PZTI555 A3 1898 v, 2 i 0 Digitized by the Internet Archive in 2017 with funding from Princeton Theological Seminary Library https://archive.org/details/bookofdeadchapte02budg I I'llK BOOK OF THE DEAD THE CHAPTERS OF COMING FORTH BY DAY THE EGYPTIAN TEXT ACCORDING TO THE THEBAN RECENSION IN HIEROGLYPHIC EDITED FROM NUMEROUS PAPYRI, WITH A TRANSLATION, VOCABULARY, ETC. BY E. A. WALLIS BUDGE LITT. D., D. LIT., F. S. A. KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM LONDON KEGAN PAUL, TRENCH, TROBNER & CO., Ltd. PATERNOSTER HOUSE, CHARING CROSS ROAD 1898. [all rights reserved.] THE JUDGMENT SCENE RA-HAR^IACHIS. THE COMPANY OF THE GODS: TEMU. [From the Papyrus of Ani [Brit. Hus. No. 10,470, sheets 8 and 4)]. TEFNUT. ISIS & NEPHTHYS. HORUS. HATHOR. t. 'li m i1: ill Hi Hi Hi ill in Hi ii< ill riflij ilLUli Hi ill! Wti |ii in urminrjH in nrm . • 1 - " ~ ~ Ani’s soul. Ani’s embryo. Ani’s Luck or Destiny. Anubis testing the tongue of the Balance. The devourer of the unjustified. Thoth recording the result of the weighing. Rcncnet and Mcs- khenct, the god¬ desses of birth. ANT and Ins wife TiH'THU entering the Hall of Judgment. Horus introducing Ani into the presence of Osiris. Ani, justified, kneeling before Osiris. Osiris throned within a shrine. Behind him are Isis and Nephthys, and before him, upon a lotus, stand the " Children of Horus,’ pf.} tfi Works on Egyptology AND KINDRED SUBJECTS. - > • < - BY THE TRANSLATOR OF “THE BOOK OF THE DEAD.” An Egyptian Reading Book for Beginners : Being a Series of Historical, Funereal, Moral, Religious, and Mythological Texts, printed in Hieroglyphic Characters, together with a Transliteration and a complete Vocabulary. By E. A. Wallis Budge, Litt. D. (Cantab.), Keeper of the Egyptian and Assyrian Antiquities in the British Museum. Domy 8vo. Price 15s. net. Uniform with the above. First Steps in Egyptian. By E. A. Wallis Budge. Price 9s. net. TYLOR, J. J., Wall Drawings and Monuments of El Kab. Part I. : Paheri. 18 Plates. With Notes by Somers Clarke. £2 2s. T Other Parts in preparation] . BUDGE, E. A. WALLIS, The Book of the Dead. The Papyrus of Ani, in the British Museum. With Translation and Trans¬ literation. 4to, half-morocco, £1 10s. Archaic Classics, Assyrian Texts. Being Extracts from the Annals of Shalmaneser II., Sennacherib, and Assur-Bani-Pal, with Philological Notes. Small 4to, 7s. 6d. History of Esarhaddon. (Son of Sennacherib), King of Assyria, b.c. 681-6G8. Translated from the Cuneiform Inscriptions in the British Museum. Post 8vo, 10s. Gd. f Triibners Oriental Series.) Inscriptions in the Hieratic and Demotic Character. Folio, £1 7s. 6d. Egyptian Texts of the Earliest Period. From the Coffin of Amamu. 32 Coloured Plates. Folio, £2 2s. Fac=simile of an Egyptian Hieratic Papyrus of the Reign of Rameses III., now in the British Museum. Folio, £3. Photographs of the Papyrus of Nebseni, in the British Museum. Unmounted, £2 2s. ; or, mounted and in portfolio, on special terms. EGYPT EXPLORATION FUND: MEMOIRS. Vol. I. — The Store City of Pithom, and the Route of the Exodus. By E. Naville. Third Edition. 1887. Out of print. „ II.— Tanis. Part I. By W. M. Flinders Petrie. Second Edition. 1888. £1 5s. ,, III. — Naukratis. Part I. By W. M. Flinders Petrie. Third Edition. 1888. £1 5s. „ IV.— Goshen, and the Shrine of Saft=eLHenneh. By E. Naville. Second Edition. 1888. £1 5s. ,, V. — Tanis. Part II. Including Tell Defenneh and Tell Nebesheh. By W. M. Flinders Petrie, etc. 1888. £1 5s. ,, VI. — Naukratis. Part II. By E. A. Gardner and F. L. Griffith. 1889. £1 5s. ,, VII.— The City of Divas, and the Mound of the Jew. By E. Naville and F. L. Griffith. 1890. £1 5s. ,, VIII. — Bubastis. By E. Naville. 1891. £1 5s. „ IX. — Two Hieroglyphic Papyri from Tani •. 1891. 5s. I. The Sign Papyrus. By F. L. Griffith. II. The Geographical Papyrus. By W. M. Flinders Petrie. ,, X.— The Festival Hall of Osorkon II. (Bubastis). By E. Naville. 1892. £1 5s. „ XI.— Ahnas el Medineh. By E. Naville. And The Tomb of Paheri at El Kab. By J. J. Tylor and F. L. Griffith. 1894. £1 5s. ,, XII. — Deir el Bahari. Introductory Volume. By E. Naville. 1894. £1 5s. ,, XIII.— Temple of Dier el Bahari. By E. Naville. Parti. 189G. £1 10s. Atlas of Ancient Egypt. Second Edition. Revised. Small 4to, 3s. Gd. LE PLONGEON, AUGUSTUS, Queen Moo and the Sphinx. Royal 8vo, £1 10s. net. MARIETTE, ALPHONSE, The Monuments of Upper Egypt. Crown 8vo, 7s. Gd. PATON, A. A., History of the Egyptian Revolution. From the Period of the Mamelukes to the Death of Mohammed Ali. Second Edition. 2 vols. 8vo, 7s. Gd. PUBLICATIONS OF THE ARCH/EOLOG1CAL SURVEY OF EGYPT: First Memoir. — Beni Hasan. Part I. By P. E. Newberry. 1890-91. £1 5s. Second Memoir. — Beni Hasan. Part II. By P. E. Newberry and G. W. Fraser. 1891-92. £1 5s. Third Memoir. — El Bersheh. Part I. By P. E. Newberry. 1892-93. £1 5s. Fourth Memoir. — El Bersheh. Part II. By F. L. Griffith and P. E. Newberry. 1893-94. £1 5s. Fifth Memoir. — Beni Hasan. Part III. By F. L. Griffith. £1 5s. SANDWITH, F. M., Egypt as a Winter Resort. Cr. 8vo, 3s. 6d. London: KEGAN PAUL, TRENCH, TRUBNER & CO., Ltd. PHE BOOK OF THE DEAD THE CHAPTERS OF COMING FORTH BY DAY AN ENGLISH TRANSLATION WITH INTRODUCTION, NOTES, ETC. BY E. A. WALLIS BUDGE LITT. D., D. LIT., F. S. A. KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM LONDON KEGAN PAUL, TRENCH, TRUBNER & CO., Ltd. PATERNOSTER HOUSE, CHARING CROSS ROAD 1898. [all rights reserved.] Primed by Adolphus Holzhausen, Vienna. TO SIR EDWARD MAUNDE THOMPSON K. C. B., D. C. L., LL. D. PRINCIPAL LIBRARIAN OF THE BRITISH MUSEUM Dear Sir Edward, With great pleasure I avail myself of the oppor¬ tunity of inscribing your name at the head of this work on the Theban Recension of the Book of the Dead, for you have taken no ordinary interest in its inception, and progress, and completion. I do it the more gladly because I know that everything which concerns the religious beliefs of the ancient Egyptians and the wonderful doctrine of the resurrection of the spiritual body and of its everlasting existence, which they evolved thousands of years before our era, has the greatest attraction for you. It is now many years ago since your friendship with our common friend the late Prof. W. Wright began, and your helpful sym¬ pathy with his various Oriental works was never want¬ ing ; the like friendship and the like sympathy you have extended to myself his pupil. For both I thank you, and I subscribe myself. Gratefully yours, E. A. WALLIS BUDGE. London, July 27 th, 1897. P RE FACE. The present volume forms part ot a work on the Theban Recension of the Book of the Dead, which I have prepared for Messrs. Kegan Paul and Co. with a view of supplying an edition of the Egyptian text in hieroglyphic, a full Vocabulary to the same with copious references, and a complete translation, with introductory chapters upon the history, object and contents ot the Book of the Dead, in a handy form and at a moderate price. It is the most complete edi¬ tion ot the Theban Recension hitherto published, but future discoveries in Egypt may at any moment re¬ sult in the recovery ot papyri containing Chapters at present unknown to us. The texts of the Heliopolitan Recension of the Book of the Dead ot the fifth and sixth dynasties, which are inscribed upon the Pyramids of Unas, Teta, Pepi I., Mer-en-Ra, and Pepi II, and which may be regarded as the most ancient form of the work now known to us, have been published, together with Erench translations VIII PREFA CE. of them, by M. Maspero in the various volumes of Recueil de Travaux, and separately under the title of Lcs Inscriptions des Pyramides de Saqqarah, Paris, 1894. The texts of the Recension in use during the eleventh and twelfth dynasties, which are found in¬ scribed upon the coffins of the period, have been published by Lepsius and Maspero, and an excellent idea of their contents may be gained from Birch’s trans¬ lation of the text on the coffin of Amamu, published with a complete facsimile by the Trustees of the British Museum under the title Egyptian Texts of the earliest period from the coffin of Amamu, London, 1886. The texts of the Theban Recension, which was in use from the eighteenth to the twenty-second dynasty, i. e., from about B. C. 1600 to B. C. 900, and which is found in¬ scribed on several papyri, both plain and illuminated, have been published by Birch, Mariette, Leemans, De- veria and others, and an eclectic edition of the Recen¬ sion in use from the eighteenth to the twentieth dynasty was published with variants and Einleitung by M. Na- ville in 1886. Translations of single papyri belonging to this period have been published by Deveria and Pierret, Guieyesse, Lefdbure, Massey, Pleyte, and others, and certain Chapters of this Recension have been translated and discussed by various Egypto¬ logists. Texts, both hieratic and hieroglyphic, which PREFACE. IX were copied and illustrated for the priests and priest¬ esses of Amen during the twenty- first and twenty- second dynasties, have been published by Birch, Lee- mans, Lepsius, Mariette, and Maspero, and a fine example of the hieratic MS. of the period following, entitled Rituel Funeraire, was published by E. de Rouge in 1 86 1. Of the texts which represent the Saite Recension of the Book of the Dead, several MSS. have been printed and described. The most important of these, however, is the famous papyrus preserved at Turin, of' which Lepsius published a good copy as far back as 1842 entitled Das Todtenbuch der Aegypter. The Book of the Dead which was in use through¬ out the Graeco -Roman and Roman periods is well illustrated by the hieratic texts published and trans¬ lated by Birch in the Proceedings of the Society of Biblical Archaeology, vol. VII, p. 49 ff., and by Lieb- lein in his Le Fivre Fgyptien Quc moil noin Jleurisse , Leipzig, 1895. The first to publish a complete translation of any Recension of the Book of the Dead was Birch, who in 1867 gave an English version of the Turin papyrus in the fifth volume of Bunsen, Egypt's Place in Uni¬ versal History, pp. 123—333. Notwithstanding the fact that the Recension here translated is the Saite or latest of all, and that the text of the Turin MS. is X PREFACE. faulty in many places, Birch’s rendering gave a new impulse to the study of the Egyptian religion, and it has formed the groundwork of the translations made by Egyptologists subsequently. The thing to wonder at is not the mistakes which he made, but that he was able, at that early date, to translate so much correctly. In 1882 Pierret published a French trans¬ lation of the Turin Papyrus entitled Le Livre dcs Moris des anciens Egyptians, and in 1894 Davis published an English version of Pierret’s French translation at New York. Up to the present, however, no complete trans¬ lation of the Theban Recension has appeared. Trans¬ lations of single papyri, e.g., the Papyrus of Nebseni, the Papyrus of Ani, the Papyrus of Sutimes, the Papyrus of Neb-qed, etc., have been made by Deveria and Pierret, Guieyesse, Massey, myself, and others ; and a translation of the texts published by Naville in his Todtenbuch , and by others, was begun by Renouf in the Proceedings of the Society of Biblical Archaeology, Vol. XIV. Since the appearance of Naville’s great work in 1886 several extremely important papyri have been discovered, and it is now possible to add to the texts of the Theban Recension which he published a con¬ siderable number of Chapters, etc. From the Papyrus of Ani we obtain Introductions to Chapters XVIII and PREFA CE. XI CXXV, a hymn to Ra, a hymn to Osiris, texts re¬ ferring- to the Judgment Scene, all of which are new; besides these we gain from it a complete, though short, version of Chapter CLXXV, and the Vignettes are coloured with a care and beauty hitherto unknown in papyri of this class. 01 greater interest textually, however, is the Papyrus of Nu, which the Trustees of the British Museum acquired in 1890. It is, I be¬ lieve, the oldest of illuminated papyri known, and it certainly was written in the first half of the period of the rule of the kings of the eighteenth dynasty ; it is nearly, if not quite, as old as the famous papyrus of Nebseni. Unlike many of the papyri of that date it was written throughout by one man, probably Nu himself. As in all papyri lines are omitted here and there, and one short Chapter is repeated ; in it, how¬ ever, are about twenty Chapters of the Theban Re¬ cension which have not hitherto been found, and several which have, up to the present, been only known to exist in single manuscripts. From the above facts it is clear that an edition of the texts of the Theban Recension which should con¬ tain all such new Chapters, etc., was needed. When a few years ago Sir E. Maunde Thompson suggested to me to make a translation of the Book of the Dead for popular use I decided to do so, and to publish XII PREFA CE. at the same time an edition of the Egyptian texts ; for in these days the reader insists, and rightly, upon the reproduction of the original documents as far as possible, so that he may be able to control the ren¬ derings set forth by the translator. Since no papyrus contains all the Chapters of the Theban Recension, and no two papyri agree either in respect of contents or arrangement of the Chapters, and the critical value of every text in a papyrus is not always the same, it follows that a complete edition of all the known Chapters of the Theban Recension is impossible unless recourse be had to several papyri. I have therefore made use of several, and as a result trans¬ lations of about 160 Chapters, not including different versions, hymns and rubrics, are given in the present volume ; I have also added translations of 16 Chapters of the Sai’te Recension, both because they form good specimens of the religious compositions of the later period and illustrate some curious beliefs, and because, having adopted the numbering of the Chapters em¬ ployed by Lepsius, they were needed to make the numbering of the Chapters in this edition consecutive. My translation has been made as literal as possible, my aim being to let the reader judge for himself the contents of the Theban Book of the Dead. As it is intended for popular use I have not encumbered the PREFACE. XIII pages with voluminous notes, nor have I attempted to explain the allusions and obscurities which no man, at present, understands. For references to the works of other writers the reader is referred to the Biblio¬ graphy at the end of my Papyrus of Aui in the Bri¬ tish Museum , London, 1895, an(l to the notes in the Introduction to that work. The source of each Chap¬ ter is set forth clearly above it, together with a de¬ scription ot the Vignette to it as it is found in the best papyri of the eighteenth and nineteenth dynas¬ ties. Since the Vignettes formed originally no part of the Book of the Dead, no attempt has been made to reproduce them here ; a collection of all the Vig¬ nettes found in the Theban papyri, especially those which are found in the Books of the Dead made for the priests of Amen after B. C. 1000, would be of great value, but, unless they were reproduced in their actual colours, much of their interest would be lost. The whole Judgment Scene, and the Elysian Fields, and a portion of the Vignette to the first Chapter have, however, been beautifully reproduced in full colours by Mr. W. Griggs from the Papyrus of Ani, and these form excellent examples of the artistic work executed upon papyri in the eighteenth dynasty ; those who require other examples are referred to the second edition of the coloured facsimile of the Papyrus of XIV PREFACE. Ani published by the Trustees of the British Museum in 1894. In the Introduction a sketch of the history of the growth and development of the Book of the Dead has been given, and to illustrate the palaeography of the different Recensions, from about B. C. 3500 to about A. D. 200, eighteen plates have been appended. The remaining brief accounts of some of the religious views of the Egyptians are necessary for the under¬ standing of the aim and object of the Book of the Dead ; they would have been fuller had space per¬ mitted, and I reserve a more detailed description of them for a future work on the Egyptian Religion. With the view of shewing how, in the Ptolemaic period and later times, the Egyptians hoped to obtain for their dead all the benefits which were believed to be secured for them by the use of the numerous Chap¬ ters of earlier periods, by means of a work which, though extremely short, preserved all the essential be¬ liefs of the olden time, a translation has been added of the “Book of Breathings” from the text of the Pa¬ pyrus of Kerasher (Brit. Mus. No. 9995). By means of this and the extracts from the Pyramid Texts given in my chapter on the Elysian Fields a comparison of the beliefs of the Egyptians in the earliest and latest times can be made. PREFACE XV In a small volume accompanying the text of the The¬ ban Recension will be found a Vocabulary, containing over 35,000 references, which has been bound up se¬ parately in deference to the wishes of many. In the case of uncommon words every example of its use which occurs in the book is noted ; for commoner words copious references are given in order that the reader may the more easily compare their meanings in several passages. Finally it is my duty to express my grateful thanks to the Trustees ot the British Museum for permission to print certain Chapters of the Papyrus of Nebseni and ot the Papyrus of Ani Irom the publications issued by them. My thanks are also due to Mr. Iiolzhausen ot Vienna for the care which he has bestowed upon the printing of the three parts of this work, and to Mr. Griggs for the coloured reproductions from the Papyrus of Ani which he has executed with his usual skill. E. A. WALLIS BUDGE. London, August 19th, 1897. LIST OF ILLUSTRATIONS. I. Coloured plates: — 1. The Judgment Scene ... ... ... Frontispiece. 2. Scene from the Vignette of Chapter I ... To face page 19 3. The Elysian Fields ... ... ... To face page 170. II. Plates to illustrate the history of the Book of the Dead : — From the Sarcophagus of Amamu ... To face page LV From the Sarcophagus of Sebek-aa ... To face page LVI From the Papyrus of Nebseni To face page LVIII From the Papyrus of Nu To face page I.1X 6, 7. From the Papyrus of Ani To face pages lx, lxi, lxii From the Papyrus of Hu-nefer To face page LX1II P’rom the Papyrus of Netchemet (hieroglyphic) To face page LXI V From the Papyrus of Netchemet (hieratic) To face page LXV From the Papyrus of Anhai To face page LX VI From the Papyrus Brit. Mus. No. 10. ,478 To face page LXVII From the Papyrus of Heru-em-heb To face page LX VIII From the Papyrus of Heru ... To face page LXIX F rom the Papyrus of Auf-ankh To face page LXX F rom the Papyrus of Kerasher (vignette) To face page LXXI From the Papyrus of Kerasher (text) To face page LXXII From the Papyrus Brit. Mus. No. 10, 1 1 1 To face page lxxiii b CONTENTS PAGE Preface . i List of Illustrations . xvn List of Chapters, Hymns, etc . xix-xxxv Introduction : — THE HISTORY OF THE ROOK OF 1'HE DEAD, WITH EIGHTEEN PLATES . XXXVII OSIRIS AND THE RESURRECTION . LXXIX THE JUDGMENT . ' ... XCIII THE ELYSIAN FIELDS CX THE MAGIC OF THE ROOK OF THE DEAD . CXLVII THE OBJECT AND CONTENTS OF THE ROOK OF THE DEAD ... CLXVII A ROOK OF THE DEAD OF NESI-KHONSU . CLXXXIII ROOK OF RREATHINGS . CXCV A ROOK OF THE DEAD OF THE ROMAN PERIOD . CGI I Introductory Hymns . 3-15 The Chapters of Coming forth by Day . 19-354 LIST OF CHAPTERS, HYMNS, ETC. Hymns Introductory to the Book of the Dead: PAGE 1. A HYMN to Ra. From the Papyrus of Ani, sheet i ... 3 2. A HYMN to Ra. From the Papyrus of Qenna ... 5 3. A Hymn to Ra. From the Papyrus of Qenna ... 7 4. A HYMN TO Ra. From the Papyrus of Hu-nefer, sheet 1 8 5. A HYMN to Ra. From the Papyrus of Nekht, sheet 21 10 6. A Hymn to Osiris Un-nefer. From the Papyrus of Ani, sheet 2 ... ... ... ... ... ... ... ix Texts relating to the weighing of the heart ... ... 12 The Chapters of coming forth by day : Chap. I. Here begin the Chapters of Coming forth BY DAY. From the Papyrus of Ani, sheet 5. With Rubric ... ... ... ... ... ... ... . 19 Chap. I b. The Chapter of making the Sahu to enter THE TUAT. From the Papyrus of Nekhtu-Amen. With Rubric ... ... ... ... ... ... ... 23 Chap. II. The Chapter of Coming forth by day, and OF LIVING AFTER DEATH. From the Papyrus of Ani, sheet 18 ... ... ... ... ... ... ... 25 Chap. III. Another Chapter like unto the preceding. From the Papyrus of Nu, sheet i3 ... ... ... 25 Chap. IV. The Chapter of passing over the celes¬ tial road OF Re-STAU. From the Papyrus of Nu, sheet 19 Chap. V. The Chapter of not letting work be done b* 26 XX LIST OF CHAPTERS. PAGE IN THE UNDERWORLD. From the Papyrus of Nebseni, sheet 1 1 ... ... ... ... ... ... ... 26 Chap. VI. The Chapter of making the sharti figure TO DO WORK FOR A MAN IN THE UNDERWORLD. From the Papyrus of Nebseni, sheet 10 ... ... ... 27 Chap. VII. The Chapter of passing over the abo¬ minable BACK OF Apepi. From the Papyrus of Ani, sheet 22 ... ... ... ... ... ... ... 27 Chap. VIII. The Chapter of passing through Amentet AND COMING FORTH BY DAY. From the Papyrus of Ani, sheet 18 ... ... ... ... ... ... 28 Chap. IX. The Chapter of coming forth by day after HAVING MADE THE PASSAGE THROUGH THE TOMB. From the Papyrus of Ani, sheet 18 ... ... ... 28 Chap. X. ANOTHER CHAPTER TO BE SAID BY A MAN WHO COMETH FORTH BY DAY AGAINST HIS ENEMIES IN THE UNDERWORLD. From the Papyrus of Ani, sheet 18 29 Chap. XI. The Chapter of coming forth against ene¬ mies in THE UNDERWORLD. From the Papyrus of Nu, sheet 21 ... ... ... ... ... ... ... 3o Chap. XII. The Chapter of going into and of com¬ ing FORTH FROM THE UNDERWORLD. From the Pa¬ pyrus of Nu, sheet 9 ... ... ... ... ... 3o Chap. XIII. The Chapter of entering into and of COMING FORTH FROM AmENTET. From the Papyrus of Nebseni, sheet 12. With Rubric... ... ... ... 3i Chap. XIV. The Chapter of putting an end to shame IN THE HEART OF THE GOD. From the Papyrus of Mes-em-neter ... ... ... ... ... ... 32 Chap. XV. 1. A Hymn of Praise to Ra when he riseth. From the Papyrus of Ani, sheets 18 and 19 ... ... 32 2. Hymn and Litany to Osiris. From the Papyrus of Ani, sheet 19 ... ... ... ... ... ... 34 3. A Hymn TO Ra WHEN HE RISETH. From the Papy¬ rus of Ani, sheets 20 and 21 36 LIST OF CHAPTERS. XXI PACK 4. A HYMN TO THE SETTING Sun. From the Papyrus ot' Mut-hetep, sheet 5 ... ... ... ... ... 40 5. A Hymn to THE SETTING Sun. From the Papyrus of Nekhtu-Amen ... ... ... ... ... ... 42 6. A HYMN to THE SETTING Sun. From a Papyrus at Dublin ... ... ... ... ... ... ... 44 Chap. XVI. Vignette only ... ... ... ... ... 45 Chap. XVII. Here begin the praises and gi.orifyings OF COMING OUT FROM AND OF GOING INTO THE GLORIOUS UNDERWORLD WHICH IS IN THE BEAUTI¬ FUL AMENTET. From the Papyrus of Ani, sheets 7 -10, and from the Papyrus of Nebseni, sheet 14, 1. 16. ff. ... ... ... ... ... ... ... ... 48 Chap. XVIII. Without title. From the Papyrus of Ani, sheets 12, 1 3 and 14. With Rubric ... ... ... 59 Chap. XIX. The Chapter of the Chaplet of victory. From the Turin Papyrus. With Rubric ... ... 65 Chap. XX. Without title. From the Papyrus of Nebseni, sheet 12. With Rubric ... ... ... ... ... 67 Chap. XXI. The Chapter of giving a mouth to the DECEASED IN THE UNDERWORLD. From the Papyrus of Nu, sheet 9 ... ... ... ... ... ... 68 Chap. XXII. The Chapter of giving a mouth to the DECEASED IN THE UNDERWORLD. From the Papyrus of Ani, sheet 6 ... ... ... ... ... ... 69 Chap. XXIII. The Chapter of opening the mouth of THE DECEASED. From the Papyrus of Ani, sheet 15 70 Chap. XXIV. The Chapter of bringing charms unto THE DECEASED IN THE UNDERWORLD. From the Pa¬ pyrus of Ani, sheet 15 ... ... ... ... ... 71 Chap. XXV. The Chapter of making a man to pos¬ sess MEMORY IN THE UNDERWORLD. From the Pa¬ pyrus of Nu, sheet 5 ... ... ... ... ... 71 Chap. XXVI. The Chapter of giving a heart to the DECEASED IN THE UNDERWORLD. From the Papyrus of Ani, sheet 15 72 XXII LIST OF CHAPTERS. PAGE Chap. XXVII. The Chapter of not letting the heart OF A MAN BE TAKEN FROM HIM IN THE UNDERWORLD. From the Papyrus of Ani, sheets 15 and 16 ... ... 73 Chap. XXVIII. The Chapter of not letting the heart OF THE DECEASED BE CARRIED AWAY FROM HIM IN THE UNDERWORLD. From the Papyrus of Nu, sheet 5 74 Chap. XXIX. The Chapter of not letting the heart OF A MAN BE TAKEN AWAY FROM HIM IN THE UN¬ DERWORLD. From the Papyrus of Ani, sheet 15 ... 75 Chap. XXIX a. The Chapter of not allowing the HEART OF THE DECEASED TO BE CARRIED AWAY DEAD IN THE UNDERWORLD. From the Papyrus of Amen-hetep . ... ... ... ... ... 76 Chap. XXIX b. The Chapter of a heart of carne- LIAN, From the Papyrus of Ani, sheet 33 ... ... 76 Chap. XXX. The Chapter of not letting the heart OF A MAN BE DRIVEN AWAY FROM HIM IN THE UNDER¬ WORLD. From the Turin Papyrus. With Rubric ... 77 Chap.XXXA. A LIKE CHAPTER. From the Papyrus of Nu, sheet 5 . ... ... ... ... ... ... 78 Chap. XXX b. The Chapter of not letting the heart OF THE DECEASED BE DRIVEN AWAY FROM HIM IN THE UNDERWORLD. From the Papyrus of Ani, sheet 15. With Rubric ... ... ... ... ... ... 79 Chap. XXXI. The Chapter of beating back the cro¬ codile THAT COMETH TO CARRY AWAY THE CHARM FROM THE DECEASED. Front the Papyrus of Nu, sheet 5. With Rubric ... ... ... ... ... ... 81 Chap. XXXII. The Chapter of beating back the cro¬ codile THAT COMETH TO CARRY AWAY THE MAGICAL WORDS FROM THE DECEASED. From the Turin Papyrus 82 Chap. XXXIII. The Chapter of repulsing serpents. Front the Papyrus of Nu, sheet 6 ... ... ... 84 Chap. XXXIV. The CHAPTER OF NOT LETTING THE DE¬ CEASED BE BITTEN BY SNAKES IN THE UNDERWORLD. Front the Papyrus of Nu, sheet 6 «5 LIST OF CHAPTERS. XXIII PAGE Chap. XXXV. The Chapter of not letting the de¬ ceased be DEVOURED by serpents in the under¬ world. From the Papyrus of Nu, sheet 6 ... ... 85 Chap. XXXVI. THE Chapter OF DRIVING AWAY APSHAIT. From the Papyrus of Nu, sheet 8 ... ... ... 86 Chap. XXXVII. THE CHAPTER OF DRIVING BACK THE TWO MERTI GODDESSES. From the Papyrus of Nu, sheet 8 86 Chap. XXXVIII A. The CHAPTER OF LIVING BY AIR IN THE UNDERWORLD. From the Papyrus of Nebseni, sheet 12 87 Chap. XXXVIII B. The CHAPTER OF LIVING BY AIR IN THE UNDERWORLD. From the Papyrus of Nu, sheet 12 88 Chap. XXXIX. The Chapter of driving back the ser¬ pent REREK IN THE UNDERWORLD. From the Papy¬ rus of Mes-em-neter ... ... ... ... ... 88 Chap. XL. The Chapter of driving back the Eater OF TPIE ASS. From the Papyrus of Nu, sheet 8 ... 91 Chap. XLI. The Chapter of driving away the slaugh¬ terings WHICH ARE PERFORMED IN THE UNDER¬ WORLD. From the Papyrus of Nebseni, sheet 25 ... 92 Chap. XLII. The Chapter of driving back the slaugh¬ terings WHICH ARE PERFORMED IN SUTEN-HENEN. From the Papyrus of Nu, sheet 6 ... ... ... g3 Chap. XLI 1 1. The Chapter of not letting the head OF A MAN BE CUT OFF IN THE UNDERWORLD. From the Papyrus of Ani, sheet 17 ... ... 98 Chap. XLIV. The Chapter of not dying a second TIME IN THE UNDERWORLD. From the Papyrus of Ani, sheet 16 ... ... ... ... ... ... ... 98 Chap. XLV. The Chapter of not suffering corrup¬ tion IN THE UNDERWORLD. From the Papyrus of Ani, sheet 16. With Rubric ... ... ... ... 99 Chap. XLVI. The Chapter of not perishing and of BECOMING ALIVE in THE UNDERWORLD. From the Papyrus of Ani, sheet 16... ... ... ... ... 100 Chap. XLVII. THE CHAPTER OF NOT ALLOWING THE SEAT AND THRONE OF THE DECEASED TO BE TAKEN XXIV LIST OF CHAPTERS. PAGE FROM HIM IN THE UNDERWORLD. From the Papyrus of Nu, sheet 8 ... ... ... ... ... ... 100 Chap. XLVIII. See Chapter X ... ... ... ... 29 Chap. XLIX. See Chapter XI ... ... ... ... ... 3o Chap. La. The Chapter of not entering in unto the BLOCK OF THE GOD. From the Papyrus of Nebseni, sheet 12 ... ... ... ... ... ... ... 101 Chap. L b. The Chapter of not entering in unto THE BLOCK. From the Papyrus of Nu, sheet 19 ... 102 Chap. LI. The Chapter of not marching to be over¬ thrown IN THE UNDERWORLD. From the Papyrus of Nu, sheet 8 ... ... ... ... ... ... 102 Chap. LII. The Chapter of not eating filth in the UNDERWORLD. From the Papyrus of Nu, sheet 11 ... io3 Chap. LI 1 1. The Chapter of not eating filth and OF NOT DRINKING DIRTY WATER IN THE UNDER¬ WORLD. From the Papyrus of Nu, sheet 11 ... ... 104 Chap. LIV. The Chapter of giving air to the de¬ ceased IN THE UNDERWORLD. From the Papyrus of Nu, sheet 12 ... ... ... ... ... ... 105 Chap. LV. The Chapter of giving air in the under¬ world. From the Papyrus of Nu, sheet 12... ... 106 Chap. LVI. The Chapter of snuffing the air among THE WATERS IN THE UNDERWORLD. From the Pa¬ pyrus of Nu, sheet 12 ... ... ... ... ... 106 Chap. LVII. The Chapter of snuffing the air, and OF HAVING THE MASTERY OVER THE WATER IN THE UNDERWORLD. From the Papyrus of Nu, sheet 12 ... 106 Chap. LVII I. The Chapter of breathing the air, and OF HAVING dominion over the water in the UNDERWORLD. From the Papyrus of Ani, sheet 16. With Rubric ... ... ... ... ... ... 108 Chap. LIX. The Chapter of snuffing the air, and of having dominion over the water in the under¬ world. From the Papyrus of Ani, sheet 16 ... 108 Chap. LX. ANOTHER CHAPTER. From the Turin Papyrus... 109 LIST OF CHAPTERS. XXV PAGE Chap. LXI. The Chapter of not letting the soul OF A MAN BE TAKEN FROM HIM IN THE UNDERWORLD. From the Papyrus of Ani, sheet 15 ... ... ... iog Chap. LX 1 1. The Chapter of drinking water in the UNDERWORLD. From the Papyrus of Nebseni, sheet 4 110 Chap. LXIIIa. The Chapter of drinking water and of not being burnt by fire in the underworld. From the Papyrus of Nu, sheet 7 . ... no Chap. LXI 1 1 b. The Chapter of not being scalded WITH WATER. From the Papyrus of Nu, sheet 12... in Chap. LXIV. The Chapter of coming forth by day IN THE UNDERWORLD. From the Papyrus of Nebseni, sheets 23 and 24. With Rubric ... ... ... 112 Chap. LXIV. THE CHAPTER OF KNOWING THE “CHAP¬ TERS of Coming Forth by Day” in a single CHAPTER. From the Papyrus of Nu, sheet i3. With two Rubrics from sheets i3 and 21 respectively ... 116 Chap. LXVa. The Chapter of coming forth by day AND OF GAINING THE MASTERY OVER ENEMIES. From the Papyrus of Nu, sheet 15 ... ... ... ... 119 Chap. LXV B. From the Turin Papyrus ... ... ... 121 Chap. LXVI. The Chapter of coming forth by day. From the Papyrus of Amen-em-heb ... ... ... 121 Chap. LXVII. The Chapter of opening the under¬ world. From the Papyrus of Nu, sheet 15 ... 122 Chap. LXVIII. The Chapter of coming forth by day. From the Papyrus of Nu, sheet 7. With Rubric ... 123 Chap. LX IX. Another Chapter. From the Papyrus of Mes-em-neter - ... ... ... ... ... ... 124 Chap. LXX. ANOTHER Chapter. From the Papyrus of Mes-em-neter. With Rubric ... ... ... ... 125 Chap. LXXI. THE CHAPTER OF COMING FORTH BY DAY. From the Papyrus of Nebseni, sheet 16. With Rubric 126 Chap. LXXII. The Chapter of coming forth by day AND OF OPENING UP A WAY THROUGH AMMEHET. Front the Papyrus of Nebseni, sheet 3. With Rubric 128 XXVI LIST OF CHAPTERS. PAGE Chap. LXXIII. See Chapter IX ... ... ... ... 28 Chap. LXXIV. The Chapter of lifting up the feet .AND OF COMING FORTH UPON THE EARTH. From the Papyrus of Nu, sheet 6 . i3o Chap. LXXV. The Chapter OF JOURNEYING TO ANNU AND OF RECEIVING A THRONE THEREIN. From the Papyrus of Nu, sheet i3 . 1 3 1 Chap. LXXVI. The Chapter of a man transforming HIMSELF INTO WHATEVER FORM HE PLEASETH. From the Papyrus of Nu, sheet g . ... ... 1 3 1 Chap. LXXVII. The Chapter of making the trans¬ formation INTO A HAWK OF GOLD. From the Pa¬ pyrus of Nu, sheet 10 ... ... ... ... ... i32 Chap. LXXVIII. THE CHAPTER OF MAKING THE TRANS¬ FORMATION INTO A DIVINE HAWK. From the Pa¬ pyrus of Nu, sheets i3 and 14 ... ... ... ... 