powers of the 3. Every gate. " East. They it is who effect the rising of Ra, by opening the door " at each of the four portals of the Eastern horizon of heaven." (Inscr. in tomb of Rameses VI, ChampoUion, in presence Notices, Tom. seen II, p. 640.) 4. The Calf I, of the god. The Calf chapter i. is in the vignettes of this chapter and also of Brugsch {Rev. the Egypt, p. 38) quotes texts showing is that Milch-cow v\ 1 T vx ^^~~qi Hor-sechauit, the mother of the Sun-god, and that the infant god is the calf to whom she gives birth. The words " in presence of the god " are probably corrupt, but the variants are apparently worse. The Morning Star was equally identified with 5. Horus. See M. Maspero's important article The divine Domain. "Sur le sens des mots Nouit et Hait," in P.S.B.A., XII, p. 235-257. " Nouit sert a designer un dcmaine rural d'etendue plus ou portant ou moins conside'rable, ne portant pas de village ou de — BOOK OK THE DEAD. maison d'habitation un corps complet en forme d'un et II 1 83 etait une personne le reelle, formant la soi, et c'est pour cela qu'on represente sous homme ou d'une femme apportant des produits agricoles des offrandes." Additional Note. The later copies of the Book of the Dead add as follows : a few lines to the chapter, of which they certainly formed no part when first written. The most interesting portion of them is " There are writings in thy possession for the grant of fields of corn-land in which there sprouteth corn from the effluxes of the god Ut'eb. cubits ; The height of the corn is seven cubits, the ears of two and thou shall reap it with the Glorified ones, in presence of the Powers of the East. Thou shalt enter boldly at the mysterious portals and be purified by those who are there." The name by me {Proc. result, of the god hieroglyphically written Soc. Bibl. Arch., Vol. A/^r^ was shown came to the is VI, p. 187) to be Uteb or Ut'eb. note, Brugsch, apparently without having seen my same really though he identified the god with Seb. The god Osiris, and the copies text just quoted various are found. is illustrated by a picture of which That here given is taken from the temple of Philae. These pictures were known from the Ramesside period, but the conception of Osiris which they convey 142, texts 7) is ^^ is Jml^ n 1 ^ 6) {Todt., of primitive antiquity. the Coffin There a chapter (pi. among the preserved by of Aniamu xxvii, about I, "assuming the form of corn," w ^o ^\ T.Ci and which speaks of " the vegetation of life proceeding from Osiris, growing out of the ribs of Osiris, and giving life to this generation of The same Tombs, and idea gave rise to the name n I ^ J] which is given to Osiris in the Book of the Dead, in the sacred texts of the Royal to the in the Hymn Nile. But the god is also twice 184 BOOK OF THE DEAD. n called ^x^T[(,^in Amamu, T I pi. xxvii, 8. This latter form proves that in we have a compound term. The deity (in very late times) appears in the feminine gender ex. The Chapter which in the printed copy of the Turin Todtenbuch is numbered no interrupts the series of chapters on the Powers of certain localities. The translation of it is reserved till that of these chapters is completed. It will be found at page 193. CHAPTER CXI is only a repetition of Chapter CVIII. CHAPTER Oh CXIl. Chapter whereby one knoweth the Powers of Pit. (i) thou of corpselike form who art in Chait and Anpit ; {2) thou goddess of the Net, (3) who art in Pu ; ye who preside over the untilled lands, ye stars and constellations (4) Know ye . . . wherefore Pu hath been given to Horus } I know it if ye know it not. It was Ra who gave it to him in amends of eye, in consequence of what Ra said to Horus is : the blindness in his " Let me look at it. what happening in thine eye to-day," and he looked at Ra said to Horus, " Look, pray, at that black swine." looked, and a grievous mishap afflicted his eye. Horus said to Ra, " Lo, my eye is as though the eye of Sutu He had made a wound And Ra said he may recover." It my own eye." the gods, " Let to in And wrath devoured him be laid his heart. upon his bed, that was Sutu who had taken the form of a black swine, and he in the wrought the wound which was eye of Horus. swine is And Ra to said to the gods, well." "The an abomination to Horus; may he get Horus. And the swine became an abomination PLATE XXIX BOOK OF THE DEAD. ^(^elft|5T^J2iU Chapter CX. Bas Relief, Leyden Museum. Chapter CXII. Mariette, "Abydos," I, p. Chapter CXII. Mariette, Abydos," I, pi. Chapter CXII. Mariette, "Abydos," I, 83. 39. p. 82. PLATE XXX. BOOK OF THE DEAD. Chatter CXII. Mariette, "Abydos," I, pi. Chapter CXIII. lo. Mariette, "Abydos," I, pi. 29. Chapter CXII. Papyrus, British Museum, No. 9900. Chapter CXIII. Papyrus, British Museum, No. 9964. Chapters CXII and CXIIT. Mariette, "Abydos," I, pi. 31. BOOK OF THE DEAD. 1 85 And the circle of gods said, who were with him when Horus came to light in his own children: (6) for him be of his oxen, of his goats, and of his swine." As for Emsta, Hapi, Tuamautef, Kebhsenuf, Horus is their father and Isis their mother. And Horus said to Ra, " Give me tlien two (8) brothers in Pu and two brothers in Nechen, of this my own body and that they "Let the ; sacrificial victims {7) may be with me as an everlasting renewal, through which the earth flourisheth and storms are quenched." And his name became that of Horus upon his Column. they are Horus, Emsta and Hapi. I know the Powers of Pu : Notes. 1. On the situation of Pu, see chapter 18, note I, 6. The Pyramid "those of Texts (Pepi the 684) speak of the are in Pu." }^ '^ ^ "}" ^® The Red Crown who 2. Thou of corpselike form in is Chait and Anpii. its sign of the plural, here as elsewhere, quite consistent wiih api)lication to a single person, "j^ ^ Chait Egj'pt, is the name* of the i6th, or its Men- desian, Nome of Northern and Anpit was metropolis. The nome is mentioned in the inscription of Amten in the third dynasty. The god is Osiris. He is invoked in the "Lamentations of Isis and Nephthys," and asked to come to Tattu, Anpit and Chait, which are but different names of one Sanctuary, p. Cf. Brugsch, Zeitschr., 187 1, 81, and his translation of the Mendesian Tablet, Zeitschr., 1875. 3. Thou goddess of the Net to the v>V - This name corresreason ponds senting Greek Diktynna. The why a goddess reprethe Heaven should be so called may be understood by Homeric epithet ~o\vw-6v applied to a net. If, however, the deity was male, according to the other reading, is the reference in the 4. to -ov -/yv ''lo-^cov rfiocfuf-iov A/ktvi', who was drowned p. 3) identifies river. Plut, de Iside etc. and Os., 8. {Zeitschr., Ye 7vho preside, Brugsch 1876, the Egyptian f)^, ; \i> y> * ^ ^vith the ^InXoTiwo's of the Demotic Not Hdmehit, which it, is the name both is of the Uit of the . nome and of the goddess worshipped in whose emblem the fish '^'^^ ^ 2 B l86 BOOK OF THE DEAD. contracts. and Greek 5. The remainder of be safely this invocation is so corrupt that the sense cannot guessed at. See Herodotus, II, 47, without attaching too much importance to details. The pig was certainly not considered impure (^lapof) in the days of the third or fourth dynasty, to the highest dignities, when Amten, who had risen enumerates swine among the domestic animals it is natural to possess. And impure animals were not offered in sacrifice. But long before the days of Herodotus a change had taken place in the Egyptian religion as to the nature of Sutu. Plutarch and Aelian are to be read with the like caution. of their information 6. is Some error. correct, but I it is mixed up with much The variants ^^ "^ ^ [![1 and "S"~ %^ ^^J 1 are note- worthy. 7. Sacrificial victims "^^ i • The substitution in Egypt of animal for human sacrifice is (I believe) entirely without foundation. And the supposed evidence of human sacrifices drawn from certain pictures has (I believe) been misinterpreted. 8. The four children of for two of them to Horus were also his brothers. He asks be with him in each of his two cities, Pu and is Nechen. The true sense of the passage entirely lost in the later recensions and in translations made from them. CHAPTER know Mystery of Nechen CXIII. Chapter whereby one knoweth the Powers of Nechen. (i) I the : Horus, and that which his : mother did (2) for him, when she herself uttered the cry " Let Sebak, the Lord of the Marshes, be brought to us." He cast the net for them and he found them^ and his mother made them fast in their places. : Sebak, the Lord of the Marshes, said the traces of them under " I sought and I found I my fingers on the strand. netted them in a powerful net, as the net proved to be." And Ra said " Verily, those are fishes in the hands of Sebak. : and he hath found the two arms of Horus become fishes." (3) for him, which had And Ra said : " A mystery, a mystery, in the Net." j BOOK OF THE DEAD. And the hands of 1 87 Horus were brought to him, and displayed before his face, on the feast of the fifteenth day of the month ; when the fishes were produced. Then Ra said " I grant Nechen : to Horus, in the place of his two arms ; that I Nechen ; and two hands be displayed before his face in grant to him whatsoever is therein comprised on the his feast of the fifteenth day of the month." : Tuamautef and Kebhsenuf be taken WMth me, and that they be guards of my body in dutiful service. (4) Let them be this under the god of Nechen." And Ra said Be that granted to thee, there and in Sati, and let that be done for them which is done for those who are in Nechen said it And Horns " Be granted to me that : ; yea, they are asking to be with thee. thee, so that they : And Horus listen to said : Be they with entry be with it me to Sutu invoking the Powers of Nechen " Be granted to me that I may make my I know the Powers among : the Powers of Nechen." of Nechen they are Horus, Tuamautef, and Kebhsenuf. Notes. 1. ( Nechen, the chief hieroglyphic variants of which are ^ U > /VWAA[— © , ® /oi Ten) of ^^^ir Upper Egypt, and was called by the Greeks Hieraconpolis, 'city of /vNA/^/vA © and ® /wvwv © , was situated in the third nome ( hawk -headed divinities mentioned in this chapter as Powers of Nechen, and of which numberless pictures are found on the monuments. the Hawks,' from the Between these words and those which the three old papyri* Aa, Ae, and lb, which unfortunately do not agree together on all points, have a few passages here which do not appear in the later They read, " Horus and what his mother did, tossing in papyri. 2. distressful agitation ( _4^ ^k\ v\ 4^ , KIJUL, (rukeveaeai) over the water." in The mother then addresses persons is not clear ; which the only certain ones are " the son of Isis." the usual * words of which the sense text. is named, and Ra speaks words of are not who Then follows There a copy of the chapter in the tomb of Cha-em-hait, which all is our is, oldest authority. But it is unfortunately mutilated, and that can be said that if the additional words were once there, they have been destroyed. l88 3. BOOK OF THE DEAD. This legend of Nechen of is connected with It that of the dis- memberment HorUS (to Trepl rhi>"Qpov ^lafieXKr/nov), of have but very scanty information.* which we must have been Hke a repe- The Hmbs of tition of what had happened to his father Osiris. Horus had been thrown into the water, and when Sebak threw his net, at the prayer of Isis, he brought up two fishes, into which the arms of Horus had been turned. Reminiscences of this story are preseived localities. in the names of several , Nome ; "Two Eyes," latter is the name of the _pe/iu of the eleventh Northern Nome. Osiris, 4. The name may perhaps have reference to but the same stories were probably told of both divinities. On dutiful service texts. , a word omitted in the Turin I, [J and other It ^"Tt^, is Brugsch {Rev. Egypt, 22) has discussed the sense it. of this word, and quoted numerous passages in illustration of of course ridiculous to identify the word with the Hebrew the meaning of which is radically different. CHAPTER Chapter whereby CXIV. Powers of Herinopolis. (2) ojie kno7iicth the Maat its level. is borne (i) over is the Arm, Ment'ait, (3) and the Eye and illumined (4) and Neith dawneth at by the one who adjusteth I I tell I am it led in by her, I know what it she bringeth from Kasu. (5) not to men ; I repeat not to gods. fast am come as a messenger of Ra, to make Maat upon the Arm, for the dawning of Neith at Ment'ait, and for restoring the Eye to him who taketh the reckoning thereof. I am come as omnipotent through the knowledge of the Powers of Hermopolis, who love the Powers which you love. * The Apis tablets (Zeitschr., 1882, p. 22) give the ; name of a place Fa-kerk- en Hor, which seems to refer to this catastrophe corresponding to the Greek iKKoirrtiv, IkkKcli', the Coptic KODX, KCCpX KaTaairacOat. PLATE XXXI. BOOK OF THE DEAD. Chapter CXIV Papyrus, British Museum, No. 9900. Chapter CXIX. Papyrus, Leyden Museum, No. V. Chapter CXVI. Papyrus, Musee du Louvre, No. IIL 36. Chapter CXVII. Papyrus, British Museum, No. 9900. Chapter CVII. Papyrus, British Museum, No. 9933. Ch.\pter CXXIII. British Papyrus, 9903. Chapter CXIX. Papyrus, Musee du Louvre. Cab. des Medailles. Museum, No. BOOK OF THE DEAD. I 1 89 am one acquainted with Maat made reckoned reckoned. out, and I take delight in and permanent and reckoning out that which is firm at Hail ye Powers of Hermopolis, small the beginning of the month and of Night, great upon the Fifteenth Day it ; Ra teacheth the mysteries and be known to you that he who teacheth I me is Thoth. Hail ye Powers of Hermopolis as know you. Notes. There are two chapters (114 and 1 16) of " the Powers of Hermopolis," and they have been preserved separately both in the older and in the more recent papyri. They are very similar in thought but differently worded, and each throws a certain light upon the other, without however dispelling the obscurity of this very ancient religious composition. Some farther help, however insufficient, is afforded by the pictures of the Book which records the passage of the Sun-god through the twelve hours of the night. [. Aladt is borne. [ 1 w 1 is the same word as ^^^^^ [ . > ^^e reduplicated form of cases it I ^ to gush, spring forth. But in certain acquires the sense of being borne, or conveyed, and in is is written in is: ^ part Ptolemaic inscriptions. 1 The corresponding word chapter 116 j-, ^^ , which has the same meanings. One of the pictures above alluded to (Lefebure, Hypogees, Toinbeau de Seii, IV, pi. 31) represents a boat carrying the Moon-disk, raised upon a stand. is A personage kneeling behind j c^ , supporting the feather of Maat. The words ^^^^ -, — which are written by way of explanation, it Si might give tions 2. rise to some misunderstanding were not for considera- mentioned in the followins; note. & The V Arm ^^^ in in chapter 114 has for corresponding word v\ chapter 116, implying that Arm is to be taken the sea ' in a geographical sense, as when we speak of an 'arm of Now the pictures which have been spoken of have the words 2 C . igo BOOK OF THE DEAD. ,-r-^Si ^^ —"— , 'arm of the Urnes,' inscribed ever the stream down which the Sun-god takes his nightly journey. These pictures have only the value of a commentar)' on a very ancient text, but they are at least as old as the earUest papyrus which contains the 3. text. Ment'ait ^S^ ^ ' ^^ ^^^ ancient reading in chapter 114, but the later texts have ^ texts ll, Tar. Chapter 116 has g 4. , Mat'aii. Illumined. The are discordant as to the reading. H I follow that of the two old papyri which have ? -< — ^ ; though this orthography, however defensible, 5. is somewhat suspicious. Kasu. j^l I , the 'Burial Place,' was the metropolis of the 14th Nome of Southern Eg}-pt. Dendera is called \Jj D M4 "^ W. © "^ ^^^ ^" ^^^'^ ordinary characters ^ ^ (j ^ has X n ° I ^ • -^^^^ ^^^^' many other geographical names, it the feminine form in £:i , as well as the masculine in v\ CHAPTER CXV. Chapter whereby one cometh forth into Heaven, and openeth the Aminehit : and whereby the Powers of Heliopolis are known. have grown from yesterday, a Great one among the Great. I have raised myself above all things that come into being. The Face is revealed to the Eye of the Only One, and the round I of darkness I is broken through. from like I am one of you. know the Powers of Heliopolis. it One one 1 (i) issue Doth not the All-powerful one who extendeth a hand to us? It is is with reference to ! me that the gods say : Lo, the afflicted heir of Heliopolis know on what occasion the Lock of the Male child (2) was made. BOOK OF THE DEAD. Ra him. 191 was speaking with Amhauf, (3) and a blindness came upon Ra said to Amhauf: Take the spear, oh offspring of Men. (4) And Amhauf said The spear is taken. Two brethren came into being they were Heb-ra and Sotem: : whose arm resteth not and he assumed the form of a female with a lock, which became the Lock in Heliopolis. Active and powerful is the heir of the temple the Active one anes, ; ; of Heliopolis. The flesh of his flesh (5) is the All-seer, for he hath the might divine as the Son his will I is that of the whom the Father hath Mghty one of Heliopolis. ; begotten. And know the Powers of Heliopolis they are Ra, Shu and Tefnut. Notes. The lost. ancient text of this chapter has most unfortunately been A few words only remain in the fragments of Papyrus is P)7i. M. Naville has also published what found on an ostracon of the There is no doubt that the form of the text which has been handed down in the later papyri has suffered great alterations. And a comparison between the Turin and Cadet papyri shows in how untrustworthy a way this later form of the text has been transmitted. Special attention has been given to this chapter by Mr. Goodwin (Zeitschr., 1873, p. 104), and by M. Lefebure {Melanges d'Arch., 1874, p. 155), whose work is very much more valuable than that of But the most important study bearing on his English colleague. relations between the older and the more recent recension is the time of the dynasty. that of XVHIth M. Naville, ' Un ostrakon egyptien,' in the first volume of the Antiaks du I. Musee Gurnet. All powerful One, for ^^^ ^ -^ ; , c^. M. Naville observes is that this is substituted ^^ which found on the ostrakon. Both terms are divine names the latter corresponding to the Greek TToXvcepKi'if or Trai'c.c/)Ki]<^, was the title of the high priest of Heliopolis, who, like his priestly colleagues all over Egypt, bore the titles of the god whom they represented. -2. T^e Lock of the Male child, Q vj v ^ Yh ''^'^^ ^^ . is not a 'curly wigged woman/ as generally interpreted, but the side lock 2 C 2 192 BOOK OF THE DEAD. borne by Horus, and princes and princesses, as well as by other priests 3. and priestesses, in honour of Horus. {?ifra Amhanf. See emendation proposed I at chapter 125, note zi. 4. O offspring. follow the Papyrus Luyne in omitting the preposition «crr>. 5. The flesh of his fleshy or the heir of his heir. This may perhaps be an assertion as to the hereditary succession of the high priest of Heliopolis. CHAPTER CXVI. Chapter ivherehy one knoweth the Power of Hermopolis. Neith dawneth forth in Mat'at, and Maat is conve3'ed upon the it Arm I of the Eater of the Eye by him who reckoneth therefore led in through the I out. priest. know it it, and I am Sem I tell I not to men, repeat it not to the gods (and conversely). enter as one Hail, ye Neith, that who knoweth not, and seeth not. Know ye me as gods who are in Hermopolis. made firm and permanent. the Eye may be is I I know take delight in reckoning out that which I reckoned. know the Powers of Hermopolis who are great at the beginning of the month, and diminished at the fifteenth day. They If are Thoth the Unseen, Sau and Tmu. this chapter be hioivn, filth is avoided^ and lye is not drunken. Note. This places. is the last of the chapters concerning the Powers of certain their positive antiquity there Of can be no doubt, whatever alterations they may have undergone. But they are relatively e.g., Mr. Goodwin compare them with Christian legends of the mediaeval used to These are ancient enough as far as we ourselves are period. concerned, but no one would think of judging by them of primitive modern with respect to other chapters, the 17th. Christianity. BOOK OF THE DEAD. I93 CHAPTER The Beginning of the ex. Chapters of the Garden of Hotepit, and of the ; forth in the Nethenvorld, entering and coming and of arriving at the Garden 0/ A arm, at the Rise (i) in Hotepit and at the Grand Domain, blest with the breezes : that I may take possession there and be in Glory there : that there I may plough and moia : that there J may eat and drink and love : doing whatsoever things are done Chapters of coming forth by day and of up07i earth, Horus is seized by Sutu the Garden of Hotepit. But for : who looketh : as one turning (2) towards me Sutu releaseth Horus is and the double path which is nigh to Heaven thrown open by Sutu. And his Sutu taketh day, (3) his portion of the breeze through the Power of own and he dehvereth the bowels of Horus from the gods below, took the great Bark on the Stream of the god Hotep. I mansion of Shu, The mansion of his stars is again and again renewed. (4) I sail Lo, it I sail at the upon its streams that I may come to the domains thereof. For I am in unison with his successive changes and his and his papyrus, (5) and his attendant gods, and his chieftains. reconcileth the two Warrior gods with those rules, He who have the charge of food and the beautiful creation Avhich he raiseth up; and he reconcileth the two Warrior go:ls with each other. (6) He severelh the mourners from those a stop to : who quarrel with them : he putteth Powers. them whose hand is violent against those weaker than themselves he keepeth within bounds the contentions of the May I I have possession there. it, know and is I sail upon its streams that I may come to the domains thereof. My may mouth I potent and secured against the Glorified that they not have the mastery of me. May wiliest, have the investiture of thy Garden, there, O Hotep. there, What thou and jjlough fill do thou it. Let me be glorified and eat and drink there, and reap there, and grind (7) there, and have my of love there. 194 BOOK OF THE DEAD. be potent there, let May my mouth of me there utter my^ Words Power and not be shghted. Pcwpr of mine Avhich is the most potent one within this body of mine here and by means of it I make myself either known or unknown. I make my progress and I plough. I take my rest in the divine Domain. I knoAv the names of the domains, the districts ard the streams within the Garden of Hotep. I am in possession of that Word of : I I am there, I I am master there, ; I am in glory there, I eat there I ; plant and reap there I plough there, and I sail take my fill of love. I am united there with the god Hotep. I cast my seed there, and thereof, is upon its stream that I may come to the domains O Hotep. points. Lo, my mouth armed with sharp me the abundance which belongeth to the I give the I sail Ka There is given to and to the Glorified. it. reckoning of Shu to him its who understandeth upon stream, and I range within the Garden of Hotep, is for Ra I is in the sky, and Hotep I putting together the oblations. hasten to the land, and forth, ; fasten my stole upo)i me, that I may come given and that that may be given to me which hath to be that I may have joy and take possession of the wealth which Hotep assigneth to me. Rise in Hotep, I provision is arrive in thee, before the Mistress of the my Two ; soul is with me, and my fast Earths, who maketh which I my Words forgotten. of Power, which recall to mind that have to Let me live free from stiife and be there granted me enlargement of heart. Let my arteries be made fast, and let me ha\e the enjoyment of thee, the Breeze. (8) "Rise in is Hotep, blest with the Breeze, : I arrive in my head uncovered shineth Ra sleepeth, but there wakelh for me, and there upon me Hesit [the Cow-goddess] (9) who lieth at the Heaven by night. confines of He But as I standeth in I my way who heapeth against me his own dross. am in my own domain. Great Domain, I arrive in thee and pass on to Uach. (to) I reckon up the abundance BOOK OF THE DEAD. I field ; 195 the lord of the Bull's am the Bull, raised on high in the Blue to ; which Sothis describcth I arrive in thee, me at her successive hours. of my and I eat my cakes, and take possession and meat and fowl. The winged things of Shu are given to me, and my Kau follow Uach, joints of flesh rre. (11) T'efait, (12) I arrive in thee, I is put on the stole and fasten upon me the girdle of Ra, whilst he m heaven, (13) and the gods who are in heaven are following Ra. Rise I salute is in Hotep, Lord of the The (15) great Two Earths, I arrive in thee : the stream of Teserit. (14) Lo, here am . I, and . . all impurity net the far from me. I one flourisheth I ducks, and eat dainties. I arrive in Kankanit, attentively view I thee; that I may see my father and is my mother. ; lake care to net the reptiles and that is which protecteth me that I know the name of that god who next to T'eserit (goddess with flowing locks and armed with horns), and I who reapeth. myself plough and reap. Hesit, I It is and I encounter the Blue. follow the Breezes, and the company of the gods. I arrive in thee, the Great goddess who hath is given me my head, and he who who doeth according fasteneth my head upon me to his the Great god, the Blue-eyed, own will. is Userit, (16) I arrive produced for me. in thee, in face of the mansion where food Smiit, heavens : (17) I arrive in thee. My provided with the I White crown and thcs: things to and the make is awake: my head is am conveyed over the prosper which are below me heart I : a joy to the Bull of the gods above, the divine company. Lord of the gods and through the midst of the Emerald ones. (18) I am Bull, the ; I make my way Isle of Corn and Barley, I divine district, I arrive in thee. I encounter and bear olT that which proceedeth from the head of Ra : the pair of horns which have the force of purification. (19) I make myself fast to the Block of Moorage on the heavenly stream, and I utter my praise to the gods who are in the Gard:;n of Hotepit. 196 BOOK OF THE DEAD. Notes. The text of this chapter handed it down by the Turin papyrus difificult for it and those which agree with translator, but contains nothing very a on being compared with the older copies is found to consist of a collection of small fragments of the older text put together without any regard to their original order or context. And about three-quarters of the old chapter are suppressed in the new recension. The editors of the fine pipyrus of Sutimes in their notes upon remark, that in the Turin text the sentences are in quite a different order from that of their papyrus, " On peut y voir," they .say, " I'effet de lectures et de transcriptions en rebours du sens, par des scribes ayant mal compris les editions en colonncs retrogrades." this chapter This Sutimes " Isle of is, curiously enough, itself, which is very fault of the papyrus of here wrong from beginning to end,* though It the probably derived from an excellent original. sentences. begins with the Corn and Barley," and jumbles together quite incoherent oldest copy of the chapter yet discovered is that of the Tomb of Cha-em-hait, at Thebes, and by a strange fatality it has been published in such a form that in order to read it correctly, we must begin with what is printed as line 11 and finish with line i. We have it also in a very incomplete condition. We miss the first eighteen Hues contained in the papyrus of Nebseni and the words of every line. last The The papyrus of Nebseni it is is the only complete text we have, and here as well as elsewhere extremely incorrect. Some parts are so corrupt that a translation must necessarily be dependent upon conjectural emendations which can have no genm'ne claim upon the reader's confidence. We must be content with waiting till better authorities are discovered. The Gardens of Hotepit and Aanu are the Paradise, Elysian Fields and Islands of the Blessed of the Egyptian imagination.! They were supposed rising Sun, islets to be situated in the neighbourhood of the but certain features were apparently suggested by the of the Delta. * See Jif. Naville's remarks, Einlcilung, p. 156 I, p. t Mission Ai-ch., 125. ; BOOK OF THE DEAD. The usual meaning of the word ffofepif, c^ I97 III written according to the orthography of the Pyramid Texts, oblations, offe/'ings. ^ u ,* when is This, however, is only a derived meaning. things .0 The as word really only expresses a predicate of the . offered, . putting together, or Peace ; unitifig, reconciling Hotep might signify Rest, very appropriate names for such a garden. of a god ^ is the name who dwells here.f , There in the is also a goddess here called Hotepit cM mentioned Pyramid inscription of : Pepi is I (line 423), as mother of the great Scarab and the same name of given to Hathor in the temple of Dendera. The name Hotep (with different determinatives J) belongs to one of the islands of this blissful place. The Pyramid Texts furnish some interesting information not contained in the Book of the Dead. We are told that the approach to the Garden that there is is over the Lake of Putrata (see chapter 40, note (? i), a great lake that of Konsit) in the middle of the Garden of Hotepit, upon which the great gods AcJimiu Sekiu, the starry deities alight, set, and that the who never ¥" -^ there feed vita; ) the departed from the wood of life I lignum " upon which they themselves live, in order that he too may live." Shu and Tefnut are mentioned as divinities of this place. But perhaps the most remarkable fact is that Horus had enemies even here, who, however, were annihilated by the divine weapons at the disposal of the departed worthy, who was led there in order that " he might sit among the stars in heaven." And of steel, here was that the beatified personage sat upon his throne which was decorated in front with faces of the lion-god it — \ ^^ >r5K ^^'^^^^^i t^s f^et of it being the hoofs of the great * Also written ^ ( Unas, 422 and elsewhere). pKy t The garden is also called \ I, .Q }\ . Another form is -=i I {Pepi O C AA^AAA 309)- Nebseni, I 1 Sutimes, \\ in all the later pupyri. 2 D 198 LOOK OF THE DEAD. hand to the Bull Snta-ura, and extended his coming generation of men (the \ '^ ^^^^ ^^ Q ), whilst the gods approached offerings to him. its him in submissive attitude, and made It was, perhaps, from these offerings that the Garden derived I name. ^ ' The Garden of Aarru, Mil Heaven. [I ^ „^ it. is often men- tioned in connection with that of Hotepit, and may perhaps be through its considered as the most notable part of that the It is Gate Sun-god rises up into It takes its name from a plant *^^^ \\ ^ aarrii (later, ^©,B.M. 1 17 vV] ; 551; ( <6. ^T ", ^^^, Chapter dissimi- * Ba, Chapter no, by phonetic is [ lation of rr into nr). The usual form in later times \\ B.M. 32, "^, but we m*"^ ® find even shorter forms in MAUHl, l © and JLJij . The determinative IM^ of a reptile, indicates a creeping, climbing^ twbiing plant, such as the convolvulus, hop, or vine.t Mc^ ^ V published by 1 ( > I I I \ MR ® I, w \ <=> I . , in the papyrus of Nesichonsu, M. Maspero, Miss. Arch., p. 612. + The Pyramid Texts have the invocations ( Unas, 597), " Hail to thee, Horus, in the domains of Horus ; Hail to thee, Sutu, in the domains of Sutu ; Hail to thee, Lion ylar), in the is Garden of Aarru." Another derivation suggested in the "Destruction of Mankind," line 39, it) "^ not (as I read an augmented form of ^\ > «'', which does jiectere, mean pluck, as in Bnigsch's translation, but bind, fasten, twine, constringere, convolvere. This sense would explain the ancient determinatives still \|jj, Aillj and lead to more interesting results. For the ancient word (J ^\ <:i^> liWK , aarei'it, 'a vine,' has thus clearly the same etymological . vi-tex, '^Vi-niem sense as our European word vine. and exactly like the Greek Fo1-vo^ . . attaches itself to vi-tis, vt-?