1 3 3 Chap. LXXIX. The Chapter of being transformed into the Governor of the sovereign princes. From the Papyrus of Nu, sheets 8 and g ... ... i38 Chap. LXXX. The Chapter of making the trans¬ formation INTO THE GOD WHO GIVETH LIGHT IN THE DARKNESS. From the Papyrus of Ani, sheet 28 140 Chap. LXXXI a. The Chapter of making the trans¬ formation INTO A LOTUS. From the Papyrus of Nu, sheet 11 ... ... ... ... ... ... ... 141 Chap. LXXXI B. The CHAPTER OF MAKING THE TRANS¬ FORMATION INTO A LOTUS. From the Papyrus of Paqrer 141 Chap. LXXXII. The Chapter of making the trans¬ formation INTO PTAH, OF EATING CAKES, AND OF DRINKING ALE, AND OF UNFETTERING THE STEPS, AND OF BECOMING A LIVING BEING IN ANNU. From the Papyrus of Nu, sheets g and 10 ... ... ... 142 Chap. LXXXIII. The CHAPTER OF MAKING THE TRANS¬ FORMATION INTO A Bennu BIRD. From the Papyrus of Nu, sheet 10. With Rubric ... ... ... ... 143 Chap. LXXXI V. TlIE CHAPTER OF MAKING THE TRANS- LIST OF CHAPTERS. XXVII PAGE FORMATION INTO A HERON. From the Papyrus of Nu, sheet io ... ... ... ... ... ... 144 Chap. LXXXV. The Chapter of making the trans¬ formation INTO A LIVING SOUL, AND OF NOT EN¬ TERING INTO THE CHAMBER OF TORTURE. From the Papyrus of Nu, sheet 9 ... ... ... ... ... 145 Chap. LXXXVI. THE CHAPTER OF MAKING THE TRANS¬ FORMATION INTO A SWALLOW. From the Papyrus of Nu, sheet 10. With Rubric ... 146 Chap. LXXXVII. The Chapter of making the trans¬ formation INTO THE SERPENT SATA. From the Pa¬ pyrus of Nu, sheet n ... ... ... ... ... 148 Chap. LXXXVII I. The Chapter of making the trans¬ formation INTO A CROCODILE. From the Papyrus of Nu, sheet 11 ... ... ... ... ... ... 148 Chap. LXXXIX. The Chapter OF CAUSING THE SOUL TO BE UNITED TO THE BODY IN THE UNDERWORLD. From the Papyrus of Ani, sheet 17. With Rubric ... 149 Chap. XC. The Chapter of driving evil recollec¬ tions FROM THE MOUTH. From the Papyrus of Nu, sheet 8 ... ... ... ... ... ... ... 150 Chap. XCI. The Chapter of not letting the soul OF THE DECEASED BE CAPTIVE IN THE UNDERWORLD. From the Papyrus of Nu, sheet 6. With Rubric ... 15 1 Chap. XCII. The Chapter of opening the tomb to THE SOUL AND TO THE SHADE OF THE DECEASED SO THAT HE MAY COME FORTH BY DAY AND HAVE DOMINION OVER HIS FEET. From the Papyrus of Nebseni, sheet 6 ... ... ... ... ... ... 152 Chap. XCIII. The Chapter of not sailing to the East IN the UNDERWORLD. From the Papyrus of Nu, sheet 6 ... ... ... ... ... ... ... 153 Chap. XCIV. The Chapter of praying for an ink-pot AND FOR A PALETTE. From the Papyrus of Nu, sheet 12 154 Chap. XCV. The Chapter of being nigh unto Thoth. From the Papyrus of Nu, sheet 7 ... ... ... 155 XXVIII LIST OF CHAPTERS. PAGE Chap. XCVI. Chap. XCVI I. The Chapter of being nigh unto Thoth and of giving glory unto A MAN IN THE UNDERWORLD. From the Papyrus of Nu, sheets 19 and 20 Chap. XCVI 1 1. The Chapter of bringing along a boat IN HEAVEN. From the Papyrus of Nu, sheet 9 Chap. XCIX. The Chapter of bringing along a boat IN THE UNDERWORLD. From the Papyrus of Nu, sheets 21 and 22. With Rubric ... Chap. C. The Book of making perfect the Khu and of CAUSING him to go forth into the boat of Ra ALONG WITH THOSE WHO ARE IN HIS FOLLOW¬ ING. From the Papyrus of Nu, sheets 27 and 28. With Rubric Chap. Cl. The Chapter of protecting the boat of Ra. From the Papyrus of Nu, sheet 27. With Rubric Chap. Cl r. The Chapter of going into the boat of Ra. From the Papyrus of Nu, sheet 28 Chap. CIII. The Chapter of being with the goddess Hathor. From the Papyrus of Nu, sheet 8... Chap. CIV. The Chapter of sitting among the great GODS. From the Papyrus of Ncbseni, sheet 8 Chap. CV. The Chapter of making offerings to the Ka IN THE UNDERWORLD. From the Papyrus of Nu, sheet 7 Chap. CVI. The Chapter of go ing offerings to the DECEASED IN HET-PTA1I-Ka (Memphis). From the Papyrus of Nu, sheet 8 Chap. CVII. See Chapter CIX Chap. CVI II. The Chapter of knowing the Souls of THE WEST. From the Papyrus of Nu, sheet 8 Chap. CIX. The Chapter of knowing the Souls of THE East. From the Papyrus of Nu, sheet 12 Chap. CX. Here begin the Chapters of Sekhet-hetep- et and the Chapters of coming forth by day; OF GOING INTO AND OF COMING FORTH FROM THE 15 5 156 157 161 162 164 164 165 165 166 169 167 169 LIST OF CHAPTERS. XXIX PAGE UNDERWORLD; OF COMING TO SEKHET-AaRU; OF BEING IN SEKHET-HETEPET, THE MIGHTY LAND, THE LADY OF WINDS ; OF HAYING POWER THERE ; OF BE¬ COMING A KHU THERE; OF PLOUGHING THERE; OF REAPING THERE; OF EATING THERE; OF DRINKING THERE; OF MAKING LOVE THERE; AND OF DOING EVERYTHING THERE EVEN AS A MAN DOET1I UPON EARTH. From the Papyrus of Nebseni, sheet 17 ... 170 Chap. CXI. See Chapter CVIII ... ... ... ... 167 Chap. CXII. The Chapter of knowing the Souls of PE. From the Papyrus of Nu, sheet 18 ... ... 176 Chap. CXI II. The Chapter of knowing the Souls of NEK HEN. From the Papyrus of Nu, sheet 18 ... 178 Chap. CX1V. The Chapter of knowing the Souls of Ki-IEMENNU. From the Papyrus of Nebseni, sheet 7 179 Chap. cxy. The Chapter of coming forth into HEAVEN, AND OF MAKING A WAY THROUGH THE AM- MEIIET, AND OF KNOWING THE SOULS OF ANNUL From the Papyrus of Nu, sheet 18 ... ... ... 180 Chap. CXVI. Another Chapter of knowing the Souls OF Kl-IEMENNU. From the Papyrus of Nu, sheet iS. With Rubric ... ... ... ... ... ... 181 Chap. CXVII. The Chapter of finding (?) paths where¬ on TO WALK IN RE-STAU. From the Papyrus of Nu, sheet 9 ... ... ... ... ... ... ... 182 Chap. CXVIII. The Chapter of coming forth from RE-STAU. From the Papyrus of Nu, sheet 9 ... ... 182 Chap. CXIX. The Chapter of coming forth from RE-STAU. From the Papvrus of Nu, sheet 9 ... ... i83 Chap. CXX. See Chapter XII ... ... ... ... 3o Chap. CXXI. See Chapter XIII ... ... ... ... 3i Chap. CXXII. The Chapter of going in after coming FORTH [IN THE UNDERWORLD]. From the Papyrus of Nu, sheet 9 ... ... ... ... ... ... ... 185 Chap. CXXII1. The Chapter of entering into the GREAT House. From the Papyrus of Nu, sheet 15 185 XXX LIST OF CHAPTERS. PAGE Chap. CXXIV. The Chapter of going into the pre¬ sence OF THE DIVINE SOVEREIGN PRINCES OF OSI¬ RIS. From the Papyrus of Nu, sheet io ... ... 186 Chap. CXXV. i. The Chapter of entering into the HALL of MaaTI. From the Papyrus of Ani, sheet 3o 188 [A Chapter] to be said when the deceased COMETH FORTH INTO THE HALL OF MAATI, SO THAT HE MAY BE SEPARATED FROM EVERY SIN WHICH HE HATH DONE, AND MAY BEHOLD THE FACES OF THE GODS. From the Papyrus of Nu, sheet 22 ... ... 190 2. The Negative Confession. From the Papyrus of Nebseni, sheet 3o ... ... ... ... ... ... 192 3. [A Chapter] to be said when the deceased com- ETH FORTH TO THE GODS OF THE UNDERWORLD. From the Papyrus of Nu, sheet 24. With Rubric ... 196 Chap. CXXVI. [The Chapter of the Four apes]. From the Papyrus of Nu, sheet 24 ... ... ... ... 201 Chap. CXXVIIa. The Rook of the Praise of the GODS OF THE QERTI. From the Tomb of Rameses IV 202 Chap. CXXV II B. A CHAPTER TO BE RECITED WHEN THE DECEASED COMETH BEFORE THE DIVINE SOVEREIGN chiefs of Osiris to offer praise unto the gods WHO ARE THE GUIDES OF THE UNDERWORLD. From the Papyrus of Ptah-mes ... ... ... ... ... 205 Chap. CXXVIII. A Hymn of Praise to Osiris. From the Turin Papyrus ... ... ... ... ... 206 Chap. CXXIX. See Chapter C ... ... ... ... 161 Chap. CXXX. ANOTHER CHAPTER OF MAKING PERFECT THE KlIU, WHICH IS TO BE RECITED ON THE BIRTH¬ DAY of Osiris, and of making the soul to live FOR EVER. From the Papyrus of Nu, sheet 17. With Rubric ... ... ... ... ... ... ... 208 Chap. CXXXI. The Chapter of having existence nigh UNTO RA. From the Papyrus of Nu, sheets 17 and 18 212 Chap. CXXXII. The Chapter OF CAUSING A MAN TO LIST OF CHAPTERS. XXXI PAGE COME BACK TO SEE HIS HOUSE UPON EARTH. From the Papyrus of Ani, sheet 18 ... ... ... ... 21 3 Chap. CXXXIII. The Book of making perfect the Ki-iu, WHICH IS TO BE RECITED ON THE DAY OF THE MONTH. From the Papyrus of Nu, sheet 16. With Ru¬ bric ... ... . ... . 214 Chap. CXXXIV. ANOTHER CHAPTER OF MAKING PERFECT THE KHU. From the Papyrus of Nu, sheet 17. With Rubric ... ... ... ... ... ... ... 216 Chap. CXXXV. Another Chapter to be recited when THE MOON RENEWETH ITSELF ON THE DAY OF THE MONTH. From the Turin Papyrus. With Rubric ... 218 Chap. CXXXVI A. 1. ANOTHER CHAPTER OF TRAVELLING IN THE GREAT Boat of Ra. From the Papyrus of Nu, sheet 28 ... ... ... ... ... ... 219 Chap. CXXXVI A. 2. ANOTHER CHAPTER OF MAKING PER¬ FECT THE KlIU, WHICH SHALL BE RECITED ON THE FESTIVAL OF Six. From the Papyrus of Nu, sheet 16. With Rubric ... ... ... ... ... ... 219 Chap. CXXXVI b. The Chapter of sailing in the Great Boat of Ra to pass over the circle of BRIGHT FLAME. Front the Papyrus of Nu, sheet 28 221 Chap. CXXXVII A. The CHAPTER OF THE FOUR BLAZING FLAMES WHICH ARE MADE FOR THE KlIU. From the Papyrus of Nu, sheet 25. With Rubric ... ... 223 Chap. CXXXVII B. THE CHAPTER OF KINDLING A FLAME. Front the Papyrus of Nebseni, sheet 6 . ... 228 Chap. CXXXVIII. The Chapter of entering into abtu (ABYDOS) AND OF BEING IN THE FOLLOWING OF OSIRIS. Front the Papyrus of Nu, sheet 19 ... ... 229 Chap. CXXXIX. See Chapter CXXIII ... ... ... 1S5 Chap. CXL. The Book which is to be recited on the LAST DAY OF THE SECOND MONTH OF THE SEASON PERT. Front the Turin Papyrus. With Rubric ... 23o XXXII LIST OF CHAPTERS. Chap. CXLI. Chap. CXLII. The Book which a man shall recite FOR HIS FATHER OR FOR HIS SON DURING THE FESTIVALS OF AmENTET. From the Papyrus of Nu, sheet 15 ... Chap. CXLIII. Vignette only ... Chap. CXLIV. [THE CHAPTER OF THE ARITS OR MAN¬ SIONS.] From the Papyrus of Nu, sheet 26. With Rubric Chap. CXLV. [THE CHAPTERS OF] THE PYLONS OF SE- khet-Aanre of the House of Osiris. From the Turin Papyrus Chap. CXLVI. The Chapters OF ENTERING IN AT THE hidden Pylons of the House of Osiris in Se- KHET-AanrERU. From the Papyrus of Nu, sheet 25 Chap. CXLVII. [The Chapter of the Arits or Man¬ sions.] From the Papyrus of Ani, sheets 11 and 12 Chap. CXLVIII. The Chapter of providing the de¬ ceased WITH FOOD IN THE UNDERWORLD. From the Papyrus of Nu, sheet 11. With Rubric Chap. CXLIX. [The Chapter of the Aats.] From the Papyrus of Nu, sheets 28, 29, and 3o . Chap. CL. Vignettes only. From the Papyrus of Nu, sheet 3o Chap. CLI. Texts and Vignette of the funeral chamber. From the Papyrus of Mut-hetep, sheet 5 Chap. CLI. Speech of Anubis. From the Papyrus of Neb- seni, sheet 21 Chap. CLII. The Chapter of building a house upon THE EARTH. From the Papyrus of Nu, sheet i3 Chap. CLIIIa. The Chapter of coming forth from THE NET. From the Papyrus of Nu, sheet 20. With Rubric Chap. CLIII b. The Chapter of coming forth from THE Catcher OF the FISH. From the Papyrus of Nu, sheet 20 Chap. CLIV. The Chapter of not letting the body PERISH. From the Papyrus of Nu, sheet 18 ... page 232 240 240 244 253 258 261 264 272 273 275 276 277 281 282 LIST OF CHAPTERS. XXXIII PAGE Chap. CLV. The Chapter of a T^T °f gold. From the Papyrus of Nu, sheet 27. With Rubric ... ... 284 Chap. CLVI. The Chapter of a Buckle of Carnelian. Front the Papyrus of Nu, sheet 27. With Rubric ... 285 Chap. CLVII. The Chapter of a Vulture of gold. Front the Turin Papyrus. With Rubric ... ... 286 Chap. CLVIII. The Chapter of a Collar of gold. Front the Turin Papyrus. With Rubric ... ... 286 Chap. CLIX. THE CHAPTER OF THE UATCH AMULET. From the Turin Papyrus. With Rubric ... ... 287 Chap. CLX. THE CHAPTER OF GIVING AN UATCH AMULET TO THE DECEASED. Front the Papyrus of Nebseni, sheet 10 ... ... ... ... ... ... ... 287 Chap. CLXI. THE CHAPTER OF FORCING AN ENTRANCE INTO HEAVEN. Front the Papyrus of Nefer- uben - f. With Rubric ... ... ... ... ... ... 288 Chap. CLXII. The Chapter of making heat to be UNDER THE HEAD OF THE DECEASED. Front the Tu¬ rin Papyrus. With Rubric ... ... ... ... 289 Chap. CLXII I. The Chapter of not allowing the BODY OF A MAN TO MOULDER AWAY IN THE UNDER¬ WORLD. Front the Turin Papyrus. With Rubric ... 291 Chap. CLX1V. ANOTHER CHAPTER. Front the Turin Pa¬ pyrus. With Rubric ... ... ... ... ... 293 Chap. CLXV. The Chapter of arriving in port. Front the Turin Papyrus. With Rubric ... ... ... 295 Chap. CLXVI. The Chapter of the Pillow. Front the Papyrus of Nebseni, sheet 21 ... ... ... ... 296 Chap. CLXVII. The Chapter of bringing the Utciiat. Front the Papyrus of Nebseni, sheet 22 ... ... 297 Chap. CLXVIII. [The Books of offerings to the gods OF THE QERTI.j Front the Papyrus Brit. Mus. No. 10.478, sheets 2 — 7 ... ... ... ... ... 298 Chap. CLXIX. The Chapter of setting up the fu¬ neral BED. Front the Papyrus of Nefer-uben-f ... 3 10 XXXIV LIST OF CHAPTERS. PAGE Chap. CLXX. The Chapter OF ARRANGING THE FUNERAL BED. From the Papyrus of Nefer-uben-f ... ... 3i3 Chap. CLXXI. The Chapter of tying on the Gar¬ ment OF PURITY. From the Papyrus of Amen-hetep 315 Chap. CLXXII. THE PRAISES WHICH ARE TO BE PER¬ FORMED IN THE UNDERWORLD. From the Papyrus of Nebseni, sheets 32 and 33 ... ... ... ... 3 1 6 Chap. CLXXIII. The speeches of Horus to his fa¬ ther OSIRIS. From the Papyrus of Nebseni, sheets 9 and 10 ... ... ... ... ... ... ... 3ai Chap. CLXXIV. The Chapter of causing the Khu to COME FORTH FROM THE GREAT DOOR. From the Papyrus of Mut-hetep, sheet 3 ... ... ... ... 323 Chap. CLXXV. The Chapter of not dying a second TIME. From the Papyrus of Ani, sheet 29 ... ... 325 Chap. CLXXVI. The Chapter of not dying a second TIME. From the Papyrus of Nu, sheet 22 ... ... 327 Chap. CLXXVII. The Chapter of raising up the Khu, AND OF MAKING THE SOUL TO LIVE IN THE UNDER¬ WORLD. From the Papyrus of Nebseni, sheet 18 ... 328 Chap. CLXXVI 1 1. THE CHAPTER OF RAISING UP THE DEAD BODY. Front the Papyrus of Nebseni, sheet 19 329 Chap. CLXXIX. The CHAPTER OF ADVANCING FROM YESTERDAY AND OF COMING FORTH BY DAY. Front the Papyrus of Nu, sheet 15 ... ... ... ... 333 Chap. CLXXX. THE CHAPTER OF COMING FORTH BY DAY, OF PRAISING RA IN AmENTET, OF ASCRIBING PRAISE UNTO THOSE WHO DWELL IN THE TUAT, OF OPEN¬ ING UP A PATH FOR THE PERFECT KHU IN THE UNDERWORLD, OF CAUSING HIM TO WALK, OF MAK¬ ING LONG HIS FOOTSTEPS, OF GOING INTO AND COM¬ ING FORTH FROM THE UNDERWORLD, AND OF PER¬ FORMING TRANSFORMATIONS LIKE A LIVING SOUL. From a Papyrus at Paris ... ... ... ... 334 Chap. CLXXXI. The CHAPTER OF ENTERING IN TO THE DIVINE SOVEREIGN CHIEFS OF OSIRIS, AND TO THE LIST OF CHAPTERS. XXXV PAGE GODS WHO ARE GUIDES IN THE TXAT, AND TO THOSE WHO KEEP WARD OVER THEIR GATES, AND TO THOSE WHO ARE HERALDS OF THEIR HALLS, AND TO THOSE WHO ARE THE PORTERS OF THE DOORS AND PYLONS OF AmENTET, AND OF MAKING THE TRANSFORMATIONS LIKE A LIVING SOUL; AND of praising Osiris and of becoming the prince OF THE DIVINE SOVEREIGN CHIEFS. From the Pa¬ pyrus of Qenna. With Rubric ... ... ... ... 337 Chap. CLXXXII. The Book of stablishing Osiris FIRMLY, OF GIVING AIR TO THE STILL- HEART, WHILST TlIOTH REPULSETH THE FOES OF HORUS. From the Papyrus of Mut-hetep, sheet 4 ... ... 340 Chap. CLXXXIII. A HYMN OF PRAISE TO OSIRIS. From the Papyrus of Hu-nefer, sheet 3 ... ... ... 343 Chap. CLXXXIV. The Chapter of being nigli unto OSIRIS. From the Papyrus of Uaa ... ... ... 346 Chap. CLXXXV. THE [CHAPTER OF] GIVING PRAISES UNTO Osiris, and paying homage unto the lord of ETERNITY, AND PROPITIATING THE GOD IN HIS WILL, AND DECLARING THE RIGHT AND TRUTH, THE LORD OF WHICH IS UNKNOWN. From the Papyrus of Sutimes 347 Chap. CLXXXVI. Without title. From the Papyrus of Ani, sheet 37 ... ... ... ... ... ... 348 Chap. CLXXXVI I. The CHAPTER OF ENTERING IN UNTO THE COMPANY OF THE GODS. Front the Papyrus of Nu, sheet 19 ... ... ... ... ... ... 349 Chap. CLXXXVI 1 1. The [Chapter of] the going in OF THE SOUL TO BUILD AN ABODE AND TO COME FORTH BY DAY IN HUMAN FORM. From the Papyrus of Nu, sheet ig ... .... ... ... ... ... 349 Chap. CLXXXIX. The Chapter of not letting a man MAKE A JOURNEY BEING HUNGRY, AND OF NOT EAT¬ ING FILTH. Front the Papyrus of Nu, sheet 19 ... 350 Chap. CXC. The Book of making perfect the Khu WITHIN Ra. Front the Papyrus of Nu, sheet 16 ... 353 INTRODUCTION. THE HISTORY OF THE BOOK OE THE DEAD. « Long ago, in the earliest period of Egyptian civili¬ zation, the dwellers on the Nile were in the habit of preserving the dead bodies ot their relatives and friends by means ot salt, soda, resin, bitumen, and other substances of like nature, and, although the art of mummifying and swathing the body in linen ban¬ dages did not attain to its highest pitch of perfection until several hundreds of years later, the simple means which were employed in the earliest days were effec¬ tual in keeping bones, sinews, and skin in existence upon earth. The Egyptians embalmed their dead either because they wished to keep their material bodies with them upon earth, or because they believed that the future welfare of the departed depended in some way upon the preservation of the bodies which they had left behind them upon earth. Whatever the motive, it is quite certain that it must have been a very power¬ ful one, for the custom of embalming the dead lasted in Egypt without a break for at least five thousand years. It survived all the influence which the Greeks XXXVII I INTRODUCTION. and Romans brought to bear upon the habits and customs of the Egyptians, and only disappeared from the country about two hundred years before its con¬ quest by Muhammad’s general cAmr ibn al-'Asi, A. D. 658. The writings of ancient Egypt shew that it was not only the custom, but also the duty of a man to prepare during his life-time a suitable tomb in which his body might rest after death, and it is to the desire of preserving the body on the part of the Egyptians, which found practical expression in the hewing of tombs and the making of elaborate funeral furniture, that we owe the greater part of our knowledge of their religious beliefs. As time went on the embalming of the dead was performed in a more elaborate manner, and at the same time the last resting place of the mummified body was chosen more carefully and wrought with greater attention. At a very early period the wealthy discarded the use of holes in rocks and caves as tombs, for in these the bodies were acces¬ sible to the attacks of enemies, and wild animals, and serpents ; and the same objection was, naturally, made to shallow hollows made in the limestone and covered over with slabs of the same material, and also to the vaulted, crude brick gwaves which were commonly in use in the early dynasties. The place of these was taken by pyramids built of stone, and by many-cham- bered tombs hewn in the living rock. Experience, however, soon shewed the Egyptian that the most carefully constructed tomb was incapable of prevent- THE HISTORY OF THE BOOK OF THE DEAD. XXXIX ing damp-rot or dry-rot and decay, and that some other power besides his own must be invoked to pre¬ vent the destruction of the body, which, though need¬ ing longer time to accomplish, was as effectually per¬ formed by these means as by the tooth of the wild animal or serpent, or by the hand of the enemy. At this stage the aid of the professional religious man or priest was called in, and the task of finding means to pre¬ vent rot and decay was entrusted to him. There is little doubt that when the body was laid to rest in the tomb, the priest pronounced certain words or for¬ mulae or prayers over it, and it is probable that the recital ol these words was accompanied by the per¬ formance of certain ceremonies. Whatever these for¬ mulae were they formed the foundation of the Book of the Dead of later Egyptian times. It is idle to attempt to consider what such words were, but we are within our right if we assume that they were addressed to the god or gods of the community on behalf of the dead, and that they contained petitions for the welfare of the departed in the world beyond the grave. Such petitions would refer more to ma¬ terial than to spiritual happiness. Indeed it is more than doubtful if the Egyptian, at that time, had deve¬ loped any spiritual conceptions, in our sense of the word ; for, although his ideas were very definite as to the reality of a future existence, I think that he had formulated few details about it, and that he had no idea as to where or how it was to be enjoyed. XL INTRODUCTION. ^Certain portions of texts which have been incor¬ porated into religious works of a later period shew that the life which the Egyptian hoped to live after death was one similar to that which he led upon earth, and it is clear that he thought the preservation of his natural or material body to be, in some way, absolutely necessary for the attainment of this life. He hoped to have power to exercise all the natural functions of his body, and to be able to journey about at pleasure ; unless the body and all its members were preserved, such a life was impossible for him. The earliest monuments in Egypt of the historic period are tombs, and the universal testimony of these is to the effect that the Egyptian endeavoured to attain to this life by the embalmment of the body, and by the power which the texts inscribed upon his tomb, coffin, etc., could give him. And this was always so, for the earliest tombs prove that they were hewn out or built according to a recognized system which had become sanctified by antiquity, and that they were intended to keep intact bodies which had been treated with balms and balsams, unguents and drugs, and other similar preservative compounds ; and the texts written upon them take the fact of the existence of a future life for granted, and assume that its duration will be infinite. .The oldest tombs of this kind to which we can assign a date belong to the period of the second dynasty, about B. C. 4200, but there are some in existence which are remarkable for the extremely ar- THE HISTORY OF THE BOOK OF THE DEAD XLI chaic grouping- ot the inscriptions upon the walls and which may well belong to a very much earlier time. In this connexion the evidence supplied by the curious tombs which MM. Amelineau and J. de Morgan have re¬ cently excavated at El -r Amrah, a place situated about five miles from Abydos on the west bank ot the Nile, is of peculiar interest. Here were found a number of oval graves, sunk in the stony soil to a depth vary¬ ing from five to six feet, wherein were the skeletons of human bodies lying upon their sides ; their hands were crossed before their faces, and their knees were bent and were on a level with their chests. With them were buried flints, small bronze implements, pottery ornamented and plain, stone vases, shell ornaments, etc., and, though experts are divided in their opinion as the exact antiquity of these objects, there seems little doubt that the oldest of them belong to the period ol the dawn of Egyptian civilization, and that is sufficient tor our purpose at present. A number of the skeletons trom the tombs of El Amrah were sub¬ mitted tor examination to Dr. Fouquet of Cairo, who has found reason for declaring that they shew traces of the bodies to which they belonged having been treat¬ ed with compounds or substances used in embalming the dead. This tact shews that the friends and rela¬ tives of the departed who caused their bodies to be so treated must have considered that it would be of some benefit to them in their life in the world beyond the grave, and in so doing they were, probably, only XLII INTRODUCTION. conforming to a custom which was already old and well established in their day. It must not be forgotten that the skeletons in the cemetery of El-'Amrah were found lying on their sides, and this fact strongly sup¬ ports the view that the tombs are not tombs of Egyp¬ tians but of their immediate predecessors or of contem¬ poraries of the early dynasties. In no Egyptian tomb hitherto opened has the mummy been deposited on its side ; moreover, the Egyptian mummy is always found lying upon its back, its arms are always laid on the body, and the hands rest on the tops of the thighs. Though the burials at El-'Amrah tell us nothing about the ceremonies, religious or otherwise, which were performed over the departed when they were committed to the earth, they prove almost beyond a doubt that peoples other than the Egyptians partially embalmed their dead at that remote period, and this being so it is probable that the religious ideas and the belief in a future life which the Egyptians pos¬ sessed were shared by the nations round about them, with whom they were perhaps connected by ties of blood. Passing from prehistoric times of which we know little, and that little imperfectly, we come to the tombs of the first four dynasties, which shew that a great development in the religious ideas and funeral cere¬ monies has taken place since the first of the graves at El-'Amrah was dug. We see that certain symbolic ceremonies were regularly performed, that a number THE HISTORY OF THE BOOK OF THE DEAD. XLIII of priestly officials, with clearly defined duties in con¬ nexion with funerals, had come into being, that a large number of festivals were celebrated at or near the tomb throughout the year, that the offering of meat and drink, of unguents and garments, and of green herbs and flowers at stated times had grown into a system, that a number of gods were duly honoured and worshipped, that the priests ot the gods belonged to and probably formed the ruling class ot the districts in which they lived, that certain gods had already obtained the position of national deities who were known and honoured throughout the country, and that certain cities, such as Abydos, Annu (On), and Memphis, had become centres of teach¬ ing ot the views and dogmas which their respective priests had adopted and modified, or had themselves evolved. It is quite certain that certain priestly offi¬ cials lived and died, for the texts on their tombs bear witness to this fact ; if the official lived, then the office to which he was appointed existed ; and if religious books, the reading of which during the funeral was necessary for the welfare of the departed, had not existed, men would not have been appointed to read them. At this time we find that certain priests called “priests ot the ka " were duly appointed, and that they performed their ministrations in “chapels of the ka" which were attached to the tombs of kings and wealthy men ; this shews beyond a doubt that the doctrine of the existence of a “double” of a man XLIV INTRODUCTION. had been evolved, and the making of offerings to it at stated intervals at the tomb proves that it was believed to dwell therein, and that material meat and drink were necessary for its well-being. This is im¬ portant also as indicating that the offerings were not consumed by the deceased himself, however needful the ceremony of offering them might be for his gen¬ eral welfare. Similarly, the sufferings, death, and re¬ surrection of Osiris were well known in the period of the early dynasties, and it is probable that he ^became the type of the resurrection of man in Egypt, long before the religious texts which assume it and which call him the god and king and judge of the dead passed from oral tradition to inscribed papyrus. A study of the religious texts of all periods proves that the great fundamental religious ideas of the Egyp¬ tians remained unchanged from the earliest to the lat¬ est historical times, and it seems that they must have been received by the early Egyptian priests in much the same form as that in which they handed them on. The doctrine of immortality and everlasting life and the belief in the resurrection of a spiritual body are the brightest and most prominent features of the Egyptian religion ; they survived all the theological theories and speculations of the various schools of religious thought in Egypt, and to them generations of men clung with a firmness and tenacity marvellous to consider. And side by side with these beliefs there flourished the religious texts to which the name Book THE HISTORY OF THE BOOK OF THE DEAD. XLV of the Dead has been given, and they appealed might¬ ily to all, from highest to lowest, for they were be¬ lieved to give man power in the world beyond the grave, and to enable him to attain to the abode ol the blessed and to gain everlasting life. No amount of research and no discovery have, as yet, yielded any information about the home, and origin, and early history of the Book of the Dead. It seems pretty clear that, „ as said above, the first form of all of the Book of the Dead consisted of the words or petitions addressed to the “god of the city”, or to a collection ot supernatural powers, on behalf of the deceased by relatives and friends, and that such petitions referred to material rather than to spiri¬ tual things. That they would increase in number and in length as time went on is only what is to be ex¬ pected, and the nature of their contents also would vary according to the rank and position of the de¬ ceased. At first they were recited only and not written down, and it is probable that they existed in this form for a very long period ; at length they were done in¬ to writing, but this, I believe, only took place when the professional religious men or priests began to be doubtful about the meaning ot some of them, and un¬ certain about the way in which they should be writ¬ ten. The priests wrote them down to preserve them, and thus endeavoured to keep without further cor¬ ruption texts which already in their day had become exceedingly old and difficult of understanding. 1 he XL VI INTRODUCTION. writing materials which they employed for this pur¬ pose are unknown. It is hardly possible that they in¬ scribed their texts upon stone, for had they done so remains of such inscriptions would certainly have been found ere this. In Egypt, at all events, the commonest writing material was the papyrus, and, the hiero¬ glyphic for “book” or “writing” being in the earliest times a roll of papyrus tied round the middle with a string of the same material, it is probable that reli¬ gious texts were first written upon papyrus rolls. The syllabary, or alphabet, or both, employed by these early scribes would probably be hieroglyphic or pic¬ torial, but no specimen of it has come down to us ; it is not likely that the signs used for writing the texts would be wholly alphabetic or wholly syllabic, for in the earliest inscriptions known to us both kinds are used. Where and by whom the texts of the Book of the Dead were composed is also unknown. There is no good reason for assuming that they are the off¬ spring of the minds of Libyans or dwellers of Central Africa, they cannot be the literary product of savages or negroes, there is no evidence to shew that they are of Semitic origin, and the general testimony of their contents indicates an Asiatic home for their birth¬ place. Certain of the ideas expressed in the earliest form of the Book of the Dead known to us are gross and brutal, but they were retained rather by the con¬ servative spirit of the Egyptians than by any belief in them ; their reverence for ancient writings and THE HISTORY OF THE BOOK OF THE DEAD. XLVII customs is too well known to need comment here. That such texts should suffer modification as time went on is only to be expected, but we may be sure that the original purpose of them remained unchanged, and that all really essential ideas and beliefs of a fundamental character found expression always in the same way. Wherever its original home may have been, or whatever was its origin, or whoever were its au¬ thors, it is quite certain that the Book of the Dead, in a connected form, is as old as Egyptian civilization, and that its sources belong to prehistoric times to which it is impossible to assign a date. We first touch solid ground in the history of the Book of the Dead in the period of the early dynasties, and, if we accept one tradition which was current in Egypt as early as B. C. 2500, we are right in believ¬ ing that certain parts of it are, in their present form, as old as the time of the first dynasty. The LXIVth Chapter, which is admitted on all hands to be ex¬ ceedingly old, exists in two versions. The rubric to one of these declares that the Chapter is as old as the time of Idesepti, the fifth king of the first dynasty, about B. C. 4266, and says that it was “found” beneath the Hennu boat by the foreman of the builders ; and the rubric to the other (see pp. 118, 119) states that it was “found” at Hermopolis, inscribed upon a block of ironstone, by Herutataf (the son of Khufu or Cheops, the second king of the IYth dynasty, about B. C. 3733), when he was inspecting the temples throughout X L V III INTRODUCTION. the country. These opinions find expression upon coffins of the eleventh and twelfth dynasties and in papyri of the best period, that is to say, from about B. C. 1600 to B. C. 1000; and though one makes out the Chapter to be some six hundred years older than the other, both agree in assigning to it a date which is coaeval with the Early Empire. It is difficult to know what is exactly meant by the word “found”. It may, of course, mean that a stone slab bearing the text of the Chapter was discovered whilst certain re¬ pairs or alterations were being carried out in the temple of the god Thoth at Hermopolis, or it may mean that the Chapter was edited in some way by Khufu’s son Herutataf. The latter explanation is cer¬ tainly the more probable, for we know from other sources that Herutataf was a learned man, and that he was the author of various literary works, which enjoyed a considerable reputation. On the other hand, the ancient custom of ascribing the works of unknown authors to famous men may have already been in vogue. Of the Book of the Dead of the second, third, and fourth dynasties we know nothing, and no copies of any part of the Recension then in use have come down to us ; the texts on the tombs of the priests of that period shew that funeral ceremonies were per¬ formed in accordance with the instructions contained in the rubrics to the various Chapters of the Book of the Dead, and the existence of collections of reli- THE HISTORY OF THE BOOK OF THE DEAD. XLIX gious texts stands assured. During the reign of Men- kau-Ra, the Mycerinus of the Greeks, the fourth king of the fourth dynasty, about B. C. 3633, certain Chap¬ ters, i. e., XXX b and CXLVIII, are said to have been found by Herutataf, and there are traditions extant that religious ceremonies were performed with re¬ newed vigour during the reign of this king. On the coffin of Men-kau-Ra (Brit. Mus. No. 6647) are inscrib¬ ed two lines1 of text which are also found on the walls inside the pyramids of Teta and Pepi I, kings of the sixth dynasty ; it would be absurd to suppose that these lines formed the only portion of the text known in the fourth dynasty, and thus we are entitled to assume that the same Recension of the Book of the Dead which was known and copied in the sixth dy¬ nasty was also known and copied in the fourth dy¬ nasty. From the lines on the coffin of Men-kau-Ra we learn some interesting facts : namely, that the dead king was identified with the god, that the divine ori¬ gin of the god was ascribed also to the king, that the life of the king in the world beyond the grave was to be that of a god, that all his foes were to be vanquished, and that he was to become a being possessed of life everlasting. Here, then, is a proof of the acceptance of the Osiris story and of the doc- 1. They read : “[Hail,] Osiris, king of the North and South, Men-kau- “Ra, living for ever ! born of heaven, conceived of Nut, heir of Seb his “beloved. Thy mother Nut spreadeth herself over thee in her name of “ ‘mystery of heaven’ ; she granteth that thou mayest exist as a god with¬ out thy foes, O king of the North and South, Men-kau-Ra, living for ever.” d L INTRODUCTION. trine of immortality, or everlasting life, at a very re¬ mote period in Egypt. During the period of the fifth and sixth dynasties a remarkable development took place in the funeral ceremonies performed for Egyptian kings. The kings of the fourth dynasty Ivhufu (Cheops), Kha-f-Ra (Khephren), and Men-kau-Ra had built for their tombs the stone pyramids at Gizeh, which to this day excite the wonder and admiration of the civilized world, but the walls of the chambers and corridors are unin¬ scribed, and they tell us nothing of the texts which were recited during the funeral, and nothing of the ceremonies by which they were accompanied. At the close of the fifth dynasty, however, Unas the king (B. C. 3333) built as his tomb a stone pyramid at a place now called Sakkara, which is situated on the west bank of the Nile, a few miles to the south of the modern city of Cairo, and he covered the greater parts of the walls of the chambers, corridors, etc., with several hundred vertical lines ol hieroglyphic text which were deeply cut and filled up with green paint or composition. In the year 1 88 1 M. Maspero effected an entrance into this pyramid, and he recog¬ nized at once the fact that the inscriptions which he saw before him formed the text of the Book of the Dead which was in use in Egypt during the period of the fifth dynasty. Continuing his labours in this “pyra¬ mid field” he opened the pyramids of Teta, Pepi I, Mer-en-Ra, and Pepi II, kings of the sixth dynasty who THE HISTORY OF THE BOOK OF THE DEAD. LI reigned from about B. C. 33oo to B. C. 3 1 66, and he found that the texts which covered the walls inside were duplicates, with additions, ol those which he had already found in the pyramid of Unas.' We thus see, for the first time, a collected series of texts of the Book of the Dead in the earliest Recension known to us ; this Recension may lor convenience be called the ‘Heliopolitan’, because it bears unmistakable evi¬ dence that it was drawn up by the priests of Annu (On or Heliopolis), and that it contains the peculiar views held by the priests of the colleges of that very ancient city. Though five sets of extracts from it have come down to us in a tolerably complete state of preservation, we must not assume that they represent all the texts which belonged to it, indeed the various sections of it which were copied upon funeral monu¬ ments and papyri in later times indicate that for all practical purposes its extent was illimitable. How much “editing” was done to the texts of this Recension by the priests of Annu cannot be said, but there is con¬ siderable evidence scattered throughout it which shews that they had been edited two or three times before, and it is clear that we have preserved in it many religious ideas and beliefs which belong to what may be termed strata of religious thought of different i. These texts, together with French translations, have been published by M. Maspero under the title of Les Inscriptions des Pyramides de Saq- qarah, Paris, 1894 ; the various sections of this work had before appeared in Recueil de Travaux, tom. III. ft'. LII INTRODUCTION. periods and dates. Some of them certainly go back to a period in the history of the Egyptians when they celebrated their triumphs over their enemies in a brutal and savage fashion, and others belong to a time when their ancestors stood but little higher on the ladder of civilization than the barbarous tribes who lived on their western and southern frontiers. The Heliopolitan Recension of the Book of the Dead consists of a series of paragraphs, each of which is introduced by the word “recite” ; scattered through¬ out the text are directions to the priests who per¬ formed the ceremonies when to make certain presen¬ tations of meat, drink, and other objects. In later days the rubrical directions were written at the ends of the sections, and titles were given to the sections, which henceforth became special Chapters, intended to produce certain definite results. An ex¬ cellent idea of the arrangement of the texts in the pyramids will be obtained from the accompanying page of hieroglyphic extract which is taken from the text written for Unas, 1. 496 fif. At the end of the sixth dynasty the walls of the chambers of tombs built for great and wealthy men were profusely ornamented with texts and scenes, both coloured and uncoloured ; but in none do we find religious texts belonging to the collection which the royal pyramids have revealed to us. It is difficult to account for this except on the score of economy. The wealthy man or owner of large estates caused THE HISTORY OF THE BOOK OF THE DEAD. li i r ffi □ 'k k k A □ AAAAAA P I \\ I I A\~ ) □ □ o AAAAAA AAAAAA AAAAAA LIV INTRODUCTION. the scenes which shewed his greatness and affluence to be vividly depicted on the walls of his tomb, but even in the East, where time has always been of little value and labour cheap, the difference between the cost of cutting several hundred lines of hieroglyphics in limestone and filling them up with paint, and the cost of painting a number of agricultural and other scenes in tempera must have been very considerable. In the former case the texts had to be “set out” by the artist, and then carefully cut by the skilled mason, and it must not be forgotten that the copy from which the artist worked may have been in hieratic or cur¬ sive characters, in which case the difficulties of the work wTould be increased ; in the latter the artist’s work was limited to broad outline which could be quickly drawn, and the filling in of the colours was an easy matter. During the interval between the end of the sixth dy¬ nasty and the beginning of the eleventh we know no- thing of the fortunes of the Book of the Dead, and it is not until we come to the middle or end of the eleventh dynasty that we find other copies of the work. Of the history, too, of the period of the seventh, eighth, ninth, and tenth dynasties very little is known, and though in certain districts in Upper Egypt tombs of consider¬ able size and beauty were built, yet no striking de¬ velopment in the funeral texts seems to have taken place, or, if it did, we have no record of it. Belong¬ ing to the eleventh and twelfth dynasties, however, Plate i, THE BOOK OF THE DEAD IN THE Xlth DYNASTY. From the Sarcophagus of Amamu, Brit. Mus. No. 6,654. THE HISTORY OF THE BOOK OF THE DEAD. LV we have a number of coffins of considerable impor¬ tance for the study of the Book of the Dead. They may Ire roughly divided into three classes : (i) those which are painted to represent funeral chambers or tombs, (2) those which are almost plain outside but covered inside with texts in the hieratic or cursive Egyptian character, and (3) those which are inscribed both inside and out. The texts are usually traced in black upon the planed surface of the wood, the chief in¬ scriptions which record the name and titles of the de¬ ceased being painted in large hieroglyphics either in a vertical line down the length of the cover, or in a horizontal line round the upper part ot the four sides of the coffin. On the right hand side, at the foot, is often painted or inlaid the double utchat or so-called “symbolic eyes”. Plates I and II illustrate as far as possible without the use of colours the ar¬ rangement of the text on such coffins. The scene in Plate I is from one end (inside) of the famous coffin of Amamu (Brit. Mus. No. 6,654). The border with its pattern ot rectangles is painted in bright colours, red, green, and yellow, and all round the upper part of the sides are painted the principal objects which formed the usual offerings to the dead, and a prayer that the deceased may have such things offered in his tomb for ever. Mere we see vases and jars ot various shapes and sizes filled with unguents and cosmetics, the names of which are given in the line of hiero¬ glyphics above them ; they are set upon a stand, LYI INTRODUCTION. broken examples of which have been from time to time found in tombs. Each of the vertical lines of text begins with the word "jpp “recite”, a fact which shews that the text was usually inscribed upon the walls of tombs. Plate II gives an extract from the text inscribed upon the coffin of Sebek-aa preserved at Berlin. It will be noticed that the hieroglyphics have begun to assume a conventional form, and that they do not so readily suggest the objects which they represent. We notice, too, that the various sections on such coffins have specific titles attached to them, in other words they have become “Chapters”. As the pyramids of the fifth and sixth dynasties do not all contain the same selection of extracts from the Book of the Dead, so the coffins of the eleventh and twelfth dynasties do not all contain the same selection of Chapters ; this fact shews that the selection of the extracts and Chapters did not follow any general rule, but whether it depended upon the will and discretion of the scribe or the deceased cannot be said. Down the length of the bottom of the coffin inside was fre¬ quently painted a band of white across which were traced in blue wavy lines to indicate water ; this pro¬ bably represented the celestial Nile, or the stream upon which the deceased hoped to float to the Ely- sian Fields. We must note, in passing, that at the period when these coffins were made no pyramids were inscribed with extracts or Chapters from the Book of the Dead ; in other words, it was found both Plate II. THE BOOK OF THE DEAD IN THE Xlth and Xllth DYNASTY. From the Sarcophagus of Sebek-Aa. ^See Lepsius. “ Aelteste Texte, Bl. 42.) THE HISTORY OF THE BOOK OF THE DEAD. LVII cheaper and easier to write the text with ink or co¬ lours upon planks which could be afterwards pegged together to form coffins. This custom resulted in the curtailment of the selection of texts, and in less than a thousand years after the religious texts in the py¬ ramids of the fifth and sixth dynasties were cut, we find that certain portions of them had fallen into dis¬ use. We have already seen that a period lies between the sixth and eleventh dynasties during which we know nothing of the Book of the Dead, and again during the period which lies between the twelfth and eighteenth dynasties we know nothing of it. With the beginning of the eighteenth dynasty the Book of the Dead begins a new phase of its existence, and a de¬ velopment of its history as interesting as it is un¬ expected is before us. From pyramids the transition was to coffins, and now the transition is from coffins to papyri. And here again economy probably played an important part. Inscribed pyramids, and sarcophagi, and coffins would, necessarily, be only made for royal personages and for great and wealthy folk, but a roll of papyrus was, in comparison with these, a very in¬ expensive thing, especially if the services of an or¬ dinary scribe were employed in inscribing it. The greater number of the copies of the Book of the Dead inscribed upon papyri have been found at Thebes, indeed those made in this city are of such importance, that to the Recension of the work which LVIII INTRODUCTION. we commonly find in use in Egypt from the eighteenth to the twenty-second dynasty the name “Theban” has been given. We owe them chiefly to the scribes and priests who were attached to the powerful confrater¬ nity of the priests of “Amen-Ra, the king of the gods”, and, speaking generally, the best MSS. are found in their tombs and coffins. The original home of the texts which they copied, was, of course, Memphis or Helio¬ polis, and there is reason for believing that during the earlier centuries of their existence they did little more than adopt the religious views and doctrines of the sages of the North. As time went on, and the worshippers of Amen obtained greater power, this god was slowly but surely made to usurp the attributes of the older cosmic gods of Egypt, and eventually, as we see in Chapter CLXXI {infra, p. 3 1 5), his name is included among those of the old gods of the Book of the Dead. The papyri inscribed with copies of the Theban Recension of the Book of the Dead vary in length from about 15 to 90 feet, and in width from 1 2 to 18 inches ; in many cases the various pieces which form the papyrus are so carefully put together that it is almost impossible to see where one piece ends and the other begins. In the early part ot the eigh¬ teenth dynasty the text is always written with black ink in vertical columns of hieroglyphics, which are separated from each other by black lines ; the titles of the Chapters, and the initial word or words of Plate III THE BOOK OF THE DEAD IN THE XVI I Ith DYNASTY. I A-S ■ K -X o ngk 6 i «. m ^ ao- 2 f F=( i Q VVl see II A tfX f :4 TX ~:Wl£.i£x? taiEs i.ur. ,-. » — y. © pn:©!<| “ -*£S2* ~fe? •jslQl _ , , _ . ffi &l & ffj LlMf -fe "’ 1 g. 'tl-9' Ph ica si «iuz airrruc : 3 a s. f ;i;i f \M £|j! ;g ^ From the Papyrus of Nebseni, Brit. Mus. No. 9,000, sheet 6. Plate IV. THE BOOK OF THE DEAD IN THE XVIIIth DYNASTY. From the Papyrus of Nu, Brit Mus. No, 10,477, sheet 28, THE HISTORY OF THE BOOK OF THE DEAD. LIX certain parts of the Chapters, and “catch-words”, and rubrics are written with red ink. In the eighteenth dynasty, or perhaps a little earlier, the scribes be¬ gan to ornament the papyri with designs in black outline, referring to the subject matter of the text near which they were placed ; such designs, or “vig¬ nettes”, as they are usually called, occupy quite a subordinate position, and they were drawn most pro¬ bably by the scribe. Little by little, however, they increased in number, and it became the fashion to illuminate them with bright colours, greens, reds, yel¬ lows. In the nineteenth dynasty the unilluminated papyrus became the exception, and the Vignettes flourished at the expense of the text. An idea of the beauty of a fully coloured papyrus of the best period may be gained from the frontispiece to this volume and from the plates which face pp. 19 and 170, and Plates III —VIII will illustrate the characteristics of good MSS. of the eighteenth and nineteenth dynasties, ex¬ cept as to colour. Plate III illustrates the writing and Vignettes of the famous Papyrus of Nebseni (Brit. Mus. No. 9,900) which was found at Memphis ; it mea¬ sures 77 feet 7 1/2 in., by 1 ft. 1 '/, in., and contains seventy-seven Chapters, not including duplicates and triplicates. The Vignettes are traced in outline and are remarkably well drawn ; and both Vignettes and text appear to be the work of one scribe, probably Nebseni himself. The Papyrus of Nebseni was appa¬ rently written early in the eighteenth dynasty. Plate IV LX INTRODUCTION. contains a Vignette and a piece of text from the Pa¬ pyrus of Nu (Brit. Mus. No. 10,477), which was found at Thebes ; it measures 65 ft. 3 l/2 in., by 1 ft. 1 ‘/2 in., and contains one hundred and thirty- one Chapters. Though shorter than the Papyrus of Nebseni, the texts inscribed on it are more numerous, for the writing is smaller and the lines are closer together. Some of the Chapters have Vignettes, but they occupy an en¬ tirely subordinate position, and the colouring is not as fine as that found in documents of a later date. The date of this papyrus cannot be much later than that of Nebseni. On Plate V we have an example of the very fine, bold writing which is found in the Pa¬ pyrus of Ani (Brit. Mus. No. 10,470), which was found at Thebes ; this document measures 78 feet by 1 ft. 3 in., and contains sixty- six Chapters. It is the finest of all the illuminated papyri of the eighteenth dy¬ nasty, and from an artistic point of view its value is greater than that of any other papyrus. It is made up of six distinct lengths of papyrus which have been neatly joined ; the text was written by several scribes, and the Vignettes are the work of more than one ar¬ tist. An examination of the document shews that the artist’s work was done before the text was written ; at times the space needed for the text was miscal¬ culated, and the scribe was compelled to reduce the size of his writing, and even to write words on the coloured border within which text and \ ignettes are enclosed. The first sixteen feet of the papyrus were Plate V. THE BOOK OF THE DEAD IN THE XVIIIth DYNASTY. From the Papyrus of Ani, Brit. Mus. No. 10,470, sheet 26. THE BOOK OF THE DEAD IN THE XVI Nth DYNASTY. CQ From the Papyrus of Ani, Brit. Mus. No. 10,470, sheet THE HISTORY OF THE BOOK OF THE DEAD. LXI inscribed probably by Ani himself, the other sections were written by scribes of the same school, probably after his death. The Hymn to Osiris on Plate VI is probably in Ani's own handwriting, and the charac¬ ters are formed with an attention to detail not often found elsewhere. The Vignettes and text on plate VII shew the work of two scribes and two artists, and also shew that the inscribed portion ot one section was done on a larger scale than was contemplated in the earlier sections ; here we see that the borders had to be enlarged to make the join. From this we see, too, that the planning of a papyrus was a mat¬ ter which was left to the discretion ot the artist and scribe ; and when we consider that the Papyrus of Nebseni contains duplicates and even triplicates of some Chapters, and that the Papyrus of Ani contains two copies ot Chapter XVIII (one with an introduc¬ tion and one without), slightly differing from each other and having the sections of the Vignette arranged differently, it is clear that even the best scribes did not tie themselves to any one plan or method in pre¬ paring a copy of the Book of the Dead. We may note too that in the Papyrus of Ani a large section of the text of Chapter XVII has been omitted by the scribe, probably because the artist had not left suffi¬ cient space for the whole Chapter. In the text, more¬ over, several palpable errors occur, but, on the other hand, we have in the Vignettes descriptions of mytho¬ logical scenes, names of gods, etc., which occur in LXII INTRODUCTION. no other text ; among these worthy of special men tion are the Judgment Scene and the accompanying texts, and the Vignette to the XVII th Chapter. Plate VIII gives us a Vignette and a few lines of text from the Papyrus of Hu-nefer, a scribe and super¬ intendent of cattle who flourished in the reign of Seti I, about B. C. 1370; the cartouche of the king affords conclusive proof as to its date. This document is remarkable from many points of view. It is the shortest perfect MS. of its class known, measuring 18 feet by 1 ft. 3 3/8 in. The Vignettes are beautiful specimens of the artist’s work, and the scene in which the performance of the ceremony of “Opening the Mouth” is depicted is the most perfect known ; but the Vignette to Chapter XVII is imperfect when com¬ pared with that of the Papyrus of Ani. The copy of Chapter I is so good that M. Naville employed it as the standard text in his Todtenbuch , but the copy of Chapter XVII is so incomplete and incorrect that he found it useless even for purposes of comparison. Here again we see that the Vignettes were executed at the expense of the text ; in spite of this, however, the papyrus is valuable, for it contains a Hymn to Osiris by the god Thoth which is not found elsewhere in the same form. The text is written in a good, bold hand, but with little attention to the details of the characters ; and the Judgment Scene exhibits many peculiarities, both in respect of text and arrangement. Plates IX and X illustrate the Vignettes and the THE BOOK OF THE DEAD IN THE XVI I Ith DYNASTY. g^Mfln^EWJ'RIl; s»si]i:ittin-aayt^u l«f-l^lESSS®#ea®l HEtnas:rdn»i49ia':l swlto,nh«sik:iimi cttiaKMK^aKWfl i)jcu^iaviMra« m _ _ Miawwitiffl •r$m mm \M^m T^igr 0 |-<-J §Ni'Co:^l'^»Ni.gJ'!Tr'^j 5 '*T* ...ft I i j i* S a & I n ^ ] <44 fj > ^ •€ ^ j Pit 4 it i r* £ ts*t 2t *5 «*=* *rr tTl * m.«ul ^|froo A iim t ti W J q£&j^ q A4r^H4£- 51 i^Ll Vis?’ ? $«*(*<££ n,*4% «-^££f q f ' W *&-& it ^ S&IaJ rSZa^J^sMT #® «t ,s^qn^4- \\adyvk-2*3&?? *s!}X,cl-&& J*-*>»0* ® 1 ^>A-K*1^T51 — IT* q ^1*^5 lit - ^)2 — JLiS Ilt' jdil _ 4r--i "ife* 5— 'i- / 4Hi tf | **rq ~v sf-J Uk. 2- <• S* Jbr,.‘f£^. i*ifiu- A- ^ ftJL. From the Papyrus of Heru-em-heb, Brit. Mus. No. 10,257, sheet 14, Plate XIV THE BOOK OF THE DEAD AFTER THE XXVIth DYNASTY. From the Papyrus of Heru, Brit. Mus. No. 10,479, sheet 4. THE HISTORY OF THE BOOK OF THE DEAD. LXIX eign words. It has been suggested that these Chapters are of Nubian origin, and if so it would be interest¬ ing to know the circumstances under which they were ! inserted in the Book of the Dead. It is difficult to identify with certainty the papyri which were actually written during the twenty-sixth dynasty, but MSS. written in the period immediately preceding the Ptole- I ma'ic are not difficult to recognize. Plate XIV gives fourteen lines of text and part of a Vignette from a document ot this class (Brit. Mus. No. 10,479), and shews what a well defined class it is. The text is written with black ink in vertical columns of spidery hieroglyphics separated by black lines, and the Vig¬ nettes occupy small spaces above it ; the Vignettes ol the Sunrise or Sunset, the Judgment Scene, and the Elysian Fields occupy the whole length of the papyrus. Sometimes the Vignettes are all mixed together, but, even when coloured, they lack the artistic appearance and good work of the illuminated papyri of the eighteenth, nineteenth, and twentieth dynasties. The Recension in use in the Ptolemaic period is well illustrated by Plate XV, which is reproduced from Lepsius’ edition of the Turin Papyrus ; this pa- V pyrus is probably the best and longest MS. of the class known. The selection of Chapters is remarkably lull; the number ol Chapters, however, is not 165 but 150, lor three of them (Chaps. XVI, CXLIII, and CL) are in reality Vignettes, and nine others (Chaps. XL VIII, XLIX, LXXIII, CV1I, CXI, CXX, CXXh LXX INTRODUCTION. CXXIX, and CXXXIX) are duplicates of Chapters found in other parts of the papyrus. The titles of the Chapters, catch-words, parts of Rubrics, etc., are written in red. Meanwhile, however, a number of short religious works for funeral use had been composed, presumably by the priests, and it seems that towards the end of the Ptolemaic period it was more usual to inscribe these upon papyri than the Chapters of the old Re¬ censions of the Book of the Dead. It seems as if an attempt was made to extract only the essential por¬ tions of the old works and to omit from the shortened new texts the Chapters which referred to faiths which were dead and to beliefs which had little or no influence in those modern times. Added to this, the knowledge of such matters must have disappeared from the com¬ munity long before the Ptolemies ruled the land, and, though the belief in the resurrection of the spiritual body and in life everlasting beyond the grave re¬ tained its power over the people as firmly as ever, most men had no knowledge whatever of the texts which their forefathers who were dead and gone imagined to be necessary for the attainment of the same. The sepulchral stelae and coffins shew that neither the employer nor the employed had an exact idea of the import of the texts and symbols which were cut or painted upon them, and to ignorance as much as to haste must be attributed the blunders which occur in funeral texts of this period. Here and Plate XV. THE BOOK OF THE DEAD IN THE PTOLEMAIC PERIOD. From the Fapyrus of Auf-ankh. (See Lepsius, “Todtenbuch, Bl. 75 ) THE BOOK OF THE DEAD IN THE GR/ECO-ROMAN PERIOD. X w H < cu CO 1 From the Papyrus of Kerasher, Brit. Mus. No. 9,995, sheet THE HISTORY OF THE BOOK OF THE DEAD. LXXI there we find an attempt to preserve Vignettes and texts of the old period along with the modern work, and a good example of this class of document is the Papyrus of Kerasher (Brit. Mus. No. 9,995), a portion of which is reproduced on Plate XVI. Here we have a representation of the Judgment Scene, crude alike in colour and detail, a part of the Vignette of the first Chapter of the old Book of the Dead, a num¬ ber of the Pylons discussed in Chapters CXLV and CXLVI, etc., and two horizontal lines ot hieroglyphics which contain prayers reflecting those of an earlier period. No MS. could more clearly shew how little knowledge of the old Book of the Dead remained in the hands of the scribes at that time ; artistic skill, moreover, had sunk very low, for it will be noticed that the censer which the white-skirted priest is carry¬ ing before the bier, and which he was supposed to carry in his hand, is almost as long as he is high ! The coloured portion of this papyrus is followed by three columns of text in hieratic which form the work entitled Shai en Sensen, or “Book of Breathings” (see Plate XVII), wherein we find no hymns, and no ad¬ dresses to the gods, and in fact no words which do not directly refer to the future life of the deceased in the world beyond the grave. Here we have an epitome of all that the Egyptian hoped to obtain in the “land of eternity”. W e have now reached the end of the Graeco-Roman period, but the end of the Book of the Dead is not LXXII INTRODUCTION. yet, for belonging to the Roman period we find a number of small rolls of papyri inscribed in very cursive hieratic with a series of statements or asser¬ tions referring to the happiness of the deceased in the next world. Such papyri have no Vignettes, and as for the texts, both hymns and Chapters of the old Book of the Dead in any Recension are as absent from them as if they had never existed. The aim of the writer of such documents was not to glorify the gods, but to secure the goods of the next world by means of the smallest amount of writing possible, and at the least expense. On Plate XVIII is reproduced a portion of a papyrus of this class (Brit. Mus. No. 10,111), and a comparison of it with the earlier Plates in this book will shew at once the change which had come over the Book of the Dead. What form the Book of the Dead took in the early centuries of the Christian era cannot be said, but it seems not to have died out utterly, for selections from it are found copied upon the outer and inner swathings of mummies and upon coffins of the Roman Period ; on a coffin in Paris, which was probably made about the end of the se¬ cond century of our era, are written a number of texts which are as old as the time of the Pyramids at Sakkara, and this fact proves that when such documents were needed originals from which to copy them could always be found. There is good reason for assuming that the art of making mummies was practised until the end of the fifth century of our era, and there is Plate XVil. THE BOOK OF THE DEAD (OR BOOK OF BREATHINGS) IN THE GR/ECO-ROM AN PERIOD. K =©(i^SJ^nt Moim^ - ^&Tx\rz&vzjtrs^ SuLt < CH A?,Ov, II T?-*1 0 — \y^%y\lk «» ■& ntL-^v. 1 >X-f »._ i« • ^ _ ^ ? " ® 3>?