/ien, the ' — —to Indo-Greek root vei, ' to twine.' So that m- no means first 'creeper,' then fruit of the creeper,' finally drink 324). made from the fruit of the creeper'" (O. Schia.dei, Fre/iistoric Antiquities, Philological speculation might make a further advance. BOOK OF THE DEAD. The term 'Garden' a cultivated enclosure. 1 99 implies in this connection nothing more than which are invoked by the deceased and appear on the vignette of the chapter, have here been made prominent by means of heavy type. of different localities 1. The names Rise in Hotepit, or (later on) Hotep, of one of the localities. ¥\ ^^ _cr^ /vwwA -^ d , is the name The word to light, ^^, as I III have often said, has the sense of rising up, coming like the making an appearance, and Greek (fmlvo^uu is especially applicable to the appearance of daybreak, or the rise of the heavenly bodies. 2. Turning, \ . The group is has the apparent sense of building, but the primitive sense turning, as in the it pottery. The preposition is <=> which follows in this making of place seems to show 3. it that building not meant. This, of course, sounds like nonsense, but so does the original as has come down , to us. The papyrus upon the of Ani, which reads sign rn ^ forces the sense of day Qj which in the sense of turn would have been far more intelligible. There was the being half 'Portion of Sutu,' and the 'Portion of Horus,' each the world, topographically, or half the twenty-four hours as regards time. I suspect that ' day ' is a faulty interpretation of the ambiguous is O, and that the true sense of the passage that Sutu is satisfied with the share which comes is to his turn, and thereupon delivers Horus from imprisonment ignorance of the copyists in the lower world. The perplexity, or seen in the very next words. One has As I \N. aar, is to ^-^^ «;-, so perhaps is 1 v\ v\ Nil aarni to 1 1 vl di-ii. The first I i II two groups are not f phonetically iden1 tical, but they are certainly allied and have very last has, much the same meaning ; the with some probability, been identified with the Vi)te-branch, and that, \U r in conjunction with the text <%/( ra ^^^^ Zeiischr., 1878, p. 107, of them at " The Vine-plant is Osiris." The Greeks, or some Dionysos Plutarch, de hide et Osiride, The god is sometimes (as in the papyrus of Nebseni) sitting in a naos 34> 35)under a vine, from which bunches of grapes are hanging. and the plate corresponding). least, identified Osiris with ( 2 D 2 ' 200 ' BOOK OF THE" DEAD. is is he who he in Merit,' others if ' he who is in my mouth,' and two ' who in the egg,' this be the sense of the very questionable group - h well ^\ ^ J] , which looks hke a mistake for -\[- 'C. O known title of Anubis. Amin and amin 5. renewed (inoc ^ mehit, His papyrus. So the word which occurs in the rubric of Chapter 134, has hitherto been translated. But the vases t^ or ^, as determinatives, rather imply 'inkstand' or 'palette for holding colour.' In this place it is the writing itself and not the which is meant. And from the entire context Thoth is the god who is spoken of. Warrior gods with each other., reconcileth the two 6. He material, paper, ink or inkstand, Q^ invicem. 7. Ym-i-\^ I '^^^ . I I I The . . final words en aru-sen show the origin of the Coptic form the Coptic from of which It . epHOT From Grind \ ' ^cn:::^ , is CIKI. the notion of I reducing to powder,' that of is the frequent word '^z:^ 8. -^^^ 'wearing away,' 'decay,' derived. the enjoyment of Let my arteries be made fast, and let me have enjoyment. the Breeze, or that I may have The oldest meaning of the earlier I,atin word artery, uprrjpia, in Hippocrates, Aristotle is and the arteries, writers wind-pipe, and, in the plural, air-duds. But, even when were the the word was also applied to what we call these supposed to convey air whilst the veins conveyed blood. " Sanguis is per venas in omne corpus diffunditur et spiritus per arterias " classic doctrine in Cicero {de Natura Deorum, : 2, 55). Pliny says {Nat. Hist., XI, 89), "arteriae carent sensu error is nam et sanguine." This corrected by Galen, is who has a from the treatise on the question found " Whether Blood naturally {Kcnacfivaiv) contained in the arteries?" arteries always being The error of the ancients arose The blood flowing from a wound inflicted empty after death. inferred to have been intruded into them by the upon them was rupture of the veins. The Egyptian ^i.ItJULOTX) doctrine of the in the ' arteries ^^^^ which ^ air is (Coptic head, by means of conveyed to all parts of the person, was first found by BOOK OF THE DEAD. 20I M. Chabas in the Berlin Medical papyrus. The passage of the Book of the Dead on which this note is written is no doubt the earhest allusion to the doctrine. 9. Hesit [the Cozv-goddess] is | jj ^, | Isis or ^ ^, | She is is j ( l^' and ^ it one of the many names of Hathor. repre- sented as suckling her son Horus (see picture in Lanzone, is p. 844), this her name. which characterizes her and from which she derives She is asked on the Louvre tablet (c. 14) for "the This distinctly called white liquor which the glorified ones love." 'milk' on the Florentine tablet 2567, and vases of her milk are mentioned (Diimichen, Resultate, 27, 6) in the inscriptions of Dendera. A picture of her given in Diimichen's Historische Inschriften (II, 32) identifies her with Hathor, and calls her "divine and sovereign of the gods," while others call her " the divine mother and fair nurse." There can be no doubt about the right reading of the name mother, mistress of heaven which 306, is Hesit ; the 21, i, —— h is written in so many texts (see Pepi, P I, Amamu, Lepsius, Auswahl, IX, and the form 'cn ^t Philae), that there o{ hetemit. We confounding the name with that must therefore attach no importance to this latter is no reason for name when applied in the vignette of the Turin Todtcfilnuh to one of the divine abodes which bears the name of the goddess, and is written exactly like 10. it. Uach Sp\ ^^.®'\ blooming, flowering. II. — The loijiged things of Shu are given to me, and my Kau follow me. V deceased. 'T? ' V ^-^ ' ^^ ^ word of very rare occurrence. Birch and Naville understood it of the netting, and Brugsch, of the pluming of birds. Both meanings may be disputed, but whatever Shu did, was done to birds, and these are said to be given to the The prayer that a person [ may j » travel over the blissful parts, > followed by his kau the early ^ H^^ is repeatedly found on that f monuments. Several papyri say followed by 'the gods and the hau.' the deceased is 202 12. BOOK OF THE DEAD. Tefait h-T^ J|, an abode abounding in ^°^ ^^\ I I delicacies. 13. He is in heaven ATi The reading J_J to which Brugsch to at one time attached much importance, has turned out be one of the many blunders of the text of Sutimes. But the is true reading not without [ its difficulties. If /v7) is taken as equivalent to in v\ we have a strange anticipation of a charge " texts language of which the " enigmatical first of the royal tombs* in the give the intimation, but which first becomes conspicuous -Jj [^ 1 demotic period. In a previous passage we have C ^\ ATi D^^ITD^ preposition i where Nebseni has ^^^ ^^ [ I . But the important earlier ^^\ had already dropped out of the particle is],' ' text in of Chaemhait. places 14. The demonstrative ' which occurs both may be rendered there [he le voila.' / ' salute the streavi of Teserit : a corrupt passage like so many ' others in this is chapter. The first word salute rare but correct and well attested. It The proper name has, however, D j\ is but one of the contradictory readings. the advantage of being a real name and suitable to the passage, being that of a goddess mentioned is in connection with the next abode. to the classical 'A^/Xaia „^^ ci ^V T'eserit a name corresponding or Clara. t In the texts of the Royal Lh Tombs she is is named as goddess in * Here U^-l Cher-aba. And I, herej she depicted as the we already have /Vf) ^^ \\\ and ^ + It O is = V=\ III U 111 - - O name See my article in the Zeiischr., 1874, p. 102. also the of a liquid substance ^^ZT U in the • =0=) \ It _~7^ all > a produce of the cow, such as cream or clarified butter. lists occurs in the of offerings. J A reference to M. Naville's collation of this chapter (line 40), will show the corruption and uncertainty of the text which precedes the name of the If we look beyond the authorities given by jM. Naville, the difficulties goddess. are multiplied. The papyrus ^ of Queen Net'emit ?C~^ <::z> Louvre, for instance, instead of [ J ^''^•> reads, BOOK OF THE goddess with long or flowing locks horns. DExVD. 203 (evTrXoKafio^) and armed with She is one of the forms of Isis or Hathor. 15. Kankanit\% etymologically akin to the verb of beating {see Chapter 17, note 20), but there is no reason from the notice here to suppose that 16. Isis, this ~\ was a place of punishment. <:zr> M^ is Userit one of the commonest appellatives of especially in the later texts. The names of all these abodes, are derived situated in that region of the sky where the sun see , rises, from the notion of daybreak. 17. 1 8. Smait, another of these appellatives, Chapter 62, note those i. The Einerald ones light of the ^N^ The sun \\ ^ who are in the emerald dawn. rises (Chapter 109) through two sycomores of emerald. 19. Which have the force oj purification {\i v!^ I • The syllable db expresses the word signifying horn as well as that signify- ing purification. The vignettes of the chapter which are here given from different authorities are explained in their proper place. CHAPTER Chapter luhereby one taketh the paths which are high above CXVII. blissful path at Restau. (i) me at Restau : I am the Girdled (2) and the Mighty one, coming 1 forth triumphantly. (3) am come : I am come that I may firmly secure my suit in (4) and that the path may be open to me at Restau. Let my suit be made pleasant for me by Osiris. I am he who produceth the water which balanceth his throne, and who maketh his way from the Great Valley. (5) Let the path be made for me for behold I am iV the trium- Abydos, ; phant. (6) [Osiris is made triumphant over his adversaries, and the Osiris is N is made triumphant over his adversaries, and : as one of you, he walketh even as ye walk, his patron (7) is the Lord of Eternity he standelh as ye stand, he speaketh as ye speak, before the great god, the Lord of Amenta.] 204 BOOK OF THE DEAD. Notes. This chapter and the following have reference to Restau, one of the Gates between the Netherworld and Heaven. It is not mentioned in the most ancient recension of chapter i 7 I. (from which my translation was taken), but in it all the papyri of the eighteenth and later dynasties is stated that Restau was a gate south of An-aaref and north of the Osiris." "Domain it, '' - ) of The papyrus of Ani has this picture of ff^«;il^ but the most interesting representations of it are in the Dublin papyrus {D. a), where the Sun god is seen passing between the and in the papyrus of Hunefer (A. g), where the (See doors are also open and the god is sitting between them. Plates VI, II and VII b.) folding doors, The name Restau is (the feminine form —(p— ^ These more frequent in later texts) signifies Gate of ihe passages. are the passages guarded by the faithful attendants of Osiris, but armed with "hurtful fingers" against the adversaries of Ra, against whose onslaught the deceased prays Ra for protection in chapter 17. A 2. mystical interpretation will be found in chapter 119 and note. Girdled, or staled, ^^ 66, . On the importance attached to this ritual investiture, the following references may (among many others) be useful: Unas Teta 149, Pepi\, 395, Merejiia 190, . BOOK OF THE DEAD. Todt. 205 The deceased prays (Chapter 82, 4) 125 (rubric), 145, 25. A passage in Todt. 78, 26 girt by the goddess Tait. that he may be (Turin text) would be of greater interest were of those 3. it not an emendation who no longer understood the ancient text. Coming forth triumphantly. This is the reading (Nebseni), of the oldest authority but the reading which is has prevailed, not only here, but in Chapter 147, "coming forth from the Crown," 4. That I may firmly secure my suit at Abydos, The scholion on Chapter 17, referred to in note i, states that the "place of Maat It is, of course, the mystical, not the geograpical, is at Abydos." Abydos which settled 5. is is meant, and the suit 1 {res) which has to be the final judgment of the deceased. The throne of Osiris in pictures rests of the Psychostasia {see Vignettes to Chapter 125) springs a lotus flower ; upon water, out of which there and upon this flower stand the four children is of Horus. In a passage of chapter 147, which (I an adaptation of the .M. present chapter, the deceased says Zrt, ^ p. V\ ^ [ '-^'^^ "I am he whose stream 193) after is secret." And a Pyramid Text {Merenra,' 188, mention of the Great Valley I/w-La) and of the investiture proceeds, /vwv^^ -^ S ^w ^ —-*5 "thy water, thy fresh current, is a great inundation proceeding from thee." identified with the Nile and its Here the deceased is inundation, as in Chapter 64 of the Book 6. of the Dead. The chapter ends here. is The passage which a word supposed by follows in the translation 7 taken from the Paris papyrus Fe. Q Patron, /wvw> It ^. I ^ , some scholars to signify uncle. occurs on funereal monuments among the desig- nations of persons connected with the deceased, such as brother, sister, nurse. A man may have several bearing the designation, and {see e.g., they are not necessarily children of the same parents Cat. d^ Abydos, p. 110, all Mariette, where a man has I five chenemesu, who cannot occurs it be brothers either of his father or his mother). The word repeatedly in the Prisse papyrus. the legal guardian of a minor. am inclined to think means 2 E 206 BOOK OF THE DEAD. CHAPTER am he who is CXVIII. Chapter whereby one arriveth at Restau. I is born in Restau. Glory in Pu, at given to me by those who are in their mummied forms at the sanctuary of Osiris, whom the guards (i) receive Restau when they conduct Osiris through the demesnes of Osiris. Note. (i) Guards, (1 ^^ ^:z:::^ V> ~^ I aaku, the same personages as 2, those mentioned in Chapter 28, note and they seem to me to be identical with the "wardens of the passages," Chapter 17, "attendant upon Osiris." There is an imperfect tablet of the 1 2th dynasty at Hamamat {Denkm., II, 138, c) soldiers in which thirty [ 'cz; are to mentioned along with the the expedition. and other persons belonging the word [ The Pyramid Texts have but I, apparently with a determinative of salutation, cf. ^ . {Pepi 160, line 82.) CHAPTER am the Mighty one, to thee, Osiris, CXIX. Chapter lohereby one entereth or goeth forth from Restau. I I who and createth his I own light. come thy worship thee. (2) Pure are thine effluxes, (i) which flow from thee, it and which make name in Restau, when hath passed there. Hail to thee, Osiris, in thy power and thy might, possession of Restau. Osiris raiseth thee who hast up in thy power and in thy might. Osiris raiseth thee up in thy power in Restau, and in thy might in Abydos, that thou mayest go round heaven with Ra, and survey the human race.* One * art thou and triumphant. The (_ W liSfc=, Rechit, mankind actually^ living, as distinguished from the dead or yet unborn. — BOOK OF THE DEAD. Notes. 1. 207 Pure are fX3 , thine effluxes. The true reading is / ^"¥2 ^AAAAA ,^;> *\ -wwva v\ I AAAAAA a phrase which recurs in these texts. The first suffix Vo^ of A/VSA/V\ III I I I ^ person, which is sometimes added to the give the sense " thine effluxes are my purification." the first word, would the meaning On """^ of V:>fl3, see 65 B, note 4. At the end of Chapter 149 let the deceased prays, "let me thee. be joined, ; me be united with the sap which proceedeth from Osiris 2. let me not be parted from him." , Which flow from 1 n \\ is sta, which has here the same meaning as into the when f I the Nile said {Denktn., Ill, 13) to flow n Great Sea, is n ^^5 1) "^^^SSS^ . The name of I I Restau here derived from the effiuxes flozai?tg (stau) from Osiris. I The various meanings of are all r-. —<&— and of the Coptic ceT, , traceable to the notion of sending forth, thro7ving, and are for the easily illustrated from the Greek. sea ; Thus eK/3dX\etu ' is used discharge of a river into the eV/3o\a« are bolts, /toxXoi''? passes, passages.' Doors are secured by pushing the O.XQ o^QntdLhy shooting back the 58). I n c^ bolt, I — —— (p eTn^uWeiv {M-TuxieiiQ, ; they " ' ri Abydos, p. pj"^ ll is exactly the reverse of tvift/iWetv acjypa^ftcoc.. PD ^ , O ) ^ Q <=^ , ' ^OT, stercus is an UfioX^], dejectio. And C^.T-, C^-i" , COTTe, /Se'Xo?, /3ox;?, n ^ M , saninare, and ever so many others are all determinations of one and the same concept. In such passages as n o -(0- ''^'^ s,*_^ Trof.nri], ' I , the like, i-/a has the sense not of totving, but of It solemn e.g., procession.'' occurs even where towing is out of question, in the march of military men I (Tombs of Amenemheb 289). ' and Pehsukher, Miss. Arch. Francaise, V, pp. 229 and And ing ' \~^ our string, rope is connected with the notion of throwpitt-tw). like own warp with werfen (Goth, vairp-ati) and 2 E 2 208 Chapter Chapter Chapter BOOK OF THE DEAD. CXX CXXI is a repetition of Chapter XII. a repetition of Chapter XIII. a repetition of Chapter LVIII. is CXXII is CHAPTER Chapter (i) ivhereby Hail to thee, I ofie CXXIII. entereth into the Great House. O Tmu, I am Thoth. I have equally balanced the Divine Pair, have put a stop to their strife, I I I have ended their complaints. have rescued the Atu from his backward course. have done what thou hast prescribed for him. that thou mayest see And I rest since then within my own Eye. and I come I am free from obstruction ; me in the house where I repeat the ancient ordinances and words, as a guidance wherewith thou shalt guide posterity. (2) Notes. I. This chapter (which of is repeated in Chapter 139) is like the repetition an important passage in Chapter no. But the differences are very considerable, and it is for criticism to decide the question of priority between the two recensions. Whichever be the earlier recension, the present one is of very great It is found on two of the most carefully interest and importance. But the most interesting written papyri of the eighteenth dynasty. is ^feature the mythological allusion at this date (at latest) to an astronomical phenomenon, with reference to which later researches may furnish fresh evidence. The speaker in this chapter is said (not merely implied, Chapter no, see note 5) to be Thoth, who is the measurer things in heaven science. as in of all all and here earth, and the author and regulator of to He )) is said have established the equilibriu7n ; \\ ~r^ between Night. the Divine Pair, Horus and Sutu that is Day and Such an equilibrium, strictly speaking, never exists except at the Equinoxes. But the most important passage from his backward course." is, " I have rescued the Atu The ^ ^^Pi^j Atu is a mytho- BOOK OF THE DEAD. logical yfi-//, 209 of Ra. in who is represented as following The meaning of the name is, the . the course of the Bark Cleaver, Divider, Cutter two It is one of the appellatives of the Sun-god, with reference to his path through the sky. But what is that solar its phenomenon specially deserving to ? be characterised by motion backwards c^ ^^^ I do not think any astronomer would is hesitate to answer, that Precession meant. The cause of Precession could only be is known to really scientific philosophers (which case), out of question in this but the phenomena would necessarily be noted by those who had important interests in keeping their calendar correct.* Even the Chinese, by dint of records and without any mathematics, came to infer the precession of the equinoxes so did the Egyptians apparently at a very much earlier period and Hipparchus, who has the credit of the discovery, may have learnt it from them. ; ; Although 's^Pca^ is commonly represented I as a Jish, the same name is I—(— given to a Crustacean c^ii for XI5C cissj whose organs of locomotion are specially adapted " Rescuing the Atu from less its backward motion. backward course " can mean nothing (in technical than being able to correct or language) to equate the phenomena. It might perhaps be suggested that the backward course here spoken of has reference to the year of 360 days, corrected at an early period by the addition of the five supplementary days. This would certainly have been a very probable explanation of the clause, but for the direct connection which this has with what precedes, concerning the equilibrium between Day and Night; literally, that is, the Equinox. 2. Posterity, <^r> \\ ^"^^^^^ seems to ' minores. The word in the present context * " have a different meaning from The amount it of this motion by which the equinox travels backward, or called), is retrogrades (as is fer annum an extremely minute quantity, but which, by its continual accumulation from year to year, at last in a palpable, and that destroying, in catalogues of makes itself very way highly inconvenient to practical astronomers, by the lapse of a moderate number of years, the arrangement of their Herschul. stars, and making it necessary to reconstruct them." Astronomy, chapt;;r 4. ; 2IO what it BOOK OF THE DEAD. has in Chapter no, where it is put in contrast with violent ones, against J3 whom Thoth interposes nis protection. CHAPTER CXXIV. Chapter whereby one cometh to the Divine Circle of Osiris. My soul buildeth for me a Hall (i) in Tattu and I flourish in Pu. My fields are ploughed by those who belong to me therefore is : my palm I eat it tree like Amsu. I eat Abominations, abominations, not. them not. I abominate filth, [Peace offerings are I my is food, by which I am not upset] approach ; it not with my hands ; I tread not upon it with my sandals for my bread of the white corn and my beer of the red corn of the Nile. It is the Sektit boat, or I it is the Atit boat, which bringeth foliage of the them to me, and I feed know how Tamarisk. (2) beautiful are the arms which announce Glory for lifted upon them under the me (3) O and the white crown which is thou Gate-keeper of him who up by the divine Uraei. pacifieth the world, let that be brought to me and of which oblations are made, and grant that the floors may be his a support for me, that and that the glorious god may open silent to me the arms, the company of gods be whilst Hammemit (4) converse with me. guidest the hearts of the gods, protect in O me thou who me and let have power heaven among the starrj- ones. And to the every divinity forerunners who of Ra presenteth himself to me, be he reckoned : be he reckoned to the forerunners of Light and to the Bright ones ones. who deck the sky amid the Mighty Let me have my will there of the Bread and Beer with the gods that I enter through the Sun-disk Pair, that the and come in forth through the Divine gods who follow may speak to me, and that Darkness and Night may be terrified before me him "Who is in his Sanctuary." Mehit-urit, by the side of PLATE XXXII. BOOK OF T HE DEAD. Chapter CXXV. Papyrus, Musee du Louvre, Cl III, 36- lAPTER is CXXV. III, 89. Papyri du Louvre, '_ llllll.l|.U.IIi.l|.|i.llill.llnlllllIT; Chai'tkr Papyrus, CXXV. III, 93. Musee du Louvre, Chapter CXXV. Papyrus, Musee di Louvre, i Chapter CXXV. III, 36. Papyrus, Ani. ClIAl-lKR CXXV. III, 9. Chapter CXXIV. Pap jrrus, Musee du Chapter CXXV. Papyrus, Paris, Sketch by Mr. Renouf Papyrus du Louvre, Louvre, Cab. des iMedaille BOOK OF THE DEAD. And among I 211 is lo I am here with Osiris. I My measure his measure (5) the mighty ones. speak to him the words of men and to repeat to him the words of gods. There cometh a glorified one, equipped, who bringeth Maat those I who love her. am the Glorified one and the Equipped. And better equipped am I than any of the Glorified. Notes. 1. ^.//^, ' ^, ^Yn' first ^'^ 2^ I, /..«/. the .,oV«o,, irpoSofio's, Vorsaal,' room of a temple to it or palace. The is sense of entirely harim which has been ascribed erroneous. p. in certain texts The temple fol., inscriptions (see Brugsch, Zeiischr., 6) leave 1875, 118, and and Mariette, Denderah, no doubt on it the subject. If there were " ladies of the royal antechamber," by no means follows that they were wives or concubines of the king, and hall or antechamber convey a very different idea from that of the most reserved portion of the house.* Pictures and inscriptions on mummy cases identify the term mythologically with that portion of the sky whence the first rays of the rising sun are visible. The mention is of the word in the Pyramid Texts ]) {FeJ>i, I, 672) in connection with the notion of food, ^\. effect as in 2. We have here a repetition of passages to the same Chapters 53 (A and B) and others. 344) have a section nearly identical. 3. The Pyramid Texts The , {Tela, The arjns which announce Glory for me. this clue to the is meaning of passage is to be found in which a relative form implying an antecedent, which can only be "the arms." * The V\ I mentioned in the tablet of Pa-shere-en-Ptah are not concubines, as Brugsch and others have thought, but female children, as Birch It is the feminine Cf. my Hihbert Lectures, p. 79, note. rightly asserted. form of ® d"^ is ^. ^ AAA-AAA , There also another word, applied on the walls of tombs to persons {male as well as female) executing certain g)'mnastic movements. 212 BOOK OF THE DEAD. are to be explained by The arms which announce Glory for me or attitudes in the the usages of the ancient ritual, which prescribed certain postures ceremony of pla) .<2>part. I ''1>^ , as in other forms wherein the arms it ed a great These religious ceremonies repre- must always be jemembered, were considered as dramatic sentations of what was done in the invisible world. 4. The Hammemit, ' ^ ^^ ^ ^ ' ' i °^ ^Q "^ ^Z ^ human ^J 5. ' nH "^ S^^v'V ^ ^ v\ ' ^^^ generations of beings yet unborn. My measure is his measure. The meaning of L, ^^^/^^"^ form Harris or L^ ^Q can only be inferred from the in ^^ ^J\ "FV which occurs repeatedly the great Papyrus and some other documents. The tion. scribe of the Turin Todtenbuch carelessly omitted the second sense part of the phrase, and therefore altered the grammatical construcPierret This is how M. is came to conjecture the 'proclaim,' which not suggested by any of the ancient authorities, or even by the later ones. The reading of the Leyden Papyrus T, 16 is identical with that of the oldest papyrus. CHAPTER CXXV. Part I. Said on arriving at the Hall of Righteousness, that loosed from all N may be may the sins which he hath committed and that he look upon the divine countenances. He I saiih : Hail to thee, mighty god, lord of Righteousness to thee, ! am come oh my Lord I : I have brought myself that I know thee, and I know the name of the Forty-two gods who make their appearance with thee in the Hall of Righteousness devouring those who harbour mischief, and swallowing their blood, upon the Day of the searching examination may look upon thy glory. ; (1) in presence of Unneferu. PLATE XXXV. BOOK O • THE DEAD. Fig. 14. Fig. 15. i. Chapter CXXV. Papyrus, Leyden Museum, No. Chapter CXXV. Lf.psius, " Denkmaler," Abth. Ill, BI. 78. Chaiter XVII. Papyrus, Musee du Louvre. No. 3091. PLATE XXXIII. BOOK )F THE DEAD. Chaptrr CXXV. Papyrus Brit. Mus. , No. 9,901, and Papyrus Leyden, No. II, (^ BOOK OV THE DEAD. Verily, 213 of 'Thou of I ; the Pair of Eyes, (2) Lord Righteousness' is thy name. Here am I I X. I am come to thee; I bring to thee Right and have put a stop to Wrong. I I I I am am am am am not a doer of wrong to men. not one not who one who slayeth his kindred. (3) telleth hes instead of truth. (4) not conscious of treason. not a doer of mischief. do not exact as the firstfruits of each day more work than should be done for me. (5) My name cometh not to the Bark of the god who is at the Helm. ^ I I I I I am am am am not a transgressor against the god. not a tale-bearer. not a detractor. not a doer of that which the gods abhor. hurt no servant with his master. I I "^ cause no famine. cause not weeping. I am not a murderer. I give I not orders for murder. cause not suffering to men. I I reduce not the offerings in the temples. lessen not the cakes of the gods. I rob not the dead of their funereal food. X I I I am am am am not an adulterer. undefiled in the Sanctuary of the god of my domain. neither increase nor diminish the measures of grain. shorteneth the palm's length. (6) cutteth short the field's measure. (7) not I I put not pressure upon the beam (8) of the balance. I not one who one who I I tamper not with the tongue of the balance. snatch not the milk from the mouth of infants. not the cattle from their pastures. I drive I net not the birds of the manors of the gods. ponds. (10) appointed time. in its course. its (9) I catch not the fish of their I stop not the water at its I divide not an arm of the water I extinguish not the I lamp during appointed time. their sacrificial joints. do not defraud the Divine Circle of 2 F 214 I drive not I BOOK OF THE DEAD. away the cattle of the sacred stop not a god when he cometh forth. pure, I is estate. I am am pure, I am pure, I am pure. in My the purity that of the Great Bennu Sutenhunen, all for I ; am ; Nose of the Lord day when the Eye is full in Annu, on the last day of Mechir in presence of the Lord of this land. And I am one who see the fulness of the Eye in Annu, let no harm come to me in this land, in the Hall of Righteousness because I know the names of those gods who make their appearance in it. of Air, giveth hfe to who mortals on the ; Part 1. II. Oh ; thou of long strides, who makest thine appearance in Annu 2. I am ; not a doer of wrong. Oh thou I who holdest the fire, and makest thine appearance in Cher-aba 3. am not a man of violence. Oh thou of the Nose, (11) who makest thine appearance at Chemunnu I am not evil minded. 4. Oh Eater of the Shadow, (12) who makest thine appearance I am not rapacious. at Elephantine 5. Oh thou Facing-backward god, who makest thine appearance at Re-Stau ^l am not a slayer of men. ; ; 6. Oh ; Heaven 7. thou of Lion form, (13) who makest thine appearance in I am not fraudulent in measures of grain. thou whose eyes [pierce] like swords, ; Oh Oh who makest ; thine appearance in Sechem 8. thou of fiery commit no fraud. face, whose motion is backwards I I am not a robber of sacred property. 