*m U| /C'iy^jj?; En,„ \JT^y, — ’ taj From the Fapyrus of Kerasher, Brit. Mus. No. 9,995, sheet 2. Plate XVIII THE BOOK OF THE DEAD IN THE ROMAN PERIOD From Papyrus Brit. Mus. No. 10,111. THE HISTORY OF THE BOOK OF THE DEAD. LXXIII no doubt that in certain places the belief that the preservation of the natural body was absolutely ne¬ cessary for the growth, development, and existence of the spiritual body, existed in full force until a much later date. It is not possible to assign a date to the period when the decay of the Book of the Dead began, but it is probably contemporary with the advent of the Greeks in Egypt. Up to that period Egypt may be described as the home of a nation that was given up entirely to the care ot the dead and to the consideration of the future life ; a few ot its kings were soldiers in the true sense ot the word, but it is a striking fact that the temples and tombs of Egypt are the chief monuments of one of the oldest and greatest civilizations of the world. A tottering religion would be rudely shaken by the invasions of the country by Assyrians, Persians, Greeks, and others, and the permanent occupation of Egypt by Greeks and Romans would continue the work which frequent disturbances throughout the country had be¬ gun. The final blow, however, was not inflicted until the Egyptians began to renounce their own ancient religion and to become converts of the preaching ot Saint Mark and his followers ; when they were once able to believe that Christ had the power to raise up their bodies in a spiritual form they felt that there was no need to have them mummified, and simultane¬ ously the need for the Chapters of the Book of the Dead disappeared. LXXIV INTRODUCTION. We are now able to summarize the various forms of the Book of the Dead as follows : — It first exist¬ ed in oral tradition only, and was next written down to preserve it ; of these forms nothing whatever is known. The first historical Recension was that made by the priests of Heliopolis, and the oldest copies of it known are cut in hieroglyphics upon the walls of the chambers and passages inside the Pyramids of Sakkara of the fifth and sixth dynasties. The second Recension was written or painted upon sar¬ cophagi and coffins of the eleventh and twelfth dy¬ nasties in cursive hieroglyphics. The third Recen¬ sion was written in hieroglyphics upon papyri from the eighteenth to the twentieth dynasty, the various Chapters having no fixed order ; this Recension was illustrated by a large number of Vignettes. The fourth Recension was written in hieratic upon papyri during the twenty-first and twenty-second dynasties, and in¬ cluded extracts from various funeral books which were illustrated by Vignettes of an unusual character. The fifth or Sa'ite Recension was made, probably, in the twenty-sixth dynasty ; the Chapters have a fixed order and were written on papyri both in hieratic and hiero¬ glyphics. The sixth Recension which was in use in Ptolemaic times much resembled the Sa'ite, and may be regarded as the last form of the Book of the Dead, for the extracts from it written for the benefit of the dead upon small pieces of Papyri in the Graeco - Roman and Roman periods need hardly be considered. THE HISTOR Y OF THE BOOH OF THE DEAD. LXXV Thus the great religious work ot the Egyptians, which had lasted for thousands of years and which in early times, cut in hue, bold hieroglyphics, covered the walls and passages of the tombs of kings, ended its existence in almost illegible scrawls hastily traced upon scraps of papyrus only a few inches square. From first to last throughout the Book of the Dead, with the single exception of Herutataf, the second son of Cheops, no man is mentioned as the author or reviser of any Chapter or of any part of it ; certain Chapters may shew the influence of the cult oi a cer¬ tain city or cities, but the Theban Book of the Dead, at all events, cannot be regarded as the work of any one man or body of men, and it does not re¬ present the religious views and beliefs of any one part only of Egypt. From time immemorial the god Thoth, who was both the divine intelligence which at crea¬ tion uttered the words that were carried into effect by Ptah and Khnemu, and the scribe of the gods, was associated with the production of the Book ot the Dead, and, though he was primarily the god ot time and chronologer of heaven and earth, he ap¬ pears frequently as the advocate and helper of the deceased. In the CLXXXIInd Chapter (see p. 3qi) he is called the “scribe of right and truth who abo- “minateth sin”, and again, “Behold, he is the writing “reed of the god Neb-er-tcher, the lord of laws, who “giveth forth the speech of wisdom and understand¬ ing, whose words have dominion over the two lands”. LXXVI INTRODUCTION. Of himself the god says, “I am Thoth, the lord of “right and truth, who trieth the right and the truth “for the gods, the judge of words in their essence, “whose words triumph over violence .... I have “made Ra to set as Osiris, and Osiris setteth as Ra “setteth”. The deeds which Thoth claims to have done on behalf of Osiris are set forth at length in the two hymns to Osiris which form the CLXXXIInd and CLXXXIIIrd Chapters (see p. 340 ff.). In several places in the Book of the Dead the deceased is made to refer to the “might of the words of the utterances “of the god Thoth”, and much of what this god did for “his brother” Osiris was effected by this power. The belief in the efficacy of the words of Thoth continu¬ ed till the latest period, for in the Book of Breathings (see p. CXCVII) we read, “Thoth, the most mighty god, “the lord of Khemennu, cometh to thee, and he writeth “for thee the Booh of Breathings with his own fingers”. Finally, mention must be made of the various places in the tomb where the papyri inscribed with the Chap¬ ters of the Book of the Dead were placed. When the Egyptians ceased to cut the Chapters on the walls of the chambers and passages of pyramids, they wrote or painted them upon the sides, inner and outer, of wooden coffins, and this custom obtained until the end of the rule of the native kings of Egypt, about B. C. 350 ; the Vignettes were copied upon coffins, long after all knowledge of their meaning had been forgotten, until as late as the third century of our THE HISTORY OF THE BOOK OF THE DEAD. LXXVII era. The inscribed papyrus was sometimes placed in a separate box beside the coffin, and sometimes a niche in the wall was specially cut for it ; the most perfect of the papyri known have been found in niches. Frequently the papyrus was laid by the side of the mummy in the coffin, and in this case it is usually found broken by the movements of the mummy when the coffin was carried along. More frequently the papyrus was laid under the hands and between the thighs before the final swathing took place ; it was also placed between the legs just above the ankles. Such papyri are usually much broken, and they are often much discoloured by the moisture of the sub¬ stances, bitumen, cedar oil, etc., used in the process ot embalmment. In the time of the greatest power of the priests of Amen, in the twenty-first dynasty, large wooden figures of Osiris standing upon a pedestal ^=3 were made to serve as cases for the papyri, which were tightly rolled up and tied, and pushed up inside the figures through holes in the bottom ot the pedestals.' In later times, about B. C. 3oo, the figures were made solid, and vertical cavities were cut in the backs of them to hold the papyri ; still later, i. e., in the Roman period, when the papyri became very small, they were laid in cavities in the sides of the pedestals, which also contained mummi¬ fied portions wrapped in linen of the bodies of the i. A good example of this class of figure, that of Anhai, a priestess of Amen, is figured in my Mummy , p. 216. LXXVIII INTRODUCTION. persons for whom they were made. Over the mummi¬ fied remains, which are placed in the upper parts of the pedestals, we often find small models of sepulchral chests or coffins surmounted by figures of Anubis and hawks. The figure of the god above is no longer that of Osiris simply, but it represents the triune god Ptah- Seker-Ausar, the god of the resurrection, and has all the attributes which belong to the ancient gods Ptah and Seker. In this trinity the creator of the world, the sun, and Osiris as god of the dead were repre¬ sented. Some think that Ptah in this trinity represents the personification of the period of incubation which follows death and precedes the entry into eternal life. The exact position ot Seker cannot be definitely de¬ scribed ; he is usually depicted as a mummied body with the head of a hawk, and he sometimes holds in his hands the emblems of power, rule, and sove¬ reignty which belong to Osiris ; he is said to be the incarnation of the Apis bull at Memphis. OSIRIS AND THE RESURRECTION. It will be noticed in reading the translation of the Book of the Dead given in this volume that the de¬ ceased is always identified with the god Osiris, and that he is frequently called by the god’s name. And if the religious texts written for the benefit of the dead in all periods be examined it will be found that from the fifth dynasty to the latest times Osiris is always regarded as the king and god of the dead, and that Egyptian writers always assume the identity of the blessed dead with their god. Thus in the text inscribed on the Pyramid of Unas 1 the writer identi¬ fies the king with the god Osiris and says to the god Tern, “O Tern, behold thy son, this motionless Osiris, “thou hast given him that whereon he may live. If “he liveth this Unas liveth ; if he dieth not, this Unas “dieth not ; if he perisheth not, this Unas perisheth not ; “if he begetteth not, this Unas begetteth not ; it he be- “getteth, this Unas begetteth.” And throughout the re- i. Lines 240, 241. LXXX INTRODUCTION. ligious literature the deceased always claims that what¬ ever was done by the gods for Osiris should also be done for him by them. The hymns addressed to Ra and other great gods dwell more on the majesty and power which they exhibit in heaven and upon earth than upon their goodness to man ; but with Osiris the case is different, and it is evident that in the earliest period he was regarded more in the light of a god who could be known, and who was known more or less personally — if we may use the word — and he was of all the gods the one singled out to receive the petitions of mankind for everlasting life. It is impossible to say when Osiris began to be regarded as the god of the dead, and it is only from brief allusions that any history of him can be formed. Throughout the Egyptian texts it is assumed that the god suffered death and mutilation at the hands of his enemies ; that the various members of his body were scattered about the land of Egypt ; that his sister- wife Isis sought him sorrowing and at length found him ; that she fanned him with her wings and gave him air ; that she raised up his body and was united unto him ; that she conceived and brought forth a child (Horus) ; and that he (Osiris) became the god and king of the underworld. In the legend of Osiris as given by Plutarch (De hide et Osiride) it is said that he was murdered at the instigation of Typhon or Set, who tore the body into fourteen pieces, which he scattered throughout the land ; Isis collected these OSIRIS AND THE RESURRECTION. LXXXI pieces, and wherever she found one she built a tomb. After the death of Osiris, his son Idorus did battle with Typhon his father’s murderer, and, in the words of the Egyptians, “avenged his father”. Notwithstand¬ ing the death and mutilation which the god suf¬ fered the Egyptians firmly believed that he rose from the dead with a body perfect in all its members, and that corruption and decay had no power over him. This fact may be deduced from a large number of passages in texts of all periods, but in one in parti¬ cular which forms part of Chapter CLIV of the Book efi-the Dead1 a definite statement of it occurs. The deceased says to Osiris, “Do thou embalm these my “members, for I would not perish and come to an “end, [but would be] even like unto my divine father “Khepera, who is the divine type of him that never “saw corruption . Let not my body become “worms but deliver me as thou didst deliver thyself “ . Homage to thee, O my divine father Osiris, “thou hast thy being with thy members. Thou didst “not decay, thou didst not become worms, thou didst “not waste away, thou didst not become corruption, “thou didst not putrefy, and thou didst not turn into “worms. I am the god Khepera, and my members “shall have an everlasting existence. I shall not decay, “I shall not rot, I shall not putrefy, I shall not turn “into worms, and I shall not see corruption beneath i. See infra , p. 2S2 f. f LXXXII INTRODUCTION. “the eye of the god Shu. I shall have my being, I “shall have my being. I shall live, I shall live. I -shall “germinate, I shall germinate, I shall germinate. I shall “wake up in peace ; I shall not putrefy ; my intestines “shall not perish ; I shall not suffer from any defect ; “mine eye shall not decay ; the form of my visage “shall not disappear ; mine ear shall not become deaf; “my head shall not be separated from my neck ; my “tongue shall not be carried away ; my hair shall “not be cut off ; mine eyebrows shall not be shaved “off ; and no baleful injury shall come upon me. My “body shall be stablished, and it shall neither fall “into decay nor be destroyed upon this earth”. The oldest copy of this Chapter is inscribed upon one of the wrappings of the mummy of Thothmes III, who reigned about B. C. 1550, and the latest is found in the Turin Papyrus (edited by Lepsius in 1842), which dates from the Ptolemaic period. From these extracts we see that the deceased bases his certainty of an everlasting life, which was to be lived in a body which was perfect in all its members, upon the as¬ surance that Osiris died, and rose again, and lived in a body which was perfect in all its members ; and it followed for the Egyptian that if Osiris did not die and rise again his belief in a resurrection was vain. It is difficult to say with certainty whether 1 the ancient Egyptian believed that Osiris endured | pain and suffered death on his behalf or not ; but it J is quite clear that he believed there was some very OSIRIS AND THE RESURRECTION. LXXX1II definite connexion between the resurrection of Osiris and of himself, and also that the god was able to raise him up and to give him everlasting life, because he himself had conquered death and risen, and had be¬ come the master of everlasting life. If the legend of Plutarch, which states that Osiris was once a man who lived upon earth, really represents an Egyptian belie! we may, perhaps, conclude that the manhood which was common to the god and to the suppliant supplied the reason why the prayers which are put into the mouth of the dead are always addressed to Osiris. At all events, closer personal relations existed between man and Osiris than between man and any other god ; moreover, for countless generations he was the type and emblem of the resurrection, and, relying upon his power to give immortality to man, untold generations lived and died. The ceremonies connected with the celebration of the sufferings, death, and resurrection of Osiris were performed with great solemnity, and it has been thought that a represen¬ tation of them took place annually in certain of his shrines. The forms in which Osiris is depicted on the monu¬ ments and in papyri are very numerous, but we need only refer here to those which concern him in his character as king, god, and judge of the dead. In papyri he is seated on a throne within a covered shrine ; his form is that of a bearded mummy wear¬ ing the atef crown, and he holds in his hands the LXXXIV INTRODUCTION. crook and flail (or whip), emblems of sovereignty and dominion. On the side of the throne (which rests upon a pedestal made in the form of / — ), the sym¬ bol of that which is straight or right,) is the emblem of the union of Southern and Northern Egypt, which typifies the sovereignty of the god over the whole land ; the throne is sometimes placed upon water, wherein we may probably see the origin of the tra¬ dition of certain Eastern peoples which makes the throne of the Deity to rest above running water. Be¬ hind him frequently stand the goddesses Isis and Nephthys, and facing him, standing upon a lotus flower, are the four children of Horus (see p. 14). Thus seated praise was offered to him in these words : — “Glory be to thee, Osiris Un-nefer, the “great god within Abydos, king of eternity, lord of “the everlasting, who passeth through millions of “years in his existence” (p. 1 1). “Praise be unto thee, “O Osiris, lord of eternity, Un-nefer, Harmachis, “whose forms are manifold, and whose attributes are “majestic .... Those who have lain down (i. e., the “dead) rise up to see thee, they breathe the air and “they look upon thy face when the disk riseth on its “horizon ; their hearts are at peace inasmuch as they “behold thee, O thou who art Eternity and Everlast- “ingness” (p. 34). In an address to Osiris by Thoth j which forms the CLXXXIInd Chapter of the Book of the Dead (see p. 340) he is said to be the “Governor of those who are in the underworld”, and “to make OSIRIS AND THE RESURRECTION LXXXV men and women to be born again”, the new birth being the birth into the life which is beyond the grave ; and being himself everlasting he had power to bestow eternal existence upon his followers. Concerning the form in which Osiris rose from the * dead the texts are silent, and nothing is said as to the nature of his body in the underworld ; that he dwelt in the material body which was his upon earth there is no reason whatever to suppose, for there are in¬ dications in the texts which point to a definite belief in the resurrection of a spiritual body, both in the case of the god and of men. Before, however, this point is touched upon reference must be made to the ideas which the Egyptians held concerning the com¬ ponent parts of man’s entity, material, spiritual, and mental. The physical or material body, called khcit, was liable to decay, and could only be preserved by mummifying ; both gods and man possessed bodies of this nature. When the material body had been brought to the tomb for burial, provided that the prescribed prayers had been said over it and the proper cere¬ monies had been duly performed by the priests, it acquired the power of sending forth from itself a body, called sd//u, which was able to ascend to heaven and to dwell with the gods there. The only suitable ren¬ dering for the word sahu is “spiritual body”, and this meaning fits very well into the translation of the texts where the word is found. The educated Egyptian never believed that the material body would rise LXXXVI INTRODUCTION. again and take up a new life, for he well understood that flesh and blood could not inherit immortality. It has been urged by some that the custom of mummi¬ fying the dead, which obtained throughout Egypt for so many thousands of years, was maintained because the Egyptian believed in the resurrection of the ma¬ terial body, but it is not so ; they mummified their dead simply because they believed that spiritual bodies would “germinate” in them. In several pIaces~Tt~is- distinctly said that the “soul is in heaven, and the body upon earth”,1 and even the dead body of Osiris himself rested upon earth in Heliopolis (see p. 290) ; elsewhere2 it is said to the deceased, “Thy soul is “in heaven before Ra, thy ka hath what should be “given to it with the gods, thy sahu hath power (or “is glorious) with the khus, and thy body (khat) is “stablished in the underworld ( tuat ).” It is possible that certain simple folk may have been led to believe that because meat offerings and drink offerings in abundance were taken to the tombs the deceased must naturally partake of them, and it is more than probable that the Egyptians in a semi-savage state made such offerings because they believed them ne¬ cessary for their dead. The offerings taken to the tomb were intended for the ka of the deceased. The word ka has formed the subject of several learned dissertations by various scho- 1. Among others see Recueil de Travaux, t. IV. p. 71 (1. 582). 2. Lieblein, Que mon nom fleurisse, p. 2, 1. 2 IF. and p. 17, 1. 2tF. OSIRIS AND THE RESURRECTION. LXXXVII lars, and it is now generally rendered by “double” ; it has its equivalent in the Coptic nto and in the Greek stotoXov, and in certain places may be rendered by all the meanings of these equivalents. This abstract individuality or personality possessed all the attributes of the man himself, and, though its normal dwelling- place was in the tomb along with the body, it could wander about at will ; it was independent of the man to whom it belonged and could even go and dwell in the statue of a man. The ka could both eat and drink, and at a very early period a small chamber was specially prepared for it in the hall of the tomb ; this was provided with an opening through which it might snuff the smell ot the incense and other offer¬ ings made therein, and it was the duty ot certain members of the priesthood to minister duly and re¬ gularly to its needs. When actual offerings failed it would seem that the ka fed upon those which were painted or sculptured upon the walls and altars in the tomb, and when these were wanting it appears that it might even be reduced to eating offal and drinking filthy water. Connected in some inexplicable way with the ka was the ba, or soul, which according to some texts is said to eat of the funeral offerings along with the ka, in whom or with whom it was supposed to dwell, but according to others it ascended into heaven where it lived with Ra and the beatified dead. From one point of view it is not a material thing, and from LXXXVIII INTRODUCTION. another it is a tangible thing ; it is depicted as a human-headed hawk, and in a Vignette in the Papyrus of Nebqet (ed. Deveria and Pierret, pi. 3) it is seen flying down the funeral pit bearing air and food to the mummified body, lying in the mummy chamber, to which it belongs. The ba could leave its place in heaven and visit the body whenever it pleased, and it had power to assume any form which it pleased. Certain of the characteristics of the ba were shared by the heart, ab , which was believed to be the source both of life and of good and evil in man. The pre¬ servation of the heart was of the first importance, and several Chapters ol the Book of the Dead were composed with the object of keeping it out of the clutches of the “stealers of hearts”. In the Judgment Scene it is the one member of the body which is singled out for special examination, and the large numbers of heart amulets which are preserved in the national collections of Egyptian antiquities testify to the anxiety which the Egyptians felt as to its se¬ curity. With the ba, or soul, the khaibit , or shadow, is often mentioned, and it seems to have been nourished by the offerings which were made in the tomb of the man to whom it belonged. It had an existence apart from the body, and like the ka, or double, it could wander wherever it pleased. An interesting passage concerning the shadow is found in the XCIInd Chapter of the Book of the Dead where the deceased prays OSIRIS AND THE RESURRECTION. LXXXIX “O keep not captive my soul, 0 keep not ward over “my shadow, but let a way be opened tor my soul “and for my shadow, and let them see the Great “God in the shrine on the day of the judgment of “souls, and let them recite the utterances of Osiris, “whose habitations are hidden, to those who guard “the members of Osiris, and who keep ward over the “khus, and who hold captive the shadows of the dead “who would work evil against me” (see p. 152). Another integral part ol a man was the klin, or “shining”, translucent covering (?) of the spiritual body, which dwelt in heaven with the gods. It is difficult to explain its exact relationship to the double, and the soul, and the heart, and the shadow, but in cer¬ tain passages in which the word occurs it seems as if it had some close connexion with the soul, for it is mentioned along with it. In several passages, both in early and late texts, the sekhem of a man is mentioned with the ba, or soul, and sometimes with both the ka, or double, and the ba. One of the meanings of sekhem is “form” or “statue”, but another meaning is “power”, and it seems as if the Egyptians conceived the idea of the power or vital force of a man living with him in heaven. The gods were supposed to possess doubles, and souls, and shadows, and hearts, and khit s, but it is doubtful if they were endowed with sekhemu ; it is probable that they were not ; many of them were themselves sekhemu or “Powers”. xc INTRODUCTION. There remains now but one attribute of a man to mention, and that is the rcn or name ; in Egypt a man took the most extraordinary precautions to pre¬ vent his name from being blotted out, for it was the common belief that unless the name of a person were preserved he ceased to exist. Already in the Pyramid texts, as Dr. Wiedemann has pointed out 1 we find the deceased making supplication that his name may ilourish (literally, germinate) along with the names of Tern, Shu, Seb, and other gods, and the same desire is expressed in texts from the sixth dynasty down to the Roman period, when we find that a number of papyri were inscribed with invocations to one or more gods with the sole object of making to flourish2 the names of those for whom they were copied. The ren, or name, had some close connexion with the ka, or double, as may be seen from the passage in the text of Pepi I.3 Thus we see that the sahu, or spiritual body, the ka, or double, the da, or soul, the db, or heart, the khu, or shining form, the sekhem, or vital fierce, and the ren, or name, and the khaibit, or shade, were all believed to come into existence after death, and— it_ seems that the various parts which we have enuiner- _ 1. Recueil de Travaux, tom. XVII, p. 17. 2. An interesting collection of such documents was published by Lieb- t lein in 1895 entitled Le livre Que mon nom JJeurisse. 3. “Pepi passeth on with his flesh, Pepi is happy with his name, Pepi I liveth with his ka” (1. 169). OSIRIS AND THE RESURRECTION. XCI ated together made up the spiritual body which “ger¬ minated'’ in the khat or material body. There is little doubt that the beliefs in the existence of these various members oi the spiritual body are not all of the same age, and they probably represent several stages of intel¬ lectual development on the part of the Egyptian ; their origin and development it is now impossible to trace, for already in the fifth and sixth dynasties their exis¬ tence is accepted as an accomplished fact. A question naturally arises at this point, as to when this spiritual body began its existence ; but unfortunately no satisfactory answer can at present be given to it, for no text yet discovered supplies the necessary information. It is natural to suppose that the sdJiu, or spiritual body, came into being as a result of the prayers which were recited on the day ot the burial of the mummified body, and of the ceremonies which were performed at the same time. On the other hand, there exist distinct proofs that the Egyptians believed in a Judgment which was to be held in the domain of Osiris, and we should hardly expect the spiritual body to begin its career until after the trial ot the heart in the Balance, and until the verdict of the gods at this Judgment was favour¬ able to the deceased. The whole question is full ot difficulty, chiefly because the Egyptians themselves did not, I imagine, form definite ideas on such sub¬ jects, or it they did, they did not put them in writ¬ ing. It is, however, perfectly certain that they be- XCII INTRODUCTION. lievecl that Osiris had the power to make men to be born after death into a new life, and that such life was everlasting; and they ascribed to him this power because he had himself suffered death and mutilation and had risen from the dead. THE JUDGMENT OF THE DEAD. An examination of the papyri inscribed with the Theban Recension ot the Book of the Dead shews that they may be divided into two classes, viz., (i) those in which the Chapters of Coming forth by Day are preceded by Introductory Hymns to Ra and Osiris, and by a judgment Scene, and (2) those in which they are preceded by a simple Vignette in which the god Osiris is seen seated within a shrine. The oldest pa¬ pyri of the eighteenth dynasty 1 lack such Introductory Hymns and the Judgment Scene, which appear most often in the illuminated papyri of the last half of the eighteenth dynasty; they continue in the nineteenth dynasty, but frequently in a less full form. In the older Recensions of the Book of the Dead there is no attempt to describe the Judgment pictorially, and al¬ though it is pretty certain that every Egyptian believed that he would be judged after death, there is no de¬ finite statement of the fact. It will be noticed that a 1. E.g., the Papyrus of Nebseni and the Papyrus of Nu. XCIV INTRODUCTION. section of Chapter XXX b contains the words, “My “heart, my mother; my heart, my mother! My heart “whereby I came into being! May naught stand up to “oppose me at my judgment ; may there be no oppo¬ sition to me in the presence of the sovereign princes “[of Osiris] ; may there be no parting of thee from “me in the presence of him that keepeth the Balance” (see p. 79). “Let there be joy of heart unto us at the “weighing of words. Let not that which is false be “uttered against me before the great god, the lord “of Amentet” (see p. 80). Here clearly we have sug¬ gested the idea of weighing the heart, as the symbol of the seat of life and the source of good and evil actions, and as a matter of fact the Vignette of the Chapter, which first appears in the eighteenth dy¬ nasty, represents the deceased sitting in one pan of the scales and being weighed against his heart which is placed in the other. It is not easy to say exactly what belief underlies this Vignette, but it seems to indicate that the guardian of the scale weighed the body to see if it had carried out properly the heart’s directions, and that if it had done so it would counter¬ balance exactly the heart, and the beam of the scales would be straight. This testing of the body or heart, or both, took place in the presence of Osiris on the day when “words were weighed”. ^ In the Papyrus of Ani (sheet 3 1 ) four small Vig¬ nettes accompany the Negative Confession, which forms part of the CXXVth Chapter, and in one of THE JUDGMENT OF THE DEAD. xcv these we see the heart of the deceased in one pan of the balance, and a feather, emblematic of Right and Truth, i. c., “what is straight”, in the other. The god Anubis is testing the tongue of the balance, and close by stands the monster Am-met or “eater of the dead”. Here we have a proof that in addition to the weighing of a man’s body against his heart, the heart itself was weighed against Right and Truth, and that this stage of the Judgment also took place in the presence of the god Osiris, the judge of the dead. In the eighteenth dynasty, if not earlier, the idea of the Judgment took great hold upon the minds oi the Egyptians, and it found expression in the large and elaborate Vignette which is prefixed to the copies of the Chapters of Coming Forth by Day which were made at this period ; it is, however, impossible to say whether the large Vignette is a development of that which accompanies the CXXVth Chapter, or whether each had a distinct origin. When once the idea of the great Judgment Scene had developed itself it seems to have been felt that the deceased ought not to enter into the Hall of Judgment without having first uttered words of prayer and praise to the great gods Ra and Osiris, to the former as the greatest of the cosmic gods, and to the latter as the judge and god of the dead ; hence were composed the Intro¬ ductory Hymns to Ra and Osiris, of which several examples are known. In the hymns to Ra the deceased apostrophizes XCVI INTRODUCTION. the glory and majesty of the One god, the creator of the world and all that therein is, who manifests himself to his creatures under the form of the sun, by whose heat and light men and women, beasts and feathered fowl, fish and creeping things, trees and herbs have their being. The darkness of night into which the sun disappeared when he set was personi¬ fied as an enemy of the sun, and the daily victory of light over darkness was hymned with gladness by his worshippers. From one point of view the Egyp¬ tian regarded the course of the sun as a type of his own life, and day symbolized life and night death ; the conflict in which the sun engaged with the powers of darkness typified the struggle of the deceased with his enemies in the underworld, and man hoped that he would overcome them even as the sun vanquished all who opposed his course. In a fine hymn (see p. io) the deceased says : — “O thou beautiful Being, thou “dost renew thyself in thy season in the form of the “Disk within thy mother Hathor ; therefore in every “place every heart swelleth with joy at thy rising “eternally . O Ra, the divine man-child, the heir “of eternity, self-begotten and self-born, prince of the “Tuat, governor of the