9. Oh ; Breaker of bones, who makest thine appearance in Suten- hunen in in in am not a teller of lies. 10. Oh thou who orderest the flame, who makest thine appearance Memphis I am not a robber of food. 11. Oh thou of the Two Caverns, who makest thine appearance Amenta I am not sluggish. (14) 12. Oh thou of the Bright Teeth, (15) who makest thine appearance I am not a transgressor. the Unseen Land 13. Oh Eater of Blood, who makest thine appearance at the I ; ; ; Block ; I have not slaughtered the sacred animals. PLATE XXXVI. BOOK OF TH Chapter : DEAD. CXXV (Notes). Fig. 17. Lkpsius, " Denkmaler," Abth. Ill, Bl. 39. Fig. 18. Lepsius, " Denlcmiiler," Abth. Ill, Bl. 39. 6 Fig. 19. Mariette, "Deii PI. el Bahari," Fig. 20. Rosellini, "M.C," PI. LI. Fig. 21. Rosellini, PI. Fig. 22. Rosellini, "M.C," PI LII. VIII. " M.C, LII. I PLATE XXXIV. EOOK OF THE DEAD. Tsas? TTTrTTTr rr - i- rYr 'TTTTTrr r • I I _l L_l_ I r czzse: IC J — i r ]c I 1 Fig. II. Chapter CXXV. Sarcophagus of Sebek-aa, Berlin Museum. •N[!!ii!illllll^' Fig. 12. Chapter CXXV. Lepsius, "Denkmaler," Abth. Ill, Bl. 232 Fig. 13. Chapter CXXV. LEP.SIUS, " Denkmaler," Abth. Ill, Bl. 232. BOOK OF THE DEAD. 14. I 215 Oh Eater of Livers, who makest thine appearance at Mabit; deal not fraudulently. 15. Oh Lord of Righteousness, ; who makest thine appearance in the place of Righteousness 16. I am not a land-grabber. in Oh thou who turnest backwards, who makest thine appearance Bubastis I am not an eaves-dropper. 17. Oh Aati, (16) who makest thine appearance at Annu I am ; j not one of prating tongue. who makest thine appearance in myself (18) only with my own affairs. 19. Oh Uammetu, who makest thine appearance 18. Oh Tutu, (17) Ati ; I trouble at the Block ; 1 commit not adultery with 20. another's wife. Oh Oh Maa-antu-f, who makest thine appearance in Pa-Amsu, I am not unchaste with any one. above Princes, and who makest thine appearance in Amu (19) I do not cause terrors. 22. Oh Chemiu, (20) who makest thine appearance in Kauu I 21. art ; thou who ; am not a transgressor. 23. Oh Oh Oh thou ; who I raisest thy voice, (21) and makest thine ap- pearance 24. in Urit am not hot of speech. divine Babe, who makest thy appearance in Annu ; I lend not a deaf ear to the words of Righteousness. 25. high-voiced one, who makest thy appearance in Unsit; I am not boisterous in behaviour. thine appearance at the Shetait; I not the cause of weeping to any. 26. Basit, Oh who makest am 27. Oh Oh thou whose face at thy is behind thee, and who makest thine not given to unnatural lust. appearance 28. cavern ; I am thou, hot of foot, (22) who makest thy appearance at even ; I indulge not in anger. 29. Oh Kenemtu, who Oh Oh Oh thou makest thine appearance in Kenemit ; I am not given to cursing. 30. who ; earnest thine I own offering, and makest thine appearance in Syut 31. am not of aggressive hand. faces, thou who hast different ; and makest thine appearI ance in Net'efit 32. not one of inconstant mind. (23) Busy one, who makest thine appearance at Utenit I am ; do not steal the skins of the sacred animals. (24) 33. Oh thoQ Horned one, who makest thine appearance at Sais I am not noisy (25) in my speech. 2 F 2 2l6 34. BOOK OF THE DEAD, Oh Nefertmu, who makest thine appearance in Memphis; ; I am neither a har nor a doer of mischief. 35. Oh Oh Tem-sepu, who makest thine appearance in Tattu curseth the king. will, I am not one 36. who thou who doest according to thine own and makest its thine appearance in flow. Tebua ; I put no check upon the water in thine appearance in 37. Oh Striker, (26) who makest Heaven ; I am not one of loud voice. 38. Oh thou who makest ; mortals to flourish, and who makest thine appearance at Sais 39. at I curse not a god. Oh thou of beautiful shoulder, who makest thine appearance ; .... (27) I am not swollen with pride. 40. Oh Neheb-kau, who makest thy appearance at thy cavern ; I have no unjust preferences. (28) 41. Oh thou of raised head, (29) who makest thine appearance ; at thy cavern I have no strong desire except for my own property. 42. Oh my thou in appearance an arm, (30) and who makest thine the Netherworld, I do not that which offendeth the who liftest god of domain. Part [Said III. upon approaching to the gods who are in the Tuat. (31)] Hail ye gods, I know you and : I know your names ; let me not be stricken down by your blows report not the evil which is in me Let not reverse (32) of mine come to to the god whom ye follow. pass through you. Let not evil things I be said against let me in in presence of the Inviolate One I ; because revile have done the right : Tamerit. not the god not reverse of mine come to pass through the King who resideth within His own Day. (33) Hail ye gods who are in the Hall of Righteousness, who have nothing wrong about you who subsist upon Righteousness in Annu, and who sate themselves with cares, (34) in presence of the god who resideth within his own Orb deliver me from Babai who feedeth upon the livers of princes on the Day of the Great Reckoning. ; : PLATE XXXVII. BOOK OF THE DEAD. Chapter CXXV. Tombeau de Seti I^"' (Ann. du Musee Guimet, Vol. IX). BOOK OF THE DLAD. Behold against me. I subsist 217 me : : harmless one am come to you, void of wrong, without fraud, a let me not be declared guilty let not the issue be I ; : upon Righteousness I sate myself with uprightness of heart : I have done that which man prescribeth and that which pleaseth the gods. I have propitiated the god with that which he loveth. thirsty, clothes to I have given bread to the hungry, water to the a boat to the shipwrecked. funeral offerings : the naked, I have made oblations to the gods and : to the departed deliver me therefore : protect me god. therefore and report not against me is in presence of the great I am one whose mouth there is pure, and whose hands are pure, in peace," to whom For said " Come, come by those svho look upon him. I have listened to the words which were spoken by the Ass and the Cat And I house of Hept-ro. (35) have undergone the inspection of the god Whose face in the is behind him, who awardeth my verdict (36), so that I may behold what the Persea tree covereth (37) in Restau. I am one who glorifieth the gods and who knoweth the things which concern them. I am come and am and awaiting that inquisition be made of Right- fulness that the Balance be set upon its stand within the bower of amaranth. (38) thou who art exalted : upon thy pedestal and who callest thy name. Lord of Air deliver me from those messengers of thine who inflict disasters (39) and bring about mishaps. No covering have they upon their faces. For 1 have done the Righteousness of a Lord of Righteousness. have made myself pure my front parts are washed, my back I : parts are pure, ness. I and my inwards steeped in the Tank of Righteous- There purify is not a limb in in the me which is void of Righteousness. I rest me Southern Tank, and me at the northern lake, in the Garden of Grasshoppers. (40) The Boatmen of Ra purify them there at this hour of the night or day (^i) and the hearts of the gods are appeased (42) when I pass through it by night or by day. Let him come (43) that is what they say to me. Who, pray, art thou ? that is what they say to me. : : 2l8 What, pray, is BOOK OF THE DEAD. thy what they say to me. " He who groweth under the Grass (44) and who dwelleth the OHve tree " is my name. Pass on, then that is what they say to me. that is : name? in I pass on to a place north of the OUve. What, prithee, didst thou see there ? A thigh (45) and a leg. ? And That what, prithee, said they to thee I shall see (46) the greetings in the lands there of the Fenchu What, prithee, did they give to thee ? fire A I flame of and a pillar of crystal. And them ? buried them on the bank of the Lake of Maait what, prithee, didst thou to prithee, didst thou find there as Provision of the Evening. What, Maait ? on the bank of the Lake of ' A sceptre of flint : * Giver of Breath is its name. And what I cried didst thou to the flame of fire and to the pillar of crystal after thou hadst buried them ? out after the and I Thou mayest now enter through Righteousness, for thou knowest us. fire, them and drew them forth and broke the pillar, and I made a Tank. : I extinguished the door of the hall of I allow thee not to pass by me, saith the Leaf (47) of the Door, unless thou tell my name : " I The Pointer of Truth " (48) is thy name. allow thee not to pass by me, saith the right side post (49) of tell the Door, unless thou my name. "The name. I Scale-pan (50) of one who lifteth up Right" is thy allow thee not to pass by me, saith the tell left side post of the Door, unless thou " I my name Wine " is : The Scale-pan of thy name. allow thee not to pass over me, saith the Threshold of the tell Door, unless thou " I my name : Ox of Seb " is thy name. thee, saith the open not to : Lock of the Door, unless thou tell mv name : : BOOK OF THE DEAD. Bone of An-maut-ef I is 219 thy name. open not to thee, saiih the Latch, unless thou tell my name of Sebak, Lord of Bachau," is thy name. open not to thee, and I allow thee not to pass by me, saith the Keeper of the Door, unless thou tell my name "The Knee of Shu, which he hath lent for the support of Osiris," is thy name. I : "The Eye We allow thee not to pass by us, say the Lintels of the Door, tell unless thou our names : "The dragon brood (51) of Renenut" is Thou knowest us pass therefore by us. : your name. I allow thee not to pass over me, saith the Floor of the Hall, for the reason that I the am noiseless feet, names of thy two " and because we know not wherewith thou wouldst walk upon us. clean, and Tell me, then, their names. He who goeth before Amsu " : is the is and "The Truncheon of Hathor" (52) the name of my right name of my left us. foot foot. Thou mayest walk over us for thou knowest I do not announce : thee, saith the Doorkeeper, unless thou tell my name " He who knoweth thy name. the heart and exploreth the person " (53) is Then I will announce thee. But who is that god who abideth in his own hour ? Name He who provideth for (54) the Two Worlds). Who, pray, is it ? It is Thoth. Come hither, saith Thoth, wherefore hast thou come? him. am come, and wait to be announced. And what manner of man, prithee, art thou ? I I have cleansed myself from ; all the sins and faults of those who abide in their own day for I am no longer among them. Then I shall announce thee. But who is he whose roof is of fire, and whose walls and the floor of are living Uraei, whose house is of running water? Who is il ? It is Osiris. Proceed then : for behold, thou art announced. 220 BOOK OF THE DEAD. is Thy bread Eye (55). from the Eye, thy beer is from the Eye, and the forth to thee funeral meals offered upon earth will come from the in ; So is it decreed for me. said by the person, ivhe?i ptirified 7vhite This chapter is and clad beer raiment ; shod with sandals ; anoifited from vases of dnta and presenting oblations of beeves, birds, inceiise, bread, and vegetables. A?id thou shall make a extracted from a field ifi picture, drawn upon a trod. clean brick of clay, which no swine hath he will rise And if and this chapter be written jipon it : — the man will prosper the shesit cake, the and his children will prosper his court : ifi the affection of the ki?ig there will be given to him measure table of drink, the persen cake the great and the ftoi meat offeri?ig god ; and he shall be cut off at but he shall be conveyed alons, with the of any gate of Amenta, Kirigs of North and South, : upon the altar and make his appearance as a foUoiver of Osiris undeviatingly aiid for times infinite. CHAPTER CXXV. Notes. For the significance of this most important chapter with reference to the religion and ethics of ancient Egypt I must refer to the Introduction. The notes in this place must be confined to the text and its elucidation. No copy of the chapter consists. is known of more ancient date than the is eighteenth dynasty, but the oldest papyri contain the three parts of which the chapter That the chapter is of much earlier date than the eighteenth dynasty the corruptions which had earliest copies quite certain from the nature of their us. made which have come down to already appearance in the But the three parts part seems are not necessarily of the to same first antiquity. The second have grown out of the called, of certain sins. mention it is of the " Forty-two " gods are named and a sin is and to have been suggested by the and the " negative confession," as It is a tabulated form in which the gods mentioned in connection with each god. PLATE XXXVIII. BOOK OF THE DEAD. Chapter CXXV. (Note 2.) Papyrus, British Museum, No. 9900. Mummy Case, Leyden Museum. PLATE XXXIX. BOOK OF THE DEAD. Chapter CXXV. (Note 2.) Papyrus, Leyden Museum. Lepsius, Todtenbuch. Papyrus, British Museum, No. 9964. Mummy Case, Leyden Museum. BOOK OF THE DEAD. The number of sins in this form is number than in Part I. The two catalogues agree to a disagree, 221 therefore forty-two; a higher certain extent, but they also and the second is evidently the result of a different process first. of thought than that which gave birth to the Part I is The author of not the author of Part II, unless perhaps at a different and later period. Nor is there any indication in Part I of the extrais ordinary examination to which the deceased person Part III. subjected in This in itself would not be a serious objection, but the if matter becomes more complicated we remember upon it that the picture of the Psychostasia has the right to be considered as a part of the chapter. The texts which are written differ, indeed, according to the taste canonical authority. of the artist, and can therefore claim no to the order of succession is But the question as in the trials, or the precise finally freed moment all at which the deceased person fate, from all anxiety as to his cannot be satisfactorily solved on the supposition that consistent whole. really It these documents form parts of a to consider in seems much more natural them as independent compositions brought together of Hunefer is consequence of their subject matter. papyri The artists of the Ramseside period (in the and Ani) add another scene * in which the deceased judged not by the forty-two assessors of Osiris but by a smaller company of gods (twelve or fourteen), sitting on thrones and bearing the names of well known divinities. trial The is essential notion was that of a before Osiris, in which the in the Balance. man's conduct or conscience was weighed referred to in various chapters of the This trial Book of the Dead and in other texts which prove that, with reference to the details, free scope was allowed to the imagination of the scribes or artists. The number of the Forty-two assessors might be thought con- nected with that of the Nomes of Egypt. But this number is is only certain for the later periods of Egyptian history, earlier times. and not true for Moreover the localities in which the gods are said to make their appearances do not correspond to the nomes, or places within them. Some of the localities occur more than once, and some of them, if not all, are localities not upon earth. Heaven occurs twice, the eleventh god makes his appearance at Amenta and * Apparently sugj^ested by the scene in III. the tomb of Hor-em-heb lig. (see Dcnkm., Ill, 78), in the time of Amenophis (Plate XXXIl, 15.) 2 G 222 BOOK OF THE DEAD. But the names which have a more earthly sound may have a mystical meaning. The first god makes his appearance in Annu, so does the seventeenth and so does But does this mean Heliopolis of Egypt? On the twenty-fourth. the forty-second in the Netherworld. referring pi. to 46, it an important text in Mariette's Moiiufnenis Divers, will be seen that Annu is the Eastern Solar Aioiintain the T n ' '^^'here Sun rises^ and where he is saluted by the Powers of the East. There cannot be a more striking illustration of "the Divine Babe who maketh his appearance in Annu " (the twenty\.\\e fourth Assessor), than picture I refer to.* And Chemunnu, ZZq %^ ©, is surely not the Hermopolis of 1 Egypt, but the place of the Eight gods 1 1 D ^ who A , four to the Left and four to the Right of the rising sun, hail his coming and help him (that is, to rise; where Shu, according to the ]\ISS. of the 17th Chapter, raises up the Sky, and where " the children of Failure," It is r shades of darkness) are exterminated. not simply of Hermopolis nor yet of Lake Moeris that one may say "'^'^^^ 1 1 D v\ rjj fi) ' T" ^ ¥i^ '^^ ^^ ^^^ place of the Eight deities where Ra riseth {Zeitschr., 1872, p. 8). The same considerations apply to such names as those of Sutenhunen and Tattu. The presence of the divine "Babe," of the god "of long strides" god " of Lion form," of the goddess Bast, of Nefertmu, of the " Striker " {Ahi, a. name of Horus), and of Nehebkau, (Ra), of the not to mention sufficient to others, among that, the Assessors, would of itself be convince us in spite of the strange and terrific names of some of these personages, they are not to be looked upon as fiends, like Malacoda, Scarmiglione, and the rest of the demon crew in the Inferno of Dante. They are not evil spirits, but gods, all of them, "subsisting on righteousness;" there is "nothing wrong * The picture of the itself. speaks for of the first Babe lifted up into the upper world by two divinities Of the birth of the Sun as the Winged Scarab at the beginning hour of the day, M. Maspero, in his dercription of the text, says : ' "II est salue a ton apparition par les huit .... les esptits d'Orient, dieux du ciel, des terres, des pays etrangtrs, de la montagne d'horizon orientale qui est On.'" : BOOK OF THE DEAD. about them."* according to 223 Osiris, They names Justice are the gods who accompany his and, Egyptian theology, of is are Names, his Limbs, his it is Body. If the strict because some of them appear harsh inexorable, and Mercy is a is or cruel, quality never thought of in Egyptian theology. The it exact notion of Maat in Egyptian texts discussed in another part of the present work. In this chapter I have translated is about moral conduct Rule of Right towards one's fellow self and the heavenly powers is what is meant by Righteousness. And here it is opposed to moral transgression or sin, not to physical evil, which itself is a very frequent result from Righteousness, because the question here to the strict and conformity men, one's own the operation of the inexorable Maat. But in is the expression, "Hall of Righteousness," the word in : Egyptian used in the dual number hence the erroneous or inadequate translations, "the Two Truths," or "Double Justice," and the guesses which have been made as to their meaning. is A very important determinative of the Egyptian word found not only in the papyri but in the very earliest mention yet of the Hall. calls it known Kab, indi- The CTZD great inscription of the -^^^ tomb of Peher at El the o . The repetition of the sign is all© and many others. © cates a locality in which the Sun-god , , present, as in the cases of Space is divided into two one on the Southern and one on the Northern side of the god as he proceeds on his course. And when we have for departs ; terminatives two Urgei TL JL , or two ostrich Feathers j f) , we god * This is the principle by which to judge the c^ses of the Facing-backward S "^T m^ k\ §> ^ oil I serpentine, or crocodile ^ ^y- ^ §5^- ' ^"^ °f Uammeta i\ Hades' (Bonomi, Sarc, infeiior , against both of whom a passage of the ' Book is of of pi. authority to the H A) has been quoted. The book, of 'Book of the Dead,' but in any case appellatives, are coinvion in question), course, it must be nouns {Uammelu is in and may simply mean Serpents. Sutu is called by th- first of tht-se names at Edfu {Zeitschr., 1871, p. 108). But even at Dendera (Lanzone, Diz., pi. 173, l) this 'god of serpent fact-' is 'disastrous to the Sebau,' the enemies of Osiris and Ra, and is therefore not one remembered that these names, as the //«ra/ number in the passage . of them. His soul is invoked like those of all the great go.'s in the royal tombs. 2 G 2 224 BOOK OF THE DEAD. to the Left have to understand two goddesses Maat, one to the Right side of Osiris. and one to These goddesses are Isis and Nephthys, who play very conspicuous parts in a symbolism discussed in note 2 of the present chapter. would be well if evidence could be brought with equal facility to bear upon all the difiticulties with which the chapter abounds. But though a very lively interest was attracted to it ever since It ChampoUion quoted extracts from it in his Grammar, the treatment. difficulties with which he did not attempt to cope have only increased with our knowledge of the language and extremely doubtful in not the same in all its scientific The text is many important same gods. parts, the forty-two sins are the manuscripts, and they are not assigned to the jurisdiction of the So important a papyrus is as that of Sutimes omits some sins of which an Egyptian would certainly be expected to give an account. The same word made to appear with different meanings in the same passage of the papyri are when they compared together. And there are not a few important words of which the meaning was first only guessed at by the first translators, but has been retained without sufficient warrant by their successors. The present translation is presented under the full consciousness of all its imperfections, and of the difficulties which have yet to be overcome before a version can be called satisfactory. A the very admirable contribution part of the chapter towards our acquaintance with as far first was made back as 1866 by Dr. Pleyte in his Etudes Egyptologiques. Since then other versions have appeared by MM. Deveria, Lefebure and Pierret. first The Demotic text of the chapter, now more recently, with a complete in itself published by Brugsch, and translation, it is, by M. Revillout, is most interesting, but written, as in the days of imperial Rome, cannot always be appealed of the ancient text. to as to an authoritative exposition I. The Day has of searching exaviinaiion or reckoning. to The word in 1.^^ be compared with the Coptic ^rjreiv, ^jryjcn^. KtJO'f" is the sense of search, enquiry, \ This sense the derived from of a circle ( I M ^ []^ sail round) and it notion all sides. going completely round a thing and approaching from , BOOK OF THE DEAD. 2. 225 Thou riiterally heX of the Pair of Eyes of Osiris is vm:\ clear Pn Pn •* This title made by the 37th chapter, which Goddesses, fying begins with an invocation to the Sister Pair of Mcrta "T^ | ,^ ^^ Two Eyes, and the divine Sister pair being Isis and Nephthys. e.g., PI. ^ ^^ ^^ ^. ^^-^- ^ign- In vignettes of the chapter (see, figs. 14 and 16 for instances) the two XXXIII and XXXIV, goddesses appear in human form with their brother Osiris within the naos where the judgment is delivered. It is not so easy to recognise them under the form in ^^"^^ or in the which they have picture which is the vignette of Pd. (see in PL XXXI), those of the found many papyri {e.g., Nebseni, Hunefer, Ani and the Turin cornice or top row of the decoration Todtenbuch), wherein surmounting the forty-two PI. judges has for central figure a man (Osiris) either supporting the Two fig. Eyes or extending his hands above them (see XXXIV, 14). We have here a symbolism of such extreme importance as to justify a short excursus on the subject. The Two Eyes ^^^^ ^^^ on the most funereal monuments Apaanchu, Antuf, Taka {Denkjii., ; ^^ ^ most frequent symbol on all ancient coffins, such as those of II, 98, 146, 147), {Aelteste Texte, pi. 9 and 25), Sebak-aa (Gio. d'Athanasi, Mentuhotep pl. 3) and Amamu, and on mummy cases generally, and on funereal tablets. Between the Eyes on many tablets we frequently find the sign as Q this is often followed by the sign of Water "^Z^ or the Vase ^ the and very frequently by both. by each Eye, and not facing Very often we have two signs Q, one or less frequently a pair of jackals, fiJ^sv ^^ each other. is No two tablets are exactly alike, but meaning always the same. Nor is the meaning changed when the tablet is headed by the Winged Disk ^Qj or,:^^ even though the Eyes are not seen. * The ''^ number is not to be re.id fi or fy. The sign W is merely the ideogram of the 2, like the letter is ^ in Coptic. The belief in an Egyptian dual With \\ as a final syllable an illusion, though a very pardonable one, of our grammarians. 226 Their place is BOOK OF THE DEAD. supplied by two Uraei, sometimes crowned with the insignia of Southern n and the >/, and Northern sovereignty. the On sign a fine tablet of the twelfth dynasty {Denkm.^ 11, 136Z'), is Q attached to each Uraeus, and this device is repeated on innumerable monuments. According to another device the Two Eyes are represented within the Winged Disk (seee.^., Leemans, J/(?«., Ill, M., PI. XVI). But Osiris is a god many names," as the Pyramid Texts show no less than the Book of the De:id, where in the seventeenth chapter he is identified with Tmu, Ra, the Bennu, Amsu and Horus, not to mention others, is " He of the Pair of Eyes " always Osiris. " of and where in the Scholia the Two Feathers, the Two Uraei, the Two Eyes and the Two Kites* are identified with the Sister pair Isis and Nephthys. And wherever these symbols occur in pairs Isis and Nephthys are meant, one for the left for the right or northern side and the other or southern. ' The same ' idea is conveyed under such forms Dr. Birch long ago as representing Osiris TT, ^^ Wm ^^ 1 ^'' h^M^ ^"^ many others. {Ziitschr., iStj, p. 33) mentioned A ^ n between his two sisters. Osiris is often represented as a living with eyes. The fjfj^f^ , royal crowns and their decorations, in this such as [1|, ///, )i\, and [m , abound symbolism. pi. 29), in The ancient coffin of Sebakaa at Berlin {Ae/fesfe Texfe, [1 !> the phrase r ^ ^^ rji latest » recognizes Isis as one of the the Sisters Two Eves. Down ^ fl to , the periods were known as fl '^ ^=4r^ Eye ofthe Southern or Left side (Isis), and r^ f, Eye of the Northern or Right side (Nephthys). On countless coffins and sarcophagi these goddesses are represented on opposite sides, in kneeling attitude, holding the Q in their hands, like the equi- valent Vultures of the North and South, with their claws, and the Ursei * on their bodies. See Or Vultures. M. Gayet's Teviple de Luxor, PI. xliii, fig. ihe Bird at each end of the picture holds nacles (a very frequent picture) either side of the solar scarab. Q 127, where in its claw. And note the taber[) where a winged goddess bearing the kneels on BOOK OF THE DEAD. The meaning is 22/ It is of the sign Q is well known. a 7-ing, and applied to the circuit of the heavens It is made by the sun and other heavenly bodies. the Nile. It also applied to the yearly recurring flow of has numerically the signification of 10,000,000 or an indefinitely large it number. As attached^ {, to the sign of years 4 , 3 means It is Eternity. therefore an \ , appropriate emblem the of Osiris, the Lord of Years, "^3 annosus, A \ XI King of Eternity. , The Osiris, sign of Water ^^C^, and the Vase ^7 AA/VV/VS is are a^so emblems of Water of Rcneiiuil. A chapter of the Pyramid Texts, Teta, 176, Pepi I, 518, which begins by saying that Seb has given to the departed (identified with Osiris) the Two Eyes one of whose names tliat of Great One* and has done that through Horus who recognizes : his father, proceeds after this to say " He renews thee in thy name of T^X^ I /^,/vs \ v\ Water say is of Renewal." cannot if the it Vase \j is a mere appendage to the Water, but , if it not most probably was meant to contain the the divine in and life-giving Sap flowing from I, Osiris, which is mentioned another Pyramid Text (Pepi 33), also speaking of the Water of Renewal, as a name of Osiris. as The goddesses thrown out in Isis and Nephthys mythological figures represent not merely the Light at right Dawn and Sunset, but the Light and left by the Sun in his entire course, whether the heavens or in ^-^ , the Netherworld. n his 1 "he lightens up the earth with is two eyes," an expression most frequent in the texts, not confined to special moments, though In all it is said of these emphatically. far, that has been said thus the Two Eyes have been considered as acting conjointly and discharging one and the same function. in different When they are distinguished one from the other as acting is ways the symbolism altered. The ancient scholion on the 17th Chapter speaks of the Right Eye of Ra, and the more recent scholion of the papyri speaks of the said in other words (Teta, 172 Pepi I, 130 Pepi II, 107, and " Seb hath brought to thy side thy two sisters, Isis and Nephthys. Merenra, 152), * Or as it is ; ; — . 228 Eye BOOK OF THE DEAD. as being in pain and weeping for its sister II ^— is ^'^ . The fre- " Egj'ptian name for the ' Eye is here ^ | ^^, ;^ n St ^^^^^ ut'ait. The quent expression "^^ means full moon, and . constantly is identified with the filteenth day of the month The moon is in these texts called the Ze/if Eye y ^^ , and Osiris said to unite f with her (or with her sister) in is order to renew her revolution ' Q ^ full I J And of the Eye it said that , she renews her revolution on the (Osiris) fifteenth day 'FN ^^^^ and the god makes her of her glory or splendour (ITT M) or what she requires, ""^W^ ' = is cr^> Jo \°°/ But what this * '^^ explains die symbol ^^ III ^^ which last seen on certain tablets. chapter — "when / ir is the meaning of the passage at the end of Part I of the Eye , I is full in Annu, on the is day of Mechir" the as title <:rz> G I G an expression which ^ is repeated in ^ of Chapter 140? The moon, which always represented on the fifteenth of the month, cannot be full on the thirtieth. Now we know what is meant It must be the other Eye, the Sun. by the Full Moon, the Plenilunium, but what is the Full Sun ? full M. de Rouge, key to this, of the sixth commentary on the 17th Chapter, gave the by pointing out that the 30th Mechir was the last day month of the year that is the i8oth day after the first in his ; of Thoth, which It is is supposed to coincide with the Summer Solstice. therefore at the time of the Winter Solstice that the full. Eye is said to be The inaccuracy, of course, arises from the length of the Eg}'ptian year. of the Winter Solstice is But there can be no doubt that the time meant. In the year 1470 B.C. the Egj-ptian year began on July 20, and the 30th Mechir coincided with January 15 of the Julian calendar. If the Winter Solstice, Eye (considered as the Sun) is said to be full at the it was most probably spoken of in the same way not only at the Summer Solstice, but also at the two Equinoxes. And this is the most probable reason why in the pictures repre- senting the Four Rudders of Heaven (North, South, East and West) BOOK OF THE DEAD. an Eye 229 (See Vignettes of '^^ is attached to each rudder. Chapter 148.) The Two only to Eyes, considered as Sun and Osiris, Moon, are attributed not Ra and is but to gods identified with these. Of " the two passages which have been |] most frequently left is quoted, Thy Right Eye the Sun -^ Jj Sun and and thy his left the Moon (3," first is " His Right Eye is the is the Moon," the 1. addressed to Ptah as (in the Pap. Berlin, VII, Stele, is 42), and the second, which occurs on the Neapolitan really addressed to Osiris god of Suten-hunen, under the form of the Ram-headed deity Her-s'efit. Reference is made towards the end of the inscription to " divine Eyes which are in Suten-hunen." the Horus according to the Pyramid Texts has two eyes, a Light one and a Dark one. But the " Eye of Horus " is most frequently spoken of in the singular number. It is certainly meant for the Sun, and the name of it is given to cakes and ale, wine, corn, oil, honey, and all the good things which come to maturity through the beneficent god: who has in himself all the attributes of 'Ceres and Bacchus.' I must bring is this long note to an end with one or two observations. will Many There goddesses be found bearing the title of Eye of Ra. not one of these who is not identified with Isis or Nephthys, who and personify the Light of the Sun. Shu and Tefnut, who are brother and sister, play the same parts are in fact one, as the two goddesses. There is a picture, which appears in the vignette of Chapter 17 in most of the papyri of the second and later periods, of two wa/e deities bearing the Eyes over their heads (see PI. XXXV). If the beards upon their chins are not a mistake,* copied from one papyrus upon another, they must represent not Isis and Nephthys but the two Rehu '^^^^ | ^^ • r^ ^^ ^"^ Thoth, Sun and Moon, instead of the It is '^ i ^ ^ j^ is important to note that or Ra or Ptah, the deity Eyes of Osiris not to be confounded with them they if Sun and Moon are : are but manifestations of himself. * A very conceivable, because a very frequent, one. 2 H 2jO Kindred, *!" [[ BOOK OF THE DEAD. <::i 3. ^ JJi . The i, sign of plurality does not here, any more than in Chapter necessarily imply is more than one one to which men are easily tempted in certain stages of society. Abimelech, in the book of Judges (ix, 5), "slew his brethren, the sons of Jerubbaal." Jephthah Absalom had his had to " flee from the face of his brethren." person. The crime in question and all the king's sons fled in fear of Solomon put to death his elder brother sharing the same fate. Athaliah, the queen mother, "destroyed all the seed Adonijah. The annals of eastern* and even westernf nations " of Judah. royal brother assasinated, are full of such occurrences. Amnon But, in positions less exalted than that of claimants to royalty, ambition or covetousness are motives to crimes like that of the wicked uncle of the Babes ' in the Wood.' \ The reading ^F" \\ c^ ^^, which has for determinative the sign "'^ of smallness, seems to indicate that the victims of the crime are minors, perhaps wards. Some of the papyri (even that of Nebseni) have a calf, ' 5^, is as determinative of the word, and as the ' slaying of calves | not necessarily a crime, other scribes have added '^^~s^ , 'sacred,' and thus made the sin one of sacrilege. The same word, like the Greek in /noaxo^ all and the Latin pullus^ but the might be applied to the young of Egyptian scribes have kinds of animals; such cases a propensity to use a deter- minative which forces a wrong sense upon the word. 4. Instead of truth, \\ \ ^^ \ . There are two ways according to which this expression may be r translated, but only is one of them can be the * right one. ^ ' a compound pre- " His sons were kept in prison, till they grew Of years t to fill a bowstring or a throne." To quote only well known cases, we have III. the massacre of the princes,' involving the two unc'es and seven cousins of the those of our :J: Emperor Constantius, and own King John and Richard Solon is The le^isiaiion of said by to contradicted by no orious evidence) Diogenes Laertius (who is however have excluded from the position of guardian anyone who had the right of succession to the ward's estate. And this was also the law of Enj^land with reference to guardians in socage. In France the next in s icce-sion had the charge of the estate, but was excluded from the custody of the person of the ward. — ^ 1 LOOK OF THE DEAD. position, instead of, 23 Z'^j^a^ in loco, anstatf, au lieu de, . And this is evidently the right construction. preposition governing If V\\ be taken as the simple r ^^ lies ci [3 , the meaning will be that the deceased did not " tell in the cetnetery." The Pyramid Texts (Unas, 394) have the expression " Right instead of Wrong." 5. — |\ n '^ [] '''^g- {sic), This is only an approximate version of a passage, the true lost at it text of p. which was an early period. : M. Maspero qu'il faisait {Origines, 189) understands as follows " Je n'ai jamais impose a I'homme libre quelconque, en plus de celui du travail pour lui- meme ! " The to last words are the translation of ^ yV^AAAA ^j^— according Td. (tomb of Ramses IV) ^for me.' all the other ancient texts having \A , But the chief difficulties occur at the beginning of the sentence. 6. Shorten the palm's length, ® 1 r n Vv 3Sr more . INfany in place papyri read -^ ^q I , which is a superficial measure, I 1 under the next precept. icept. 7. The fields' measure, I 8. The beam of the balance, c^'^^^^^^^Y^^^^^ The tongue [rather plunwiet'] of the balance, 1 1. The balance artists, is so frequently represented in false perspective by that Sir J. G. Wilkinson has given an account of it, Egyptian which is quite unintelligible to those who have ever so moderate a knowledge of " statics. Mr. Petrie's description is the true one- The beam was suspended by a loop or ring from a bracket proThen below the beam, a long tongue jecting from the stand. was attached, not above the beam as with us. To test the level of the beam, a plummet hung down the tongue, and it was this plummet which was observed to see if the tongue was vertical and A Season in Egypt, p. 42. the beam horizontal." . . . In PI. XXXVI, a few pictures will be found which give a 2 11 more 2 , 232 BOOK OF THE DEAD. some of the absurd correct notion of the Egyptian balance than representations which defy a scientific explanation. It is will evident that if the tongue is fastened at a wrong angle, the is not really be horizontal when the tongue shown by the beam plummet text. line to be vertical. This seems to be the fraud alluded to in the The word §=0=, § '^'^^> ^^^ name given to the plummet, apetymologically identical ebrius^ ebrietas), parently signifies a cup full of liquid. It is with c^ ^ V"^ m^' ^ ^^^^^ (^^-^Ij [) i~&^j _ ^%^ ^^^^, TI^I, The whether for a crane, and the ^ the crane-god, Thoth. a apparatus of which plummet forms so important is part, the balance or for building purposes, Ill, 26), called 2:0= {Denkni., Q, ^ S^^^ d N III • The manors of -^ the gods, "^ III I I I • I understand d El Ns as property acquired by royal grant. Aahmes ^"'^^'^ at Kab says that he has acquired (^^^:=:^ y^^) ^^^^ through the royal bounty. (Ch. in I, The deceased in the later copies of the \=^ •< Book of the Dead « 1 24), acquires the allotment of land, ^^ v\ the Garden of Aarrn, and Ani (PI. Ill) acquires " a permanent ( allotment "^^ r^^^ \ in the Garden of Hotepit hke the followers of Horus." 10. Ponds. The right readmg is / ^V -i -r ' ^^ Birch already noted in his Diciionary, from the excellent papyrus the Ao of XVIIIth dynasty. Hieratic papyri also give the determinative t=t . The from I determinative is -^ . < which some of the papyri give to the is word, and which I a self-evident blunder, 1 , or from — probably copied either a 1 . The sign '''5>^, and man striking with an instrument, which also occur, are mere symbols of the operation by which either quarries, ox ponds, are cut. 11. Thoii of the Nose, or rather Beak, aw^- [[1 £) -J| , in allusion to one of the chief characteristic features of the Ibis es TO, god {Trpoawirov fiakia-ra e-i'ipvirov ; Herodotus, II, 76, in his description is of the bird). Thoth, the god of Chemunnu, meant by this appellative. BOOK OF THE DEAD. 233 in the He is SO called, (1[ ifll , on the statue of the King Horus [|[ Museum altar, of Turin (1. 8), and ^ on the very much more ancient to the of the Vlih dynasty, is belongmg same appellative * found in the list same museum. The of gods upon each of the Memphite 12. of " cubits described by Lepsius.f Eater of the Shadozv. The Demotic version interprets this his own shadow." I am rather inclined to interpret it by " the gnomons which were without shadows at noon," and Syene" (Strabo, 817) at the Summer Solstice; when vertical. the " well of the Sun was 13. Thou of Lion form, But -^^ fl I <>/( • '^^^ Demotic has "Shu gods in in all, and Tefnut." as as there are only forty-two we must sarco- here think of a single god with a lion's head, as Wilkinson, III, PI. ( variants of this ( 0, 5A U L f4 ' king,' or (as U "^ I p| of kingly form.' There 190) is but little doubt that M. Naville says, Zeitschr., 1882, p. Jj j 1 on the Turin gods,' tablet published by Professor in the Prisse Piehl, means ' King of the and that Ptahhotep i) addresses not Osiris, but King Assa as Goodwin had already asserted this meaning 'my Lord in his "Story of S'aneha" and in \.\\^- Zeitschr., 1874, p.. 38^ The orthography of the crocodile name here played upon is papyrus (IV, the King.*^ remarkably vague, V\ c^^a \\ It is =S3f=> , ( \\ J and unfailing of speech.'* I Her name Urit place taken may have suggested the name Urit as the But we do not know if Urit is to be of her manifestation. as the name of a town or if some papyri are correct in reading hekait , ^^ [[ There i<=r> I I which may mean ancient tribunal. were in 11111, Eg3-pt six great courts of justice, A has a High Priest of Ptah of Memphis, named Ptahmes, in the early part of the eighteenth dynasty, left who was in President of these six Courts,! a very remarkable attestation relative to the 24th Precept, scribe's on beautiful palette basalt (Louvre, Inv., 3026). The inscription, after saying that the • whole country was subject to the jurisdiction of Ptahmes, proceeds ._;l» J- • r -o ~"^ , . /vww^ ^ # I f? <:2;> y , ^w 1 1 I , (]()tii " He turned not a deaf ear to the is, 'ill truth, through the terrors of his Eye;" that not used for the *' "the terrors of his Eye" were meant by pt. I, p. *" per\-ersion of Justice. his Eye " ? M. ' Pierret (in his Inscr. But what is inedites du Louvre, it 96) suggested the Eye these of Horus.' gifts. I think has reference Stele, Her son Horus inherited He is invoked (Metternich '^-;=^''StklV I I Rechmara and the charged. filled this office shortly before this, in the time of Thothmes HI, s- inscriptions of his tomb give interesting information of the duties d for the His clerks are praised the reports read virtue of discretion (i8th Precejst). Fnch heard bj- others, but \\ithout troubling himself with what did not concern him. See next note. . BOOK OF THE DEAD. to the position of ' 237 Ptahmes as ^^^^^ ^^^^^ 1 TT ^ • ^^ '''''^^ the King's Eye,' 6 ftuaiXcw^- 6(/)Oa\^i6'.* and had in consequence, justice an unlimited power of defeating It is only by a blunderf that had he been so incHned. the papyrus of Ani makes 1)1 ""^^ The name ^^^^ nineteenth Nome of Upper Egypt) is the scene of the divine Babe's manifestation, which unquestionably Heliopolis. of the Nome has numerous variants, but they always i | consist of two signs, a crooked staff , |, [, 1 1 either double or with a twisted cord ( Q T > , X , H . ), and the final sound of the name (when expressed) of the is in 1, —h— The key to the phonetic reading is name of at the Heliopolitan (J. Nome to be found 46) ; in the f inscription Edfu \ de Rouge, Edfou, pi. |\ a.^^ Q is [11 ^ J\ I vy -^ n. Here the crook of the name \|\ identified with the crook andy?fl//^^\ ^\ 1 ^='-7=' a;«.y, (1 ams, 1 7 \ I or ^^\ I e;;isit of Osiris, who "SV I is called in the tke Book of the Dead (Todt., 142, 9) 1 '^^^^ / f^ f^ fll ^ ^^^k^^^k ' ^. ^LU \ 111 © , by Greek writers as existing in the Persian is one of the Dramatis Personse in Herodotus (i, 114) tells how Cyrus being the Acharnians of Aristophanes. chosen king by his playfellows, selected his principal fficers, and one among the boys to be the King's Eye.' Aeschylus does not forget in his Persae (line 976) to make the Chorus bewail the loss of the King's faithful Eye. The most ancient personage who is known to me as the King's Eye in His Eg)'pt is Antuf, whose tablet (of the 12th dynasty) is in the Louvre (C. 2^). duties are detailed on this magnificent tablet, and they are very similar to those He is described not only as the King's Eyes which see, but of Rechmaia. This office is often referred to * hierarchy. Pseudartabas, the ' King's Eye,' c ' ' ' Tans the Palace." ^VW^ftA — 3^ the "Tongue which speaks, of the lord of t I [ in cursive writing his learning, might be mistaken for ] ] or for | ], and the scribe, to show might interpolate the J , but even this might be an error for | 2 r 238 BOOK OF THE DEAD. And in this is August Dismembered* one of the Fo7vers of Amiu. in the important how, papyrus Pc, we find 1 f Q 1 Ch. 17 as the equivalent of - H W J], a few words ; after, in the same papyrus. the Both groups are to be read amsu crook {or sceptre) which means furnished with and flail^ [ /\ or y^.f 22. Hot of foot "^"^^-^l poenitentiam agere, would The Coptic Onf eJUL^^HT", natural representative of a be the ^\ The T Qi) ' ^"^ ^^^ meanings of the terms cannot be the same. latter is expressive of a passion, in the the indulgence in which may be laudable gods and yet blame; worthy in men. For the divine wrath is necessarily just whereas human The anger, even when it seems | to listen to reason, listens, as the philosopher says, but imperfectly. 29th god, Kenemta, l ^\ l^, has This is also for determinative the sign j\ of a cynocephalus. constellation which explained the whole by his identity with the occupies month means of Thoth in the list of the Decans. But though the name 'in Ape i, form,' the word is V\ MA in the Pyramid Texts (Pepi 408, and Merira 579) 'clad,' perhaps simply 'covered.' used in the sense of 'vested,' Brugsch has identified the at locality if Kenemit with the Great Oasis Khargeh. It may be asked chapter the Oasis bore this name at the time when this was composed. The determinative it ^ < proves nothing beyond the actual sense of the word, but suggests that the Dark may be a sufficient translation. it From the etymology * I should like to assimilate to the iroiKikel^wv vr^ of the The detenninatives in n ° (a no , express the sense of division, exhibits the Sio/ifXttT^oc, and the insect scolopendron) in n ° very notion which has given rise to the Latin insecta and the Greek ivTOfiov. For more particular details, see P.S.B.A., viii, p. 245, and following. t J 'Akovhv n Tov Koycv, irapaKoiiiv 5t Ethic. Nick., viii. "]. : BOOK OF THE DEAD. Prometheus Vinctus, or Latin poet. 23. 24. 239 peplo ' to the ' furvo circumdata of the Of inconstant mind, intelh'gible " ; I Another their reading of the precept is, " I rob not the dead of wrappings but the text is so corrupt that none of the readings are of any value. The god which words is called O (j(] '^ ^ or 1 ® ^^ (](] ^ > , both of I understand in the sense of busy-minded^ plafining, devising, crafty, wise. The precept, appellative is Horned one, ^'^zzy -41-^ W ^ \^ at of the next the exact equivalent of the Hebrew D'^^lp hy'3. and is the attribute of Osiris (Todt., <^[ZSZ) of I 144, 4), especially in the character ; under which name he was worshipped Sutenhunen. 25. Noisy in speech '^^ Ti A name c^ 26. Striker 103, note. 27. mnno locality of Horus, on which see ch. any agreement between the older papyri, and many of them omit the mention of a is is There about which there locality ; later authorities, like the Turin j text, read fjl Annu. is 28. No unjust preferences, extolled ^=^[i There I I no virtue the I more frequently on the funereal monuments than absence of favouritism. in their declarations Great personages in their epitaphs are strong that they made no distinction between great and small, rich or poor, wise or simple. ii, The declaration of Ameni {Denkm., is 122), ^JU- I £^' ?=^ is a type of 29. many others. Of raised head, © a ^-^^ @. This, like the last two, name of the Nile god, who is one of the manifestations of IV/io liftest cjyeiiciv, Osiris. ' 30. an arm, |\ ^ j, not aniener son bras.' |\ , like the Greek means bear in the sense of holding up, supporting. 2 12 , 240 BOOK OF THE DEAD. it When signifies bring the collateral notion of motion is imported holds Jip, from the context. The god Shu, who it. is called A v=^ , supports, the sky, but does not bring is The god , tuho holds up his ar7n, of course the ithyphallic Amon * F who in Ch. 1 7 is identified not only with Horus but with Osiris. 31. This introduction to Part III of this chapter occurs only in the Papyrus of Nebkat {Pe). Another ancient manuscript {Fb) has the the words "Said upon approaching triumphantly to Hall of Righteousness." " Hail ye gods, I X2. But the texts generally begin with the invocation, know you and mi?te, I know your names." Reverse of ^M?^, a turn of the wheel, which the context implies to be unfortunate. A very absurd reading is V A very /v>^ V Vra I III judges. 33, ^ as if the defendant were master of the fates of his divine The King who re side th within His own Da v. doubtful passage at present. The words do as far as not occur in the oldest text of the chapter (that of Nebseni), the later recensions. Ad is, and they are omitted here in I know, the only authority for — I u \\ . other papyri having merely 4^' > which might possibly correspond to the W^ immediately preceding. The Royal tombs have * [~[] ^^\ ^ , and one of the papyri has as There is no such god as Min or Mitiu, except (7r//i(7frrt/'^?V an abbreviated (or perhaps primitive) form of ^;«i?«. v\ 1 J ^ and 1 i^ bear to [1 i^ exactly the same relationship that c^ , /wwv. W' ll wl ' have to [1 1 ^ , [1 ^^^ <^ and [I \d\"" Neither Amen nor the shorter form can be the phonetic equivalent of the Flail at Edfu > H> . The image of Horus with VN. / is described (J. I de Rouge, pi. C. Ill) as ^^^l I, Horns as Amstc-Atnen, and have elsewhere quoted [or from Tempel insch., 32, the ^^ 1 'm Avisu- Men Amen] as well as ^^ >Ov A/usu Horus. 1 BOOK OF THE DEAD. (I 24 ^ instead of ^w w| I ^ j4 . All this reminds one of an obscure I passage in Chapter 115, where nil Ra is speaking with according to the Text of the Turin Todtenbiuh. ' Goodwin conjectured that King Amhauf belonged to the race of mythical kings who preceded Menes,' and that his history is 'a legend somewhat analogous to that of Deucalion and Pyrrha.' There is a much more probable solution of the matter. I w| ^^ meant for I .^i Sut, and it was with this god '^ ^==|l]'^^^^^--or-|[-^[-g'^^^ffT* that 'm\{\?, course Ra was who speaking when for his talk divinity, happened to the had chosen a wrong moment, which the disaster Cf. supra note 3 on Chapter no. I latter really belonged to his adversary. And here too I would instead of read I , and the to pass sense of the passage would be "let not reverse of mine come through Sutu, when his time cometh." 34. Cares, ==--^ c. W ^ 111 in the later texts. The older texts differ greatly from each other : ^ Cat _ 'STP ^^^ *v\ Q is the most frequent reading. 35. The Ass and the ift the house of Hept-ro. The two per- sonages of the who take part in this dialogue are known from other portions Book of the Dead. The Cat is Ra in the 7th chapter. And 1 the Ass appears in the 40th chapter, as the victim of the devouring Serpent. so called The Sun-god overcome by darkness is Osnis by name in the Demotic version of this chapter. 'iS:^ ; and he is Hept-ro,^ J^, 'god of the gaping mouth.' The it word fi g-g-:i is not found elsewhere, but the meaning of It is seems to be indicated by the determinative. akin to the more very probably common ^ AA, 1.=-^^^, which does not The Luynes papyrus reads reason for n rn v\ O , M'hich affords good thinking that in Cha Chapter 115, as elsewhere, its t;^-, was originally written without phonetic value. 242 BOOK OF THE DEAD. ' mean squat ' or ' sit,' but ' stretch out,' distetidi. Cf. Note 6, Chapter 63B, The ' house of the god of the gaping mouth,' seems to be the Earthy considered as the universal tomb TTuai xat'ot, II. 14, 417). (aW uvrou (the r^a7a fieXaiva And ' here Osiris and ' Ra Ass and the Cat) meet daily, ' Yesterday "ir2« speaketh to To-day.' TT nvh DV. A note of M. Guyesse in the Reaieil, X, p. 64, contains references word occurs. I will add a very important one, the picture of a god (Lefebure, To77ibeau de Sefi, The p. Ill, pi. 2,2)) ^^'^th sword in hand, whose name is this word. to the chief passages in which this ideographic signs which express division,' (2) that the act is it imply (i) ' a adting in two, parting, intellect, one of speech or such as 'judgof the signs •^ ment, decision, verdict.' The phonetic equivalence right Egyptian and 'I'l' or 37. I j j show that the value is that of Seb. • Covereth. passage in There are hidden within or behind a tree. 38. That tlie Balafice may be word here, as in a similar Chapter 1 7, is uncertain, but the meaning is plain enough. many pictures showing a divinity (the sun or moon-god) set The upon its stand within th£ bower of amara?ith. Cf. the passage (Rochemonteix, Edfoit, p. 191) where mention is made of the divine powers which animate the Princes who are in the train of Osiris and who lift the Balance upon the stand before them ^^ II i^D^ y\ ^ i D A7)iaranth (see Note 3 of Chapter 26) I I I I is only one of the readings of this doubtful text. 39. Disasters, fl [ V [or ^^^' -m^ ^C\ in Lev. ' ^^^ ^^^, misfortune. See my note on this word, T.S.B.A., 40. II, p. 313. Grasshoppers, Ks>^ _^ C v\ ^^^ _ZI I . The similar word I I C^^TDj which only occurs Semitic. It is xi, 22, does not appear to be a sufficiently familiar word in Egyptian to serve as a term in comparison, 'as plentiful as grasshoppers.' The Turin Todtenbiich has 41. The text here is quite uncertain. " the fourth hour of the Night and the eighth hour of the Day," . . , BOOK OF THE DEAD. which does not agree with any early reading. hour of the Night and of the Day." 243 Cd. has "the fourth Several papyri have the " second hour of the Night and the third r=L[) this passage, as written in — of the Day." It was in B.M. 9904, that, in the year i860, I found : the phonetic value of the Egyptian number 3 a discovery first ascribed by Brugsch* to Goodwin, and afterwards by others to Brugsch himself. 42. Cf. The hearts of the gods are appeased, 11221/] JR = ^awv^ j | j rt^I, l\dcTK€a6ai, and n^HT, eXeij^twu, otKTi'pfiwv. This ex plains Pap. Prisse 43. Let it XVII, J\ 6^fI^^n^^|^J^. v\ is him come. a tolerably certain reading, but this. is not possible to say what should be the word preceding scribes have written 'there he cometh,' 'we grant that ' The * he come,' I grant,' let him be brought in,' and the like. X5 44. He who groweth under the Grass, (2 , <===> j n]/ [\\ 1 • 45. A thigh, ^^^-^ ^ also written || 46. See Col. the greetifigs : (jywvij ^/ap 6pw, to (paTc^o/u.ei/ou, Oedip. 138 I 47. The Leaf, J ^ w I 48. Pointer [or Plummet'] of Truth, 49. 50. ^\>^ ^^^^ J] "^ S^ I The Scale Pan, \ ^ -^=:^\^^, \ ^^^ \ The Dragon Brood, 27/1? m V\ ^ Mr . 51. Truncheon of Hathor, ^^ All that vo'-t^ does not appear to it be a very familiar word to the diverse ways possible ' scribes, who write in the most it ; one of them even understanding as the opening of heaven is ' ^^ its ^ . we can say is that the its word shown by (cf determinative to be of wood, and by 1 , etymology slaying. ^^ \\ to serve for striking, blinding, or Scne of the texts name Hathor, and 3. others Nephthys, * Zeiischr., No. 244 BOOK OF THE DEAD. sign I The rest occurs in both names, and the scribes have read the of the 52. name as best they could. He zvho knoweth the heart and exploreth theperson, j\ I "^ I -_j1 ( I !<=:> ^ . This is so exactly the equivalent of " Searchinsr . 111 the heart and trying the reins" of Jeremiah (xvii, 10), that we might have expected to find something like it in the Coptic version of the Bible. But there we have nothing but a close adherence to the sense of the Septuagint, and even to such a word as CGKijud^etv. 53. Who provideth for, ^^ <::()=^^ QA is the equivalent of the Greek irpovoeiv in the inscription of Tanis, and of ^lipifxva in the Demotic text of the verses of Moschion. The Coptic form is JULeTI, JULeexe, which stands for (f)poi>e7v in Phil, iv, 10, "Your care of me, wherein ye also were careful." Thoth 54. is thus represented as the divine Providence, which takes care of the universe. The same view ; is found in a text at Edfu. The Eye of Horus see latter part of Note 2, of this chapter. CHAPTER CXXVI. Oh ye four Harbingers (i) who sit at the prow of the Bark of Ra, and convey the are judges of One, ye who and of my good fortune, and propitiate the gods with the flames from your mouths ye who present to the gods their oblations and the sacrificial meals to the Glorified ye who live through Maat and are sated with Maat who have nothing wrong in you and execrate that which is disordered, (4) do ye put an end to my ills and remove that w-hich is disorderly in me through fixed ordinances (2) of the Inviolate di«;tress (3) my : : : my being smitten to the earth. (5) Grant that Restau ; I may I penetrate into the Ammehit and enter into and that may pass through the mysterious portals of Amenta. Be there given to me the Shensu cakes and the Persen cakes PLATE XL. BOOK OF THE DEAD. CiiArTER CXXVI Papyrus of Ani. ClIAl'TER CXXIX. III, 36. Musee du Louvre, Papyrus Chapter CXXVI. Papyrus. British Museum. No. 9913. Chapter CXXX. Papyrus, Leyden, VI. PLATE XLI. BOOK OF THE DEAD. P r^ Papyrus, ClIAPTEK CXXXI. Musee du Louvre, No. 3079. Chapter CXXXII. Brit. Mus. Papyrus, No. 9964. ^ Chai'TER CXXXII. Papyrus, Brocklehurst, Ch.-M'TEr II. CXXXIII. Papyrus, British Museum, No. 9900. Chapter CXX.XIV. Papyrus of Ani, British Museum. Chapter CXXXIV. Papyrus, British Museum, No. 9900. Chapter CXXXVI. Papyrus, Brit. Chapter CXXXVI. Papyrus, Brit. Mus., No. 9913. Mus., No. 9900. BOOK OF THE DEAD. [and all 245 their things] even as to the Glorified, who make appearance on entering into Restau or on coming forth. (6) Enter thou, Osiris N: We put an end to thine ills, and we remove that which is disorderly in thee through thy being smitten We put away from thee all the ills which thou hast. to the earth. Amenta. Enter thou into Restau and pass through the mysterious portals of Enter thou in and come forth at thy pleasure, like the Glorified ones; and be thou invoked each day Notes. in the Mount of Glory. (7) In the older papyri the vignette of this chapter is unaccompanied by any of text. The only exception as yet known is that of the papyrus Ab, of the XVIIIth dynasty. The text is also found Rameses VI, with the important addition retained in all of the tomb answer made by in the the four Harbingers to the prayer of the deceased. is This addition the later recensions. Other discrepancies between the two texts lead to the conclusion that even the older one has suffered from interpolation. 1. Harbingers or Saluters, 5, for ^ v r1 ' * ^^^ Chapter 5, Note an explanation of the name of those Apes who salute* "Utrefour only are spoken of, and this was probably number, corresponding to the four portals of the Mount is the Daybreak. the original The number eight (the Chemunnu) than six, which is the number stated in the tomb of Rameses VI. of Glory. 2. more easy to explain text quoted from the Fixed ordinances, S^ y, . ^ . ; OeuKnei in the different accep- tations of that word. 3. Distress, ^^ I "^^^ • " Te semper anteit saeva neces- siias," Horace in says to Fortuna. The determinative "^ and the Coplic JULp evidently point to the notion of constraint, but the few texts which the word is found imply ivatit, need {angustice, 2) av('riKi]),j rather than captivity. (the Cock), to Amenemhat the at Benihassan (tomb * The Gothic Hana Singer, and are words cognate German Hahn and our Hen signify the Latin can-ere. The Latin Callus is probably related to onr call. it t The Greek language would furnish an interesting parallel to the Egj-ptian if could be shown that Sew, bind, and Sew, want, need, had the same root. But the latter was originally (5ffw. 2 K 24*5 BOOK OF THE DEAD. boasts that in his days and under his government no one was seen "in at distress ( ^ ^k\ [ y. "^^-^jj pi. or starving." is And Horus Edfu (Naville, Mythe d'Borus, I XXII) said to protect the needy or distressed ^^^ ^ Q is | against the powerful This is an honour already claimed by Antuf on line 17), his tablet (Louvre, C. 26 who mentions the maarii as being an object of interest to him, like the orphan and the widow. 4. Disordered, [ ^ 1 iU order, ^ ^^ 1 , the absence of I and always spoken of is as in _ opposition _ S^ r-^ a , strict to it. One is Koa^o? and the other is ov Kara Koafxou, and may be predicated of whatever contrary to rule, faulty, defective, out of line, deformed, or dis- figured, not only in a moral but in a purely physical sense. ^^^, evil, ///, does not mean wickedness or sin, but simply physical texts to mischief, pain or sorrow. There are many is prove this, but perhaps the most interesting pi. the great text at Dendera pi. (Mariette, Denderah, IV, 73, or Diimichen, Rec, III, 96), where Osiris is invoked at Apu (Panopolis) as the fiery Bull, hiding (or scarcely seen) on the day of the New INIoon . . , . , but at length fixed rising into full strength,* and seeing the Golden Horus v? 'V^ 1 upon the throne of the universe. text), ^ [^ ; -"^^^ (continues the "Joy cometh round afterf pain," or sorrow most certainly, not after sin. * in Such is the real meaning of -^^^ '^^^ ^^\ | , not only in this place, but the extremely ancient (see text found on many sarcophagi and already in the Pyramid Texts Pepi I, 33), A I \\ ^ ^ ^^ -^d^ it ^ ^a^^ | z'/^/w^ AWAAA " Thy mother Nut bringeth to pass that thou c^ risest into full strength, without an adversary, in thy it name o( i/i£ Strong one^ Zeitschr., In this translation as p. it is assumed that the second '^'^^ is the negative 1—'L-^i was always understood in later times (see for an instance 51, and the beautiful text of Bakenrenf, Denkm., Ill, 263). 1869, The true meaning of 1—1 is not simply 'this god' but 'the Strong one, ;' | * I /vwvw is 6 'Yax^'^v. 1 is, the ' Strong and Beautiful A is ^^t^' 7X) '^ Hai TOKpuTwp. t That 'succeedeth.' BOOK OF THE DEAD. The meaning destroying, 5. 