regions of Aukert, . . . thou “god of life, thou lord of love, all men live when “thou shinest ; thou art crowned king of the gods. “Those who are in thv following sing unto thee with “joy and bow down their foreheads to the earth “when they meet thee, thou lord of heaven, thou lord THE JUDGMENT OF THE DEAD. XCVII “of earth, thou king of Right and Truth, thou lord “ol eternity, thou prince of everlastingness, thou so¬ vereign of all the gods, thou god of life, thou crea¬ tor of eternity, thou maker of heaven wherein thou “art firmly established. The company ot the gods “rejoice at thy rising, the earth is glad when it be- “holdeth thy rays, the peoples that have been long “dead come forth with cries of joy to see thy beau¬ ties daily . The Serpent-fiend (/. e., Darkness) “hath fallen, his arms are hewn off, the knife hath “cut asunder his joints. Ra liveth in unchanging and “eternal law and order.” Again, in another hymn (see p. 8) we read : — “Thou risest, thou risest, thou “shinest, thou shinest, thou art crowned king of the “gods. Thou art the lord of heaven, thou art the lord “of earth ; thou art the creator of beings celestial and “of beings terrestrial. Thou art the One god who came “into being in the beginning of time. Thou didst create “the earth, thou didst fashion man, thou didst make “the watery abyss of the sky, thou didst form Hapi “(/. e ., the Nile), thou didst create the watery abyss and “didst give life to all that therein is. Thou hast knit “together the mountains, thou hast made mankind and “the beasts ot the field to come into being, thou hast “made the heavens and the earth. Thou art crowned “Prince of heaven, thou art the One dowered [with “all sovereignty] who comest forth from the sky. Ra “is victorious! O thou divine youth, thou heir (liter- “ally, flesh and bone) of everlastingness, thou self- 1 XCVIII INTRODUCTION. “begotten one, 0 thou who didst give thyself birth! “O One, mighty [one], of myriad forms and aspects, “king of the world, Prince of Annu, lord of eternity “and ruler of everlastingness, the company of the “gods rejoice when thou risest and when thou sailest “across the sky .... Thou art unknown, and no tongue “is worthy (?) to declare thy likeness ; only thou thy- “self [canst do this]. Thou hearest with thine ears, “and thou seest with thine eyes. Millions of years “have gone over the world ; I cannot tell the num- “ber of those through which thou hast passed.” From these passages it is clear that the Egyptians believed that the god who was typified by the sun was eter¬ nal, immortal, and unknown (/. c., invisible), that he created himself, and the world, and the beings and things in it ; he was also One and Alone, and there was none like unto him, for the gods, of whom he was king, only possessed certain of his attributes and characteristics. It has been denied by some that his oneness or unity is the same as the unity of God Almighty, though I believe there is no good reason for this view ; but whether it be or not it is per¬ fectly certain that when the Egyptians declared that their god was One they meant exactly what the He¬ brews meant when they declared that Jehovah was j One,' and what the Arabs meant, and still mean when i. “Hear, O Israel, Adonai our God is God One” ("i”N) Deutero¬ nomy VI. 4. THE JUDGMENT OF THE DEAD. XCIX they cry out that Allah is One.' At all events the One god of the Egyptians possessed all the essential attributes of the Christian’s God. In the hymns to Osiris the deceased enumerates the various titles of the god and mentions his most ancient shrines. Osiris is declared to be the son of Seb, the earth-god, and of Nut, the sky-goddess, and “as prince of gods and men” to have “received the crook, and the whip, and the dignity of his divine lathers” ; he is the king oi eternity and lord ol ever¬ lastingness, and his existence is for millions ot years. In his name “Osiris” he is most terrible, and he en- dureth lor ever in his name “Un-nefer”. Though possessing the attribute of eternal which is ascribed to Ra he is not “self-begotten and self-born” like that god ; Ra has no offspring in the human sense of the word, but Osiris begot a son (after his death, accord¬ ing to one legend), who succeeded to his father’s throne upon earth and “avenged” him on Set his murderer. From Ra the deceased asks only that he may behold him “at dawn each day” (see p. 9), but from Osiris he asks (see p. 12) that his ka, or double, may have “splendour in heaven, and might upon earth, and triumph in the underworld”. And he adds, “May I sail down to Tattu (Mendes or Busiris) like “a living soul and up to Abtu (Abydos) like a Bcniiu 1. “He God is One (AA jjj\ A) ; the eternal God; he begetteth not, neither is he begotten; and there is not any one like unto him”. Koran , Chap. CXII. §* c I.XTRODUCriOX. “bird ; may I go in and come out without repulse at “the pylons of the lords of the underworld ; may there “be given unto me loaves of bread in the house of “coolness, and offerings of food in Annu (Heliopolis), “and a homestead for ever in Sekhet-Aru with wheat “and barley therefor.” Judging by the arrangement of the Papyrus of Ani, the Papyrus of Hu-nefer, the Papyrus of Oenna, and other documents of the period, it seems pretty clear that the Introductory Ilymns and the Vignette of the Judgment Scene together formed a special section of the fine papyri of the Theban Recension. The Vignette of the Judgment Scene varies in detail greatly in the various papyri, though the essential parts of it are al¬ ways preserved ; the fullest form known of it is given in the Papyrus of Ani and may be thus described : — In one portion of a chamber in the domain of Osiris, which we may assume to be the Hall of the Double Maat, or Right and Truth, a balance is set wherein the heart of the deceased is to be weighed ; the beam of the balance is suspended upon a projection from the standard made in the form of the feather which sym- bolizes Right and Truth. Upon the beam of the ba¬ lance sits the dog-headed ape which was associated with Thoth, the scribe of the gods. The weighing of the heart is carried out in the presence of the com¬ pany of the gods, which is here represented by the following members of it i . Ra-l Ieru-Khuti, or Ra-Harmachis, the great god THE JUDGMENT OF THE DEAD. Cl within his boat. This boat was called the “Bark of millions of years”, and there sat in it along- with Ra the gods Khepera and Tem, his own forms in the morning and evening respectively. 2. Tetnu or Tem, the form of Ra at eventide. He was the head of the company of gods at Heliopolis, and is always represented in human form. This fact indicates that already in the earliest times known to us he had gone through all the various stages through which gods pass and had assumed a final and de¬ finite form. 3. Shu, the son of Ra and Ilathor, who lifted up the goddess Nut, or the sky, from the embrace of Seb the earth-god ; he typified the light. 4. Tefnut, the twin-sister of Shu ; she is depicted as a woman with the head of a lioness ; she typified moisture. 5. Seb, the earth-god, the son of Shu, husband of Nut, and by her father of Osiris and Isis, Set and Nephthys. 6. Nut, the female counterpart of Nu, or the watery mass from which all the gods were evolved, and upon which the “Bark of millions of years floated”. 7. Isis, the sister- wife of Osiris and mother ot “Horns son of Isis”; she probably typified the dawn. 8. Nephthys, daughter of Seb and Nut, sister ot Osiris and Isis, and the sister-wife of Set ; she is also said to be the mother of Anubis by Osiris ; she pro¬ bably typified eventide or twilight. CII INTRODUCTION. g. Horus, the sun-god, who is to be distinguished from Horus the son of Isis. He is represented in human form but with the head of a hawk ; the hawk was the symbol of Horus, and the worship of that bird is probably the oldest in Egypt. io. Hathor, the goddess of that portion of the sky wherein Horus the sun-god rose and set. i i . Hu and Sa, two gods who had their places in the boat of the sun at creation. It will be noticed that several of the gods, e. g., Nu, Ptah, Khnemu, Ivhepera, Set, Anpu, Ap-uat, Amsu, Hapi, and several goddesses, c. g., Maat, Nit, Sekhet, Bast, Serq, Uatchit,1 are not here represent¬ ed ; the explanation of this fact is that only the gods and the goddesses of the funeral company of Osiris are considered to be interested in the judgment of the dead. On one side of the scale we see the god Anubis testing the tongue of the balance, and behind him stand Thoth, the scribe of the gods, writing down the result of the weighing, and the tri-formed2 beast Am-mit, the “Eater of the Dead”, who is waiting to devour the heart of Ani should it be found light in the balance. On the other side of the balance are Ani’s “luck” or “destiny” ; an object called vieskhen which has been described as a “cubit with human 1. For descriptions of these deities see my Papyrus of Ani, p. CVIIf. 2. One-third crocodile, one-third lion, and one-third hippopotamus. THE JUDGMENT OF THE DEAD. cm head”, it either typifies the embryo, or has some connexion with the birth ot Ani ; his soul in the form of a human-headed bird perched upon a pylon ; and behind these are the goddesses Renenet and Mes- khenet who presided over Ani’s birth -chamber and rearing. Behind these stand Ani himself and his wife Thuthu with heads reverently bent. Ani is here de¬ picted in human form, and wearing garments and ornaments similar to those which he wore upon earth. It is quite clear that the body which he has in this Hall of Judgment cannot be the body with which he had been endowed upon earth, and we are probably to understand that it is his spiritual body, wearing the white robes of the beatified dead in the world beyond the grave, which we see. He is perfect in all his members, which are endowed with the strength and power that belong to those who have risen in a spi¬ ritual or glorified body from the dead. Though he stands at the entrance of the Hall and the weighing ot the heart has not yet taken place, the artist de¬ picted him in the form in w hich it was always assumed the just would appear before Osiris. The heart having been placed in one pan of the scales and the feather, symbolic ot truth, in the other, Ani utters the words which form Chapter XXX b of the Book of the Dead (see p. 79) wherein he prays that there may be no parting of his heart from him in the presence ot the guardian of the Balance. This done, Anubis tests the tongue of the balance, and finds that the beam is CIV INTRODUCTION. exactly straight and that the heart balances the fea¬ ther exactly ; the dog-headed ape seated on the stand¬ ard reports this to Thoth, who, standing with his writing-reed in hand, is ready to note the result and to declare it to the gods. It is interesting to observe that the heart was only required to balance the fea¬ ther and not to outweigh it, a fact which indicates that the pious Egyptian was supposed to be able to satisfy the demands and requirements of the law, and that he took his stand in the Judgment and hoped for acquittal by virtue of the good deeds which he had done in the body. The god Thoth next addressed the company of the gods as follows : — “Hear ye this judgment. The heart “of Osiris hath in very truth been weighed, and his “soul hath stood as a witness for him ; it hath been “found true by trial in the Great Balance. There hath “not been found any wickedness in him ; he hath not “wasted the offerings in the temples ; he hath not “done harm by his deeds ; and he spread no evil “reports [about men] while he was upon earth.” To this speech the gods reply : “That which cometh forth “from thy mouth [O Thoth, dwelling in Khemennu,] “is confirmed. Osiris, the scribe Ani, is holy and “righteous. lie hath not sinned, neither hath he done “evil against us. The devourer Amemet shall not be “allowed to prevail over him, and meat-offerings and “entrance into the presence of the god Osiris shall “be granted unto him, together with a homestead for THE JUDGMENT OF THE DEAD. CV “ever in Sekhet-hetepu, as unto the followers of “Horus.” 1 The gods confirm the report of Thoth, and Ani, having been found just, is led into the presence of Osiris by “Horus the son of Isis”. The words “found just” represent in a measure the words mad kheru (masc.) or madt klicru (fern.) which are always added after the name of the deceased in funeral texts ; there is no example of their application to a living person. Much has been written about them, and many ren¬ derings have been suggested for them, such as “true ot voice”, “justified”, “triumphant”, “victorious”; they actually mean “right” (mad) and “word” (kheru), and seem to be meant to express the belief on the part ot the writer that the deceased has satisfactorily passed the ordeal of judgment, and that he has attained to the state in which his commands, whatever they may be, will be carried out duly and effectually. While Horus is leading Ani into the presence ot his father he addresses Osiris, saying, “I have come “unto thee, O Un-nefer, and I have brought the Osiris “Ani unto thee. His heart hath been [found] right- “eous coming forth from the balance, and it hath not “sinned against any god or goddess. Thoth hath “weighed it according to the decree uttered unto i. The Heru-shesu, or followers of Horus, are a class of mythological beings or demi-gods who already in the Pyramid Texts are supposed to recite prayers on behalf of the deceased, and to assist Horus and Set in “opening his mouth”. For a description of this ceremony, see my Papyrus of Ani, p. 26, f. CVI INTRODUCTION. “him by the company of the gods ; and it is very true “and righteous. Grant unto him cakes and ale ; and “let him enter into the presence of Osiris (i. e., into “thy presence) ; and may he be like unto the fol¬ lowers of Horus for ever.” In the last division of the Judgment Scene we see Ani kneeling by a table of offerings placed before the shrine of the god Osiris, to whom he says, “O lord of Amentet, I am in thy “presence. There is no sin in me, I have not lied “wittingly, nor have I done aught with a false heart. “Grant that I may be like unto those favoured ones “who are round about thee, and that I may be an “Osiris greatly favoured of the beautiful god and be- “loved of the lord of the world, [I] the royal scribe “indeed, who loveth him, Ani, triumphant before the “god Osiris.” It will be noticed that Ani now has his hair whitened, and that he wears upon his head the object which is called a cone, the signification of which is unknown. He has at length penetrated to the throne of “Osiris, the lord of eternity” — as the words written above him read — and Ani’s petition to the god is that he may become “an Osiris”, that is to sav, a being endowed with a spiritual body which can never again see death or suffer corruption, lhe answer of Osiris is not given in the papyrus, nor is it, as far as I have seen, in any papyrus where a similar petition is made ; but just as it is always as¬ sumed that the heart of the deceased will always ba¬ lance the feather of law or right and truth, so is it also THE JUDGMENT OF THE DEAD. CVII assumed that the petition of the deceased will always be favourably received, and that he will henceforth be tree to go about in the god's domains without let or hindrance, and to participate in all the occu¬ pations of the great god himself. Thus the Judgment Scene ends, and this section of the papyrus in which it is found is followed by the “Chapters of Coming Forth by Day”. The question naturally arises here : — When did the judgment in the Hall ot Osiris take place? To this no definite answer can be given, for the reason that no text supplies the information needed. There are no grounds, so tar as I see, for assuming that the Egyptians believed in a great general day of judg¬ ment when all the world shall be judged, and the wicked shall be punished, and the righteous shall be rewarded, or for thinking, as some have done, that the mummified bodies were laid in the tomb to await a general resurrection. On the contrary, all the evi¬ dence seems to point to the conclusion that the judg¬ ment of each individual was thought to take place immediately after death, and if this was the belief it follows that punishment or reward was allotted to the dead at once. The evil heart, or the heart which had failed to balance the feather symbolic ot the law, was given to the monster Am-mit to devour ; thus punishment consisted of instant annihilation, unless we imagine that the destruction of the heart was extended over an indefinite period. The difficulty ot the sub- CVII I INTRODUCTION. ject is further complicated when we come to consider the use and object of the funeral ceremonies and prayers. If at his death the soul of a man passed to immediate judgment, what could the ceremonies and prayers of the priests avail it? We know that the embalming of a body in the best and most ex¬ pensive way occupied a period varying from seventy to about one hundred days, and that several more days were necessary before the body was coffined and laid with the proper ceremonies in the tomb. If the prayers which the priests recited and the cere¬ monies which they performed over it at the grave were absolutely necessary for the future well-being of its soul, and if the soul could not begin its beati¬ fied existence until such prayers had been said and such ceremonies had been performed, it is difficult to understand why such a lengthy process ot embalm¬ ment was resorted to, for during the period which elapsed between death and burial the soul must have tarried in some intermediate place. In the absence of exact knowledge we can only assume that certain prayers were said for the benefit ot the deceased im¬ mediately after death, and that such prayers assured his acquittal in the Hall of Osiris, and procured for him entrance into the abode of the blessed. This done, the embalmment of the body might be carried out at the convenience of all concerned, and the elabo¬ rate and formal ceremonies connected with the se¬ pulture of the great would follow in due course. The THE JUDGMENT OF THE DEAD. CIX beliefs which are connected with the judgment of the dead are so numerous and so conflicting, and belong to so many various periods of development ot reli¬ gious thought in Egypt that it is impossible to har¬ monize them ; as new nexts are discovered the diffi¬ culties will probably disappear one by one, and the future labours ot Egyptologists will clear up many obscure passages which up to the present have been misunderstood. THE ELYSIAN FIELDS OR HEAVEN. At a very early period in their history the Egyp¬ tians believed in the existence of a place wherein the blessed dead led a life of happiness, the charac¬ teristics of which much resemble those of the life which he had led upon earth ; these characteristics are so similar that it is hard to believe that in the early times the one life was not held to be a mere continuation of the other. vAt all events the de¬ lights and pleasures of this world were believed to be forthcoming in the next, and a life there in a state of happiness which depended absolutely upon material things was contemplated. Such ideas date from the time when the Egyptians were in a semi¬ savage state, and the preservation of them is pro¬ bably due to their extreme conservatism in all mat¬ ters connected with religion ; the remarkable point about them is their persistence, for they occur in texts which belong to periods when it was impossible for the Egyptians to have attached any serious im¬ portance to them, and some of the coarsest ideas THE ELY SI AN FIELDS OR HE A YEN. CXI are in places mingled with the expression ol lofty spiritual conceptions. In a passage in the text of Unas it is said of this king (1. 623), “Unas hath come “to his pools which are on both sides ot the stream “of the goddess Meht-urt, and to the place of ver- “dant offerings, and to the fields which are on the “horizon ; he hath made his fields on both sides of “the horizon to be verdant. He hath brought the “crystal to the Great Eye which is in the field, he “hath taken his seat in the horizon, he riseth like “Sebek the son of Neith, he eateth with his mouth, “he voideth water, he enjoyeth the pleasures of love, “and he is the begetter who carrieth away women “from their husbands whenever it pleaseth him so to “do”. And in the text of Teta (1. 286 f.) we read, “Hail, Osiris Teta, Horus hath granted that Thoth “shall bring thine enemy unto thee. He hath placed “thee behind him that he may not harm thee and “that thou mayest make thy seat upon him, and that “when coming iorth thou mayest sit upon him so that “he may not be able to force intercourse upon thee”. These passages give a very clear idea of the state of Egyptian morals when they were written, and they indicate the indignities to which those vanquished in war, both male and female, wrnre exposed at the hands of the conquerors. The texts ot the early period, as will be seen from the extracts given further on, give a large amount of information about the pleasures of the deceased in CXII INTRODUCTION. the world beyond the grave, but no attempt to illu¬ strate the employments of the blessed dead is given until the eighteenth dynasty, when the Vignette to the CXth Chapter of the Book of the Dead was in¬ serted in papyri. Here we have an idea given of the conception which the Egyptian formed of the place wherein he was to dwell after death. A homestead or farm, or country, intersected with canals is at once his paradise and the home of the blessed dead, and the abode of the god of his city. This place is called Sekhet-Aaru or “Field of Reeds”, and this name seems to indicate that the Egyptian placed his paradise in the north of Egypt, probably in some part of the Delta or in the islands of the sea still lurther north. Certain it is that the deceased prays several times that the “sweet breath of the north wind” may be given unto him, and those who have experienced the discomfort of a south wind on a hot day in Egypt will sympathize with him. The Field of Reeds, however, was but a portion of the district called “Sekhet-Hetep” or “Sekhet-Hetepet”, or “Fields of Peace”, over which there presided a number of gods, and here the deceased led a life which suggests that the idea of the whole place originated with a nation of agriculturists. In the coloured Vignette which faces Chapter CX (see p. i 70) the scribe Ani is seen being introduced to the gods of Sekhet-hetep by Thoth, who accompanies him to smooth his way and to do for him all that he did for Osiris. Next we see him THE ELY SI AN FIELDS OR HEAVEN. CXIII sailing- in a boat laden with offerings which he is bearing- to the hawk-god. Lower down we see him reaping wheat and driving the oxen which tread out the corn, and beyond that he is kneeling before two heaps of grain, one red and one white. In the next division he is ploughing the land of Sekhet-Anru or Sekhet- Aaru by the side of a stream of vast length and un¬ known breadth, which contains neither worm nor fish. In the fourth division is the abode ol the god Osiris, and here are the places where dwell those who are nourished upon divine food, and the spiritual bodies of the dead. In one section of this division the de¬ ceased placed the god of his city, so that even in respect of his religious observances his life might be as perfect as it was upon earth. His wishes in the matter of the future life are well expressed in the following prayer (see p. 17 2): — “Let me be reward¬ ed with thy fields, O god Hetep ; that which is “thy wish shalt thou do, O lord of the winds. May “I become a Khu therein, may I eat therein, may I “drink therein, may I plough therein, may I reap “therein, may I fight therein, may 1 make love therein, “may my words be mighty therein, may I never be “in a state ol servitude therein, but may I have au¬ thority therein.” Elsewhere in the same Chapter the deceased addresses the gods of the various lakes anti sections of the Elysian Fields, and he states that he has bathed in the holy lake, that all uncleanness has departed from him, and that he has arrayed himself CXIV INTRODUCTION. in the apparel of Ra ; in his new life even amuse¬ ments are provided (but they are the amusements of earth), for he snares feathered fowl and sails about in his boat catching worms and serpents. A remark¬ able passage in the text of Unas (1. 496 ff.) describes the deceased king as a soul in the form of a god who devours his lathers and mothers, and mankind generally, and gods. He hunts and entraps the gods in the plains of the next world, and having tied them securely he slays and disembowels them. The choice portions of their bodies he boils and consumes at his meals at dawn, eventide, and midnight ; the remainder he burns to heat the cauldrons. He eats the hearts carefully so that he may absorb the vital powers of the gods, and by eating other portions also he ac¬ quires all the attributes of the god. Inasmuch as he has eaten the bodies of the gods he becomes indeed a god, and since they possessed the attribute of ever¬ lasting life and could not die again, the king becomes straightway possessed of their attributes. Here again we have a trace of a savage custom, namely that of cutting out a portion of some intestine of a foe and eating it in order to acquire his mental and physical powers ; such a custom must have disappeared trom Egypt long before the monuments known to us were made, and it is hard to understand the retention of such a notion in a text filled with sublime thoughts and ideas. In the texts of all periods we read often that the deceased lives with Ra, that he stands among the THE ELY SI AN FIELDS OR HEAVEN. cxv company of the gods, and that he is one like unto the divine beings who dwell with them ; but little is told us concerning' his intercourse with those whom he has known upon earth, and if it were not for some two or three passages in the Theban Recension of the Book of the Dead we should be obliged to as¬ sume that the power to recognize the friends of earth in the next world was not enjoyed by the deceased. But that he really possessed this power, at least so far as his parents were concerned, we learn from the CXth Chapter, where the deceased, addressing a pool or lake situated in the first section of the Elysian Fields, says (see p. 1 75), “O Qenqentet, I have en¬ tered into thee, and I have seen the Osiris [my “father], and 1 have identified my mother,” a delight, however, which he brackets with the pleasures of mak¬ ing love and of catching worms and serpents ! In the papyrus of the priestess Anhai (Brit. Mus. No. 10,472) we actually see the deceased lady in converse with two figures, one of whom is probably her father and the other certainly her mother, for above the head ot the latter are written the words “her mother” (mut-s) followed by the name. A supplementary proof of this is afforded by a passage in the Lllnd Chapter, where the deceased says (see p. io3) : — “The gods shall “say unto me : ‘What manner of food wouldst thou “‘have given unto thee?’ [And I reply:] ‘Let me eat “ ‘my food under the sycamore tree of my lady, the j “ ‘goddess Hathor, and let my times be among the CXVI INTRODUCTION. “ ‘divine beings who have alighted thereon. Let me ‘“have the power to order my own fields in Tattu “ ‘and my own growing crops in Annu. Let me live “‘upon bread made of white barley, and let my ale “ ‘be [made] from red grain, and may the persons of “ ‘my father and my mother be given unto me as “ ‘guardians of my door and for the ordering ot my “ ‘territory.’ ” The same idea is also expressed in the CLXXXIXth Chapter (1. 7). Thus the deceased hoped to have in the next world an abundance of the ma¬ terial comforts which he enjoyed in this world, and to meet again his own god, and his father and mother; as we see him frequently accompanied by his wife in several Vignettes to other Chapters we may assume that he would meet her again along with the children whom she bore him. It will be noticed that little is said throughout the Book of the Dead about the spiritual occupations of the blessed dead, and we are told nothing of the choirs of angels who hymn the Deity everlastingly in the religious works of later Western nations. The dead who attained to everlasting life became in every respect like the divine inhabitants of heaven, and they ate the same meat, and drank the same drink, and wore the same apparel, and lived as they lived. No classification of angels is mentioned, and grades of them like Cherubim, and Seraphim, Thrones, Powers, Dominions, etc., such as are found in the celestial hier¬ archy of Semitic nations are unknown; a celestial city THE ELY SI AN FIELDS OR HEAVEN. CXVII constructed on the model described in the Apocalypse is also unknown. We have seen that the Elysian Fields much resembled the flat, fertile lands intersected by large canals and streams of running water such as must always have existed, and may still be seen in certain parts of the Delta; of the distance to be traversed by the dead be¬ fore they were reached nothing whatever is said. As the Egyptian made his future world a counterpart of the Egypt which he knew and loved, and gave to it heavenly counterparts of all the sacred cities thereof, he must have conceived the existence of a water way like the Nile, with tributaries and branches, whereon he might sail and perform his journeys. According to some texts the abode of the dead was away beyond Egypt to the north, but according to others it might be either above or below the earth. The oldest tradition of all placed it above the earth, and the sky was the large flat or vaulted iron surface which formed its floor; this iron surface was supported upon tour pillars, one at each of the cardinal points, and its edges were some height above the earth. To reach this iron ceiling of the earth and floor of heaven a ladder was thought to be necessary, as we may see from the following pas¬ sage in which Pepi the king says, “Homage to thee, “O ladder1 of the god, homage to thee, O ladder of Set. “Set thyself up, O ladder of the god, set thyself up, maqet (Pepi I, 1. 192). CXVIII INTRODUCTION. “O ladder of Set, set thyself up, O ladder of Horus, “whereby Osiris appeared in heaven when he wrought “protection for Ra . For it is thy son Pepi, and “this Pepi is Horus, and thou hast given birth to this “Pepi even as thou hast given birth to the god who is “the lord of the ladder. Thou hast given unto him the “ladder of the god, and thou hast given unto him the “ladder of Set, whereby this Pepi hath appeared in “heaven, when he wrought protection for Ra.” And in another place (1. 182) we read, “Pepi goeth to his “mother Nut there (/. c., in heaven), and he entereth “therein in his name of ‘Ladder’.” Elsewhere we are told that (1. 