247 the of , which governs ° 1, noun, io has been explained (Chapter 40, Note 6) as stoppmg, britiging an end ; not to and still \t%% forgiving. Through tny being [or because I am] smitten the earth, (I v\ in this position, without a suffix or nominal subject, is not an auxiliary verb, but a particle of correlation, used when a cause, motive, or circumstance is asserted or implied in connection with a preceding statement. Like deictic, all it such particles, of which the function was originally only it is susceptible of very in this many shades of meaning, and would be impossible place to do justice to a word so frequently \ts occurring, especially in the hieratic papyri of a secular character. The following examples are only intended to illustrate text. grammatical use in our The 'I particle occurs three times before as many propositions at the beginning of Chapter 123; 'I have balanced the divine Pair,' have put a stop, etc.,^ 'I have ended their complaints;' ' [ connects each of these statements with the preceding one, Thoth.' It is as if I ^ am the speaker said, '// etc. is in co?tseqieence of my being is Thoth, that I have balanced,' ' In Chapter 36, I am ' the bearer of the divine words ' ' followed by (J Y^ ' X t V^^ 7, ^"^ ^'^ ^^ comes that of those I make the report.' In Chapter 15, line 'I ( upon earth ' is followed by am one v\ —-^ who honoured " let thee me therefore attain to the Land of eternity." Aahmes, the son of Abana, he was young and unwedded, says in his inscription (line 5) that ( v\ 1 O^ 'V^ v^ P3)) ''and so I continued to wear" a certain dress. Amenemheb favour of was, he tell us {Zeitchr., 1S73, so it high in the the King, '^ and comes that I followed my Lord Una was sent by his sovereign on a certain mission, districts and the for negro chieftains of certain furnished the wood 2 his K 2 248 purpose, " this wise." BOOK OF THE DEAD. and so it came to pass that he spent I ^ how, a year in After verba dicendi or the (I v\ corresponds Latinity. in to our as It cotnttie quoi\ guod or quia of late translation than the Greek on often needs no more such a relation. In the inscription of Pianchi (line 2) one came to tell his Majesty "that {comme quoi) a prince [or magnate] had started up (1 Y^ C -^^ 1^ " and seized upon a part of the kingdom. V^ ^^^ most it certainly does not mean est.' ^est, est/ any more than means ' Dominus meus mortuus Nebuaiu A Tv (] v\ {Zeitschr., 1876, p. 5) in the time of Thothmes III pg ^ f " says, as how ' I have presided over v^ cS^ "" O f^'^'^/'j^ ^ ^^^ — many constructions.'" The Naophoros vf2^ of ' the Vatican in like manner a petition ' ^^^ (I V\ " says that I made " to Cambyses. Long (line before this I Chnumhotep of Eenihassan begins his biography [1 14) ^=S^ V:> j5 v\ M^ " his mouth, it says as how 'his Majesty appointed me ' to the dignity oi Erpd hd." The absence of Verbal character becomes especially apparent in • such combinations as(vi^ 6. is ,(^'y),["\^J What It is the reply The older texts finish here. follows in the tran'-lation taken from the later recensions. made by the four Harbingers to the prayer addressed to them. 7. AToioit of Glory is ^n . This is the real meamng of the word, and there no reason why we should continue to use the mis- leading term horizon. BOOK OF THE DEAD. 249 CHAPTER The Book rcciteth CXXVII. which efiter (i) for irivoking the gods of the Bouftds, (2) the person see the when he approacheth (3) in the them, that he may and Strong one Gnat Abode who of the Tuat. Hail, ye gods of the Bounds, are in Amenta. who guard this Strong one, and who bring the reports before Osiris ye who protect them who worship you, and who annihilate the adversaries of Ra who give light and put away your darkness ye who see and extol your Great one, who live even as he liveth, and invoke him who is in his Solar Hail, ye Doorkeepers of the Tuat, ; : : disk. Guide me, and opened to me. I let the gates of Heaven, Earth, and the Tuat be am the Soul of Osiris and rest in him. Let me pass through the Gateways, and let them when they see me. I will, raise acclamation Let nie enter as and come forth at my pleasure, and make my way to me. without there being found any defect or any evil attaching Notes. The chapter text is which has been followed in the translation of this Royal Tombs of Rameses IV and Rameses VI, called by M. Naville Chapter 1 2 7 a. The lost Busca papyrus, of which Lepsius had a tracing, furnishes a different text, (127 b), and the text of the Turin Todteftbuch has been enlarged by means of that of the numerous interpolations. M. Naville has called attention to the close relationship between this chapter and the second part of the " Solar Litany." I. Book ^~ ^ , , properly a Roll; a 129, 130, title given to several of the chapters (125, 127, 140, 141, , 142 and 148 in the . Turin TodtenbucJi), instead of the usual Too much im- portance should not be attached to the difference of terms chapter is This called by the Busca papyrus; and Chapter 125, in the earliest texts containing it which title is is called is '^~p^ called whenever a given, '7^ ^ ever since the time of Rameses IV. 250 2. is BOOK OF THE DEAD. Bounds^ 'c^^'^n' '" ^^ ^^^ form, though <^ *^^^^ Ivi is not unfrequent, here and in other places. The English word not a translation of the Egyptian one, which has to be explained before any equivalent for of it it can be proposed. ' And first the explanation has to be sought in the Solar Litany,' completely pub- lished by M. Naville. find the There we Sun-god . I Ra It . I invoked as a Power potiring ' itself forth or overfIowi?tg "^l^ \v <^ji * ^"75 fo^"^^ ^i^d ihe fortns ( in 7=; <:::r> I. Each of these divine forms as a dwelling-place, to v5 "l 1 I has is its own confined. {}\ which however it not The or solar ' seventy-five Forms in question (each of which is a god) are, as the text itself shows, simply so many names is of the Solar god phenomena. Each of them addressed as r^^T Y' this Ra, supreme of power,' after which some attribute of the deity is mentioned, and the name of the deity In Greece, Apollo was called is connected with attribute. eicrj/SoXo?, Karai^daio^, a7roTpo7ra?09, veour'jviov, attributes and by ever so many other names expressive of the with which he was credited. These names correspond to vi ( 1 what Egyptian mythology called the of the of a god, and each is names has but a limited as application. The god not always of thought of menios,' 'Far-darting'; in under the conception 'Neoanother he dwells is what Egyptian mythology called „_^-^[^, which the local habitation, or, as mathematicians would say, the locus of the concept. M. de Rouge, without by what giving any reason, but probably guided written, Champollion had translates the word zone. M. Naville, who has carefully studied the word, prefers sphere. leaves this And * it M. Naville word untranslated, though he rightly conjectures to be the origin of lA XCOCtl effundere, effusio, infundere, t»imergere. is ^^ at ^ chapter 64, 23, undoubtedly the overfowing, or otitpouring. ; There are the reduplicated Coptic forms (T^CtjCTcy and (TeCLJf^^Cy and (Tecye, a name of the goose, has its origin in a ^> 1 w 1 (jO X ^i*:, and has the same sense etymologically as the Latin mergus. BOOK OF THE DEAD. 25 I no better word could be thought of, if we used it as we do in speaking of moving in a certain sphere,' each in his own sphere,* ' ' or, 'the sphere of action ;' without applying a strict geometrical sense For the Egyptian ^^_^^ S was a hollow cylinder like a round tower, a chimney, or -a deep well rather than a sphere. With the explanation I have just given, I prefer Boimds as a more expressive translation. The word appears in the dual form on account of the presence of the god. to the word. The name Nile, was given in the at to the fabulous Source of the supposed to be of Seti I inscription neighbourhood of Elephantine. The Redesieh {Denkm., Ill, 140B) compares at the abundance of water /I the King's 't> cistern to that of the of u ^ H^^ aXQ00 ? J Jf I ^\\n nfk o 111 "the cavern of the Double Well ..c^^^^^^ Elephantine." In the later orthography the word It is written 1^^^ or Z**^ might be has been supposed that the Coptic KOpI cataracts connected with the old Coptic word 3. is Egyptian name. not sufficiently known to justify But the history of the any inferences. Osiris. to The Stro?2g one, 'l^^^^, the name of Chapter 126, Note 4. See footnote CHAPTER CXXVIII. Invocation of Osiris, Hail to thee, Osiris Unneferu, son of Nut and eldest son of Seb : the ; Great (i) the ; One who proceedeth from Nut Prince in ; the king in ; Taa-urit Amenta; ; the Lord of Abydos the Lord of Forces in the most Mighty the Lord of the Atef crown Suten-hunen, the Lord of Power in Taa-urit, (2) the Lord of the Mansion most Powerful in Tattu Lord of Administration, (3) : : and of many festivals in Tattu. Horus exalteth liis father Osiris the Great with her sister in every place ; associating Isis Nephthys. Thoih s^jeaketh to [Horus] with the potent utterances (4) which ! '252 BOOK OF THE DEAD, in himself their origin have and proceed from his mouth, and which strengthen the heart of Horus beyond all gods. Rise up Horus, son of Isis, and restore thy father Osiris Ha, Osiris life ! I am come to thee ; I am Horus and I restore all thee unto upon this day, with the funereal offerings and good thine things for Osiris. Rise up, then, Osiris enemies, I I : I have stricken down beautiful for thee have delivered thee from them. of am Horus on this fair day, at the thy Powers who lifteth thee up with : coming forth (5) himself on this fair day as thine associate god. (6) Ha, Osiris ! thou hast come and with thee thy Ka, which uniteth with thee in thy He in thy of Ka-hotep. (7) glorifieth thee in thy name of the Glorified of name : he invoketh thee name Hekau I : he openeth for thee the paths in thy name of Ap-uat. (8) Ha, Osiris beneath thee presence of all ! am come who to thee that I may set thine adversaries in every place, and that thou mayest be triumphant in the gods ! are around thee. Ha, flight Osiris thou hast received thy sceptre, thy pedestal and the of stairs beneath thee. (9) Regulate thou the festivals of the gods, and do thou regulate the oblations to those who reside in their mansions. Grant thou thy greatness to the gods whom thou hast made, great god, and make thine appearance with them as their Ensign. (10) Take thou precedence (11) over Voice of Maat on this day. Said over t/te oblations made to of Uaka, (12) all the gods and listen to the the Strong One on the Festival Notes. The ancient papyri do not contain this chapter. The translation follows the text of the Turin Todtenbuck, occasionally corrected by in- other papyri of the later period. teresting in the chapter : There is nothing specially it the first portion of is an invocation to to the Osiris under certain names, as * Cf. the in many other hymns* god Hymn to Osiris in the Bibl. Nationale, the Hymn of Tunrei (Marietta, the temp'e of Ptah the Mou. div., pi. 57), and an inscription copied hy Mariette from at Memphis [Alon. div., pi. 28 e). There are plenty others of same kind. BOOK OF THE DEAD. : 253 from the time of the Xllth dynasty down to the latest times the latter portion consists of evocations addressed by Horus to his father. Their prototype is to be found in formulas frequent in the in the Pyramid Texts. These were much admired and imitated Saitic and the later periods. 1. King [ in Tau-urit I ^ 2_J l"^ ^t Philae. () ^^ <^ And • Osiris is also called this 1 1]( jI ^ ^^ ^ is in the second if line of chapter he called ^^37 Jfj in Tau-urit which, not identical with Abydos, must have been a part of that town or in its immediate neighbourhood. 2. ^^' 8 ^ ^= Iy2 ^^ g /, is - equivalent to ^ ^ , the title of Osiris in Pepi line 8. And the Power is defined as "thy Power which Glorified." X. is upon the Administration 18. r-^-^ ; literally things. See note 3 on III Chapter 4. Utterances %^®'~^Q^^ See note 2 on Chapter i, and compare Merenrd, 103, and FeJ>i 5. /I, 13. . Coming forth e^oBei'a Cf. cy^-I, iwcneWcn', "^^^ Vi> of Ra in Chapter • 1 7, it is well to remember such proper names L_J I as ^ ^ , p>nrtq ^ 3, T III' :^ 6. ^^_^ O thee, \ \ ff^ I I Q ^^ ) with several others. I Thine associate god, or one of those about 2 See Note the fine on Chapter 18, M. Chabas in his commentary upon hymn translated by him in the Rev. Arch., 1857, considers 2 L 254 it BOOK OF THE DEAD. is " line circonstance bizarre " that Osiris his ' several times included among Djadjou.^ The bizarrerie is easily explained uf.i(f)l by parallel expressions known to every Greek scholar, ol his troops, YletaiffrpuTov in Herodotus means Pisistratus with ol Trepi and in Thucydides, In the Qpa(Tv/3ov\oi' means Thrasyhulus with Wpiafiov is his soldiers. Iliad (3, 146) ol «/(0t explained by the Scholiast as of one meaning Priam Inmself : 7. tovt" iaTtv., o Ylpiafio-}. it This passage as stands is the alteration of the to in Pyramid Texts (Teta, 284; Pepi I, 54): " Horus hath brought pass that his Ka [? image] which is in thee should unite with thee thy name 8. of Ka-hotep." is This whole passage also taken from tlie is Pyramid Texts. not yet Its chief value in this place in evidence of a truth generally acknowledged by Egyptologists, that Ap-uat (or as written in the Pyramid Texts, Up-uat) is really Osiris. The proofs are numerous and overwhelming. I produced evidence of this identity in the P.S.B.A. of June i, 1886, from an obelisk of the Xllth dynasty now at Alnwick Castle, and in now treats 1891 Brugsch published in his Thesmirus (p. 1420) a tablet, in the Louvre, of the same period as the obelisk, which also Ap-uat as one of the names of Osiris. But the earliest as well as the later most instructive evidence is that of the Pyramid Texts. The form of it is thus given on the coffin of Nes-Shu-Tefnut at Vienna (see Bergman, Pecueil, VI, p. 165): "Horus openeth for thee thy Two Eyes that thou mayest see with them in thy name of Ap-uat." But the Pyramids of Teta (1. 281) and Pepi (1. 131) say, openeth for thee thine Eye that thou mayest see with it in Ap-uat." Each of the Eyes of Osiris is Ap-uat, one of them Southern and the other is "Horus its name is the each other fcrm part Chapter 125. These two facing of the symbolism explained in Note 2 upon the Northern Jackal. is The figure of the Jackal is wholly insufficient as an argument that Ap-uat identical with Anubis. Much is in the fact that the name of Anubis figure.* But the true explanation of this better evidence is found sometimes written over the is, what might have seemed some of our older one of the names of Osiris. incredible to * See Mariette, , scholars, that Anubis is itself only with the Eye and bears the Mon. div pi. 61, where each name Anpu. of the jackals is surmounted BOOK OF THE DEAD. The Pyramids of Pepi I 25 474 and following) and Pepi II (1. 1262 and following) give imaginary etymologies of certain names of Osiris which are repeated in the inscriptions of the tomb of (line Horhotep, published by M. Maspero these names is ^^r-::^ {Aliss. Arch., I, 260). One of t , ^(tf ' which is said to be derived from v J)=3, -^1 AnJ)u, which is derived from ; v\ ! The true meaning of ; (I V ^^ ^^'' jackal, but 7tihelp the fierce young of an animal (J not only of jackals or lions but of men, kings or gods, (Eur., Orest., i) of gkv^ivov uvonlov TTttT/joV, SI • Thus Orestes speaks and the Chorus of another play talks of the reception of yhv *Ax''A-Xe(oi/ aicvfivov [Atidr., 1170). And Shakespeare speaks of "the young whelp of Talbot's raging brood." 9. Pedestal, L ^v >. y. ; the statid upon which the images or emblems of the god were frequently supported by it ; carried in procession. ^'-j . ^ The \ is | very Flight of stairs, 10. ^ ins/_i::nis, . See Note 2 on Chapter 22. Ensign, i.e., one who bears the distinguishing mark or sign of investiture Osiris is Q \\ ^ .* See Note 4 on Chapter 78. here presented as the Sahu of the gods whom he has called into existence. (line 7) calls The Hymn " j' of the Bibliotheque Nationale him ^^ '^^ of this sign || The importance is manifest in the Pyramid Text (A/erenrd, 634), "^Vmaketh his throne. ' his appearance as King, he hath possession of his HR I X O and of [Since the above was in print in M. Naville has published an inscrip1 tion of Queen Hatshepsit, which the remarkable expression ? J\^ ' 'V occurs three times.] The word or I written ' | "~Q^' ' D | "TT, but also y | MT has Yr^ Q S (^"'-' ^^^° without any vowel, though ^v is understood), determinatives in Pe/ti zone. Hence I, 635, and Merenrd, 509, which imply the sense oi girdle, the sense of neighbourhood, " the men or places round about one." 2 L 2 ; 256 BOOK OF THE DEAD. Chnumhotep at Benihassan says of the king, J ^^ above all his v^ nobles^' /wwsA^OA^ that is fi " he distinguished me the order of men bearing the sign of investiture. 1 1 1. Take precedence, it J -^J5^ . I take the word in the same sense as where occurs (without the determinative of sound) in Denkm., 1 Ill, 29a; in parallelism with '^^ . 2. Uaka, I, ^\ S ^^\ ^ ; in the older texts X S ] f 1 (as 98) ; one of the oldest festivals of the Egyptian calendar, kept on the 17th and 18th of the month Thoth. in Pepi The Pyramid Text (1 Q says "Behold, he cometh to thee as Orion ^ )' bs^o^^ Osiris cometh as Orion the Lord of Wiite , I ^^Z^ U vinosus, full of wine), who cometh on the fair festival of Uakar Uaka, "v\S'v\3^3: to the Nile. or -C]^ ^i\ T=^ is also one of the names given CHAPTER CXXIX is a repetition of Chapter C. CHAPTER CXXX. A Book for ei-er, on the day of entering into the Bark of Rd, and to pass the She?iizi of the Tuat. Made on the Birthday of Osiris, (i) ivherehy the is Soul ?>iade to lire opened be the gates of Earth opened be the gates of the East opened be the gatf s of the West opened be the gates of the Southern and of the Northern sanctuaries. Opened be the gates and thrown wide the portals as Ra riseth Opened be the gates of Heaven ; ; ; * Does 1331 represent what we call the Belt of Orion with its three bright stars.' BOOK OF THE DEAD. ; 257 up from the Mount of Glory opened to him be the doors of the Sektit boat, thrown open to him be the portals of the Maatit, as he scenteth Shu and setteth in motion Tefnut, and those follow who are in the train of the Osiris N, who foUoweth Ra and takeih possession of his arms of steel. (2) I am : coffined in an ark like Horus, to whom own his cradle (3) is brought and secret is the place, hard by his willeth. shrine, which the god openeth to whom he And so it cometh that I lift up Right to the Lord of Right, and that I make fast the cord which windeth about the shrine. The Osiris iVavoideth the raging storm the Osiris JV is not to : be kept away from Ra, not to be repulsed is he. advance into the Valley of Darkness Let not the Osiris N : let not the Osiris N enter come into the not leap into the grip of Fate, imprison souls or forth dungeon of the captives let him him not fall among those who among those who would drag him : let behind the slaughtering block of the Armed god. (4) the hands of Seb, at daybreak, for he delighteth in drawing to himself both old and Salutations to you, ye sejant gods. (5) The divine Sword (6) is concealed in young own season. And now behold Thoth at his in the secret of his mysteries. ; He steel maketh purifications and endless reckonings Osiris piercing the firmament and dissipating the storms around him. And of his. so it cometh that the N hath reached every station He hath fashioned his the swift and received the oblations of Ra, of speed and beautiful in his rising and almighty through staff, what he hath done. He putteih an end to his pain and yea, suffering, and the Osiris N putteth an end to his own pain ; he gladdeneih the counten- ance of Thoth by the worship of The Osiris entereth the of Ra, who hath made his Bark and saileth prosperously, lightening up the face or Thoth, that he may listen to Ra and beat down the obstacles in his way, and put an end to his adversaries. N Ra and Osiris. Mount of Glory Let not the Osiris N be own shipwrecked on the great voyage hy lap : him whose to face is in his (7) for the is name N, of Ra is upon the Osiris, and his token of honour on his mouth, which speaketh him w^ho listeneth to the words of the Osiris 258 Glory to thee, thee, BOOK OF THE DEAD. O Ra, Lord of the Mount of Glory. Hail to this who purifiest the generations yet unborn and to whom great quarter of heaven oflfereth homage. The steering keepeth clear from misadventure. is Lo, here Osiris who proclaimeth Right, because of the marvel for in the West, for he hath put an end to the rage of Apepi, he is himself the god in Lion form tecteth among the associate gods and pro- Ra against Apepi daily, that he may not approach him, and he keepeth watch upon him. receiveth the offerings. Osiris seizeth the scrolls and shall And Thoth perform for him. supplieth It is the Osiris N with that which he granted that the Osiris shall carry Maat at the head of the great Bark, and hold up Maat among the associate gods, and that Osiris gain endless triumphs. The Sheniu marshal Osiris a voyage the Osiris N, and they procure for the amid acclamations. of The Satellites Ra make their round, in the train of the exaltation of Ma5t, who followeth her Lord. And glory is given to the Inviolate one. The Osiris receiveth the Amsu-staff (8) wherewith he goeth glory, as to round Heaven. The unborn generations of men give him standeth without ever resting. one who that Ra exalteth him by in is this, he alloweth the Osiris to disperse the cloud and behold his glories. He maketh firm of his his rudders that the Bark in may go round Thoth Heaven and in the centre that he may make his appearance eye, Antu. sejant in the great Bark of Chepera. becometh one whose words come to pass. He it is over Heaven unto the West, and the Chabasu gods of Light They receive the cable of Ra rise up to him with acclamation. from his rowers, and Ra goeth on his round and seeth the Osiris who issueth his decrees (9) the Osiris N, the Victorious in peace ; ; ! The Osiris who passeth in peace ! Not to be repelled is he ; not to be caught by the fire of thy fate. Let not the tempest of thy mouth come forth against him. Let not the Osiris iV advance upon the paths of misfortune : let him avoid disasters, let them not attain him. enters into the Bark of Ra, he succeedeth The Osiris N throne he receiveth thine The N inaugurateth ; to thy insignia. Osiris the paths of Ra and prayeth that he BOOK OF THE DEAD. may drive off the 259 against thy Lock which cometh out of the flame Bark out of the great Stream. But the the Osiris offerings. Osiris N N knoweth within it ; it, and it attaineth not thy Bark. is the Osiris N who prow For maketh the divine Said over a Bark of Rd. coloured in pure green, (10) sh alt place a picture of the deceased at the Sektit boat on the right side thereof. And thou And make a the left side of it and an Aiit boat on of it. (11) Notes. 1. This title is given to the Chapter in the later recensions, and nearly resembles that given in the Berlin papyrus of (of the Nechtu-amen XlXth is dynasty). period quite different, — " Chapter -whereby Tieat, That given in another papyrus of the older Instead of the Sheniu of the Ba (the ' Chu is fortified.'^ papyrus of Nechtuamen) the " has the Sheniu of Fire gested by the in -^ [ I [p| rVf 1 ' ^ reading sug- [, \\the \ly circuit yw\AAA 1 /^ of fire, which occurs of this chapter are (~\ »y the title of another chapter. The Sheniu living personages their acclamations. who attend upon the Osiris and greet him with The word is often translated 'princes,' 'oflficers, are in the circle but ' it signifies those ivho of a king or god, hence ministrants,' 'courtiers,' as in the rubric of Chapter CXXV. The words made on later texts, Birth-day of Osiris are only found in the but the old papyrus Lc, which has another title, has the tlie words f1 n^ ^X ^ is ^^^ important word ^ %^ which is here carelessly omitted of Osiris, was the first supplied by the rubric. For the Birth-day of the five supplementary days, added to the this day the chapter was to be recited and the usual oblations offered (see Note 11), So we must understand year of 360 days. a^ 2. * , On which is to be made or done,' Anns of steel, ^\ ~"^ [\ I . 3. Cradle or Nest, S ; the 'Nest of Reeds' ^ #' so often represented in pictures of the later periods, 4. The Armed god, A J Septu, called A ° ^ A R 26o {Unas 282) and is, BOOK OF THE DEAD. I A c—=-^ ^\ is is [ sepfu dbu, 'armed with horns/ that rays of light. In pictures he represented as a in hawk armed with is bow and arrows, and there one picture which he in the form of Bes, destroyer of the Menti. 5. Sejant gods ^^ *? Wl ' • ^ ^™ compelled for want of a better word to use the heraldic term which most nearly expresses the posture of gods sitting on the ground with their knees raised up acfainst their breasts. Egyptian pictures. The posture is a very common one in The second Sallier Papyrus represents an • • unfortunate artisan as sittmg, ^^:/ J Ik"^ ^ \\ (? (? "S n l ^ _i with his two knees at the pit of his stomach." The r o^ is the limb between the knee and the pelvis. 6. This divine Szvord :1 Unseen fate brings down the old and the young alike to the Grave ever ready to receive them. Seb, the (fyvai^oo^ aJa, is here, as elsewhere, spoken of in reference in the Tuat, as in to his icaToxrj of the 7. dead Unas 210. Whose face is in his own lap, o W^ it J 2^ phonetically written Cf. Note 5. 8. The Atnsti 1 staff. The name of It is is ^K\ ^\ Y ii^ the later texts. the emblem both of Osiris and of Horus, and is constantly represented along with bows, arrows, and other weapons, in the oldest coffins, as belonging to the celestial armoury of the deceased person. 9. Who issiietk his decrees. See INIaspero, Bibl. Egyptol. <^ ^-^^^^^ II., p. 3 (note) and 39. o 10. Green. The Egyptian . is probably nearer in meaning to the 11. Greek xkwpo'i, 'pale green, yellowish-green.' bread, The Rubric ends here in beer, and all good things on Pb. Zr. adds, They shall offer the Birth-day of Osiris. luill rise iij> A7id if these rites are performed for him, his soul and ever ; he will not ever die a s(C07id time in the divine Nether later texts live for world" The add the information that the text was discovered it in the great hall of the palace in the time of king Septa, and that 1 BOOK OF THE DEAD. was found in a pit or 26 '^ chamber in the rock, . It wa*; made by Horus for his royal name on the great father Osiris Unneferu. tablet of Septa is the fifth Abydos. chaptp:r cxxxi. Chapter whereby one proceedeth into Heaven by the side cf Rd. (i) Oh Ra (2) who let art shining this night : if there be any one among Thoth, thy followers, him present himself who causeth Horus to come forth this living as a follower of night. The them. heart of the Osiris is glad, because he is one at the head of by the warriors (3) of the Osiris N, who is a follower of Ra, and hath taken his arms of steel. He Cometh to thee, his father Ra, he followeth Shu and calleth to a stop for the His adversaries are brought Crown. is He putteth on Hu (4) is and is arrayed with the Lock which on the path of Ra and his glory. And he The Thy aniveth at the Aged up. one, at the confines of the Mount of Glory, and the crown awaiteth him. Osiris iVraiseth it Soul is with thee, and strong thee, in is thy Soul through the terror Osiris and the might which belong to decrees which Ra hath spoken Oh N, who utterest the Heaven. Hail to thee, great god in the East of Heaven, who enterest into the Bark of Ra in the form of the Divine Hawk and executest the decrees which have been uttered thou who strikest with thy sceptre ; from thy Bark. The Fair Osiris iV^entereth into thy ; Bark and : saileth peacefully to the West and Tniu is saith to Mehenit millions him Art thou coming in? upon millions in length from Amur to Ta-ur (5) an endless river wherein the gods move. whose path is in the fire ; and they travel in (6) the fire who come behind him. Notes. I. None of the oldest papyri yet known its contain this chapter. This of itself is not an argument against antiquity, and there 2 is M 262 really BOOK OF THE DEAD. no reason for it. supposing it to be less ancient than the chapter is, which precedes 2. The latter portion of the text however, very it. corrupt and we have unfortunately no means is as yet of correcting in O Ha. The name of the god its sometimes omitted It MSS. ? The context, however, requires : presence. may nevertheless be asked how can the Sun-god be said to be shining in the night : how can Horus (in the very same line) be said to come forth in the night ? The answer to both these questions is ihat the Sun, whether as Ra or as Horus question might as pertinently be asked or Osiris, shines in the night through the agency of Thoth, the The Moon. For further information see Notes 3. to next chapter. Warriors —*— ^ jjl I . I take this group as -^ (, 11 or "^ i = *-• 1 or ^ I iM !^ 1 . I II I But a papyrus gives the variant 4. [ • He putteth on Hu. This is certainly obscure ; but it is not the less in conformity with the doctrine of the Pyramid texts. The is deceased {Pepi fed from night =="=s^ I. 432, Merira 618) is borne to a region where he till daybreak, and then seizes upon the god Hu, Q Q V^ X \\ jq>-. And according to other texts {Unas, 446, Teta, 250) the deceased seizes (^5t^) been fastened to his feet enters upon Hu, and after Sau has the bark and seizes upon i^jf^) the Mount 5. is of Glory. \ I Mehenit ^'^^ A. , or in the masculine form ^ (/- , the name of the mythological serpent which personifies the sub- terranean path from West to East of the Sun's nightly course. the In it Book of Hades {e.g. on the Sarcophagus of in his Seti, passim) is represented as extending over the back, top and front of the shrine in which the Sun-god is borne Bark. The many This folds of the serpent are symbolical of the turnings and windings of the river or canal ( ^ is ) 1 over which the god is conveyed. is river is here described as infinite in length. This one of the instances from which it clear s°^\ like the corresponding Coptic OTGI, has the meaning oi length. The 7fl?/r' length ' See P.S.B.A., XVII, 190. from West to East is described as from Atnur to ' ' ^v -Vr- ^\ ^^^ ® to signify the -^-^ ^^* © . Amur is known 13). from many texts West (see supra, Chapter 64, note ROOK OF THE DEAD. The East is 263 royal Ritual at known I. as Ta-ur or Ta-urit, The U Ahydos (Mariette, "^=5- i\y\^ 37) says ^=^^c^^f-fl-^cv£^^^:'^ I ^ f I . And as one of the values of the sign )y ^ is ta as in p-j >^ . ^ (Louvre, B. 14), I feel sure that we should read Ta-iir (or in the feminine Ta-urit) rather than Nif-ur or Nif-urif, even in such i passages as those quoted sup?