169): — “Pepi is holy. He hath received “his staff, he is provided with his throne, and he hath “taken his seat in the boat of the double company of “the gods. Ra acteth as his pilot in his journey to “the West, and he stablisheth his throne for him at “the head of the lords of Kas, and he hath inscribed “[his name] at the head of the living. The Peh-ka “which is in the waters openeth its doors to this Pepi, “and the iron [which formeth] the ceiling of the heavens “unbolteth its gates to this Pepi; Pepi passeth through “them having his panther skin upon him, and his whip “in his hand.” A later belief placed the abode of the departed away to the west or north-west ot Egypt, and the souls of the dead made their way thither through a gap in the mountains on the western bank of the Nile near Aby- dos. A still later belief made out that the abode of the THE EL VS /AN FIELDS OR HEAVEN. CXIX departed was a long, mountainous, narrow valley with a river running along it; starting from the east it made its way to the north, and then taking a circular direc¬ tion it came back to the east. In this valley there lived all manner of fearful monsters and beasts, and here was the country through which the sun passed during the twelve hours of night.' It is impossible to recon¬ cile all the conflicting statements concerning the abode of the dead, and the Egyptians themselves held differ¬ ent views about it at different periods. The following extracts, however, from the Pyramid Texts2 will shew the reader what views were held by them concerning the home of the blessed dead in the next world, and concerning their treatment therein by the gods. (L. 468) “Behold Unas, cometh, behold, Unas cometh, “behold, Unas cometh forth! And if Unas cometh not ot “his own accord thy message having come to him shall “bring him. Unas maketh his way to his abode, and “the cow-goddess of the Great Lake boweth down be- “fore him ; none shall ever take away his food from “the Great Boat, and he shall not be repulsed at the “White House of the great ones by the region Mes- “khent on the border ot the sky. Behold, Unas hath “arrived at the height of heaven and he seeth his body “in the Semketet boat,3 and Unas laboureth therein ; “he hath satisfied the uraeus in the Mat boat4 and hath 1. See my Papyrus of Ant, p. CIV. 2. Maspero, Les Inscriptions des Pyramides de Saqqarah, Paris, 1894. 3. /. e., the boat of the setting sun. 4. I. e., the boat of the rising sun. cxx INTRODUCTION. “washed it, and the henmemet beings have testified “concerning him, the winds and storms of heaven have “strengthened him, and they introduce him to Ra. 0 “make the two horizons of heaven to embrace Ra so “that he may go forth towards the horizon. 0 make the “two horizons of heaven to embrace Heru-khuti (Har- “machis), so that he may go forth towards the horizon “with Ra. 0 make the two horizons of heaven to em- “brace Unas so that he may go forth towards the hori- “zon with Ra. 0 make the two horizons of heaven to “embrace Unas so that he may go forth towards the “horizon along with Heru-khuti and Ra. This Unas is “happily united to his ka, his panther skin and his “grain bag are upon him, his whip is in his hand, his “sceptre is in his grasp. They bring to him the four “Ki-ius who dwell in the hair of Horus, w7ho stand on “the east side of heaven and are glorious by reason of “their sceptres, and they declare the lair name of Unas “to Ra, and they make him to escape from Neheb-kau, “and the soul of this Unas liveth in the north of the “Sekhet - Aaru, and he saileth about in the Lake of “Kha. Whilst this Unas saileth towards the east side “of the horizon, whilst he saileth, saileth towards the “east side of heaven, his sister the star Septet giveth “him birth in the Tuat.” (L. 476) “Thou hast thy heart, Osiris, thou hast thy “legs, Osiris, thou hast thine arms, Osiris ; and Unas “himself hath his heart, and Unas himself hath his legs, “and Unas himself hath his arms. He hath walked THE ELYS JAN IN ELDS OR HEAVEN CXXI “with his legs towards heaven, he hath come forth “with them into heaven, and his mouth declareth it- “self by the great dew. Unas flieth like a feathered “fowl, he hovereth and alighteth like a beetle, he flieth “like a feathered fowl and alighteth like a beetle upon “the empty seat which is in thy boat, O Ra.” (484) “Kindle the fire in order that the flame may “rise up, and throw incense upon it in order that the “[smell of] incense may rise up. Thy scent cometh to- “wards Unas, incense ; thy scent cometh toward Unas, “incense. Your scent cometh towards this Unas, and “the scent of Unas cometh towards you, O ye gods. “Unas is with you, and you are with Unas, O ye “gods. Unas liveth with you, and you live with Unas, “0 ye gods. Love ye Unas, O ye gods, love him, 0 “ye gods. Come, 0 part of Ra, come, O matter which “cometh forth from the thighs of Horns. Come, O ye “who have come forth. Come, 0 ye who have come “forth. Come, 0 ye who are feeble. Come, O ye who “are feeble. Come, Shu. Come, Shu. Come, Shu. For “Unas cometh forth upon the thighs of Isis, for Unas “is feeble, 0 ye gods, upon the thighs of Nephthys, “and he hath been ejected [from the womb].” (579) “He who setteth up the ladder for Osiris is “Ra, and he who setteth up the ladder is Horus for “his father Osiris when he goeth forth to his soul ; Ra “is on one side and Horus is on the other, and Unas “is between them, being indeed the god of holy “dwelling-places coming forth from the sanctuary. CXXII INTRODUCTION. “Unas standeth up and is Horus. Unas sitteth down “and is Set ; Ra receiveth him, soul in heaven and “body in earth.” (584) “Those who are happy and who see [Unas], “those who are content and who contemplate [Unas] “are the gods. If this god come forth towards heaven, “Unas also shall come forth towards heaven ; and he “shall have his souls upon him, and his books shall be “upon both sides ol him, and his inscribed amulets “shall be upon his feet, and the god Seb shall do “for him what hath been done for himselt. The divine “souls of the city of Pe and the divine souls of the “city of Nekhen shall come unto him, along with the “gods of heaven and the gods of the earth, and they “shall lift Unas up upon their hands. Come forth, then, “Unas, to heaven, and enter therein in thy name of “ ‘Ladder’. Heaven hath been given unto Unas and “earth hath been given unto him ; this is the decree “which Tern hath issued to Seb, and the domains of “Horus, and the domains of Set, and the Sekhet-Aaru “with their harvests adore thee in thy name of Khonsu- “Sept.” (59) “Teta hath not hunger like Shu, Teta hath not “thirst like Tefnut, for Hapi, Tuamautef, Oebhsennuf, “and Amset (/. e., the four children of Horus) destroy “the hunger which is in the belly ot Teta, and this “thirst which is upon the lips of Teta. The hunger “[of Teta] is with Shu, the thirst of Teta is with 1 ef- “nut ; Teta liveth upon the daily bread which cometh THE ELYS IAN FIELDS OR HEAVEN. CXXIII “in its season, he liveth upon that upon which Shu “liveth, and he eateth that which Shu eateth . “Filth is an abomination to Teta, and he rejecteth fil- “thy water . Ye have taken Teta to you, O ye “gods, and he eateth what ye eat, he drinketh that “which ye drink, he liveth upon that upon which ye “live, he sitteth down as ye sit, he is mighty with “the might which is yours, he saileth about even as “ye sail about ; the house of Teta is a net in the “Sekhet-Aaru, he hath streams of running water in “Sekhet-hetep, the offerings of Teta are with you. O “ye gods, the water of Teta is as wine even as [is “water to] Ra, Teta revolveth in heaven like Ra, and “he goeth round about the sky like Thoth.” (156) “The two doors of heaven are opened for “thee, O Teta, tor thou hast raised up thy head for “thy bones, and thou hast raised up thy bones tor “thy head. Thou hast opened the two doors of hea- “ven, thou hast drawn back the great bolts, thou hast “removed the seal ot the great door, and, with a face “like that of a jackal and a body like that of a fierce “lion, thou hast taken thy seat upon thy throne, and “thou criest to the Khus, ‘Come to me. Come to me. “ ‘Come to Horus, who hath avenged his lather, for “ ‘it is Teta who will lead thee in.’ Thou puttest thy “hand upon the earth, and with thine arm thou doest “battle in the Great Domain, and thou revolvest there “among the Khus, and thou standest up like Osiris.” “Hail, Osiris Teta, Horus hath come to embrace thee CXXIV INTRODUCTION. “with his arms, and he hath made Thoth to drive away “for thee in defeat the followers of Set, and he hath “taken them captive on thy behalf, and he hath re¬ pulsed the heart of Set, for he is stronger than Set ; “and now, thou art come forth before him, and Seb “hath watched thy journey, and he hath set thee in “thy place and hath led unto thee thy two sisters Isis “and Nephthys. Horus hath united thee unto the gods, “and they shew themselves as brothers unto thee in “thy name Sent, and they do not repulse thee in thy “name Atert. He hath granted that the gods shall “guard thee, and Seb hath set his sandal upon the “head of thine enemy. Thou hast driven back [the “enemy], thy son Horus hath smitten him, and he hath “torn out his own eye and given it unto thee in order “that thou mayest be strong thereby, and that thou “mayest gain the mastery thereby among the Khus. “Horus hath permitted thee to hack thine enemy in I “pieces with this [eye], he smiteth down thine enemy j “with it, for Horus is stronger than he is, and he “passeth judgment upon his father who is in thee in “thy name ‘He whose father is stronger than hea- I “ven’. The goddess Nut hath made thee to be a god “unto Set in thy name of God, and thy mother Nut j “hath spread out her two arms over thee in her name ' “of ‘Coverer of heaven’. Horus hath smitten Set and “he hath cast him down beneath thee, and Set beareth “thee up and is a mighty one beneath thee, inasmuch “as he is the great one of the earth which he ordereth THE EL YS IAN FIELDS OR HEAVEN. cxxv “in thy name of Ta-tcheser-ta. Horns hath granted that “Set shall be judged in his heart in his house with “thee, and he hath granted that thou shalt smite him “with thy hand whensoever he doeth battle with thee. “Hail, Osiris Teta, Horus hath avenged thee, and he “hath caused his fca which is in thee [to make] thee “to rest in thy name of Ka-hetep.” “Hail, Osiris Teta, Seb hath given to thee thy two “eyes that thou mayest rest in the two eyes of this “Great One (/. e., Osiris) who is in thee. Seb hath made “them to be given unto thee by Horus that thou may- “est rest upon them, that Isis and Nephthys may see “thee, and that they may find thee. Horus hath made “an offering unto thee, Horus hath granted that Isis and “Nephthys may protect thee and they have handed “thee over to Horus that he may rest upon thee. Horus “hath glorified thee in thy name of ‘Horizon’ where Ra “sheweth himself in thy arms in thy name of ‘Dweller “in the palace’. Thou hast made thy hand to be like “a wall behind him, behind him, to give stability to “his bones and to magnify his heart.” (198) “The right side of Teta belongeth to Ho- “rus who smiteth the Tchentru in his two sceptres (?) “and Nephthys in the two eyes ; the left side ot Teta “belongeth to Set who judgeth Teta.” “Hail, bolt which closeth the door ot Nut, it is Teta “Shu who cometh forth from Tern. Hail, Nu, grant that “the door may be opened to Teta, for he cometh as “a divine soul.” CXXVIII INTRODUCTION. “returnest. Thou doest that which Osiris did, and be- “hold, this most mighty Khu Teta is upon his throne “and standeth up, being provided [with all things] like “the goddess Sam-ur. None shall repulse thee in any “place wherein thou wouldst enter, and none shall “set bounds to thy foot concerning any place wherein “it pleaseth thee to be.” “Hail, Osiris Teta, stand up, rise up, for thy mo- “ther Nut hath brought thee forth, and Seb hath “placed thy mouth for thee. The Great Company of “the gods have defended thee, and they have set “thine enemy beneath thee. Thou hast borne that “which is greater than thou art through them in thy “name Atef-Mehur . which is greater than thou “art in thy name of Ta-Abtu. Thv two sisters Isis “and Nephthys come to thee, and they make thee “to pass by Oemt-urt in thy name of Qem-ur, and “Aneb-uatchet-urt in thy name of Uateh-mu .... Thy “sister Isis came to thee with thy members, and thou “wert united unto her, and thou didst give her seed “and didst provide her with offspring like Septet.” (287) “Hail, hail, rise up, Teta! Thou hast received “thy head, thou hast embraced thy bones, thou hast “gathered together thy flesh and blood, and thou “goest round about the earth seeking for food ; thou “hast received thy bread which decayeth never, and “thy beer which goeth bad never. Thou standest at “the gates which drive back the Rekhit. Khent-Men- “tef cometh forth unto thee, he graspeth thee by THE ELY SI AN FIELDS OR HEAVEN. CXXIX “the hand, and he leadeth thee to heaven to thy fa- “ther Seb who is glad when he meeteth thee ; he “giveth thee his two hands, he maketh himself a “brother unto thee, he feedeth thee, he setteth thee “among the Khus who never perish, and the beings “whose habitations are hidden make adoration unto “thee ..... Rise up then, O thou Teta, who never “diest.” (33 1) “Of the exudations which have fallen from “the Eve of Morus upon the branches ot the olive “tree of the two Horus-gods who are in the temples, “O mighty lord of divine food in Annu, thou givest “bread to Teta and thou givest beer to Teta. Thou “makest Teta to flourish, thou makest his offerings “to flourish, and thou makest his . to flourish ; “if Teta suffereth hunger, the two Lion -gods suffer “hunger ; if Teta suffereth thirst, thy mother Nekheb- “et suffereth thirst.” “Teta maketh broad the throne (?) with Seb ; Teta “litteth on high the vault of heaven with Ra ; Teta “walketh round about in Sekhet-hetep. Teta is the “Eye ot Ra who lieth down and is born each day.” (338) “Homage to thee, O Ra in thy beauty, in “thy splendours, in thy seats, and in thy plenitude. “Thou hast brought the milk of Isis to Teta, and the “water of the celestial stream of Nephthys, and [power] “to journey over the Great Green Sea, and life, and “strength, and health, and the pleasures of love, and “bread, and beer, and apparel, and every thing cxxx INTRODUCTION. “whereon Teta liveth, and [power] to hearken to the “gods who speak (?) throughout the day, and to rest “with them during the night, and to partake of the “offerings which are made unto them. Teta looketh “upon thee when thou goest forth in the form of “Thoth leading the boat of Ra to the fields which “are in Aasu, and when thou goest in among those “who bear him up.” (384) “Homage to thee, 0 Teta, on this thy day “whereon thou standest up before Ra who cometh “forth from the East, and who clotheth thee in thy “spiritual body (scih) among the souls . Anubis, “Governor of Amenti, giveth thee thousands of cakes, “thousands of vessels of beer, thousands of vases of “oil, thousands of oxen, thousands of changes of ap- “parel, and thousands of bulls. For thee is the Smen “goose slain, for thee is the Therp goose shot with “an arrow. Horus hath destroyed all the evil which “is in Teta by his four children, and Set forgetteth “what he wrought against Teta by means of his eight “[fiends], and those whose habitations are hidden throw “open the doors to him. Rise thou, go to the earth “and seek the things which have issued from thee. “Rise thou up and pass thou on opposite to the Khus ; “thy two wings are like those of a hawk and thy hair “is like (the rays of) a star. Cast ye nothing evil “upon Teta, neither do ye carry off the heart of Teta, “nor steal away the place wherein it abideth.” (1) “Hail, thou Pepi, (2) thou journeyest on, thou THE ELYS IAS FIELDS OR HEAVEN. CXXXI “art glorious, thou hast gotten power like the God “(3) who is on his throne, that is, Osiris. Thou hast “thy soul within thy body, (4) thou hast thy power “behind thee, thy urcret crown is upon thy head, (5) “thy head-dress is upon thy shoulder[s], thy face is “in front ot thee, those who acclaim thee (6) are upon “both sides of thee, the followers of the God are fol¬ lowing after thee, the spiritual bodies (sahn) of the “God are upon both sides of thee, and they (7) make “the God to come ; the God cometh and Pepi com- “eth upon the throne of Osiris. The Khu which (8) “dwelleth in the city of Netat cometh, the Form which “dwelleth in the nome of Teni. Isis speaketh with “thee, and Nephthys holdeth converse with thee ; the “(9) Khus come unto thee paying homage [unto thee], “and they bow down, even to the ground, at thy feet “by reason of thy book, O Pepi, (10) in the cities of “Saa. Thou comest forth before thy mother Nut, and “she strengtheneth thine arm and she giveth unto thee “a path (1 1) in the horizon to the place where Ra “is. The doors of heaven are opened for thee, the “gates of Oebhu are unbolted for thee, thou findest “(12) Ra, who guardeth thee, and he strengtheneth “for thee thy hand, and he guideth thee into the “northern and southern heavens, (i3) and he setteth “thee upon the throne of Osiris. Hail, thou Pepi, the “Eye of Horus cometh unto thee and holdeth con¬ verse with thee, thy soul (14) which dwelleth with “the gods cometh unto thee, and thy form (sekhem) CXXXII 1 NT RODUCTIOS. “which dwelleth among the Khus cometh unto thee. “In the same way that the son avenged his father, “in the same way that Horus avenged Osiris, (15) “even so shall Horus avenge Pepi upon his enemies. “And thou shalt stand [there], O Pepi, avenged, and “armed, and provided with the (16) forms of Osiris “who is upon the throne of the Governor of Amend, “and thou shalt have thy being as he hath his among “the indestructible Khus. (17) And thy soul shall stand “up upon thy throne provided with thy attribute[s], “and it shall have its being as thou hast thine in the “presence of him who is the Governor of the Living, “according to the decree of Ra, the great god, (18) “who shall plough the wheat and the barley and give “it unto thee as a gift therein. Hail, thou Pepi, it is “Ra who hath given unto thee all life and strength “for ever, along with (19) thy speech and thy body. “And thou hast received the attribute[s] of the God, “and thou hast become great therein before the gods “who dwell on the Lake. Hail, thou Pepi, thy soul “standeth (20) among the gods and among the Khus, “and the fear of thee constraineth their hearts. Hail, “Pepi, inasmuch as thou hast set thyself upon thy “throne (21) of the Governor of the Living, thy book “it is which worketh upon their hearts, and thy name “liveth upon earth, and groweth old upon earth, and “thou shalt neither perish nor decay for ever and “ever.” (22) “Rise thou up, O Pepi, stand thou up, O thou of THE ELYS IAN FIELDS OR HEAVEN. CXXXIII “great strength, and take thv seat at the head of “the gods ; and do thou the things which Osiris did “in the House of the Prince in Annu (Heliopolis). “Thou hast received thv (23) spiritual body (sah), and “thy foot shall not be restrained in heaven, and thou “shalt not be repulsed upon earth. And behold, the “Ivhus, who are the children of Nut to whom Neph- “thys hath given suck, have gathered themselves to¬ gether unto thee ; and thou standest up on thy “strength, and thou doest that which it is thine to “do in the presence of thy Khu (24) for all the Khus. “Thou journeyest to the city of Pe, and thou doest “what must be done therein and thou returnest ; thou “goest to the city of Nekhen and thou doest what “must be done therein and thou returnest. Thou doest “that which Osiris did and thou art upon his throne ; “(25) and this Khu, the one most mighty, standeth “up armed like Sma-ur, and wherever thou goest “none shall repulse thee, and none shall set a limit “to thy feet wherever it pleaseth thee to go.” “Hail, Osiris Pepi, (26) arise, stand up, for thy mo¬ ther Nut hath given birth unto thee, and Seb hath “arranged (?) thy mouth for thee. The Great Com- “pany of the gods have avenged thee, and they “have put thine enemies beneath thee. Thou hast “carried that which is greater than thyself, through “them, (27) in thy name of ‘Atef-meh- ur’ ; and thou “hast netted that which is greater than thyself, through “them, in thy name of ‘Ta-Teni’. Thv two sisters CXXXIV INTRODUCTION. “Isis and Nephthys come unto thee and they make “thee to traverse Oemt-urt in thy name of ‘Oem-ur’, “and Aneb-uatchet-urt in thy name of (28) ‘Uatch-ur’ ; “and verily, thou art ‘Urt-shent’ in Shen-ur, and ‘Teben- “shent’ in Teben-pesh-rer-Ha-nebu, and ‘Shent-aat’ in “Shen-aa-sek-mu. And Isis and (29) Nephthys have “protected thee in the city of Saut from their master “who is in thee in thy name of ‘Master of Saut’, and “from their god who is in thee in thy name of ‘God’. “They adore thee so that thou mayest not depart “from them in thy name of ‘Morning Star’ ; (3o) and “they bring [offerings] before thee so that thou mayest “not suffer pain in thy name of “Tchentru”. Thy sister “Isis hath come unto thee rejoicing in thy love ; and “thou hast had intercourse with her, and hast made “her to conceive, and she is heavy with Septet. (3i) “And Heru-Sept cometh forth from thee as Heru the “dweller in Septet, and thou doest what must be “done in him in thy name of ‘Khu, dweller in Tchent- “ru’ ; and he avengeth thee in his name of ‘Horus, “the son who avengeth his father’.” “Hail, Osiris Pepi, thou hast offered (3 2) thy liba- “tion, and thou hast made thy libation before Horus “in thy name of ‘Comer forth from Oebh’; thou hast “offered thine incense which maketh thee divine, and “thy mother Nut hath made thee to be as a god “to thine enemy in thy name of ‘God’. Thou hast “offered the emanations which come forth from thee, “and Horus hath granted (33) that the gods . THE EL V. S'/.LV FIELDS OR HEAVEN. cxxxv “whithersoever thou goest ; thou hast offered the “emanations which come forth from thee, and Horus “hath granted that thou shalt judge his children “wheresoever thou takest them, and he decreeth for “thee the renewals of youth (34) in thy name of “‘Water of youth’. Horus hath strength, then, and he “judgeth his father in thee in his name of ‘Heru- “Bat\” “Hail, Pepi, thy journeying and the journeying of “thy mothers along with thee (41) are the journeying “of Horus when he journeyeth forth and the jour¬ neying ot his mothers who journey with him ; those “who are with him urge him on, (42) and they lead “him to the East. Hail, thou Pepi, thine arms are “Uapau, and thy face is Ap-uat. (43) Hail, thou Pepi, “a royal oblation ! thou seatest thyself in the regions “of Horus, and thou goest about through the regions “ot Set ; thou seatest thyself upon the iron throne, “(44) and thou art judge at the head of the Great “Company of the gods who dwell in Annu. Hail, thou “Pepi, Khent-an-merti (or maati) guardeth thee whilst “thou guardest thy (45) calves ; hail, Pepi, Ar guard- nth thee against the Khus. Hail, Pepi, know thou “that thou shalt receive (46) for thine holy oblation “which thou offerest each day, thousands of cakes, “thousands of vessels of ale, thousands of oxen, thou¬ sands of feathered fowl, thousands of sweet things, “and thousands of linen garments. Hail, Pepi, (47) “thou hast thy water, thou hast thine abundance, thou CXXXVI l ST RO DUCT ION. “hast thy purifying gums which are brought to thee “before thy brother Nekhekh.” “0 Osiris Pepi, thou risest as king of the South “and of the North by reason of thy power over the “gods and their Kas (i. c., doubles), and, behold, do “thou, O Nut, spread thyself over thy son Osiris “Pepi, and protect him, and deliver (62) him from “Set. Come, O Nut, and protect thy son, for thou “must protect this mighty one. O Nut, cast thyself “over thy son Osiris Pepi, and protect him, O great “wife of this mighty one who is among thy children! “The god Seb hath come unto thee, O Nut, and thou “didst possess strength, and thou didst gain power “in the womb of thy mother Tefnut when as yet thou “wert not born ; O do thou unite life and strength “unto Pepi so that he may not die. Thou didst make “strong thy heart and didst spring forth from the “womb of thy mother in thy name of Nut ; O thou “. . . . daughter (63) who didst gain the mastery over “thy mother, and didst make herself to rise as Queen “of the North, protect thou this Pepi who is within “thy womb that he may not die.” “For me, O Nut, to whom thou hast given birth “ . proclaim the name of Osiris Pepi, (65) through “Horus, beloved of the two lands, Pepi, the king of “the North and of the South, Pepi, the lord of the “diadems of the Vulture and of the Uraeus, beloved “[from] the womb, Pepi, the triple hawk of gold, Pepi “the flesh and bone of Seb by whom he is beloved, TIIE ELYS IAN El ELDS OR HEAVEN. CXXXVII “Pepi, the friend of all the gods, Pepi, the giver of “all life, and stability, and power, and health, and “joy ot heart, like the Sun, living tor ever. (66) Thy “water is thine, thy flood is thine, that is to say, the “emanations which come forth from the God, the ex¬ cretions which come forth from Osiris ; thy hands “are washed, thine ears are opened, and this Form “(sekhem) doeth what hath to be done for his son. Thou “art washed and (67) and thy ka (double) is wash¬ ed ; and thy ka hath sat down, and he eateth bread “with thee for ever and ever. Inasmuch as thou hast “gone and hast taken thy seat, O Osiris, thy mouth “is open before thee, acclamations are upon thy hand, “thy nostrils are (68) gratified with the odour of the “uraeus, thy legs walk to keep the feast, thy teeth “are . , and thy fingers reckon up the lakes over “which thou passest like the great Bull of Annu [and “of] the nome of Uatchet,1 to go to the fields of Ra “(69) which he loveth. Rise up, then, O Pepi, and “die not.” “Hail, Pepi, arise, stand up! (112) Thou art pure, “thy ka is pure, thy soul is pure, thy sekhem is pure ! “Thy mother cometh to thee, thy mother Nut, the “mighty creatress, cometh to thee, and she maketh “thee pure, O Pepi. She fashioneth thee, ( 1 1 3) O Pepi, “and thou hast motion, O Pepi ; thou art pure, thy “ka is pure, thy sekhem is pure among the K/ius, and 1. I. e., the tenth nome of Upper Egypt. CXXXVI1I INTRODUCTION. “thy soul is pure among the gods, O Pepi. Hail, ( 1 1 4) “Pepi, thy bones have been presented unto thee, thou “hast received thy head before Seb,' and he hath des¬ troyed the evil which belongeth to thee, O Pepi, be- “fore Tem.” “Thou hast opened the gates of heaven, thou hast “unbolted the doors of (154) Oebhu, which repulse “the beings of understanding (rekhit). (155) And Ment “acclaimeth thee, mankind (henmemet) greeteth thee, “and the stars which never fail stand up before thee. “(156) Thy winds are incense and thy north wind is “a flame, for thou art he who hath become mighty “in the nome Teni, (157) and thou art the star that “existeth by thyself and which appeareth in the “eastern half of heaven, (158) which never groweth “old, and to which Horus of the citv of Tat hath “given his body.” O J “Hail, thou stablished one, thou most exalted one “(159) among the stars which never fail, thou shalt “never perish . ” (160) “The heavens speak and the earth quaketh “by reason of thy book, O Osiris, when thou makest “thine appearance. Hail, ye cows of Amutenen, who “have suckled Amutenen, go ye round about behind “him, and weep before him, and acclaim him by word “and deed, for Pepi, who goeth forth, goeth into hea- “ven among his brethren the gods.” (169) “Pepi is pure. Pepi hath taken his staff, he “hath provided himself with his throne, and he hath THE ELYSIAN FIELDS OR HEAVEN. CXXXIX “taken his seat in the boat of the Great and Little “Companies of the gods ; Ra transporteth Pepi to the “West, and he stablisheth the throne of Pepi above “the lords of kas, and he writeth down Pepi at the “head of the living. The Peh-ka which dwelleth in “Qebh is opened unto this Pepi, and the iron which “formeth the ceiling of the sky is opened unto this “Pepi, and he passeth through onwards ; his panther “skin is upon him, and his sceptre and flail are in his “hand. And Pepi is sound with his flesh, he is happy “with his name, he liveth with (170) his ka. And he “(/. c., Ra) destroyeth the evil which is upon both “sides of Pepi, he driveth away the evil which fol- “loweth him, even as Maautu (?) who dwelleth in Se- “khem driveth away the evil which is upon both sides “ot him and doeth away with the evil which follow- “eth him.” “Let Ra be embraced in the two horizons of hea- “ven, so that he may go forth therein before Heru- “khuti (Harmachis).” “Let Heru-khuti be embraced in the two horizons “ot heaven, so that he may go forth before Ra.” “Let Pepi lie embraced in the two horizons of “heaven, ( 1 7 1 ) so that he himself may go forth before “Ra and before Heru-khuti.” “O enter into the verdant stream ot the Lake ot “Kha, 0 fill with water the Fields ot Aaru, and let “Pepi set sail for the eastern half of heaven towards “that place where the gods are brought forth, where- CXL INTRODUCTION. “in Pepi himself may be born along with them as “Heru-khuti, for Pepi is triumphant, and Pepi ac- “claimeth and the ka of Pepi acclaimeth the [gods]. “And they invoke Pepi and they bring to him these “four [gods] who make their ways over the tresses “of Horus, and who stand with their sceptres in the “eastern half of heaven; (172) and they declare to “Ra the excellent name of Pepi, and they exalt the “excellent name of Pepi before Neheb-kau, for Pepi “is triumphant, and Pepi acclaimeth and his ka ac- “claimeth the gods. The sister of Pepi is Septet “(Sothis), and the birth of Pepi is the morning star, “and it is he who is under the body of heaven be- j “fore Ra. Pepi is triumphant, and he acclaimeth and “his ka acclaimeth [the gods].” “Pepi knoweth his mother, and he is not unmind¬ ful of her, the White Crown, who begetteth and who “dwelleth in the city of Nekheb. She is the lady of “the great house, the lady of the land of union, the “lady of the hidden land, the lady of the held of the “boat, the lady of the lake which bringeth offerings, “she decreeth (173) the Red Crown and she is the “lady of the domains of the city of Tep. O mother “of this Pepi, cry out, and present the breast to him “and suckle him. O thou her son, Pepi, O father, the “breast hath been presented unto thee and it hath j “suckled thee. O father, thou livest, O father ; thou “art little, O father ; thou comest forth into heaven “like the hawks having feathers like unto those of THE ELYSIAN FIELDS OR HEAVEN. CXLI “geese. O father, it is the god Hetch-hetch who bring- “eth these things to Pepi. O Sema-ur, thou bull of “offerings, remove thy horn and let this Pepi pass by. “Inasmuch as Pepi passeth through the .... and inas¬ much as he goeth to heaven in full life and power, “this Pepi seeth his father, this Pepi seeth Ra.” “This Pepi is indeed god and the envoy (or angel) “of god. Pepi cometh, and he is pure in Sekhet-Aaru. “This Pepi goeth down to the Field ot Kenset and “the followers of Horus purify him. They guard care¬ fully this Pepi, and they recite for him the ‘Chapter “ot Mau’, and they also recite for him the ‘Chapter “of coming forth in life and in power’. This Pepi “cometh forth to heaven in life and in power in the “boat of Ra, he piloteth for Ra the gods (thereof], “and [they rejoice] in this Pepi as they rejoice when “[Ra] goeth forth from the eastern part of the sky “in peace, in peace.” (179) “This Pepi cometh forth to the eastern part “ot heaven where the gods are born, and where he “himsell is born as Heru-khuti. Pepi is triumphant “(maa %ent) and the ka of Pepi is triumphant; Pepi “maketh adoration and the ka of Pepi maketh adora- “tion. The sister ot this Pepi is Septet, he is born as the “Morning Star-; he goeth with you, and he journeyeth “with you in Sekhet-Aaru, and he draweth nigh as do “you unto the Field of Turquoise. He eateth of that of “which ye eat, he liveth upon that upon which ye live, he “putteth on apparel like unto the apparel which ye put CXLII INTRODUCTION. “on, he anointeth himself with the sweet-smelling sub¬ stances with which ye anoint yourselves, he receiveth “his water with you at the lake of Mena of this Pepi, “and he drinketh it out of the vessels of the Khus.” (185) “Ra hath purified heaven and Horus hath “purified the earth, and every god who is with them “purifieth this Pepi, for Pepi adoreth the god. O “thou path of Pepi which leadeth to the Great Halls, “testify ye concerning Pepi before these two great “gods, for Pepi is Unka, the son of Ra, who beareth “the heavens upon his shoulders and who guideth “the earth. Hail, ye gods, let Pepi take his seat among “you. Hail, ye stars, bear ye Pepi upon your shoul- “ders as ye bear Ra, follow ye this Pepi as ye fol¬ low Ap-uat, and love ye him as ye love ....