-a in Chapter 128, notes and 2, which have no necessary references to earthly geography. There is a corrupt passage here, which I have at present no means of correcting by manuscript authority. M. Pierret thus renders it: " Le dieu qui partage les paroles y fait son chemin do millions d'annees, seigneur sans egal, dont le chemin est dans le feu." 6. CHAPTER Chapter whereby a person is CXXXII. enabled to go round, to visit his dwelling in the Netherworld. I am the Lion-god who issueth from the Bow, (i) and therefore have I I shot forth. (2) and the Eye of Horus is opened at the instant that I reach the strand, coming with happy issue. there is no defect found in me, and the I advance and, lo the am Eye of Horus ; ! Balance is relieved of my case. (3) Notes. I. The Bow, c—=-^ which is , often written wnth the determinative J\, of in this stretching, the conception implied 1 name its of the Soc. instrument. Bill. This mythological Bow, as , explained, Proc. Arch VI, 131, is is the moon's crescent, which during ; course through the sky always turned towards the sun so that a line at right angles to the chord of the arc passes through the sun's centre. delicate From this " very observation," infers as Arago the calls it, the Alexandrian astronomer Geminus its light that moon derives from the sun. The observation evidently had been made in Egypt some thousands of years before Geminus, and explains 264 BOOK OF THE DEAD. in several chapters the why the sun is spoken of as shining in or from moon. See also Proc. Soc. Bibl. Arch., XVII, 37, on another form of the myth. 2. I follow the Turin text in omitting a word about which the earlier texts are not agreed, but which seems to have originated in an . alternate reading for 3. |^ See end of Chapter text. i and note. These words are omitted in Turin CHAPTER Book whereby presmce of the great Cycle of the MontK\. (2) CXXXIII. Might ( the Deceased acquireth i) in the 011 Netherworld in the first the gods. [^Said day of Ra maketh abode. his appearance at the Mount of Glory, with the Cycle of gods about him (3) : the Strong one issueth from his hidden The Twinklers fall away from the Mount of Glory at the East of Heaven, at the voice of Nut as she buildeth up the paths of Ra, before the Ancient one who goeth round. Be thou lift up, O Ra who art in thine shrine ; breathe thou the breezes, inhale the north wind .... ; (4) on the day when thou discernest the Land of Maat, Thou dividest them that follow the Bark advanceth and the Ancient ones step onwards at thy voice. set thy limbs, Reckon thou thy bones, and towards the beautiful Amenta. and turn thy face golden Form, (5) with a couch of the heavenly orbs, with the Twinklers amongst whom thou goest round, and ait For thou art the renewed daily. Acclamation cometh from the Mount of Glory, and greeting from the lines of measurement. (6) The gods who to are in heaven, they see the Osiris N, they present him their adorations as to is Ra. seeketh the He the Great one, is who Crown and reckoneth up that which needful. BOOK OF THE DEAD. 265 He is the of earth One, who cometh forth Netherworld. this day from the primeval womb them who were before Ra, and and in the coming forth taketh place upon His coming forth is like Ra daily. his is Without haste, but unresting, Eternity. the Osiris N on this Land of Twice blessed his ears. is he that seeth with his eyes and heareth with Right, right is the Osiris N: and his future, his future, (7) is in Annu. His oars are lifted as in The his face. Osiris N hath the service of Nu. ; not told what he hath seen he hath not repeated what he hath heard in the house of the god who hideth welcome to the Osiris N, the divine body of Ra, on traversing the Nu, and whilst the ka of the god is being propitiated, according to his pleasure. The Osiris JV is the Hawk, rich in variety of Forms. The Deceased acquireth might with Ra, and is enabled to possess power among the gods, for the gods are made to regard him as one of themselves, and when the Dead ones see him they fall upon their faces. He is seen in the Netherworld even as the beams of Ra. Said over a Boat of fotir cubits in length, painted green. And let a starry sky be tnade, clean and purified with natron and incense. And see thou make an image of Rd upon a tablet of light greeti colour at the prozv of the Boat. And see thou make an image of the Deceased 7vhom thou lovest, that he may be made strong in this boat, atid that his voyage be made in the Bark of Rd, and that Rd himself may look cries of There are hailing and upon him. Do not do this for any one except for thine ozvti self, thy father and thy son. selves. And let them be exceedingly cautious for themThe Deceased acquireth might with Rd, afid made to possess power among the gods, who regard him as one of themselves, and when men or the Dead see him they fall upon their faces. He is seen i?i the Nethenvorld as the image of Rd. (8) Notes. The earliest known text of this chapter is that of the Tomb Amenemhait at Thebes {Ta), of the time of Thothmes HI. It Ax. of is almost as inaccurate as that of Nebseni {Aa), or the Brockelhurst Nor is the text of Ani of any use towards clearing up any of the difficulties. 2 N 266 BOOK OF THE DEAD. I. Acquireth Might. (1 does not signify 7i'ise, nor has it anything to do with instruction or perfection, as supposed by other As an adjective it is used to quaUfy not only animate translators. but inanimate things, such as an egg, beer, and incense. The well- known the the \\ expressions A <:r:> I. and ^ \\ (. «c=^ A ® The exactly correspond to Hebrew li>^r2 1i^ and -l^^?3 li^?2Hebrew "11^^, is that oi strength. (1 I notion implied, as in <:zr>, in the Prisse Papyrus, is not a wise man, but a poiverful one, a man of ra7ik or infinence, hwa^cvo'i, cwmo'^. [ This is the meaning of the word in such passages as ^^^n^ (/nscr. ^ < y > ^^ (Rouge, Inscr. hier., 8o) '^\j' (I 1 \j ^^ of d . J: ^ repeatedly) i). Una (1'^ ^'^^O, ftaaiXJjt, is <^-__^!> /VSA.AAA A p<=r=>^[|^ of 7, 5. {Pap. Prisse 17, These expressions are the exact equivalents Herodot. the Greek Svfd/icuo^ Tmpd rw The might acquired by the deceased and in all stated in the final rubric the titles of the chapter in the later recensions to be ^ "O" ^.^^ 2. o^ , with reference to Ra. Said on the first day of the Month. These words first appear on the Papyrus of Ani 3. The Twinklers. ', The oldest texts in this place have M further on though the equivalent and corresponding word a ^ little : is ^^. vN^^^^^, which is the usual reading here in the later recensions. of both groups. to The stars The same meaning may be made out are manifestly alluded to, as being made his appearance. disappear when the Sun makes | "^--^ , oi' in reduplicated form to ogle, ^) O , is the pupil of the eye ^'^ ; I ^^--^ is far Focchiata. ^^ V ^^ ^^^ other hand glance signifies the little tremblers, " tremulo fulgore micantes." stars are here The of the eye as so * is 1^ ^ VX ^-^5-.* The signifying tremble considered many eyes, characterised b) their tremulous motion. is The Egyptian word written either wiih c:S> or with o. BOOK OF THE DEAD. 4. iCiJ The if true text is here quite lost. Some sense might be restored, latter it we is miglit read A is ) 1 "2 () instead of \a\ \> '^ y.- he word absolute nonsense in this place, whatever determinative the weil known name of a tree held The whole passage then might sacred at various places in Egypt. " Enjoy the north wind, and may the Kabasu trees of thine mean may have, but the former abode 5. refresh thee." The golden Form. The whole of this passage will become clear after reading the final rubric and examining the Vignettes of the chapter. 6. Line of measurement, in the pictures ^ and VX text " ^''^'"' explanation of this In will be found of the Book of Hades. Bonomi's Sarcph., Plates VII and VIb, twelve personages are represented in the act of acclamation, and twelve others carry the line /I\ V\ 1^ ^ V 5 ^ • ^^^ ^^^ intended for the line is stated in the text. " I'he bearers of the line are those who settle the fields of the Chu, 0"^^^^""'^^^. and ^ ..wwv'^^ I ~~^ ( (1 1." They 9 , are called upon to take their line to fix the ^^. ceoiO^^I, .satis- upovpri, the arable land of each allotment. Ra expresses his faction at the their measurement, and tells the gods and the Chu that domains are theirs, and that he provides their food. 8. The rubric is taken from Ax. CHAPTER CXXXIV. Chapter whereby the Deceased acquireth might. Hail to thee who art in the midst of thine Ark, : who risest, and declining (i) one who declinest spring forth, as he turneth his face to Oh rising Sun whose will millions the unborn generations of at Chepera in the middle of his Bark, who overthroweth Apepi. Here are the children of Seb who overthrow the adversaries of Osiris and destroy them from the Bark of Ra. : men 2 N 2 ; 268 BOOK OF THE DEAD. Horus cutteth off their heads in heaven when in the forms of winged All fowl, their hinder parts [in on earth when the Osiris in the forms of quad- rupeds or the water] as fishes. fiends, male or female, N destroyeth them, whether descending from heaven or coming forth upon the earth, or issuing out of the water or travelling along with the Stars. Thoth slaughtereth them, the Son of the Rock, proceeding from the place of the The Osiris Two Rocks. (2) IV is dumb and deaf (3) in their gore. for the Strong one is Ra, the puissant of stroke, the Almighty one, who washeth in their blood and walloweth The The Osiris Osiris N destroyeth them from the Bark of bringeth him N Horus mother is : his father Ra. forth, his Isis and Nephthys nurseth him, ones of Sutu fall : as they did to Horus, who repelleth the dark who, when they see the Crown fixed upon his brow, triumphant over his adversaries upon Osiris earth, their faces. Unneferu is in heaven and on and in the cycle of each god and goddess. Said over a Hawk in a Boat, 7uith the White Crown npon its head, atid the figure of Tnni, Shu, Tefnut, Seb, Nut, Osiris, Isis, Sutu, (4) Ahphthys, painted yellowish green on a fresh papyrus placed in this Boat, together ivith the figure of the Deceased, anointed with the Heknu It to oil. Let there be offered his to them i/icense burning and roast it is fowl. is the adoration of Ra, and his voyage, for granted to lie him make ; appearance each day luith Ra, ivhiihersoever adversaries fourneyeth positively and it is the Slaughter of the and ttndeviatingly for times infinite. Notes. of Ra 1. Declining — — m. h This word frequently occurs latter in contrast with V ^ 1 understand the in all such cases to fri signify the shining of the sun on his rising, and the former to signify the shining of the sun in his afternoon course. 2. The son of the Rock, proceeding I from the place of the T700 is Rocks. The only explanation can think of derived from the identification (in chapter 6 2) of Thoth with the Nile, 1^^ X D Jj. , BOOK OF THE DEAD. P>om issues this point of 269 view the god the is both the son of the Rock and [ I from the place of in ihe Double Rock, 1 1 , or of the *- -" o o two Rocks, called 3. time of Herodotus Krojihi and Mophi. Dumb and deaf, QAl a 4 It i^ strange that this meaning of the passage has so long been misunderstood. sense of the first word has long been recognised, and 'deaf meaning rightly The is the assigned to [ ^ in Birch's Dictionary. is One instance like the following (from Unas, 608) sufficient to settle the question— .^JU " ^ ^ >=n: ^ ^..^ I T| ^^ ^ is ^=:^ J He is not so deaf that he should not hear thy voice." attributes is That the subject of these the Osiris seen by reference to At, where instead of 'the Osiris 'the deceased speaks in the first person, ^ ^ \& ^ \^ ^ "^ ''^"^ dumb, I am deaf." 4. Sutii. the reign of This divine name occurs in the text of Amenhait in Thothmes HI. And I have noted another instance is where the name written It I J]. Dr. Birch called the papyrus Miss Brockelhurst's. cannot however be the Ax of M. Naville, which does not contain the chapter. The disappearance is of the god's name from all other documents a fatal argument against their claims to high antiquity. CHAPTER CXXXV. Another chapter recited when the Moon renews itself on the first day of the month. Osiris is enveloped in storm and rain daily, the : he is enveloped : but the . . fair . Horus lendeth succour (1) Lord of high journey attributes he driveth off the : storm from the face of the Osiris N. Behold him coming he is Ra on his : he is the four gods who are over the upper region. The lines is Osiris VVarriveth at his own time : and by means of his brought to the light of day. 2/0 If this chapter be BOOK OF THE DEAD. kti07cn upon earth he : 7i j and the Q^ the ^^gj of the Circumpolar Pepi dans cette barque avec ce cable d'etoffe I'CEil verte et blanche par lequel d'Hor est i) remorque," &c. The at Uarit, or Leg (on which this chapter. see Ch. 74, Note of Nut is mentioned the end of 6. Machinery ^ < — ^-^ . The word has disappeared from the later texts and been replaced by various conjectural emendations of the scribes. 7. The Kaf, j\ ^^ divinities in form of SiP^' °"^ ^^ ^^^ apes. 8. Etymologically the word signifies " the hot one." Sek-hra, \\ ^ <^ ^^ ^^^ more common '^ reading, I but § "^ ^ also occurs I and so does found r^ n 5 *i oJ[- cannot remember where would 9. '^YvnO^ Thoth. of {P.S.B.A. VI, 191) which identify this divinity with The Madt, the series is phenomena occurring in strict conformity with Law, that 10. with the laws of Nature. Lion ]orms, I^S, phonetically I^ | I ^^ , in most of the in III evidently papyri. Some of the words which follow are very corrupt condition. 1 1 Every Dawn, ^ |/ri ^^^^- 1I PLATE XLII. BOOK OF THE DEAD. o o o\ On -^ 5^^^^i>!^5-, 3M'i ^^???3^-, t^ "^ ^ o ^ « r H CQ • ^v %^=y^>=r:j ^===^ CO U 9 ctl 9 I— >- < w u a cd 3 a. >< 3 S S >» u < u > X X X o H < U a, a, u 1— K ^\ O^ Q o o > 2X X u Ul ai a U r-' -M CQ .^ < U 3 u ^ a. cd U) CU PLATE XLIII. BOOK OF THE DEAD, Chapter CXL. Mus. du Louvre. No. Ill, 52. ^Mn. Chapter CXXXVIII. Papyrus, Busca. : : BOOK OF THE DEAD. 275 CHAPTER CXXXVIIa. Chapter whereby a Light is kifidled ( i ) for a person. thy Oh Light ! let the Light be kindled for Ka, O Osiris Chentamenta. followeth the Let the Light be kindled for the Night which Eye of Horus which riseth at thy temple (2) which riseth up (3) over thee and which gathereth upon thy brow which granteth thee its protection and overthroweth thine enemies. Undefiledly (bis) and successfully (bis) The light is kindled for Osiris Unnefer with fresh vases and raiment like the Dawn. : Day the ; : CHAPTER CXXXVHb. Chapter whereby a Light is kindled for a persofi. the The Eye of Horus cometh, the Light one : Eye of Horus Cometh, the Glorious one. Come Glory, thou, propitiously, shining like Ra from the Mount of and putting an end to the opposition (4) of Sutu. The seized prescription (5) of her (6) for upon the Light him, and who hath raised him up, and who putteth an end to the of Glory. troubles against thee, like the Mount Notes. The two most in the ancient authorities for this chapter, as late recension, are it is found Turin Todtenbuch and the one of the four tablets of the Museum of Marseilles, published by M. Naville {Les qiiatre steles orient'ees dii Miis'ee de Marseille), of Nechtuamon. first and the Berlin papyrus which M. Naville has published as The chapter his 137A, in the volume of own Todtenbuch, and which is taken from the papyrus of Nebseni, is manifestly, I think, not the original 2 2 — 2/6 text, BOOK OF THE DEAD. but another edition very considerably revised and enlarged. And, in imitation of the rubric of ch. 64, it concludes with a veracious statement, that chest in carriages. was discovered by Prince Hortatef in a secret the temple of Unnut, and was brought away by the royal it These texts are found among the texts preserved in the tomb of Petamenemapt (see Zeiischr., 1883, Taf i), but with various additions, and have been appropriated by the Ritual of Amnion, published by Dr. O. von Lemm. The solemn ceremony of Kindling the Light for the dead is repeatedly mentioned in the Siut inscriptions of Hapit'efae. I. Kindle I £55 conveys the same notion as Ritual has I I r-, ^^, \\ in the title of 137B. strike The Amnion ^ ' n ^v'A it a Light. Dr. von Lemm 1 thinks that by a play of words is is implied not only that a light but Sut 2. struck. At v\ thy temple ^^v Ba and Marseilles : ^^^^ y 1 _. in Abydos, Aa D, and Fetafnenemapt. 3. Riseth up Ba, 0^ 3 (£ Marseilles; /ni\ ^K Sallier Aa, lp\ 4. '"-l^l fl Petamenemapt. Oppositiofi Y YY sense ^^'^'^^''^ ' T ^^ ~ [\£\ ^^ in ^" ^^^^ Calendar. . . . —M-^ The /v^/vv\ I is I made n clear the parallel passages w ^ I !; \\ fl . V > ' ^^ ^^^ ^^ error of recent transcribers, is is a wrong reading for Y which very distinctly written in the Nebseni papryus. 5. Prescription "^^"^^^ y^l' in 6. Her. The Vignette in t I the Nebseni papyrus exhibits the light. goddess Apit, are the words protections." hippopotamus form, lightmg the Hi* Over her of 5A <=> nV ili x o A » I I I " ^'^pit> mistress divine BOOK OF THE DEAD. 277 CHAPTER CXXXVIII. Chapter whereby one is enabled to enter into Abydos. his] (i) Oh divine all ye gods who are in Abydos, [each its one and are circle likewise in : entirety, who coming : with acclamation to meet me let me see my father Osiris (2). let me be held as one who cometh forth as of his house I am I Horus, the Lord of Kamit, and the heir of Tesherit,(3) seized. : which have also I, the invincible one, whose eye his father, is potent against his adversaries the drowning of his who avengeth mother (4) who ; and is fierce at smiteth his adversaries and . . putteth an end to violence on their part. . (5). oh thou of the potent Lock, king of of the Two Worlds whose father's house ; hosts, is who art seized seized (6) [by him] in virtue of the writs (7); is my balance is perfectly even, my voice law, and I prevail over all mine adversaries. (8) Notes. These words are necessary for the purpose of bringing out the meaning of the text. Every god, it has already been said, has his circle of associates. The feminine I. \Each one and his?[ sufifix —— M after I shows the concordance is with I—f— gender. (iii (ii) W '^ rJf 1 I ) which, like other collective nouns, of the feminne lli I 2. The exact text here is doubtful, and the sense of is fllil ^c-^ of a depends upon priestly official, it. ^^^^ \\\^ or -lU r[m the well known title whose presence was required in the ritual of the dead. He is sometimes in attendance upon royal personages. Here according to its etymological sense the word might simply mean a relative. 3. Artw/V ^mi ^^ , the "Black Land" is Egypt; Tesherit 278 BOOK OF THE DEAD. the '"'Red Land," is ^^1 ^', Egypt. 4. whatever Hes beyond the limits of T/ie drowning of his mother <^<=\ Q [![ ^ ^aaaaa ^ 'V\ at least ^1| is ^^__ . Droivningmayhe. too strong a word, but immersion meant. We are at present without any other reference to this incident in the Isis. career of the goddess 5. Here occurs a word, 1 /I\ ^ it or n ^ d|) ' of doubtful it meaning. As the next word to begins a sentence, it. must be I considered as connected with satisfied that " silently " or " the words preceding " am not causing silence would be a grammatical solution of the question. 6. Seized (throughout this chapter) in the juridical sense o( seisin or feudal possession. 7. Writs in jp] , a reading of three early papyri, which ones. has disappeared Q the later The Turin Todtenlnich has ^ >\ , ^^-^ J} " with his two hands." in Pi, 8. Here the chapter ends and The three older papyri differ as and even sooner in the later texts. to the words which immediately untelligible. follow, are certainly corrupt and CHAPTER CXXXIX. Identical with CHAPTER CXXHI. This completes Sir P. Le Page Renotifs translation of the Book of the Dead, so far as he had prepared it for publication at the time of his death. HOOK OF TIIK DEAD. 279 BOOK OF THE DEAD. Bv Edouard Naville, D.C.L., &^c., •^c. Introductory Note. During the last days of his life, the lamented Sir Peter Le Page Renouf, foreseeing that he would not be able to reach the goal he had been striving to attain, the completion of his translation of the Book did not feel at liberty to go of the Dead, expressed the wish that the writer of these lines should continue and complete his work. I against the desire of the eminent master, who had done me the honour to choose me as his successor, and to leave unfinished a work which he had kept in view all his life long, and which he considered to be the choicest fruit of his Egyptological researches. But I had hardly set myself to the task, when I realised the difficulties which were in my way. It is never easy, even for a translator, to put himself into the place of another, to enter fully into his views, to reconstitute the conception he book he had to interpret. To these difficulties had hardly any help with regard to that part of the book which Renouf, like many eminent Renouf has not published himself. scholars, had his learning chiefly in his head his notes are very scanty, mere scraps without any methodical order. There is not a line of written translation left, beyond what he printed himself. ; had formed of the must be added, that I Thus, for the translation of the following chapters, I I was entirely dependent on the part already published, and refer to those chapters, in order to had constantly to know the sense which Renouf I would have given to words and sentences course of I came across in the my work. as endeavoured though much it as I could, to translate as Renouf would I have done. readings, his choice of Whenever I was possible, I used his words or his followed did not always agree with them. texts. He generally took the oldest one he had, ; 28o BOOK OF THE DEAD. in which he frequently found to continue the my lines edition. On the whole I tried work on the which Renouf himself adopted. this translation is is Thus it cannot be said absolutely that my work Egyptological scholars will soon recognize what interpretations for which I to look at mine, and the am not responsible. I beg the reader that at present my work in this light, and to remember is any translation of the Book of the Dead tentative and provisional, and liable, with the progress in our knowledge of Egyptian, to undergo considerable changes. Nevertheless, I hope that this joint work will not compare too unfavourably with the part done by my illustrious predecessor. EDOUARD NAVILLE. CHAPTER The book read on the last CXL. the day of Alechir, when last day of Mechir. Eye is full on the There rises a form which shines on the horizon. Atmu rises pouring out his dew, and the bright one who shines in the sky. The abode cheering of the obelisk is in joy because of them, because they in the sanctuary are complete. fills There are shouts of joy the Tuat. and loud His he They fall down before Atmu Harmachis. For His Majesty gave orders to the cycle of his followers. Majesty ordered to give praise to the Eye, and behold, gave it my flesh and all my limbs are renewed, as soon as the order came out of the mouth of Ra. His glorious Eye rests on its place on His Majesty in this hour strength, of the night. When last the fourth hour is accomplished, the world is is joyous in the day of Mechir, for the Majesty of the Eye in the presence of the cycle of the gods, beginning, with the Eye on his and His Majesty head as Ra Atmu. Suti, rises as from the The(i) eyes of Shu, Seb, Osiris, Horus, Menthu, Ptah, Raneheh, Thoth, Chati, Nai, Eternity, Necht, Mert, the land, he who is born by himself. After the computation of the eye has been made in the presence of this god, and when it is full and completed, all these gods are joyous on that day, they who were silent ; (2) and 1 BOOK OF THE DEAD. behold there is 28 god and they say hail to thee, praise from Ra, the boatmen tow his boat, Apepi is struck down. Hail to thee, praise from Ra who causes the form of Chepera to exist hail to thee, praise from Ra, there is joy in him, a festival to every ; : made ; his enemies are conquered ; hail to thee. })raise from Ra, who has repelled the chiefs of the sons of the rebellion. Acclamation to thee and praise to Osiris N. Said on an eye of pure lapis-lazuli or with gold ; mak all stone, ornamented good and holy, when Ra puts it on (on his head) on the last day of Mechir another one is made of jasper, which a man will put on any of his limbs he likes. When this chapter is read by one who is in the boat of Ra, he is towed like the gods, he is like one of them, and he prescribes what is done to him in the Netherworld. is an offering made before it of things ; When altars for is this chapter has been read to its end, this is the copy of the order of offerings made when : the Eye is full : four burning ; Ra, four for the Eye, and four for these gods is on each of them cakes, five fruit what there good pointed white loaves five pointed baskets of pastry, one measure of incense, one of five ; fruit and one of roast meat. Notes. is The ancient papyri do made from the Turin It not contain this chapter. The translation Tcdtenbuch, supplemented and corrected Its real from hieratic papyri in Paris. stand. meaning is difficult to under- seems that under symbolical expressions it refers to an astronomical phenomenon, the renewal of the sun after the winter According to the principle which I have adopted, to mainsolstice. tain my predecessor's interpretations, is I translated ^"^ v t^ Notes on ch. 125, p. 214). But as it seems evident that here the two eyes of the sun are the two periods of his apparent course, the decrease and the growth, I should translate "the Eye full" {cf. " the period after is accomplished," this period being that of the decrease its which the sun enters ascending course, or according to It is Egyptian ideas begins again to grow. natural that the comthe pleting of the period should be hailed with joy by Ra, since it is final victory over his enemies, which sets him free and allows him to rise again as at the beginning. The sign of his triumph is that he puts the \\ I ^^^"^P^ °" ^^^ head, as we see in the vignette. 2 P . e:82 BOOK OF THE DEAD. T. Why this hst of gods comes here, it is difficult to understand. It seems quite out of In some I place. Their number varies according to the divinities often alluded to as these papyri. of them, they are put after the text in vertical columns. gods. presume they are the They I are the witnesses of the scene of Ra rising with the Eye on his head. 2. have adopted the reading of the Paris papyrus. III, 58, ^ W n I n I I I <^ the Turin papyrus, of the deceased ^ The vignettes consist, in worshipping a black Anubis lying his down on is a naos, and having on back the sign y. This god \ the y^ first mentioned. Behind him are the v\ V\ -^^ , a human form with the Eye on its head, and Harmachis. Harmachis. Several papyri have only the Eye and Chapters CXLI to CXLIII. The hook{\) said by a man or the his father or his sofi in the festival of Amenta, and wherewith he acquires might{2) with Rd, and with the gods when he is ivith them. Said on the day of the netu moon, when offerings are made of bread, beer, oxen, geese, and burnt incense Osiris to Chentamenta, Nu, Maat, The boat of Ra, Tmu, The Cycle of the The Cycle of the Horus the Shu, Tefnut, great gods. small gods, lord of the double diadem, Seb, Nut, Isis, Nephthys, The house of the ka of the inviolate god, (3) PLATE XL,IV. BOOK OJ THE DEAD. Chapters CXLI and CXLII. Berlin Mus., 2. Chapter CXLVI. Leyden, No. II. Chapter CXL. Lepsius, Todtenbuch. HITO t^ Chapter CXLVI. Berlin Mus., No. 2. Ch.^pter CXLVI. Louvre, III, i. L Chapter CXLVI. Leyden, No. VI. PLATE XLV. BOOK OF THE DEAD. CiiAi'TERS CXLI AND CXLII. Leydcn Museum, No. VII. BOOK OF THE DEAD. The storm of the sky which raises The hidden one in her dwelling, the god, 283 Chebt the mummified form of the god. The greatly beloved, with red hair, The abundant in life, the veiled one. Her whose name is powerful in her works, The bull of the cows. The divine force, the good one, the good rudder sky. of the Northern Him who The The goes round and piloteth the double earth, the good rudder of the Western sky, shining one, who dwelleth in the house of the devouring monster, the good rudder of the Eastern sky. inner one in the house of the red ones, the good rudder of the Southern sky, Emsta, Hapi, Tuamautef, Kebehsenuf, The Southern part The Northern part The Sektit boat. The Atit boat, Thoth, of heaven, of heaven, The gods of the South, The gods of the North, The gods of the West, The gods of the East, The sejant gods, (4) The resting gods. The great house. The house of flame, The gods of the abodes. The gods of the horizon. The gods of the field, The gods of the houses, (5) The gods of the thrones, The ways of the South, The ways of the North, The ways of the West, 2 P 2 284 BOOK OF THE DEAD. The ways of the East, The halls of the Tuat, The holds of the Tuat, The mysterious doors, The doorkeepers of the Those halls of the Tuat, with hidden faces, the guards of the roads, The guardians of those who are lamenting, The guardians of those whose faces are joyous, (6) The burning ones who put the flame on the altar, The door openers who extinguish the flames in the Amenta, Osiris Unneferu, (7) Osiris the living, 1 Osiris the lord of 1 life, Osiris the inviolate god, 1 Osiris 1 n Kau, Osiris Orion, Osiris Sep, Osiris ] n Tanenit, Osiris Osiris ] n the South, n the North, Osiris creator of millions of ( 1 men. (?), Osiris ;he spirit in the crouching figure Osiris Ptah lord of Osiris life, n Restau, n the water of Heliopolis, Osiris fnside the mountain. Osiris 1 Osiris in Hesert, Osiris m Siut, Osiris in Net'eft, Osiris n the South, Osiris in Pu, Osiris in Neteru, Osiris in Lower Sais, Osiris in Bak, n Sun (Syene), Osiris in Rohenen, Osiris Osiris in Aper, Osiris m Keftennu, Osiris Sokaris in Petshe, Osiris m his city, ROOK OF THE DEAD. Osiris in Pesekro, Osiris in his 285 abodes in the land of the North, Osiris in heaven, Osiris in his abodes in Restau, Osiris in Nest, Osiris in Atefur, Osiris Sokaris, Osiris the lord of eternity, Osiris the begetter, Osiris the lord of Heliopolis, Osiris in the monstrance, Osiris the lord of eternity, Osiris the prince, Osiris of the gate of Osiris in Restau, Osiris judgment, on his sand, Osiris in the hall of the cows, Osiris in Tanenit, Osiris in Netit, Osiris in Sati, Osiris in Beteshu, Osiris in Upper Tepu, Sais, Osiris in Osiris in Shennu, Osiris in Henket, Osiris in the land of Sokaris, Osiris in Shau, Osiris in Faur, Osiris in Maati, Osiris in Hena, god the everlasting. Osiris the great Notes. The what old texts which v/e follow here, join in one chapter, 141, Turin Todtenbuchx^ divided into two, 141, 142 ; 143 being merely the vignettes which accompany them. This chapter is the first of a series in which the deceased has to show his knowledge. in the His being well-informed as sanctuaries, to the names of the gods and of which he passes, the their halls and also of the doors through 286 which he BOOK OF THE DEAD. enters, confers deceased has to recite upon him certain privileges. Here the the names of the gods while offerings are numerous sanctuaries, which have not all made been to them ; the second part of the chapter refers only to Osiris in all his forms, and in his identified. The old versions differ only slightly in length, from one or two of the gods being omitted. mainly the Cairo papyrus, Cc^ with a is The is translation follows few variants taken from other papyri, one of the best of which the papyrus Nu : of the British Museum 1. (ed. Budge). of the later texts is The title much longer the book where- with the Chjiu acquire might, knowing the names of the gods of the Southern sky, and of the Northern sky, of the gods of the Boufids, of the gods who are the guides in the Tuat. If it is said by a 7nan, to his father or to his mother, in the festival of the Amenta, he acquires might with Rd, and with the gods when he is ivith them. Spoken on the day of . . . the new moon by Osiris N when to offerings are made of etc., and offerings are made Osiris under all his him names by to Osiris 2. N. See note i to ch. 133. I cannot quite agree with Renouf as 'I. to the meaning not so of the word l[ It seems to me that its making someone mighty," as of " distinguishing him, making him eminent" in the opinion of his god or I consider his master, so that he may become his lord's favourite. sense is much that of " the meaning of 3. /} [ '^ wvAAA O" as similar to that of ^T^ "0" I The following names are those of the seven celestial bull in chapter cows which are represented with the 148, together with the rudders of the four cardinal points. 4. See ch. 130, note ''^ 5. 5. pertiu, the adjective form of the noun ^ " a house," the gods of the houses, contrasted with those of the fields. This word shows that the in the complete spelling of the word off, has not fallen as it probably was the case in the ^ N|ll , IE pronunciation, and in composite names such as: I Dns; ^' PLATE XLVI. BOOK OF THE DEAD. kL Chapter CXLVIII. Louvre, III, 89. Chapter CXLVIII. Leyden Mus., No. IL Chapter CXLIV. Brit. Mus., 9913. Chapter CXLIII. Lepsius, Todtenbuch. Brit. Chapter CXLIV. Mus. Pap. Brocklehurst IL PLATE XLVII. BOOK OF THE DEAD. 01 > 3 O X u U < in c 00 3 (X nS 0, o> o «) o o 3 Uc s o > o < X >. O. cU (J oi Cd a. u 3 < U 45 CQ > U O BOOK OF THE DEAD. 6. I 287 read here according to Ld. Instead of -^ Lc. "^^^ 7" O f"^ 1 ' flQ '^ * I I T 1 . „ D V\ writes G\ I , and Nu — — pvAy^ , w I which does not give any sense. &jf might here be translated companiotis. 7. In the Turin Todtenbuch, ch. 142 begins here with this is title : Chapler ivhereby the deceased acquireth mighty whereby go and to tuiden his steps, nafties given him to likes, coming forth by day in ail the forms he the places he likes to be. knoiuing the of Osiris in all Chapter CXLIV. The Chapter of the Arrival (i). The first is gate. attributes, the adjuster, is the He whose face is overturned, who has many name of the occupant of the first gate. The name of the warden thereof, and he with the loud He who ; ; voice the name of the herald. gate. raises his face, is The second name the name of the occupant of the second gate of the warden thereof herald. he with the revolving face (2) is the the consuming one is the name of the eats his The third gate. He who The watchful, is the curser is the name of the herald. The fourth gate. He who opposes occupant. own filth, is the name of name of the warden thereof, garrulity, is the the the occupant of the fourth gate ; the attentive one is the of the warden thereof, the great one who drives back the crocodile is the name name of the name of the The fifth herald. gate. He who lives is on worms, is the name of its occupant, the consuming flame, the is the horn which strikes the furious, name of the warden thereof, the name of the herald. the loaves, with a thundering The voice, is sixth gate. He who makes of its the name occupant ; he who shows his face, is the name sky, is of the warden thereof, the stoneknife which belongs to the the name of the herald. The is seventh gate. He who takes possession (3) of their knives, ; the name of the occupant of the seventh gate the high voice is 288 the is BOOK OF THE DEAD. thereof, name of the warden the name of the herald. he who drives back the enemies O ye, these gates, who are the gates to Osiris, ye who guard their gates, ye Osiris who herald the things of the world to Osiris every day. N. knows you he knows your names for he is born in AK Restau, where all the glory of the horizon was given him. receives the investiture in Pu, like the purification of Osiris. N. receives the saying in Restau, w'hen he leads the gods on the ; — horizon with the ministrant, the protectors of Osiris. I am one of them in their leading. N'. is the glorious one, the lord of the rites. glorious, a glorious festival of one who performs the day of the month ; JV. celebrates the the first he is the herald in the fifteenth day of the month. O thou who revolvest. hand of Thoth in the night through the sky as victor. iV. passes on in peace, he navigates in the boat of Ra. The attributes (5) of N. are the attributes of the boat of Ra. N. has a name greater than yours, mightier than you who are on the roads of Maat. A^. hates what is corrupt. The attributes of N. are the attributes of Horus, the firstborn of Ra, the sacred flame to the N. carries when he sails who accomplishes his will. iV. is not fettered, he is not driven away from the gates of Osiris. JV. is perfect, the one who loUows Osiris Khent Amenta every day. in lion god, the pure His domains are rites, Sechet hotepu among those who know the sacred among side of to the those who perform the sacred rites to Osiris. N. is on the Thoth, among those who bring offerings. Anubis ordered bearers of offerings, that there should be offerings to N. of his own, and that they should not be taken from him by those like who are in captivity. N. A', has come the Horus, when he adorns the horizon of gates of the JV. heaven. horizon ; directs the march of Ra towards the in the Osiris, therefore is gods rejoice the presence of The divine scent (6) upon god with the lock (7) will not reach him ; the keepers of the gates will not be hostile to him. face is N. is the one whose hidden inside the palace, in the sanctuary of the god, the lord of Tuat. AL gathers his hosts away the Mighty One, Apepi. N. pierces the steel firmament (8), and repels the raging storm he gives life to the seamen of Ra. N. carries offerings to the place where it (the boat) is. N. causes that A\ marches, and when he the boat gives him a successful voyage. Hathor. ; A\ has reached it after he brings Maat to Ra, he drives ; COOK OF THE DEAD. reaches it, 289 his the face of N. is Hke the Oreat One, and N. is back like the lofty one. N. JV. is the lord of the mighty. valiant ; well pleased ; on the ; horizon. is he strikes you down you wakers he in makes This his is way to your lord, Osiris. is on the copy which are in the books (9). It is written yellow ink, on the sacred circle of gods in the boat of Ra (10), where offerings made that of victuals, geese, incense, in their presence, in order to revive the deceased, to make him powerful it among the gods, and he may If it not be repulsed nor driven back from the pylons of the Tuat. of this deceased in their presence, to every hall of those thou readest causes him to the statue to have access which are in the books. This in is said at the entrance of every gate, of those which are the books, and to each of them an offering is made bull, of the haunch, the head, the heart, and the hoof of a red vases of blood which vases, and four does not come from the heart, and scent and sixteen pointed white loaves, and eight round loaves, and eight chenfu loaves, and eight hebennu loaves, eight casks of beer, eight vases of dry corn, four tanks of earthenware filled with the milk of a white paint, cow, fresh oils, herbs, fresh olive oil, green eye Said while antimony, odoriferous and burning incense. if putting on a clay seal twice. After this copy has been read, the day, beware of what is the fourth hour ; is going round in if threatening in the sky but thou hast read this book without any steps of the deceased in this human being seeing earth, it, it will widen the ; book exalts and in the Tuat because the deceased more than any ceremony performed to heaven or this him, henceforth, from day undeviatingly for times infinite. Notes. This chapter is the first of a series of four (144 — 147), I in Avhich the old versions differ considerably from the Turin text. refer to the ( (I 144 and 147 CTz^ 1/ , 145 and 146 to the j Si. The word Brugsch calls ir"^] has been translated in various ways. them "watch-towers, pylons," Pierret "stations." Maspero considers them as the old "ergastules," a kind of vaulted hall. Jequier speaks of them as " magazines," but generally 2 Q 290 translates the BOOK OF THE DEAD. word by calls *' pylons." [(, Renouf, in his introducton to the I Papyrus of Ani, "pylons." the «d^> II ir^i "gates," and the 111 I -:iJ O In another place he says the j is not a mere gate, but a hold or keep. If we refer to the old texts where this Q chapter is mixed together a door, a gate, with chapter 146, we see that the is which has each to be passed in order to reach the I S. Behind o \\ CTZD 1i is its a is represented as a shrine close to which god. is And also in the book called - the book of what iX in the Tuat, we see that Ra has to go through the and make a long navigation before he reaches the gods of the Tuat. 144 and 147 are two different versions of the same chapter, and no old papyrus has them both. It is the same with chapters 145 and 146. Evidently before the Saitic period, for these chapters, as for the 15th, there was had the choice between various versions which the compilers of the Turin text text, no received and the writers collected together. There are seven to [(I nr^y, ; and the deceased the [ who approaches them has [j(, know three names first, V^t' i whom Renouf v\ calls the porter^ evidently from his being styled in chapter 147(1 - \\\ % But if we consider that in itself, [\ some of the old papyri the • name of the man is that of the gate to, \X^ the (I has to be translated he a sense which who belongs the occupant, inhabitant, V^r' J- does not disagree with the word Oriental customs, the master of since, according to a house is generally met with at the door, at the entrance. The is doorkeeper, the watcher (Budge), or the 7varder (Renouf), the second person, ^^ person I \\ he who guards the gate. The third y (, ^ [, ^|\ 1 , as the text says BOOK OF TTTE DEAD. 291 and I reports to Osiris every day the tilings of the world, also, suppose teller. coming towards the gate. Renouf calls this person the use the word herald, which I adopted previously. In the six old texts which I collated, we find only the reciting of is who I shall the three names. The Papyrus of Nu in the British Museum It is alone there- contains the allocution to the gates of the Turin text. fore from the Papyrus of Nu that this chapter has been translated. text calls (Budge, The Book of the 1. Dead) The title is taken from Papyrus Ax. The Turin this chapter " the chapter of ktiowittg the occupafits of the seven gates." 2. A flame, judging from the determinative 'f 4I as we read in Ill III chapter 147. 5^ it I lit. "receives the saying." privilege to say the means receives the right or the words which follow " I am one of them." suppose : ?5 J I a word which lias various meanings. I Renouf believe in that J i translates : "protection, safeguard, powers, attributes." it many it cases corresponds to what we Egyptian. J] • call "the nature," and is used as a periphrase instead of an abstract adjective, which in does not exist J] ; I The real sense of a such an expression seems to be ' such as he 6. is, such am I, and such is Ra.' I read with the Turin text this / in ] rfl • '^^^ papyrus Pb, which reproduces sentence an addition to 136A writes 7. 1 Yh w| • 'The god of D D the lock, or the curling god,' evil another name for Apepi, an line 39, I power which must be 'Osiris driven away. Chapter 130, should translate: follows the path of sod.' 8. ' Ra in the morning, and drives away the curling The steel firmament connection with storms J^ and bad , generally mentioned in weather, so that possibly we have 2 3 292 BOOK OF THE DEAD. and translate ' to consider here the colour of the metal, the dark sky the black sky.' 9. The books of Thoth, the divine writer. 10. Probably the name of the book or of the page which vignettes of chapter 144 represent the gates, the warder, ; contains also the catalogue of the offerings. The and the herald chapter 147. the occupant is not seen, as he is in the vignettes of There seems to be no definite order or rule in these figures, just as in the names, which are not always attributed to the same member {cf. Introd. to the Todte?ibuch, p. 172). CHAPTERS CXLV The knowing of Aarrti. and CXLVI. of Osiris^ in the Garden of the pylons of the house The first pylon (i)(is named) : the lady of trembling whose walls are high, the lady of destruction, who : directs the words which drive away the storm, she who her. forces back the violent (2) coming towards The name of the doorkeeper is The second pylon (is named) the : the brave. lady of heaven, mistress of the world, the consuming one, the lady of mankind, who counts the human beings. The third pylon all The name : of the doorkeeper is : Meshept. the lady ot altars, rich in offerings, with whom the gods are gathered, on the day : when they sail to Abydos. The name of the doorkeeper is the anointer. The fourth pylon she who holds the knives, the mistress of the world, who destroys the enemies of the god whose heart is motionThe name of less, who gives advice, who is free from impurity. : the doorkeeper is ; the bull. : The fifth pylon the flame, the lady of the words of power (3), who gives joy to him who addresses his supplications to her, to whom no one who is on earth (4) will come near. The name of the doorkeeper is he who coerces the rebels. The sixth pylon the lady of light, who roars loud whose length : : ; and breadth are not known, and the like of whom never was found from the beginning. There are serpents on her, the number of which is not known they were born before the god whose heart is ; motionless. The name : of the doorkeeper is, the consort. ; The seventh pylon the shroiid which enwrappeth the dead the — <5 ?^cs!iiiiir ^ s 3 ^ < 1=: o ifl n rt >. a. 0, aaaacz anoQcz DaDDo:: c OQQDO DDoa c aaaac < Q X U Q Z /^^^ o B o aoaac: h > ig I. J \\ > X as a. s 1 iwr wi til 'u PI r' r^ C U < < X o c PQ >e 4- PLATE XLIX. BOOK OF THE DEAD. N 6 < s ni a 9 01 in 9 J3 N o m 9 u a. a. u a V. < X u Q 2 < (A H < •J H H < X ; BOOK OF THE DEAD. monster who seeks to hide the body. is : 293 of the doorkeeper 'I'he name Akesti. The quenched eighth ; pylon : the burning flame whose fire is never she who is provided with burning heat, who sends forth her hand, and slaughters without mercy. for fear of Nobody goes is : near her being hurt. The name of the doorkeeper he who protects his body. The she ninth pylon : the foremost, the Mighty One, the joyous ; who (5) gives birth to her lord whose circumference emerald, is 350 measures raises who shines like southern who Besu, and encourages the dead, she who provides her lord with offerings every day. The tenth pylon she with a loud voice who shouts curses to those who make supplications to her; the very brave, the dreadful, who does not destroy what is within her. The name of the doorkeeper is he who embraces the great god. The eleventh pylon she who renews her knives, who consumes : ; : : her enemies, the mistress of all pylons, to twilight. whom She acclamations are will given in the daytime and in the prepare the enwrapping of the dead. The twelfth pylon she who addresses her world and destroys who come through the morning heat, the lady of brightness, who listens to the words of her lord every day. She will prepare the enwrappmg of the dead. The thirteenth pylon Isis extends her two hands upon her she : those : ; lightens the Nile in its hidden abode. She will prepare the enwrapping of the dead. l"he fourteenth pylon : the lady of fear, festival is who dances on the impure, to hearing of whom yells. the Haker will : celebrated on the day of the She prepare the enwrapping of the dead. The fifteenth pylon the evil one, with red hair and eyes, who comes out danger), at night, who binds her enemy is all round, who his puts her hands over the god whose heait motionless, in hour (of who goes and comes. She will prepare the enwrapping of the dead. The sixteenth pylon the terrible, the lady of the morning dew, who throws out (6) her burning heat, and sprinkles her sparks of fire over her enemies when she appears. She who creates (reveals ?) : the mysteries of the earth. dead. She will prepare the enwrapping of the 294 ROOK OF THE DEAD. seventeenth pylon : The she who revels in blood ; Aahit, the lady of the unuai plants. She ; will prepare the enwrapping of the dead. The eighteenth pylon she who likes fire, who washes her knives, who loves cutting heads, the welcome one, the lady of the palace, who slays her enemies in the evening. She will prepare the enwrapping of the dead. morning light in her time, and observes the midday heat, the lady of the books written by Thoth himself. She will prepare the enwrapping of the dead. nineteenth pylon : The she who directs the The twentieth pylon she who is within the cavern of her lord, who covers her name, and hides what she creates, who takes : possession of hearts, which she swallows. She will prepare the enwrapping of the dead. The twenty-first pylon : she who cuts the stone by her word, and sacrifices him on whom fall her flames. She follows the hidden counsels. Notes. Chapters 145 and 146 are two versions of the same are text. I They the chapter of the arrival of the deceased to the y^F jP^ F of the house of Osiris. really are. It is difificult to know what these I Renouf but translates the word by pylon. to At the same time I shall he says they are not mere gates, but keeps or holds. use his word pylon exactly ; the word which seems is me of to convey most I the meaning a cell, since each the 1 ip i There are various versions of these chapters. The oldest. No. 146, is found in several papyri, and has been translated from Lc. (Ley den), the only one which has the has an inhabitant. chapter complete. begins with a It consists of 21 paragraphs, each of which It is sentence giving the the (. names of the pylon. '< followed by that of n\ "fj r ° > which I translate, with is Renouf, the porter or doorkeeper though I should prefer, he who within the door, since the vignettes show that the so-called porter or There are 21 pylons, out of which the papyri give us a certain number. Brugsch finds doorkeeper in their is the god who occupies the cell. names those of some of the hours of night or day ; but the HOOK OF THE DEAD. fact of their 295 being 21, absolutely precludes the idea of these pylons being the hours. The papyrus of Nu in words, " said arrived, I the British Museum at gives a slightly different is version of this chapter 146. Each pylon he arrives the introduced by these first by Nu when thee, I the pylon : I have know is know name is of the thee ; the lady of trembling, &c., thy god who guardeth name, the name of the constitutes doorkeeper the brave.'"' The other version which chapter 145 shows that the god who guardeth the pylon and the doorkeeper are the same person. Chapter 145 is the same text which has been spun out a little We have no older copy of it than the fragments in the tomb more Meneptah Siphtah and queen Tauser, which give us only eleven pylons, with a very incorrect teft. As for the Turin text, it is so of hopelessly corrupt, especially in the most important part, the names, that I did not attempt to translate it. Then chapter 145 is the text of Nu for : 146 still more developed. called : In the version of the royal tomb, Osiris, the king, to the I know the name of the god name of the pylon, and that each paragraph pylon I is " The salutation of thy name, follow the know thee, I who guardeth purifications thee." know Then of the god, and after having said them, the deceased describes the he goes through, the oils with which : he has been anointed, and the text ends with these words It is pass on, thou art pure. is curious that both in 145 11. and 146 the there a change at the pylon No. In our text, Lc^ name of the doorkeeper find these disappears, and each time, after the name of the pylon, we In 145 the name of the doorkeeper is still mentioned, but this sentence takes the place of the description of the purifications and ointments which occurred in the previous paragraphs. late these I should trans- words I : she ivill direct or prepare the is enwrapping or clothing to 0/ the dead. think that the dead is supposed wear a different itself. garment at each pylon, which provided to him by the pylon A still rus Fg, of which more detailed version of 145 is found in the Paris papywe have only a very short fragment. At each is pylon there a dialogue between the deceased and doorkeeper, who asks whether the deceased has been purified, in what water, oil he has been anointed, which garment he wears, which stick he holds in his hand. with what . 296 BOOK OF THE DEAD. Chapters 145 and 146 are among the most incorrect texts of the Book of the Dead, and until we have new copies of the old versions, there will always be a large measure of conjecture in any attempt to translate them. (i) II I HV. Being feminine, the name is that of a woman or a goddess. Hathor, the consort of Thoth II, pi. 27, at Hermojiolis (Mariette, Denderah, 15). (3) I \ \ ^v\ W" 5?) '• Renouf « translates, "words of power." should prefer " magic power." (4) I read with the Turin text -^^ ^ ' (5) ^ . I According to Lepsius, the the text G-^^owiof, in 40 cubits. (6) I read with fl of chapter 145 the royal tomb c^ ^iii^ajpa-=^:a according to the papyri. sitting The Lc the all vignettes vary considerably, In the pylons are alike, with a artist was free to god draw them according still inside his ; evidently to fancy. The vignettes of the papyrus of Ani, and, for their fine colours. more, /V, are remarkable CHAPTER The first CXLVII. : The name of the doorkeeper is he whose face The name of its warder is is overturned, who has many attributes. The name of the herald is he with a loud voice. the adjuster. Said by A" when he approaches the first gate. I am the mighty one, who createth his own light, (i) I come to thee, Osiris, and I worship thee. Pure are thine effluxes, which flow from thee, and which make thy name in Restau (2) when it hath passed there, gate. • : Hail to thee, Osiris. Arise, thou art mighty, Osiris, in Abydos. PLATE L. BOOit OF THE DEAD. *^ o o 8t 6 «Jc2^ o I « 9 u O. (4 CU •^ L . c <1) 00 TJ >» ja M ;^ 'u «^ L nl n > > > J X U a H < X ei U X b] X .J <: «E: u u X Q Z < u •^ — u u H < X PLATE LT. BOOK OF THE DEAD. N d 'Z B 3 (/) D a OQ 3 a. nt a. ^ > u M H < S u BOOK OF THE DEAD. Thou Osiris. I • 297 goest round the sky, thou sailest with Ra, thou surveyest art alone mankind, thou going round with Ra, for thou art called am the divine mummy. in What it I say takes place. (the gate) ; I shall not be driven back from its walls of burning Osiris, coals show the way Restau. I have soothed the pain of when he supports him who balances his pedestal, when he arrives from the great valley. I have made my way to the light of Osiris.(3) The second shows face. gate. his face. The name of the doorkeeper The name of its warder is he with : : is : he who a revolving The name of the herald is the consumer. when he approaches the second Said by N gate. He sitteth and acts in accordance with the desire of his heart, weighing the words as the second of Thoth. The attributes of are those of Thoth. When faint the Maat gods, the hidden ones who live on truth, whose years are those of Osiris, (still) I am mighty in offerings I have made my way out of the fire. at the appointed time. I march, I have made my way. Grant that I may pass on freely, that N I may see Ra among those who give offerings. his The own third gate. filth. The name of the doorkeeper is he who cateth The name of its warder is the watchful. The name : : of the herald is : the great one. Said by JV I when he approaches the third gate. am he whose stream is secret, who judgeth the Rehui. to I have come I remove all evil from Osiris. am the girdled (4) at his appointed time, coming I forth with the double crown. I secured firmly I my suit in Abydos, and opened my path in Restau. I have soothed the pain of Osiris who balances his pedestal. have made my way when he shines at Restau. The name of the doorkeeper is he who opposes garrulity. The name of its warder is the attentive one. The name of the herald is he who drives back the crocodile. when he approaches the fourth gate. Said by The fourth gate. : : : N I am the bull, (5) the son of the Kite of Osiris. Behold, his father the Fiery One sat in judgment. I poised the balance for him. I Life has been brought to me. I live for ever. have made 2 my way. I am the son of Osiris, I live for ever. R 298 BOOK OF THE DEAD. fifth The on worms. name I of the gate. The name of the doorkeeper is he who hves The name of the warder is the consuming flame. The herald is the bow which strikes the furious (?). : : : Said by i\^when he approaches the fifth gate. have brought the two jaws of Restau. (?) (6) I I have brought to thee the books hosts. I made my the gods. his bones, add up for him his have repulsed Apepi and healed the wounds he made. I way through the midst of you. I am the great one among which are in the Annu, and I purified Osiris. I restored him as victor. I joined and put together his limbs. The sixth gate. The name of the doorkeeper is : he who makes warder is : the loaves, with a thundering voice. The name of is : its he who shows Said by I his face. The name of the herald the stolen knife which belongs to the sky. N when he approaches the every day, I go. I sixth gate. come I who was created by Anubis, I am I the lord of the diadem. I ignore the magic words (however). I avenge I Maat, avenge his eye. way. gave his eye to Osiris himself. have made my N goes along with you. The name of the doorkeeper is : The seventh gate. he who is : takes possession of their knives. The name : of its warder he with a high voice. the enemies. The name of the herald he who drives back gate. Said by I N when he approaches the seventh Osiris, (7) have come to thee, pure are thine efHuxes. Thou goest round and thou seest the sky with Ra. Thou say seest mankind, wish, thou the only one. sky, Thou addressest Ra in I the Sektit boat of the when he goes round mummy is mighty. What shall not the horizon. I what I my I say takes place like what he says. I be driven back from thee. have made my way. Said near the seven gates. (8) pylons, he is When the deceased arrives at the It is not driven back, nor repulsed from Osiris. given so him that among the glorious ones, the most excellent of them, he may have dominion over the first followers of Osiris. to be Every deceased eternity, to whom this chapter is read is like the lord of he is of one substance with Osiris, and in no place has he to encounter a great fight. BOOK OF THE DEAD. Note?. Chapter 147 loped. is 299 very like 144, in fact, ; it is the same more deve- It refers also co the seven gates and whenever the deceased approaches one of the gates, he has to say the name of the doorkeeper, which, as the name of the we saw before, is that of the gate itself; and also warder and that of the herald. Besides the deceased it has to address the gate, probably in order to open pass through. so that he may and 136B. the The words he utters are found in chapters 117, 119 The two first have nearly the same title, //^^ amz^^r/ a/ If, Restau, near Abydos. as is most probable, the various parts ot Book of the Dead did not originate in the same place, safely assert that these chapters, as well as we may those of the gates and for chapter the pylons, come from Abydos. is On the whole the Papyrus of Ani text more complete is 147 than the Leyden Lc which published in my edition. Therefore this is chapter has too corrupt. been translated from Ani, using Lc whenever Ani 1. Chapter 119, vide p. 206, "Chapter whereby one entereth and goeth forth from Restau." 2. I should translate : which give to Restau its name. This is an instance of those wonderful etymologies often texts. met with in religious From the word 1 V\ gate to fioiv, is derived the name I I Q£^* Osiris of the first 3. The to whom moon the deceased addresses is seems be the moon. The word ^^^ often used in speaking of the pale P- 54). and silvery light of the (Naville, Litanie du soieil, The 4. 5. 6. last sentences are found in chapter 117, line 1 3. Chapter Chapter I : 17. Chapter 136B, line 14. 136B, line 18. I repeat Renouf's translation, I though translate differ from him in various points. iti For instance, (cf. should / have closed the doors Restau Inscr. of Piankhi, line 104). 7. An abridged version of chapter 119. rubric is 8. The taken from the Paris papyrus Fc. There also the vignettes vary considerably according to the fancy 2 K 2 300 of the artist. is BOOK OF THE DEAD. In Lc the gates and the gods are all alike. In Pc the god always represented in human form -with a ram's head. In the Papyrus of Ani, where there are three figures for each gate, these figures are all different. CHAPTER Giving sustena7ice delivering hi7n CXLVIII. Netherworld^ and {\) to the deceased in the from all evil things. (2) Hail to thee the horizon, who shinest as living soul, and who appearest on N. who is in the boat knows thee he knows thy name, ; ; he knows the names of the seven cows and of their bull bread and drink grant that he to the glorified soul. they give You who give sustenance to the inhabitants of the West, give bread and drink to the soul of N.^ may be your follower, and be between your thighs. (3). (Then follow the names of the seven cows.) The house of the ka, of the inviolate god, The storm of the sky, which raises the gods, The hidden one in her dwelling, Chebt the mummified form of the god. The greatly beloved, with red hair. The abundant in life, the veiled one. She who is powerful in her works, or on The bull of the Nether^vorld. (Then the deceased cardinal points.) calls her pedestal, on the four rudders of the sky, the four Hail ! divine sky. form, the good one, the good rudder of the Northern Hail ! thou who goest round and pilotest the double earth, the sky. good rudder of the Western Hail Hail ! the shining one, who dwellest in the house of the devouring monsters, the good rudder of the Eastern sky. ! the inner one who dwelleth in the house of the red ones, the good rudder of the Southern sky. Give bread and drink, oxen, geese, all things good and pure to N. Give him sustenance, give him joy, may he rest on the earth, and may he be victorious on the horizon of Annu, in the Tuat, in the sky, and on the earth, eternally. Ye fathers and mothers, gods of the sky, and of the Netherworld, BOOK OF THE DEAD. deliver iV; from all 3OI all things pernicious and evil, from liarm and evil, and from all evil things; and order what is to be done to him by the men, the glorious ones, and the dead, in this day, in this night, in this month, and in this from the cruel huntsman and his swords, year. Said (4) by a man, when Ra is put before these gods, painted in green, and standing on a wooden board, and when they give him the offerings, and the sustenance which drink, geese, gifts to the is before them, bread and and frankincense, and when they present mortuary called) deceased before Ra. giving (The book sustenance to a deceased all evil in the Netherworld, delivers a read to any other man from things. Thou shalt not man than thyself the book of Unnefer. He to whom this has been read, Ra is his steersman and his protecting power, he will not be attacked by his enemies in the Netherworld, earth, in the sky, on the and in every place he goes, for (the book) giving sustenance to the deceased has its effect regularly. Notes. This chapter in the Turin text begins with a long title which it is found by itself in the papyrus of N'u. Dr. Budge considers is as a special chapter, to it is which he has given No. 190. is But the proof that one of the hymns b, 3). not a chapter, that it is that the whole of ; it written in red, which means a title besides this 15, the title is that of which constitute chapter hymn last to the setting sun (15 The text. chapter itself begins with the word in line 7 of the it Turin We is have a nearly complete version of compiled from several Theban papyri. translates the in the tomb of I Senmut, the architect of queen Hatshepsu. translate 1. The text from which Renouf word in various ways : " sustenance, nutriment, dainties, delicacies." 