*” (188) “This Pepi hath come to thee, O Lord of hea- “ven, this Pepi hath come to thee, Osiris, he strengthen- “eth thy face, and he arrayeth thee in the garment of a “god ; ... he hath purified thee in Aata, he hath des¬ troyed the members of thine enemies, he hath hacked “them in pieces, and he hath changed himself into the “being who is among those who have been hacked in “pieces .... For Horus, the son to whom thou hast “given birth, hath not placed this Pepi among the “dead, but among the divine gods ; their water is “the water of this Pepi, their bread is the bread of “this Pepi, their purifications are the purifications of “this Pepi, and that which Horus hath done for Osiris “he hath also done for this Pepi.” THE ELYS/AN FIELDS OR HEAVEN. CXLIII (304) “Heaven uttereth words, the earth quaketh, “Seb advanceth, the two divine nomes part asunder, “the ceremony of ploughing the earth is ended, and “the offering is set before Pepi, the living one, the “stablished one. He goeth forth from heaven and “goeth about over the iron sky in life and stability, “he saileth over it and overthroweth in his course “the fortifications of Shu. He goeth forth to heaven “upon his wings like a mighty duck which hath broken “its bonds, and Anubis leadeth the procession (?) which “Horus made in Abydos when Osiris was interred. “He goeth forth into heaven among the stars which “never perish [or diminish), his sister is Septet, and “his guide the Morning Star leadeth him to Sekhet- “Iletep, and he seateth himself there upon his iron “throne which hath lions’ heads and feet in the form “ot the hoofs of the bull Sema-ur. He standeth up “there in his vacant place between the two great “gods, and his sceptre, which is in the form of a “papyrus, he hath with him. He stretcheth out his “hand over the henmemet beings, and the gods come “to him, bending their backs in homage. The two great “gods watch one on each side of him and they find “Pepi, like the Great and Little Companies ol the “gods acting as the judge of words, being the prince “[over] every prince. They bow down before Pepi, “and they make offerings unto him as unto the Great “and Little Companies of the gods.” (315) “Hail, Osiris, it is not Pepi who entreateth to CXLIV INTRODUCTION. “see thee in the form in which thou art, who entreat- “eth to see thee in the form in which thou art, it is “thy son who entreateth to see thee in the form in “which thou art, it is Horus who entreateth to see “thee in the form in which thou art.” (426) “Pepi hath gone down into the Great Green “Sea, and thou, O Great Green Sea, hast drooped “thy head and bent thy back, and the children of “Nut, who come down upon thee putting their gat*- “lands upon their heads and round their necks, offer “the flowers which are the crowns of the pools of “Sekhet-hetep to Isis, the great lady ; and the god- “dess who beareth the pike in Akhet bringeth them “and spreadeth them out as a gift before her son “Horus, whom she suckleth at the breast, so that he “may traverse the earth in his two white sandals and “may go to his father Osiris. Pepi hath opened out “his way among the birds, he hath travelled with the “lords of food, he hath gone to the great lake which “is in Sekhet-Idetep on which the great gods alight, and “these great and imperishable beings give to him the “tree of life, whereon they themselves do live, that he “also may [eat and] live thereon. Take, then, this Pepi “with thee to this great country which hath become “subject unto thee by the will of the gods, wherein “thou eatest during the night even [until] dawn, and “where thou becomest master of divine food, in such “wise that Pepi may eat of that of which thou eatest, “that he may drink of that of which thou drinkest.” THE ELY SI AN FIELDS OR HEAVEN. CXLV The following prayer, which is found in shortened forms in Graeco-Roman and Roman periods, occurs in the text of Pepi II. 1. 669, ff. “Hail, Great Company of the gods who are in Annu, “grant that Pepi Nefer-ka-Ra may flourish, and grant “that his pyramid, his everlasting building, may flou¬ rish, even as the name of Temu, the Governor of “the Great Company ot the gods, flourisheth. If the “name of Shu, the lord ot the upper shrine in Annu, “flourisheth Pepi Nefer-ka-Ra shall flourish, and this his “pyramid, his everlasting building, shall flourish. If the “name of Tefnut, the lady of the lower shrine in Annu, “is stablished, the name of this Pepi Nefer-ka-Ra “shall be stablished, and this pyramid shall be sta- “blished for ever. It the name of Seb, the soul of “the earth (?), flourisheth, the name of Pepi Nefer-ka-Ra “shall flourish, and this his pyramid shall flourish, and “his everlasting building shall flourish. If the name “of Nut flourisheth in Het-Shenth in Annu, the name of “this Pepi Nefer-ka-Ra shall flourish, and this his “pyramid shall flourish, and this his building shall “flourish for ever. If the name of Osiris flourisheth in “the nome Teni, the name of this Pepi Nefer-ka-Ra “shall flourish, and this his pyramid shall flourish, and “this his building shall flourish forever. If the name of “Osiris, Governor of Amend, flourisheth, the name of “this Pepi Nefer-ka-Ra shall flourish, and this his pyra- “mid shall flourish, and this his building shall flourish lor “ever. If the name of Set in Nubt (Ombos) flourisheth, CXLVI INTRODUCTION. “the name of Pepi Nefer-ka-Ra shall flourish, and this “his pyramid shall flourish, and this his building shall “flourish for ever. If the name of Horus of Behutet “flourisheth, the name of this Pepi Nefer-ka-Ra shall “flourish, and this his pyramid shall flourish, and this “his building shall flourish for ever. If the name of “Ra flourisheth in the horizon, the name of this Pepi “Nefer-ka-Ra shall flourish, and this his building shall “flourish for ever. If the name of Khent-merti in Se- “khem is stablished, the name of this Pepi Nefer-ka- “Ra shall flourish, and this his Pyramid shall flourish, “and this his building shall flourish for ever. If the “name of Uatchit who dwelleth in Tep flourisheth, the “name of this Pepi Nefer-ka-Ra shall flourish, and “this his pyramid shall flourish, and this his building “shall flourish for ever.” THE MAGIC OF THE BOOK OF THE DEAD. The Egyptians, from the earliest to the latest period of their history, were addicted to the use of formulae which were thought to be able to effect results usu¬ ally beyond the power of man, and they accompanied such formulae with the performance of certain cere¬ monies. The formulae consisted of the repetition of the names of gods and supernatural beings, bene¬ volent or hostile to man as the case might be, and of entreaties or curses ; the ceremonies were of various kinds, and the object of the present chapter is to de¬ scribe briefly those which relate to the various sec¬ tions of the Book of the Dead. The Egyptian believed that every word spoken under certain circumstances must be followed by some effect, good or bad ; a prayer uttered by a properly qualified person, or by a man ceremonially pure, in the proper place, and in the proper manner, must necessarily be answered favourably ; and similarly the curses which were pronounced upon a man, or beast, or thing, in the name of a hostile supernatural j* CXLVIII INTRODUCTION. being were bound to result in harm to the object cursed. It seems that this idea had its origin in the belief that the world and all that therein is came into being immediately after Thoth had interpreted in words the will of the deity, in respect of the creation of the world, and that creation was the result of the god’s command. In very early times the Egyptian called in the professional religious man to utter words of good omen over the dead body of his relative or friend, and later the same words written upon some substance and buried with him were believed to be effectual in procuring for him the good things of the life beyond the grave. In the text on the pyramid of Unas (1. 583) is a reference to something written which the deceased was supposed to possess, in the following words : — “The bone and flesh which have “no writing1 are wretched, but, behold, the writing “of Unas is under the great seal, and behold, it is “not under the little seal.” And in the text on the pyramid of Pepi I we find the words, “The uraeus of “this Pepi is upon his head, there is a writing on “each side of him, and he hath words of magical “power at his two feet” ; thus equipped the king enters heaven. In the reign of Cheops, however, we are told2 that his second son Herutataf brought to the court a man 2. Westcar Papyrus, ed. Erman, pi. 11. THE MAGIC OF THE BOOK OF THE DEAD. CXLIX who possessed magical powers, and who was able to join the head to a decapitated body and to make the complete body live again as before. When Cheops ordered the head to be struck off from a prisoner that the sage might fasten it on again, the sage excused himself from performing this difficult task ; but when a goose was brought, and its head was cut off and laid on one side of the room and the body on the other, he spake certain magical words, whereupon the goose stood up and begun to waddle, and the head began to move towards it. When the head had joined itself again to the body the bird stood up and cackled. Thus, in that remote period a man claimed to be able to re¬ store life to decapitated creatures by means of words ot magical power, and it seems that the belief in the efficacv of the words of Thoth was already well esta- blished ; in the late period the mourner consoled him¬ self by asserting that the Book of the Dead prepared for his dead relative or friend had been written by the fingers of the god Thoth himself. A common way to effect certain results, good or evil, was to employ figures made of various sub¬ stances, chiefly wax, or amulets made of precious stones and metals in various forms ; both figures and amulets were inscribed with words which gave them the power to carry out the work assigned to them by those who caused them to be made. It is well known that the Egyptians believed that the qualities j and much else, including the ka, of a living original CL INTRODUCTION. could be transferred to an image thereof by means of the repetition over it of certain formulae, and a good or evil act done to a statue or figure resulted in good or evil to the person whom it represented. In the Westcar Papyrus we are also told that the wife of a high Egyptian official called Aba-aner fell in love with one of the king’s followers, and that she sent to him and told him of her desire ; subsequently the pair met in the woman’s garden, and they passed the day in drinking and in pleasure. On the morrow the husband was told of his wife’s conduct, and he determined to punish both with death. Having sent for his ebony box bound with fine metal, he made a waxen crocodile a few inches long, and having recited ma¬ gical formulae over it he gave it to his chief servant, and told him to throw it into the water when he saw his wife’s paramour going to bathe in the evening. When the guilty pair had passed another day to¬ gether and the young man went down to the river in the evening, the chief servant cast the waxen cro- j 1 codile into the water ; and as it was falling it turned j into a huge living crocodile about twelve feet long, j which swallowed the young man. Seven days later Aba-aner and the king Neb-ka went to the water where the crocodile was, and Aba-aner ordered it to give up the young man ; and it came out of the water j and straightway brought up the young man. When the king had made some remark, Aba-aner picked up the crocodile, which at once turned into the small I THE MAGIC OF THE BOOK OF THE DEAD. CLI waxen crocodile that it was originally, and when he again ordered it to devour the young man, it once more became a living reptile, and, seizing the young man, made its way to the water, and disap¬ peared with him. The laithless wife was burnt. The principal actors in this story are said to have flou¬ rished during the rule ot the third dynasty of Egypt, nearly four thousand years before Christ, and it is a noteworthy fact that the narrative mentions the ebony and metal box and the making of a waxen crocodile in a way which seems to shew that their owner was in the habit of using the box and the wax frequently.1 About the time of the eighteenth dynasty, we learn from a papyrus2 that a man was prosecuted in Egypt for having made figures of men and women in wax, by which he caused sundry and divers pains and sicknesses to the living beings whom they represent¬ ed. And, according to Pseudo-Callisthenes,3 Nectane- bus wrought magic by means of a bowl of water, some waxen figures, and an ebony rod. The waxen figures were made in the forms of the soldiers ot the enemy who were coming against him by sea or by land, and were placed upon the water in the basin by him. Nectanebus then arrayed himself in suitable apparel, and, having taken the rod in his hand, be- 1. I have reproduced this paragraph from my Life and Exploits of Alexander the Great, p. XIII. 2. Chabas, Le Papyrus Magique Harris, p. 170 ft'. 3. Ed. Miiller, lib. 1. cap. 1 ft. CLII INTRODUCTION. gan to recite certain formulae and the names of di¬ vine powers known unto him, whereupon the waxen figures became animated, and straightway sank to the bottom of the bowl ; at the same moment the hosts of the enemy were destroyed. If the foe was coming by sea he placed the waxen soldiers in waxen ships, and at the sound of the words of power both ships and men sank into the waves as the waxen models sank to the bottom of the sea. The same informant tells us that when Nectanebus wished Olympias, the mother of Alexander the Great, to believe that the god Am¬ mon had visited her during the night, he went forth from her presence into the plain and gathered a number of herbs which had the power of causing dreams, and pressed out the juice from them. He then fashioned a female figure in the form of Olympias, and inscribed the Queen’s name upon it, and having made the model of a bed he laid the figure thereon. Nectanebus next lit a lamp, and, reciting the words of power which would compel the demons to send Olympias a dream, he poured out the juice of the herbs over the waxen figure ; and at the moment of the performance of these acts Olympias dreamed that she was in the arms of the god Ammon. A tradition also exists to the effect that Aristotle gave to Alexander the Great a number of waxen figures nailed down in a box which was fastened by a chain, and which he ordered him never to let go out of his own hand, or at least out of that of one THE MAGIC. OF THE BOOK OF THE DEAD CLIII of his confidential servants. The box was to go wherev¬ er Alexander went, and Aristotle taught him to re¬ cite certain formulae over it whenever he took it up or put it down. The figures in the box were intended to represent the various kinds of armed forces that Alexander was likely to find opposed to him. Some of the models held in their hands leaden swords which were curved backwards, and some had spears in their hands pointed head downwards, and some had bows with cut strings ; all these were laid face downwards in the box. When Alexander was engaged in war with any nation armed with swords, or spears, or bows, if he recited the formulae which Aristotle had taught him, the swords of the foe would become as lead and bend backwards, the spears would become im¬ potent in the hands of those who held them and their heads would turn to the ground, and the strings of the bows would snap. Returning to purely Egyptian sources for informa¬ tion concerning the use of wax figures we come to an important work,1 consisting of several Chapters which were to be recited to keep away storm-clouds and thunder from the sky. One Chapter reads: — “Fire “upon thee, O Apep, thou enemy of Ra ! The Eye of “Idorus prevaileth over the accursed soul and shade “of Apep, the flame of the Eye of Idorus gnaweth into “that enemy of Ra, the flame of the Eye of Idorus “eateth into all the enemies of P-aa in death and in i. For the text and translation of it see Archaeologia, Vol. 52. CLIV INTRODUCTION. “life.” The Rubric belonging to the Chapters orders that it shall be “recited over Apep written in green “ink upon a piece of new papyrus, and over a wax “figure of Apep on which his name is inscribed in “green ink ; this figure shall then be put in the fire “that the enemy of Ra may be devoured. When Apep “is put in the fire speak ve words of power and say, “‘Taste thou,' death to thee, Apep. Get thee back, re- “treat, thou enemy of Ra, fall down, wriggle away, “depart, retreat. I have driven thee back, I have “hacked thee in pieces ; .... Back, thou fiend, an “end to thee! Therefore have I cast fire at thee, “therefore have I caused thee to be destroyed, there- “fore have I judged and condemned thee to an evil “doom. An end to thee, an end to thee ; taste thou, “an end to thee, mayest thou never rise up again! “An end, an end to thee, an end to thee, taste thou, “and come to an end. I have destroyed the enemy “of Ra.’ This figure of Apep shall be burnt in a “grass fire, and when burnt, its ashes are to be mixed “with excrement and thrown into a fire. Afterwards, “when thou hast thrown Apep into the fire at day¬ break of the festival of the six, spit upon him and “defile him with thy left foot ; thus shall be repulsed “the roarings of the Backward of Face. Thou shalt “do the like of this at daybreak on the festival of “the fifteenth day, for by means of it Apep shall be “repulsed and slain before the Sektet boat. Thou shalt i. /. ., “Flame seeing in the night.” 5. / c., “Bringing by day.” THE CHAPTER OF PRAISING AS I) GLORIFYISG. 49 work whilst he is] upon earth, for [then] all the words of (5) Tern come to pass : — “I am the god Tern in rising ; 1 am the only One. I came “into existence in (6) Nu. 1 am Ra who rose in the beginning, “the ruler of . . . . this."1 (7) Who then is this? It is Ra when at the beginning he rose in (8) the city of Suten-henen (Heracleopolis Magna) crowned like a king in [his] rising. The pillars2 of the god Shu were not as yet created, when he was (9) upon the high ground3 of him that dwelleth in Khemennu (Hermopolis Magna). “I am the great god who gave birth to himself, even Nu, “(10) who made his name[s to become] the company of the gods “as god.” Who then (11) is this? It is Ra, the creator of the name[s] ot his limbs, which came into being (12] in the form of the gods who are in the train of Ra. “I am he who is not driven back among the gods.” (i3) Who then is this? It is Tern the dweller in his disk, or (as others say), (14) It is Ra in his rising in the eastern horizon of heaven. “I am Yesterday ; I know (15) To-morrow.” Who then is this? Yesterday is Osiris, (16) and To-morrow is Ra on the day when he shall destroy the enemies of Neb-er-tcher, (17) and when he shall establish as prince and ruler his son (18) Horus, or (as others say), on the day when we commemorate the festival (19) of the meeting of the dead Osiris with his father Ra, and when the battle of the (20) gods was fought in which Osiris, the lord of Amentet, was the leader. What then is this? (21) It is Amentet, [that is to say] the creation of the souls of the gods when Osiris was leader in Set-Amentet ; or (22) (as others 1. Var. “the ruler of what he hath made” (Papyrus of Nebseni). 2. I. e., the cardinal points. 3. Or, “stair-case.” 4 5° THE CHAPTERS OF COMING FORTH BY DAY. say), it is Amentet which Ra hath given unto me ; when anv god cometh, he doth arise and (23) doeth battle for it. “I know the god who dwelleth therein.” (24) Who then is this? It is Osiris ; or (as others say), Ra is his name, (or) It is the (25s) phallus of Ra wherewith he was united to himself. “I am the Bcnnu bird (26) which is in Annu (Heliopolis'), and “I am the keeper of the volume of the book of things which are “and of things which shall be.” Who then (27) is this? It is Osiris ; or (as others say), It is his dead body, or (as others say), (28) It is his filth. The things which are and the things which shall be are his dead body ; or (as others say), (29) They are eternity and everlastingness. Eternity is the day, and everlastingness is the (3o) night. “I am the god Amsu in his coming forth ; may his two plumes “(3i) be set upon my head for me.” Who then is this? Amsu is Horus, the avenger (32) of his father, and his coming forth is his birth. The plumes (33) upon his head are Isis and Nephthys when they go forth to set themselves (34) there, even as his protectors, and they provide that which his head (35) lacketh, or (as others say), they are the two exceeding great uraei which are upon the head of their father (36) Tern, or (as others say), his two eyes are the two plumes which are upon his head. “Osiris Ani, (37) the scribe of all the holy otferings, riseth “up in his place in triumph, he cometh into (38) his city.” What then is this? It is the horizon of his father Tern. (39) “I have made an end of my short-comings, and I have put “away my faults.” What then (40) is this? “It is the cutting off of the corruptible in the body of Osiris, “the scribe Ani, (41) victorious before all the gods ; and jail his “faults are driven out.” THE CHAPTER OF PRAISIXG AXD GL OR IF YfXG . 5 1 What (42) then is this? It is the purification [of Osiris] on the day of his birth. (43) “I am purified in my great double nest which is in Suten- “henen (Heracleopolis Magna), (44) on the day of the offerings “of the followers of the great god who is (45) therein.” What then is this? “Millions of years” is the name of the one [nest], “Great Green Lake” (46) is the name of the other ; a pool of natron, and a pool of nitre (47) ; or (as others say), “The Traverser of millions of years” is the name of one, “Great Green Lake” (48) is the name of the other ; or (as others say), “The Begetter of millions of years” is the name of one, “Great Green Lake” (49) is the name of the other. Now as concerning the great god who dwell- eth therein, it is Ra (50) himself. “I pass over the way, I know the head of the Pool of Maaat.” (5 1) What then is this? It is Re-stau ; that is to say, it is the underworld on the ( 52) south of Na-arut-f,1 and it is the northern door of the tomb. Now as concerning (53) the Pool of Maaat, it is Abtu ( Abvdos); or (as others sav), It is the boat by which his father (54) Tern tra¬ velled when he goeth forth to Sekhet-Aaru, (55) which bringeth forth the food and nourishment of the gods who are behind [their] shrines. (56) Now the gate ofTchesert is the gate of the pillars of Shu, (57) the northern gate of the ITtat (underworld); or (as others say), It is the two leaves of the door (58) through which the god Tern passeth when he goeth forth to the eastern horizon of heaven. (59) “O ye gods who are in the presence [of Osiris], grant me “your arms, for 1 am the god who (60) shall come into being “among you.” Who then are these? They are the drops of blood which (61) came forth from the phallus of Ra when he went forth to perform mutilation (62) upon himself. They sprang into being as the gods Hu and Sa, 1. Or An-rut-f, the “place where nothing grows”. 4* 52 THE CHAPTERS OF COMING FORTH BY DAY. who are in the following (63) of Ra, and who accompany (64) the sod Tem daily and every day. “I, Osiris, the scribe Ani, triumphant, (65) have tilled for thee “the Utchat after it had suffered failure (66) on the day of the “combat of the two Fighters” (/. e., Horus and Set). What then (67) is this? It is the day on which Horus fought with Set, (68) who cast tilth in the face of Horus, and when Horus destroyed the mem¬ bers (69) of Set. Now this Thoth did with his own lingers. “I lift up the (70) hair[-cloud] when there are storms and “quakings in the sky.” What then is this? (71) It is the right Eye of Ra, which raged against [Set] when (72 ) he sent it forth. Thoth raised up the hair[-cloud], and brought the Eye (73) alive, and whole, and sound, and without defect to [its] lord ; or (as others say), It is the Eye of Ra when it is sick and when it (74) weepeth for its fellow-eye ; then Thoth standeth up to cleanse it. (75) “I behold Ra who was born yesterday from the buttocks of “(76) the goddess Meh-urt ; his strength is my strength, and my “strength is his strength.” What then is this? (77) It is the watery abyss of heaven, or (as others say), It is the image (78) of the Eye of Ra in the morning at his daily birth. (79) Meh-urt is the Eye (Utchat) of Ra. Therefore Osiris, (80) the scribe Ani, triumphant, is a great one among the gods who are in the train of (81) Horus. The words are spoken for him that loveth his lord. What (82) then is this? [The gods who are in the train of Horus are] Mestha, H^Ph Tuamautef, and Qebhsennuf. (83) “Homage to you, O ye lords of right and truth, ye so¬ vereign princes who [stand] behind Osiris, who utterly do away “with (84) sins and crimes and who are in the following of “the goddess Hetep-sekhus, (85) grant [ye] that I may come unto THE CHAPTER OF PRAISING A. XI) GLORIFYING. 53 “you. Destroy ve [all] the faults which (86) are within me, “even as ye did for the seven Kims (87) who are among the “followers of their lord Sepa. Anubis appointed (88) their place “on the day [when was said], ‘Come therefore thither’.” When then (89) is this? These lords of right and truth are Thoth and (go) Astes, the lord of Amentet. The sovereign princes [who stand] behind Osiris, even Mestha, (gi) Hapi, Tuamautef, and Qebhsennuf, are they who are (92) behind the Thigh in the northern sky. Now those who do utterly away with (g3) sins and crimes and who are in the following of Hetep-sekhus [94) are the god Sebek who dwelleth in the water. The goddess Hetep-sekhus is the Eye of (95) Ra ; or (as others say), it is the flame which followeth after Osiris to burn up (96) the souls of his enemies. As concerning all the faults which are in (97) Osiris, the scribe of the offerings of all the gods, Ani, triumphant, [this is all that he hath done against the lords of eternity1] since he came forth from (98) his mother's womb. As concerning the Seven Khu s (99), even Mestha, Hapi, Tua¬ mautef, Qebhsennuf, (100) Maa-atef-f, Kheri-beq-f, and Heru- khenti-[an]maati, (101) Anubis appointed them to be protectors of the dead body of Osiris or (as others say), [set them] (102) behind the place of purification of Osiris ; or (as others say), those Seven Khu s are (io3) Netcheh-netcheh, Aatqetqet, An- erta-nef-bes-f-khenti-heh-(io4)f, Aq-her-ami-unnut-f, Tesher- maati-ami-(i05)het-Anes, Ubes-hra-per-em-khet-khet, and (106) Maa-em-kerh-an-nef-em-hru. The chief of the sovereign princes (107) who are in Na-arut-f is Horus, the avenger of his father. As concerning [108) the day [upon which was said], “Come therefore thither,” it referreth to the words, “Come (109) then thither,” which Ra spake unto Osiris. Lo, may this be said unto me in Amentet! “I am the divine Soul which dwelleth in the two divine Tchaji" . (1 10) 1. The Nebseni Papyrus is the authority for these words. 54 THE CHAPTERS OF COMING FORTH BY DAY What then is this? It is Osiris [when] he goeth into Tattu (hi) and findeth there the Soul of Ra ; there the one god embraceth (112) the other, and divine souls spring into being within the two divine Tchafi. [The following lines are from the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 14, 1. 16 ff.).] (16) As concerning the two divine Tchafi they are Heru-netch- hra-tef-f (17) and Heru-khent-an-maati ; or (as others say), the double divine Soul which dwelleth in the two divine Tchafi. is the Soul of Ra and the Soul of Osiris ; [or (as others say),] It is the Soul (18) which dwelleth in Shu, [and] the Soul which dwelleth in Tefnut, and these are the double divine Soul which dwelleth in Tattu. “I am the Cat which fought (?) hard by the Persea tree (ig) “in Annu (Heliopolis), on the night when the foes of Neb-er-tcher “were destroyed.” Who then is this? The male Cat is Ra (20) himself, and he is called ‘Mau' bv reason of the speech of the god Sa, [who said] concerning him : “He is like (mau) unto that which he hath made”; thus his name became ‘Maau" ; 1 or (as others say), it is the god (21) Shu who maketh over the possessions of Seb to Osiris. As concerning the fight (?) hard by the Persea tree in Annu, it concerneth the children of impotent revolt when (22) justice is wrought on them for what they have done. As concerning the night of the battle [these words refer to] the inroad [of the children of impotent revolt] into the eastern part of heaven, whereupon there arose a battle in heaven and in all the earth. “O thou who art in thine egg (23) (;. e., Ra), who shinest “from thy Disk and risest in thy horizon, and dost shine like “gold above the sky, like unto whom there is none among the “gods, who sailest over the pillars (241 of Shu (/. e., in the ether), “who givest blasts of fire from thy mouth, [who makest the two “lands bright with thy radiance, deliver] thou the pious Nebseni 1. This is a very ancient pun on the words man “cat” and man “like”. THE CHAPTER OF PRAISING AXD GLORIFY f.X G 55 “from the god (25) whose form is hidden, whose eyebrows are “like unto the two arms of the Balance on the night of reckoning “destruction.” Who then is this? It is An-a-f (/. c., the god who bringeth his arm). (26) As concerning “the night of reckoning destruction”, it is the night of the burning of the damned, and of the overthrow of wicked at the block, (27) and of the slaughter of souls. Who then is this? It is Nemu, the headsman of Osiris, or (as others say), It is Apep when he riseth up with one head bearing Maat (/. e., right and truth) [upon it] ; (28) or (as others say), It is Horns when he riseth up with a double head, whereof the one beareth right and truth and the other wickedness. (29) He bestoweth wicked¬ ness on him that worketh wickedness, and right and truth upon him that followeth righteousness and truth ; or (as others say), It is Horus the Great who (3o) dwelleth in Sekhem (Letopolis) ; or (as others say), It is Thoth ; or (as others say), It is Nefer- Tem ; [or (as others say),] It is Sept who doth thwart the acts of the foes of Neb-er-tcher. “Deliver thou the scribe Nebseni, victorious, from the Watchers “who bear slaughtering knives, and who have cruel fingers, and “who slav those who are in the following of Osiris. (3i) May “they never gain the mastery over me, may I never fall under “their knives.” What then is this? It is Anubis, and it is Horus in the form of Khent-(32)an- maati ; or (as others say), It is the sovereign princes who thwart the works of their weapons ; or (as others say), It is the chiefs of the Sheniu chamber. “May (33) their knives never gain the mastery over me, may “I never fall under their instruments of cruelty, for (34) 1 know “their names, and I know the being Matchet who is among them “in the House of Osiris, shooting rays of light from [his] eye, but “who himself is unseen. (35) He goeth round about heaven robed “in the flame of his mouth, commanding Hapi, but remaining 56 THE CHAPTERS OF COMING FORTH BY DAY. “himself unseen. May I be strong upon earth before Ra, may “I come happily into haven (36) in the presence of Osiris. “Let not your offerings be wanting to me, 0 ye who preside “over vour altars, for I am among those who follow after Neb- “er-tcher according to the writings (37) of Khepera. I fly as a “hawk, I cackle as a goose ; I ever slay, even as the serpent-god- “dess Neheb-ka.” What then is this? (38) Those who preside over their altars are the similitude of the Eye of Ra and the similitude of the Eve of Horus. “O Ra- (3g) Tern, thou lord of the Great House,1 thou Sove¬ reign (Life, Strength and Health!) of all the gods, deliver thou “the scribe Nebseni, victorious, from the god whose face (40'! is “like unto that of a grevhound, whose brows are as those of a “man and who feedeth upon the dead, who watcheth at the “Bight of the Lake (41) of Fire, and who devoureth the bodies “of the dead and swalloweth hearts, and who shooteth forth “tilth, but he himself remaineth unseen.” Who then is (42) this? “Devourer for millions of years” is his name, and he liveth in the Aat.2 As concerning the Aat, it is that which is in An- rut-f, hard by (43) the Sheniu chamber. The unclean man who would walk thereover doth fall down among the knives ; or (as others say), His name is “Mates”,3 (44) and he is the Watcher of the door of Amentet ; or (as others sav), His name is “Beba” and it is he who watcheth the Bight of Amentet ; or (as others say), “Heri-sep-f” is his name. “Hail, Lord of terror, chief of the lands of the North and “South, thou lord of the red glow (or red lands), (45) who “preparest the slaughter-block, and who dost feed upon the in- “ward parts!” W'ho then is this? The guardian of the Bight of Amentet. (46) 1. I. e., the great temple of Ra in Heliopolis. 