2. Note the connection between these two ideas which occurs : throughout the chapter delivers 3. the giving nourishment to the deceased him from all evil. To be suckled by the divine cows, like Hatshepsu at Der el Bahari, by Hathor. 4. Several papyri have here the rubric of 30B, with the name of Mycerinus. The rubric which is here translated is taken from the ; 302 papyrus of chapter. N^i/. BOOK OF THE DEAD. Lepsius calls 148c the vignettes belonging to this In a columned hall stands Osiris, and behind him the Osiris cows, the rudders, and the four gods of the cardinal points. is sometimes left out. In the papyrus of Ani the god has his hair painted green, and he stands on a green basement. CHAPTER The live first CXLIX. domain. of I upon bread domain of the Amenta, where they the plant tej> sent. Take off your head dress in this O my presence, for am the great one his among you, he who joins his bones and establishes firmly limbs. Ahi, the lord of hearts, came to me, he joined my bones, and as he fixed the diadem of Tmu, he fastened on me the head of Nehebkau, and estabhshed my balance. I am lord among the gods, I am Amsi the builder. The second domain, of Aarru. (i) I am the great proprietor in the garden steel O this its garden of Aarru, the walls of which are of is the height of wheat seven cubits, the ears are two cubits, and glorified ones, each of the stalks five cubits. cubits in height, reap I The whom is seven them in presence of Harmachis. know the inner gate of the garden of Aarru, out of which ; cometh Ra, in the East of the sky the South of Cha ru, and the North of it by the stream of Reu with favouring gales. I it is ; by the lake of thence Ra saileth am the Teller in the divine ship ; I am the unresting navi- gator in the Bark of Ra. I know those two sycamores forth, as of emerald, between which Ra (the cometh he advanceth over what Tmu hath lifted up firmament) to the proceedeth. I Eastern gates of the sky, through which he know is this garden of Aarru of Ra, the height of five its wheat ; is seven cubits, the ears are two cubits, the stalks barley cubits the seven cubits. It is the glorified ones, each of in presence of the whom is nine cubits in height, East. who reap them powers of the domain of the glorious ones through which nobody can sail, which contains glorious ones, and O this domain of the the flame of which is a consuming fire. third The domain. (2) O this PLATE LI I. BOOK OF THE DEAD. O c: c: L^=yiil o ® 'i f — ^^n6 ^^012 l-y^ ^0115 i.^^niii<^ Chapter CXLIX. British Museum. Papyrus 9900. PLATE LIII. BOOK OF THE DEAD. Chapters CXLV and CXLVI. British Museum. Papyrus 9900. >i^^y iifctferV f O -^ y AX X "= irip~n -vl a •iyA—tl ('111 — BHtro^f 1 i^^^fi {^-s-titrotfi Wo'i^^^iU Chapter CL. British Museum, 9900. ; BOOK OF THE DEAD. glorious ones, your faces are looking 303 ; down make to straight your ways, and purify your abodes as eternal one. I it was ordered you by Osiris the am the lord of the red crown which is on the head of the of his shining one, (3) he who gives life to mankind from the heat mouth, and who delivers Ra from Apepi. this great mountain of the Netherworld, on the highest point of which ends the sky. It is three hundred measures in length, and ten in width. There is a fourth domain, lofty The O and snake on it, he with sharp knives Netherworld. is his name, he is seventy cubits in his windings, lie lives by slaughtering the glorious ones and the damned I in the stand on thy wall, (4) directing my navigation. I see the way towards thee. I am the man who puts a I gather myself together. on thy head, and I am uninjured, thy eyes have been given me, and I veil I am Thy I the great magician am it, glorified through them. is is Who hand. is he ; who goeth on behold, I his belly? strength on thy in I mountain I march towards lifts and thy strength rests with my am he who the strength. have come and have taken away the serpents (5) of Ra, I when he me at eventide. go round the sky, thou art in thy valley, as was ordered to thee before. The open to fifth domain, O this domain of the glorious ones, which is no one. to The glorious ones who are in it have thighs of seven cubits, and they live on the shades of the motionless. Open me the ways, that I may appear before you, that I may reach the good Amenta, as was ordered one, the lord of I live all me by Osiris, the glorious the glorified. first of your glory, I observe the day of the month, and in the half-month on the fifteenth day. I have gone round with the eye of Horus god, or damned, my power, following Thoth. Any me on this day, is struck who opens down on the thou his devouring mouth against block. The gods. sixth domain. O is Amemhet who art sacred more than art dreadful to the the hidden gods and the glorious ones, and who The god in it called Sechez-at, (6) 304 BOOK OF THE DEAD. I Hail to thee, Amemhet. have come to see the gods within thee. Show your faces, and to take away your bread. I ; head-dresses in my presence, I have come make your Sechez-at will not be stronger than the slaughterers will not come behind me, the impure ones I live upon your offerings. will not come behind me. The seventh domain. heat of which is O this Ases, fire. too remote to be seen is ; the that of blazing There a serpent in lives it whose name is Rerek. His backbone is seven cubits, he on glorious ones, destroying their glory. Get thee behind me, Rerek, who is in Ases, who mouth and who paralyses with his eyes. ; bites with his Thy teeth are torn away, thy venom is powerless. Thou shalt not come towards me, thy venom will not penetrate into me. Thy poison is fallen and thrown down, and thy lips are in a hole. The white serpent has struck his ka, and his ka has struck the white serpent. (7) I shall be protected. His head was cut off by the lynx. (8) The eighth domain. O this Hahotep, the very its great, the stream of which nobody takes the water for fear of roaring. it, The god whose name is the lofty order that nobody may come near it. I (9) one, keeps watch over in am the vulture which is on the stream without end. I brought the things of the world to sailors I I Tmu, at the time when the (of Ra) are abundantly provided. have given my strength to the lords of the shrines, and the awe inspire to the lord of all things. I shall not be taken to the block. I The pleasure they take in me will not be destroyed. am the guide on the northern horizon. The ninth domain. (10) O this Akset which art hidden to the gods, the name of which the glorious ones are afraid to know. No one goes out who goes into it, except this venerable god, who Its openinspires fear to the gods and terror to the glorious ones. He made it such(i i) ing is of fire, its wind destroys the nostrils. for his followers in order that they this may not breathe its wind, except venerable god who comes out of his egg. ; BOOK OF THE DEAD. lie 305 made except it such, being in is it, in order that nobody may come I near it, Ra who be in supreme in his attributes. Hail to thee, venerable god, who comes I I out of his egg. of, have into come Akset. I to thee to thy following. the doors, that it. go out and I come Open to me may inhale its wind, and that may take the offerings within The tenth domain. (12) O this city of the Kahu gods who take hold of the glorious ones, and who gain mastery over the shades (13) ; Who with the earth. they see with their eyes who have no connection O that I ye who are in your domain, throw yourselves on your bellies, may pass near you. My glorious nature will not be taken from me. divine No one will give mastery over my me ; shade, for I am the hawk who has been rubbed with ; anti and anointed with Isis is incense libations is have been offered to before me : Nephthys behind me. The way has been pointed to me by Nau, the bull of Nut and Nehebkau. I have come to you, ye gods deliver me and glorify ; me of an eternal glory. The cavity eleventh domain. O this city in the Netherworld, this which masters the glorious ones. No one goes sees out, of those who went in is it. into it, from the dread of the appearance of He who him who is the god who in it, face to face, he who sees him dies there from his blows, except the gods who are there, and who are hidden to the glorious ones. this Atu, in the I Netherworld. Grant that ; I may reach them am the great magician, with his knife I am issued of Set, (I stand on) my feet for ever. 1 rise, and I am mighty through this eye of Horus my heart is ; raised, after I it has fallen low. am glorious in heaven, and I am mighty on earth. stand I fly like It Horus, I cackle like the divine goose. ; was given I sit me it, to alight near the stream of the lake I eat of I near it, near the food in Sechit Hotepit, stars. I go down to the islands of the wandering The doors of the Maati are open to me ; and the gates of the 2 S lupper waters are unbolted to me. 306 I raise I BOOK OF THE DEAD. my ladder up to the sky to see the gods. am one of them, I speak hke the divine goose, and I listen to the gods. I talk aloud, I repeat the words of Sothis. domain of Unt, within Restau, the No god goes down into it, and the heat of which is that of fire. glorious ones do not gather into it, for the four snakes would destroy The twelfth domain. O this their names. (14) this domain of Unt ! I am the great among I the glorious ones within. I is am among the wandering stars. am not destroyed ; my name 1 not destroyed. divine scent, say the gods I Come, thou am with you, live who are in the domain of Unt. with you, ye gods who are within the I domain of Unt. You love me more than your gods. am with you for ever, in the presence of the followers of the great god. The thirteenth domain. O this domain of the water, which none of the glorious ones can possess, for its water is of fire, its stream is burning, and its heat is of blazing flame, so that they may not drink its water in order to quench the thirst which is within them, for their mighty fear, and and their great terror. its is The gods and do not quench they the glorious ones look at their heart water from afar, they rest, their thirst, it. not set at because may not go near the river When is full and green like the flowing sap which comes out of Osiris, I take its water, I draw from its flood like the great god who is in the domain of the water, and who keeps watch over it for fear that the gods may drink from its water, and who inspires dread to the glorious ones. Hail to thee, thou great god, I who art in the domain of the water. have come to thee. Grant me to take of thy water, to take of thy stream, as thou doest to this great god. the Nile will come, to When when he ; will give birth to the plants, and cause the herbs grow as it is given to the gods, when he J appears in peace, grant that the Nile may come to me, and that may take his plants ; for I am thy own son for ever. The fourteenth domain. O this domain of Cher-aba (15), which drives the Nile towards Tattu, and which causes the Nile to go and BOOK OF THE DEAD. spend its 307 pre- corn in his course from a serpent belonging to Kokekmu (16); thou which gifts to the it, sentest offerings to the dead, and mortuary glorious ones. the two wells There at is who comes from Elephantine, at the gate of the water. at He goes with the water, and stops Hood he ; the stream of Cher-aba, near the powers of the high sees his hour of the silent evening. live in Ye gods who may may I the water of Cher-aba, ye powers of the high flood, open to me your ponds, open to I me your lakes, that I I take of your water, and that eat of your corn, that I may rest in your stream, that may be is satisfied with your food. the great have risen, my heart high, for I am god in Cher-aba. Make me out of Osiris. offerings. I shall I have been filled with the vital sap coming it. not be despoiled of The end. Notes. This It is is one of the interesting chapters of the Book of the Dead. more frequently met with than the other ones, and it generally It is the chapter of the constitutes the end of the Theban papyri. various domains which the deceased has to reach, and in which he enjoys special privileges. The vignettes generally give the plan of the domain, and very green often the \ colour with which yellow 3, 9, ,,^^,^^^1 it is painted; they are either ^ or light ^ • I" most of the papyri there are only four yellow — 10, and 14. Renouf keeps translates (, ^R\ "domain" them as (p. 208). Dr. Budge the word aat, and considers fields. the divisions of the siege, defrmire, Elysian Pierret translates demeiire, shall Brugsch habitatmi. I adopt Renoufs word, though residence or habitation seems to me preferable. An / >\ is an enclosed text. space which has inhabitants descnoed or mentioned in the calls first on the domain, and often in the same breath The deceased goes over to the inhabitants without any transition. The text of the vignette 1. The second domain is the horizon. The text to this domain says the god who is in it is Harmachis. being a repetition of chapter 109, I adopt Renoufs translation : (p. 181.) 2. The third domain is called "that of the glorious ones." . 308 BOOK OF THE DEAD. 3. The moon. ^^ reads : ()-[]-- Vl f^ "11" " on the face of the sun, and on the face of the moon." 4. The deceased speaks of himself as a magician who can cover The eyes of the the head of the serpent without being hurt. M ll^ ^^ power of paralyzing, of making impotent the result is, that when he (see seventh domain), are given him goes to the mountain on which the serpent shows his strength, this strength collapses, as the deceased says thy strength is in my hand serpent, which have the ; : ; I am 5. he who lifts, who takes away the strength. translates p. Renouf generally and Proc, 1893, serpent or worms. ^^. V <^/| ' '^^'"'^^Is. ' See p. 126, 385 ; but here we must adopt the other sense, 6. Copt. rfi %v p. v^ 139) : — in the , rs \> |~^ "taking the form of a vulture" (see I should rather say a goose. 10. The ninth domain, Akset or Aksi, has the form of a vase, which a crocodile called Maatetf touches with his snout. 11. The words are obscure. I believe them to mean: Akset was made such as 12. it is, in order that, &c. is The tenth domain I called that which is at the mouth of the stream. 13. cannot translate the following words. destruction of the 14. The I name means absolute destruction of the person. 15. have kept the reading Cher-aba, which Renouf advocates, in opposition to Cher-aha, 16. I adopted by most egyptologists. believe this name, which is spelt differently in each papyrus, to be the origin of the K/3w0< mentioned by Herodotus (II, 28), There are hardly any variants and Mw0<, these two rocks out of which issues the Niles. in the vignettes which accompany the text of the chapter of the domains. PLATE LIY. BOOK OF THE DEAD. Chapter 151. Papyrus, British Museum, looio. Chatter 152. Papyrus, Busca. 1 n t 1 J 151 a ter. Chapter Chapter 153. Papyrus, B.M., 9900. Papyrus, Louvre, III, 93. — BOOK OF THE DEAD. Chapter CL. Notes. This is 309 not a separate chapter: it stands to 149 as 16 to 15. It consists of the vignettes accompanying Chapter 149, and it is the end of many papyri. Curiously, there are fifteen domains instead of fourteen, one of them, the fifth, seems to have been divided into two. At the corner of the picture are four serpents, which as the four cardinal points. I consider same order as in the preceding text, we find them named in the following way in the papyrus Aa 1. The good Amenta, the gods within which live on s/iens and /// in the : Taking the domains loaves. 2. 3. 4. 5. The garden of Aarru; the god in it is Ra. The domain of the glorious ones. The high and lofty mountain. The basin, the fire of which is a blazing flame the god in it is ; the front of the fire, the bearer of altars. in it is 6. 7. Amemhet, Asset. the god he who knocks down the fishes. 8. 9. Hasert, the god m it is it the bearer of heaven. Maatetf. Akset, the god in is 10. 11. The face of the Kahu it is gods. Aat, the god in Sothis. is 12. 13. 14. The domain of Unt, the god in it The surface of the water, the god The domain of Cher-aba, the god the destroyer of souls. it in is the mighty power. in it is the Nile. CHAPTER (a) CLI. Words of Anubis. right eye is Thy boat. in the Sektit boat, thy left eye is in the Atit Thy eyebrows are with (i) Anubis, thy fingers are with ; Thoth, thy locks are with Ptah Sokaris they prepare for thee a good way, they smite (d) for thee the associates of Sut. Said by Isis. I have come as thy protector, JV, with the thee thy breath coming forth from Tmu. I shall strengthen for 2 T 3IO throat. T BOOK OF THE DEAD. give thee to be like a god. feet. I will put all thy enemies under thy (c) Said by Nephthys. I go round my brother Osiris A^. I have come as thy protector. I am myself behind thee for ever, hearing when thou art addressed by Ra, and when thou art justified by the gods. thee. Arise, thou art justified through ; all that has art been done for Ptah has smitten thy enemies will Hathor. head Horus the son of Thy It has been ordered what should be done for thee. not be taken away from thee for ever. thou Words of the figure of the Northern wall. Ke who Cometh to enchain, I shall not. let him enchain thee. He who Cometh to throw bonds, I shall not let him throw bonds on (d) ihee. I am I here to throw bonds on thee. I am here to enchain thee; but am thy protector. (2) (e) Words of the Tat of the U'estern wall. Come into his in haste, and turn away the steps of Kep-her. I Bring light hidden abode. am behind Tat, is I am I verily behind Tat, on the day when the slaughter ofiV^. (3) repelled. am the protector (/) Words of the flame of the Southern wall. I have spread sand around the hidden abode, repelling the aggressor that illuminated the I might throw mountain. I light on the mountain. 1 have have turned the direction of the sword. I am the protector of N. (4) {£) I Said by Anubis in his divine hall, the lord of Ta-Tsert. keep watch over thy head. is Awake, thou on the mountain. I Thy thy wrath averted. I have averted thy furious wrath. am protector. (5) (Ji) The two figures of the soul, with raised hands The Uving soul, the powerful Chu of N. worships The living soul of the sun when he ariseth on the Eastern horizon of the sky. N. adoreth Ra, when he setteth in the land of the living, on the Western horizon of the sky. ; BOOK OF THE DEAD. (/) 3II Words of the two statuettes. (6) ! O statuette there Should I be called and appointed to do any in of the labours that are done the Netherworld, by a person soil, according to his the abilities, to plant fields, to water the ; to convey sand from East to West here am I, whithersoever thou callest me. of the genii of the four cardinal points. Words {k) I I am Kebehsenuf. I I have come to be thy protector. I have joined thy bones. have strengthened thy limbs. it have brought thee thy heart and put I will (/) in its place, into thy body. cause thy house to prosper after thee. I am Hapi I thy protector. I have revived thy head and thy I limbs. have smitten thy enemies under thee. give thee thy head I for ever. I am Tuamautef. I am thy son Horus, I have come, and my father from the evil doer, whom I put under thy feet. I cause thy I have come, I am thy protector. («) I am Emsta. house to prosper permanently, according to the command of Ptah, according to the command of Ra himself. {m) rescue Notes. With Chapter 151 begins a series of texts written either on the walls of the funeral chamber or on the mummy cloth, or on various amulets. This series goes as far as 160, with the exception of 152 and 153, which have been inserted there without any apparent reason. Chapter 151 is not so much a text as a picture. It represents The four walls, which should be vertical, are the funeral chamber. drawn lying flat on the ground. In the middle of the chamber, under a canopy, under the bed or a is is the mummy, on which Anubis human that the lays his hands a bird with a head, the symbol of the soul of the deceased. We must suppose god Anubis is a priest, member of the family, who has put on a jackal's head, and who foot of pronounces the words said to be those of the god. the bed are the two goddesses Isis At the and Nephthys. it. Each of the four walls had a small niche of the exact size of in an amulet, which was lodged We know it from the four oriented steles of Marseilles (Naville, Les quatre steles orieiitees du Musee de Marseille), where we find the text belonging to each wall, 2 T 2 312 BOOK OF THE DEAD. also the niche cut in the stone for each amulet. figure, and On the North jackal, was a human on the South a flame, on the East a on the West a Tat. In the chamber were four so-called canopic of the four cardinal points, each of vases, with the gods whom has his words to say. Besides these were statuettes called shabti or ushabti, the helpers of the deceased in his work in the Elysian fields. is In the papyrus translated, London, looio {A/.), from which this chapter one of them has the usual appearance, the other the head of Anubis. The soul of the deceased is supposed to be in the chamber, and to worship the rising and the setting sun. Very few papyri have taken here as standard of it this chapter as complete as Af., which is for text and (ed. vignettes, but there are fragments here and there. The Turin of JSFii version is much shorter than the texts of the old one. The papyrus Budge) contains the four walls with rubrics very similar to those of the steles in Marseilles. They form a special chapter joined to 137 a, with the in title : What is do7ie secretly the Ttiat, the mysteries of the Timt, the introduction into the mysteries of the Nether^vorld. In order to facilitate the understanding of the chapter, I have figures. lettered the words 1. spoken by the various Renouf would have ; translated (see Chapter 42), thy eyebrows are those of Anubis to but the following chapter shows that we have translate 7vith Anubis, which should mean here, under the is protection of Anubis. 2. The The rubrics say the figure is made of palm wood, and seven fingers high. 3. rubric of this Tat is the following gold. : said on a Tat of crystal^ the branches of which are of It is folded up ift fitie linen. There is another chapter of the Tat put on the neck of the deceased (Chapter 155), the words of which are totally different. 4. According to the rubric, the flame is a torch made of reeds 5. The Anubis was made Words '^ \ of clay. 6. engraved or on J the > funerary 'iii statuettes called TjI^T 6, for Nk\ t ^czsm f \ abridged form of Chapter which I take Renouf's translation. BOOK OF THE DEAD 313 CHAPTER hands over the body of to him. yV., CLiA bis. Said by Anubis Amut, in his divine hall, when he puts all his and provides him with sight, that belongs Hail to thee, beautiful face, lord of sacred eye lifted up its by Ptah Sokaris, raised by Anubis, and to which Shu has given stand. Beautiful face, which art Sektit boat, thy left eye is among in the gods, thy right eye ; is in the the Atit boat thy eyebrows are a in pleasant sight among is the gods. Thy front is the protection of Anubis, thy back pleasant to the venerable hawk. Thy fingers (i) are well preserved in writing before the lord of Hermopolis, Thoth, the giver of written words. Sokaris. Thy locks are beautified before Ptah welcome among the gods he sees the great god, he is led on the good roads, he is presented with funerary offerings, his enemies are beaten down under him in the house of the Prince of N. is ; Heliopolis (2). Notes. The words spoken by Anubis in Chapter 1 5 1 have been taken out and made into a special chapter, which in papyrus London, 9900 {All) occurs in two different forms. I called them CLIa Ms and CLLa ier, the second one being only an abridgement of the first. Vignettes and translated, titles are not the is same for these two chapters. That of the CLIa is • bis, the longest of the two. The title other one the Chapter of the Mysterious Head, and the vignette thereof consists of a mummy's head. In comparing before, this chapter with the words of Anubis we had : we find the explanation of expressions like this thy eyebrows are with Anubis. (i) ]]]. is This word has always been translated yf^^^rx, a sense wrong in this place, where parts of the head only are mentioned, and when one would expect the hair or the beard. I suppose that this obscure sentence means that since everything m him is divine the design or colour of his fingers (?) was taken from evidently the books of Thoth. (2) which See note 8 on Chapter i. 314 HOOK OF THE DEAD. CHAPTER rejoice, Seb, CLII. (i) The Chapter of building a house on earth. N. has been set in motion with his vital power he has given to men and gods their creative strength. There is cheering, when it is seen that Seshait (2) has come build a house on towards Seb when Anubis has commanded to N. earth, the foundations of which be Hke On, and the circuit Hke Cher-aba let the god of the sanctuary be in the sanctuary. I also ; : ; decree that it should contain the sacrificial victim, brought by slaves, and held up by ministrants. Said by Osiris to the gods in his following : come hastily, and see the house which has been built for the glorified, the well equipt, who Cometh every day. l^raise, Look I at him, hold him in awe, and give him the great god which is well pleasing to him. (3) You see what day. have done myself, ye, Osiris brings I who Cometh every brings Look me cattle, the south wind me grain, the north wind brings me barley as far as the end of the earth. 1 have been exalted by the mouth of Osiris left (4), applause sur- rounds him (5) on his Look him, and ye, I and on his right. men, gods, and Chus, they applaud him, they applaud well pleased. am Notes. The text here translated is that of the Papyrus of A^u. with a few- variants taken from contemporary texts. 1. The J here mentioned is the abode of the j j, where it is worshipped and receives (Ik), the plan of this offerings. In the vignette of Pap. Busca discovered at 2. abode is Nagadah and Abydos. like the funerary constructions The goddess ^is often connected with building (Chapter 52). to speak himself. 3. Here the deceased begins _^. "^^ The person ^^^ beating in measure as the musicians do, the regular applause so often heard in the- East. 5. changes, as is often the case in such texts. The deceased speaks of himself in the third person. PLATE LV. BOOK OF THE DEAD. Chapter 153A. Louvre, III, 93. Chapter 153A. Louvre, 3084. y Chapfer Louvre, 161. III, 93, Chapter 153A. B.M., 9900. BOOK OV THK DEAD. 315 CHAPTER CLIIlA. net. (i) T^e Chapter of comifig out of the he who turns backwards, mighty of heart, who spreads his net before him, who in entereth the earth ! O you the fishermen sons of will their fathers (2), who go round your net, in in the midst of the stream, you not catch will evil me which you catch the disabled, and you not carry me away in ; your canvas, in which you take away the (jf ones in the earth the frame which reaches the sky, and the weights of which are on the earth. For I I will come out of out of its will come meshes and shine like Hunnu (Sokaris). bars (3) and shine like Sebak. I shall fly its against you like a fisher 1 know its the fork (5) I whose fingers (4) are hidden. which belongs to it. It is the great finger (7). of I Hunnu know its (Sokaris). know it pointed head, ; is the stake (6) ; the hand of it is the leg of I Nemu the Isis. know name for of blade it is the knife of Isis with which she cut the meat Horus. I know the name of the frame and of the weights. They are the feet and the I legs of the Sphinx (8). ; are the I the name of the ropes with which fishing is done they bonds of Tmu. know the names of the fishermen who are fishing. They are know the worms in (9), the ancestors of the blood drinkers (10), who pour (11), their flow on my hands, when the great god the lord listens to the words in the I Heliopolis, in the night of the 15th of the month temple of the moon. the know the soil of iron I marked space (12) on which the gods in which they are enclosed. It is stand. know the name of the divine supervisor tail. who takes hold of the fishes, and marks them on the the He is the supervisor of the divine property. I it is know sits name of the table on which he lays them (the fishes) ; the table of Horu.s. He I alone in the night; nobody sees him see him, and the present ones give him shine like Horus I govern the land, and ; the future ones (13) their acclamations. ; I go down to the land ; 3l6 in the BOOK OF THE DEAD. two great boats. Horus introduces me into the house of the Prince (14). I have come as a is fisher; the fork has been given into my hand forth ; my I blade in my hand, my knife is in my hand. I come go round about, I and I entangle in my net. know the name of the fork which closes the mouths vomiting (fire ?). It is the great finger of Osiris. The I fingers (prongs) which hold fast, they are the fingers of the ancestors of Ra, the claw of the ancestor of Hathor. know the strings which are on this fork, they are the bonds of the lord of mankind. I know the name of the stake ; the thigh of Nemu. Its point its is the hand I of Isis, its coil, the cord of the first-born god, cordage the rope of Ra. know the name of the fishermen who are fishing ; they are the worms, the ancestors of Ra, the creatures (15), the ancestors of Seb. I When to what thou eatest eatest is is brought to thee, what eat is brought me. Thou what eaten by Seb and Osiris. (16) thou who turnest backwards, mighty of heart, ; who fishes and entangles him who enters the earth their fathers, O you fishers, ; sons of you will and ye fowlers who are in Nefer-sent not catch me in your nets, and you will not entangle me in your meshes, wherein you catch the disabled, and where you catch those who are in the earth for I know it (the net), its frame above, and Behold, I come, my stake is in my hand the its weights below. ; ; point 1 is in my I hand, the blade arrive to it, is in my hand. I come, in my it ....(?) have come myself; I have I come put it to bind its to put in its place. My knife is sharpened. place. is is The which is stake which in is in my hand ; is the thigh of ; Nemu in ; the fork is is my hand the fingers of Sokaris this point is which in my hand knife of the claws of Isis the blade which my hand the Nemu. I Behold of have come, I sit in the boat of Ra, I sail on the lake I Cha I () 7) and on the lake of the Northern I sky. hear the words of the gods. do what they are doing, for give praises to their persons, I live as they live. N. appears on the ladder which was made father Ra, when Horus and Sut lake hold of him. him by his BOOK OF THE DEAD. 317 Notes. In the Theban version the Chapter of the Net is divided into two, 153A and 153B, which have 153A ^^ different titles or, and different vignettes. is called the '' Chapter of coming oui,^' net.'" as might be translated, of escaping from the The vignettes represent a clap-net, used is ," 1 for waterfowl. The second Chapter called '''' the Chapter of escapifig from those zvho catch c ^ _zr may \\ <&< which, from the etymology, I might be translated foul or fetid fish. There the vignette represents a drag-net containing fishes, and drawn by apes. It is probable, one suppose, that originally one Chapter 1 referred to the fowlers, the © ^11 [ saV Mi IN - , who use the clap-net, ^ and the other to the fishermen, the 'w '\\ r\ ^"^ M _M. .>5r^