2. Var. “and he dwelleth in the Lake of Unt.” 3. I. e., “he who hath the knife.” THE CHAPTER OF PRAISING AND GLORIFYING. 57 What then is this? It is the heart of Osiris, which is the devourer of all slaughtered things. The Ureret crown hath been given unto him with glad¬ ness of heart as lord of Suten-henen (Heracleopolis Magna). What then (47) is this? He to whom hath been given the Ureret crown with gladness of heart as lord of Suten-henen is Osiris. He was bidden to rule among the gods on the day of the union of earth (48) in the presence of Neb-er-tcher. What then is this? He that was bidden to rule among the gods is [Horus] the son of Isis, who was appointed to rule in the place of his father (49) Osiris. As concerning the “day of the union of earth with earth”, it is the mingling of earth with earth in the coffin of Osiris, the Soul that liveth in Suten-henen, the giver of meat and drink, the destroyer of wrong, and the guide of the ever¬ lasting paths. Who then is this? It is Ra himself. “Deliver thou the Osiris Nebseni, victorious,” [The following lines are from the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 10, 1. 7 fT.).] “(ii3) from the great god who carrieth away the soul, who eateth “hearts, and who feedeth upon (114) offal, the guardian of the “darkness, the dweller in the Seker boat ; those who live in “crime [115] fear him.” Who then is this? It is Suti, or (as others say), It is Smam-ur, (116) the soul of Seb. “Hail, Khepera in thy boat, the two-fold companv of the gods “is thy body! Deliver thou Osiris (117) Ani, victorious, from the “Watchers who give judgment, who have been appointed by the “god Neb-er-tcher (118) to protect him and to fasten the fet- “ters on his foes, and who slaughter in the (119) shambles; “there is no escape from their grasp. Mav they never stab me “with their knives, (120) may 1 never fall helpless into their 5$ THE CHAPTERS OF COMING FORTH BY DAY. “chambers of torture. (12 1) Never have the things which the gods “hate been done by me, for I am pure within the Mesqet. (122) “Cakes of saffron have been brought unto him in Tanenet.” Who then is this? ( 1 2 3) It is Khepera in his boat. It is Ra himself. As concerning the Watchers (124) who give judgment, they are the apes Isis and Nephthvs. As concerning the things which are abominated by the gods they are wickedness (125) and falsehood ; and he who passeth through the place of purification within the Mesqet is Anpu (Anubis), who is behind the chest (126) which con- taineth the inward parts of Osiris. He to whom saffron cakes have been brought (127) in Tanenet is Osiris ; or (as others say), The saffron cakes (128) in Tanenet are heaven and earth ; or (as others say), They are Shu, strengthener of the two lands in (129) Suten-henen (Heracleopolis Magna). The saffron cakes are the Eye of Horus ; and Tanenet (i3o) is the burial-place of Osiris. Tern hath built thy house, and the double Lion-god hath founded thy habitation ; (i3i) lo! drugs are brought, and Horus purifieth and Set strengtheneth, and Set purifieth and Horus strengtheneth. (i32) “The Osiris, the scribe Ani, victorious before Osiris, hath come “into the land, and he hath taken possession thereof with his “two feet. He is Tern, and he is in the city.” ( 1 33) “Turn thou back, O Rehu, whose mouth shineth, whose “head moveth, turn thou back from before his strength”, or (as others say), “Turn thou back from him who keepeth (134) watch “and is unseen.” “The Osiris Ani is safely guarded. He is Isis, “and he is found (135) with [her] hair spread over him, I shake “it out over his brow. He was conceived in Isis and begotten “(i36) in Nephthys ; and they cut off from him the things which “should be cut off.” “Fear followeth after thee, terror is upon (137) thine arms. “Thou hast been embraced for millions of years by the arms “[of the nations] ; mortals go round about thee. Thou smitest “down the mediators 1 38) of thy foes, and thou seizest the arms “of the powers of darkness. The two sisters (f. e., Isis and Nephthys) ADORATION OF TUF. GODS OF CITIES. 59 “are given to thee for thy delight. (i3g) Thou hast created that “which is in Kher-aba and that which is in Annu (Heliopolis). “Every god feareth thee, for thou art exceeding great and terrible: “thou [avengest] every (140) god on the man that curseth him, “and thou shootest out arrows . Thou livest according to “thv will ; thou art Uatchet, the Lady of Flame. Evil cometh “(141) among those who set themselves up against thee.” What then is this? “Hidden in form, granted of (142) Menhu”, is the name of the tomb. “He seeth what is on his hand” is the name of Qerau ; or (as others say), (143) the name of the block. Now he whose mouth shineth and whose head moveth is the member of Osiris, or (as others say) (144) of Ra. “Thou spreadest thv hair and 1 shake it out over his brow” is spoken concerning Isis, who hideth in her hair (145) and draweth her hair over her. Uatchet, the Lady of Flames, is the Eye of Ra. Chapter XVI 11. — Introduction. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 12).] Vignette : (Upper register) : The priest An-maut-f, who wears a leo¬ pard’s skin, and has on the right side of his head the lock of hair of Heru-pa-khrat (Harpocrates), introducing Ani and his wife to the gods. I. Text : [The Speech of Sa-mer-f] (1) “I have come unto “you, O great and godlike sovereign rulers who dwell in heaven, “and in earth, and (2) in the underworld, and I have brought “unto you Osiris Ani. He hath not sinned against any of the “gods. Grant ye that he may be with you for all time.” II. Ani’s Speech : — (1) The adoration of Osiris, the lord of Re-stau, and OF THE GREAT COMPANY OF THE GODS WHO DWELL IN THE UNDERWORLD, BY OSIRIS THE SCRIBE ANI (2) who saith “Homage to thee, O thou ruler of Amentet, Un-nefer in Abtu “(Abydos)! I have come unto thee, and my heart holdeth right 6o THE CHAPTERS OF COMING FORTH BY DAY. “and truth. There is no (3) sin in my body; nor have I lied “wittingly, nor have I done aught with a false heart. Grant thou “to me food in the tomb, (4) and that I may come forth into “[thy] presence at the altar of the lords of right and truth, and “that I may enter into and come forth from the underworld, “and that my soul be not turned back, and that I may behold “the face of the Sun, and that I may behold the (5) Moon for “ever and for ever."’ Vignette : (Lower register : The priest Sa-mer-f, who wears a leopard's skin, and has on the right side of his head the lock of hair of Heru-pa- khrat (Harpocrates), introducing Ani and his wife to the gods. III. Text : [The Speech of Sa-mer-f] “I have come unto vou, “O sovereign princes who dwell in Re-stau, and I have brought “unto vou Osiris (2) Ani. Grant ye [to him], as to the followers “of Horus, cakes, and water, and air, and a homestead in Sekhet- “hetep.” Ani’s Speech : — IV. (1) The adoration of Osiris, lord of everlasting¬ ness, AND OF THE SOVEREIGN PRINCES, THE LORDS OF RE- stau, by Osiris, [the scribe Am], (2) who saith : — “Homage to thee, O king of the underworld, thou governor “of Akert, I have come unto thee. I know thy ways, (3) and “I am furnished with the forms which thou takest in the under- “world. Grant thou to me a place in the underworld near unto “the lords of (4) right and truth. May my homestead be abiding “in Sekhet-hetep, and may I receive cakes in thy presence.” Chapter XVI 1 1. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 15); and from the Papyrus of Ani (Brit. Mus. No. 10,470, sheets i3 — 14)-] Vignettes : A pylon surmounted by feathers typical of Maat and by uraei wearing disks, and a pylon surmounted by Anpu (Anubis) or Ap-uat, and by an L'tcliat. ADORATION OF THE GODS OF CITIES. 6 1 Text : ( i) “Hail, Thoth, who madest Osiris victorious (2 ) over “his enemies, make thou the scribe Nebseni to be victorious over “his enemies, as thou didst make Osiris victorious over his “enemies in the presence of the (3) sovereign princes who are “with Ra and Osiris in Annu (Heliopolis), on the night of the “‘things of the night’, and on the night of the battle, (4) and “on the night of the shackling of the Scbau fiends, and on the “day of the destruction of Neb-er-tcher.” A. Vignette : The gods Tem, Shu, Tefnut, Osiris, and Thoth. Text : (1) The great sovereign princes in Annu are Tem, Shu, Tefnut, [Osiris, and Thoth], (2) and the ‘shackling of the Sebau fiends’ signifieth the destruction of the fiends of Set when a second time (3) he worketh evil. “Hail, Thoth, who madest Osiris victorious over his enemies, “make thou the Osiris (4) Ani to be victorious over his enemies “in the presence of the great and sovereign princes who are in “Tattu, on the night of making the Te[ to stand up in Tattu. B. Vignette : The gods Osiris, Isis, Nephthys, and Horus. Text : (1) The great sovereign princes in Tattu are Osiris, Isis, Nephthys, and Heru-netch-hra-tef.1 Now the [night of] of making the Tet to stand up (2) in Tattu signifieth [the lifting up of] the arm and shoulder of Horus who dwelleth in Sekhem (Letopolis) ; and these gods stand behind Osiris [to protect him] even as do the swathings which clothe him (3). “Hail, Thoth, who madest Osiris victorious over his enemies, “make thou Osiris Ani triumphant over his enemies in the pre¬ sence of (4) the sovereign princes who are in Sekhem (Leto- “polis), on the night of the ‘things of the night [festival] in “Sekhem’.” C. Vignette : The gods Osiris and Horus, the two Utchats upon pylons, and the god Thoth. Text : (1) The great sovereign princes who are in Sekhem are Heru-khenti-an-maati,2 and Thoth who is with the sovereign 1. /. e., “Horus, the avenger of his father.” 2. I. e., “Horus dwelling without eyes.” 62 THE CHAPTERS OF COMING FORTH BY DAY. princes in Narerut-f1 (2). Now the night of the “things of the night [festival] in Sekhcm” signirieth the light of the rising sun on the coffin of Osiris. “Hail, Thoth, who madest Osiris victorious (3) over his “enemies, make thou the Osiris Ani triumphant over his enemies “in the presence of the great sovereign princes who arc in Pet “and in Tept,2 on the (4) night of setting up the columns of “Horus, and of making him to be established as heir of the “things which belonged to his father Osiris.” D. Vignette : The gods Horus, Isis, Mestha, and Nephthys. Text : (1) The great sovereign princes who are in Pet and Tept are Horus, Isis, Mestha, and Hapi. Now “setting up the columns of (2) Horus” signifieth the command given by Set unto his followers : “Set up columns upon it.” “Hail, Thoth, who madest Osiris victorious over (3) his ene- “mies, make thou the Osiris Ani, triumphant in peace, victorious “over his enemies in the presence of the great sovereign princes “who are in the lands of Rekhti, (?) on the (4) night when Isis “lay down to keep watch in order to make lamentation for her “brother Osiris.” E. Vignette : The gods Isis, Horus, Anpu (Anubis), Mestha, and Thoth. Text : (1) The great sovereign princes who are in the lands of Rekhti (?) are Isis, Horus [, Anubis], Mestha, [and Thoth]. “Hail, Thoth, who madest Osiris victorious (2) over his ene- “mies, make thou Osiris, the scribe Ani, triumphant in peace, “to be victorious over his enemies in the presence of the great “sovereign princes (3) who are in Abtu (Abvdos), on the night “of the god Haker, at the separation of the wicked dead, at the “judgment (4) of the K/iu s, and at the rising up of joy in Teni “(This). F. Vignette : The gods Osiris, Isis, and Ap-uat, and the Tet. Text : (1) The great sovereign princes who are in Abtu are Osiris, Isis, and Ap-uat. 1. /. e., An-rut-f. 2. Pet and Tept were the two halves of the city Pcr-Uatchet, or the metro¬ polis of the XIXth nome of bower Kgvpt. ADORATION OF THE GODS OF CITIES. 63 “Hail, Thoth, who madest Osiris victorious (2) over his cne- “mics, make thou Osiris Ani, the scribe and teller of the sacred “offerings of all the gods, (3) to be victorious over his enemies “in the presence of the sovereign princes who judge the dead, “on the night (4) of the carrying out of the sentence upon those “who arc to die.” G. Vignette : The gods Thoth, Osiris, Anpu (Anubis), and Astennu. Text : ( 1) The great sovereign princes in the judgment of the dead are Thoth, Osiris, Anubis, and Astennu. (2) Now the “carry¬ ing out of the sentence upon those who are to die” is the with¬ holding of that which is so needful to the souls of the children of impotent revolt. “Hail, (3) Thoth, who madest Osiris victorious over his ene- “mies, make thou Osiris, the scribe Ani, to be victorious over “his enemies in the presence of the great (4) sovereign princes, “on the festival of the breaking and turning up of the earth in “Tattu, on the night of the breaking and turning up of the “earth in their blood, and of making Osiris to be victorious “over his enemies.” H. Vignette : The three gods of the festival of breaking up the earth in Tattu. Text : (1) When the hends of Set come and change them¬ selves into beasts, the great sovereign princes, on the festival of the breaking and turning up of the earth in Tattu, (2) slay them in the presence of the gods therein, and their blood floweth among them as they are smitten down. (3) These things are allowed to be done by them by the judgment of those who are in Tattu. “Hail, Thoth, who madest Osiris to triumph over his enemies, “make thou the Osiris Ani (4) to be victorious over his enemies “in the presence of the great sovereign princes who are in Na- “arerut-f,1 on the night of him who concealeth himself in divers “forms, even Osiris.” 1. I. e., An-rut-f. 64 THE CHAPTERS OF COMIXG FORTH BY DAY. I. Vignette : The gods Ra, Osiris, Shu, and Bebi, who is dog-headed. Text : (i) The great sovereign princes who are in Na-arerut-f are Ra, Osiris, Shu, and Bebi. Now the “night of him who (2) concealeth himself in divers forms, even Osiris”, is when the the thigh, [and the head] and the heel, and the leg, are brought nigh unto the coffin of Osiris Un-nefer. “Hail, Thoth, who madest Osiris (3) to triumph over his ene- “mies, make thou Osiris Ani to be victorious over his enemies “in the presence of the great sovereign princes in (4) Re-stau, “on the night when Anubis lay with his arms and his hands over “the things behind Osiris, and when Horus was made to triumph “over his enemies.” J. Vignette : The gods Horus, Osiris, Isis, and . 1 Text : (1) The great sovereign princes in Re-stau are Horus, Osiris, and Isis. The heart of Osiris rejoiceth, and the heart of (2) Horus ; and therefore are the northern and southern parts of heaven at peace. “Hail, Thoth, who madest Osiris victorious over his enemies, “make thou (3) Osiris Ani, the scribe and teller of the divine “offerings of all the gods, to triumph over his enemies in the “presence of the ten companies of great (4) sovereign princes “who are with Ra, and with Osiris, and with every god and “goddess in the presence of Neb-er-tcher. He hath destroyed “his enemies, and (5) he hath destroyed every evil thing be¬ longing unto him.” Rubric : this chapter being recited, the deceased shall come FORTH BY DAY, PURIFIED AFTER DEATH, (6) AND [HE SHALL MAKE ALL] THE TRANSFORMATIONS WHICH HIS HEART SHALL DICTATE. NOW, IF THIS CHAPTER BE RECITED OVER HIM, HE SHALL COME FORTH UPON EARTH, HE SHALL ESCAPE FROM EVERY FIRE; AND NONE OF THE FOUL THINGS WHICH APPERTAIN UNTO HIM SHALL ENCOMPASS HIM FOR ETER¬ NITY OR FOR EVER AND EVER. . The artist seems to have painted one god too many. THE CHATTER OF THE CHAPLET OE VICTORY. 65 Chapter XIX. [From Lepsius, Todtenbuch, Bl. 1 3.] Vignette : This Chapter is without a vignette. Text : The CHAPTER OF THE CHAPLET OF VICTORY. (1) Osiris Auf-ankh, victorious, born of Shcret-Amsu, victorious, saith : — “Thy father Tem hath woven for thee a beautiful chaplet of “victory [to be placed] on [thy] living brow, O thou who lovcst “the gods, (2) and thou shalt live for ever. Osiris-khent-Amentet1 “hath made thee to triumph over thine enemies, and thy father “Seb hath decreed for thee all his inheritance. Come, therefore, “O Horus, son of Isis, for thou, O son of Osiris, sittest upon “the throne of thy (3) father Ra to overthrow thine enemies, “for he hath ordained for thee the two lands to their utmost “limits. Atem hath [also] ordained this, and the company of the “gods hath confirmed the splendid power of the victory of Horus “the son of Isis and the son of Osiris for ever and (4) for ever. “And Osiris Auf-ankh shall be victorious for ever and ever. O “Osiris-khent-Amentet, the whole of the northern and southern “parts of the heavens, and every god and every goddess, who are “in heaven and who are upon earth [will] the victory of Horus, “the son of Isis and the son of Osiris, over his enemies in the “presence of (5) Osiris-khent-Amentet who will make Osiris “Auf-ankh, victorious, to triumph over his enemies in the pre¬ sence of Osiris-khent-Amentet, Un-nefer, the son of Nut, on “the day of making him to triumph over Set and his fiends (6) “in the presence of the great sovereign chiefs who are in Annu “(Heliopolis) ; on the night of the battle and overthrow of the “Seba-fiend in the presence of the great sovereign princes who “are in Abtu ; on the night of making Osiris to triumph over “his enemies (7) make thou Osiris Auf-ankh, triumphant, to 1. I. e., “Osiris, Governor of Amentet.” 66 THE CHAPTERS OF COMING FORTH BY DAY. “triumph over his enemies in the presence of the great sovereign “princes, who are in the horizon of Amentet ; on the day of the “festival of Haker in the presence of the great sovereign princes “who are in Tattu ; on the night (8) of the setting up of the “Tet in Tattu in the presence of the great sovereign princes “who are in the ways of the damned ; on the night of the “judgment of those who shall be annihilated in the presence of “the great sovereign princes who are in Sekhem (Letopolis) ; “(g) on the night of the ‘things of the altars in Sekhem’ in the “presence of the great sovereign princes who are in Pe and Tept; “on the night of the stablishing of the inheriting by Horus of “the things of his father Osiris in the presence of the great “sovereign princes (io) who are at the great festival of the “ploughing and turning up of the earth in Tattu, or (as others “say), [in] Abtu ; on the night of the weighing of words,” or (as others say), “weighing of locks in the presence of the great “sovereign princes who are in An-rut-f on its place ; on the “night when Horus receiveth the birth-chamber of the gods (n) “in the presence of the great sovereign princes who are in the “lands of Rekhti (?) ; on the night when Isis lieth down to “watch [and] to make lamentation for her brother in the pre¬ sence of the great sovereign princes who are in Re-stau ; on “the night of making Osiris to triumph over all his enemies” (12). “Horus repeated [these] words four times, and all his enemies “fell headlong and were overthrown and were cut to pieces ; and “Osiris Auf-ankh, triumphant, repeated [these] words four times, “therefore let all his enemies fall headlong, and be (i3) over¬ thrown and cut to pieces. Horus the son of Isis and son of “Osiris celebrated in turn millions of festivals, and all his ene- “mies fell headlong, and were overthrown and cut to pieces. “Their habitation hath gone forth to the block of the East, their “heads have been cut oil'; (14) their necks have been destroyed; “their thighs have been cut off ; they have been given over to “the Great Destroyer who dwellcth in the valley of the grave ; “and they shall never come forth from under the restraint of “the god Seb.” THE CIIM'TER OF THE VICTORY OVER EXEMIES. 67 Rubric : this chapter shall be recited over the divine chaplet (l5) WHICH IS LAID UPON THE FACE OF THE DECEASED, AND THOU SHALT CAST INCENSE INTO THE FIRE ON BEHALF OF OSIRIS AUF-ANK.H, TRIUM¬ PHANT, BORN OF SHERET-AMSU, TRIUMPHANT; THUS SHALT THOU CAUSE HIM TO TRIUMPH OVER HIS ENEMIES, (16) DEAD OR ALIVE, AND IIE SHALL BE AMONG THE FOLLOWERS OF OSIRIS ; AND A HAND SHALL BE STRETCHED OUT TO HIM WITH MEAT AND DRINK. IN THE PRESENCE OF THE GOD. [THIS CHAPTER] SHALL BE SAID BY THEE TWICE AT DAWN— NOW IT ISA NEVER- FAILING CHARM— REGULARLY AND CONTINUALLY. Chapter XX. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 12).] Vignette : This Chapter, in the Theban Version, has neither vignette nor title. Text: (1) “Hail, Thoth, who didst make Osiris (2) to triumph “over his enemies, snare thou the enemies of Osiris, the scribe “Nebseni, the lord of piety, in the presence of the great sovereign “princes of every god and of every goddess ; (3) in the presence “of the great sovereign princes who are in Annu (Heliopolis) “on the night of the battle and of the overthrow of the Sebau- “fiend in Tattu 5 on (4) the night of making to stand up the “double Tet in Sekhem (Letopolis) ; on the night of the things “of the night in Sekhem, in Pe, (5) and in Tepu ;r on the night “of the stablishing of Horus in the heritage of the things of his “father in the double land ofRekhti(P); (6) on the night when “Isis maketh lamentation at the side of her brother Osiris in “Abtu (Abydos) ; on the night of the Haker festival (7) of the “distinguishing [between] the dead (/. e., the damned) and the uKlws on the path of the dead (/. e ., the damned) ; on the night “of the judgment of those who are to be annihilated at the great “[festival of] the ploughing and the turning up of the earth (8) “in Naarerut-f 1 2 in Re-stau ; and on the night of making Horus 1. Pe and Tepu were two famous sanctuaries of Northern Egypt. 2. I. e., An-rut-f. 68 THE CHAPTERS OF COMING FORTH BY DAY. “to triumph over his enemies. Horus is mighty, the northern and “southern halves of heaven rejoice, (9) Osiris is content thereat “and his heart is glad. Hail, Thoth, make thou to triumph Osiris, “the scribe Nebseni, over his enemies (10) in the presence of the “sovereign princes of every god and every goddess, and in the “presence of you, ye sovereign princes who passed judgment on “Osiris behind the shrine.” In the Saite Recension this Chapter has no vignette, but it has the title, “Another Chapter of the Chaplet of victory”, and is arranged in tabular form. The words, “Hail, Thoth, make “Osiris Auf-ankh, triumphant, to triumph over his enemies even “as thou didst make Osiris to triumph over his enemies,” which are written in two horizontal lines, are to be repeated before each column of text. The “great sovereign princes” invoked are those of : — ( 1). Annu [Heliopolis), (2). Tattu, (3). Sekhem (Letopolis), (4). Pe and Tep, (5)- An-arut-f, (6). the double land of Rekhti, (7). Re-stau, (8). Abtu, (9). the paths of the dead, (10). the plough¬ ing festival in Tattu, (11). Kher-aba, (12). Osiris, (i’3). heaven and earth, (14). every god and every goddess. The rubric reads: — IF THIS CHAPTER BE RECITED REGULARLY AND ALWAYS BY A MAN WHO HATH PURIFIED HIMSELF IN WATER OF NATRON, HE SHALL COME FORTH BY DAY AFTER HE HATH COME INTO PORT (/. E., IS DEAD), AND HE SHALL PERFORM ALL THE TRANSFORMATIONS WHICH HIS HEART SHALL DICTATE, AND HE SHALL COME FORTH FROM EVERY FIRE. Chapter XXI. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 9).] In the Papyrus of Ani the XXIst Chapter follows the XXIInd, but it is there given without title and without vignette ; in the Turin papyrus published by Lepsius (Todtenbuch, Bl. 14) the XXIst and XXIInd Chapters are quite distinct, and each has its own title, while a single vignette stands over both. In the vignette a priest is shewn holding a vase in the left hand, and THE CHAPTER OF GIVING A MOUTH TO TIIE DECEASED. 69 the ram-headed serpent-like instrument called “Ur-hekau” (z. .Y OF MEMBERS. 97 Vignette : A ram-headed god, having a serpent between his horns. Text : (8) The hands of Osiris Ani, triumphant, are the hands of Ba-neb-Tattu. Vignette : The goddess Uatchet. Text : (9) The shoulder of Osiris Ani, triumphant, is the shoulder of Uatchet. Vignette : The goddess Mert standing on the symbol of gold ; her hands are outstretched, and she has on her head a cluster of plants. Text : (10) The throat of Osiris Ani, triumphant, is the throat of Mert. Vignette : The goddess Neith. Text: (11) The fore-arms of Osiris Ani, triumphant, are the fore-arms of the lady of Sa'is. Vignette : The god Set. Text : (12) The backbone of Osiris Ani, triumphant, is the backbone of Set. Vignette : A god. Text : (i3) The chest of Osiris Ani, triumphant, is the chest of the lords of Kher-aba. Vignette : A god. Text : (14) The flesh of Osiris Ani, triumphant, is the flesh of the Mighty One of Terror. Vignette : A god. Text : (15) The reins and back of Osiris Ani, triumphant, are the reins and back of Sekhet. Vignette : An Utchat upon a pylon. Text : (16) The buttocks of Osiris Ani, triumphant, are the buttocks of the Eve of Horus. Vignette : Osiris, wearing the Atef crown and holding the flail and crook. Text : (17) The phallus of Osiris Ani, triumphant, is the phallus of Osiris. Vignette : The goddess Nut. Text : (18) The legs of Osiris Ani, triumphant, are the legs of Nut. Vignette : The god Ptah, standing on the pedestal of Maat. 98 THE CHAPTERS OF COMING FORTH BY DAY Text : (19) The feet of Osiris Ani, triumphant, are the feet of Ptah. Vignette : The star Orion. Text : (20) The fingers of Osiris Ani, triumphant, are the fingers of Orion. Vignette : Three uraei. Text : (21) The leg-bones of Osiris Ani, triumphant, are the leg-bones of the living uraei. Chapter XLIII. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 17).] Vignette : In the Theban Recension this Chapter is without a vignette ; in the Turin Papyrus (Lepsius, op. cit., Bl. 20) the deceased is seen adoring three gods, each of whom holds the emblem of life in his right hand and a sceptre in his left. Text : (1) The CHAPTER OF NOT LETTING THE HEAD OF A MAN BE CUT OFF FROM HIM IN THE UNDERWORLD. Osiris Ani, triumphant, saith : — (2) “I am the Great One, son of the Great One ; [I am] Fire, the “son of Fire, to whom was given (3) his head after it had been “cut off. The head of Osiris was not taken away from him, “let not the head of Osiris (4) Ani be taken away from him. 1 “have knit myself together ; I have made myself whole and “complete ; I have renewed my youth ; I am Osiris, the lord “of eternity.” Chapter XL IV. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 16).] Vignette : The scribe Ani, clothed in white and seated in a chair ; he holds in the right hand the kherp sceptre, and in the left a long staff. Before him is a table. In the Turin Papyrus (Lepsius, op. cit., Bl. 20) the I deceased is seen standing before a funeral coffer or shrine. THE CHATTER OE HOT SUEEERI.XG CORREPTIO.X 99 Text: (i) The Chapter of not dying a second time in THE UNDERWORLD. Osiris Ani, triumphant, saith “My place of hiding is opened, my place of hiding is revealed. “The Khus have (2) fallen into the darkness, but the Eye of “Horus hath made me mighty and the god Ap-uat hath nursed “me like a babe. I have hidden (3) myself with you, O ye stars “that never diminish! My brow is like unto that of Ra ; my “face is open ; (4) my heart is upon its throne ; I have power “over the speech of my mouth ; I have knowledge ; in very truth “I am Ra himself. I am not held to be a person of no account ; “(5) and violence shall not be done unto me. Thy father liveth “for thee, O son of Nut ; I am thy son, O Great One, and I “have seen the hidden things (6) which belong unto thee. I am “crowned king of the gods, 1 shall not die a second time in “the underworld.” Chapter XLV. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 16).] Vignette : The mummy of the scribe Ani being embraced by Anubis, jackal-headed, the god of the dead. Text : (1) The CHAPTER OF NOT SUFFERING CORRUPTION IN THE UNDERWORLD. Osiris Ani, triumphant, saith : — “O thou who canst not move, like unto Osiris ; O thou who “canst not move, like unto Osiris! (2) O thou whose limbs cannot “move, like unto [those of] Osiris! Let not thy limbs be with- “out movement ; let them not suffer corruption ; let them not “pass away ; let them not decay ; and let them be fashioned (3) “for me as if I myself were Osiris.” Rubric : if [the deceased] know this chapter, he shall never SUFFER CORRUPTION IN THE UNDERWORLD. ! IOO THE CHAPTERS OF COMING FORTH BY DAY Chapter XL VI. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 16).] Vignette : The doorway of the tomb. Bv one post stands the soul of the scribe Ani in the form of a human-headed hawk, and by the other the Bennu bird. Text : (1) The Chapter OF NOT PERISHING AND OF BE¬ COMING ALIVE IN THE UNDERWORLD. Osiris Ani saith “Hail, (2) ye children of the god Shu! Hail, ye children of “the god Shu! The Tuat (underworld) hath gained the mastery “over his diadem.1 Like the Hammemet2 beings may 1 arise, “even as Osiris doth arise and fare forth.” Chapter XLVII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 8).] Vignette : In the Theban Recension this Chapter has no vignette ; but in the Turin Papyrus (Lepsius, op. cit., Bl. 20) a funeral shrine is depicted with the soul of the deceased on one side of it, and the Bennu bird on j the other. Text: (1) The Chapter of not allowing the seat and THRONE OF NU, THE OVERSEER OF THE PALACE AND CHANCEL-, LOR-IN-CH1EF, TO BETAKEN AWAY (2) FROM HIM IN THE UNDER- j WORLD. He saith : — “O my Seat, O my Throne, come ye to me, and go ye round ' “about me. 1 am vour Lord, O yc gods, come ye and take upl “your places in my train. (3) I am the son of your lord, and ye “belong to me through my divine father who hath made you.”, 1. The Papyrus of Nebscni reads “Each dawn gaineth the mastery over [his] diadem with rays of light ; [your] hands rise up, [your] heads rise upl each day." 2. A class of celestial beings who were once men and women. THE CHAPTER OF NOT GOING TO THE BLOCK OF SLAUGHTER, ioi Chapter XL VII. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 8).] “0 my Seat, O my Throne, come ye to me, and go ye round “about me, O ye gods. I am a spiritual body ( sdh ), therefore “let me rise up among those who follow the great god. I am “the son of Maati, and that which he abominateth is the speech “of falsehood. I am in triumph!” Chapter XLVI11. This Chapter is given twice in the Sa'ite Recension, once as Chapter X and once as Chapter XLVIII ; for the translation of it as found in the Papyrus of Ani, sheet 18, see above, p. 29. Chapter XLIX. This Chapter is given twice in the Sa'ite Recension, once as Chapter XI and once as Chapter XLIX ; for the translation of it as found in the Papyrus of Nu, sheet 21, see above, p. 3o. Chapter La. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 12).] Vignette : In the Papyrus of Ani, sheet 16, and in the Turin Papyrus (Lepsius, op. cit., Bl. 21) the deceased is represented standing with his back to a gory knife which rests on its block. Text : (1) The Chapter of (2) not entering in unto the BLOCK OF THE GOD. Nebseni saith : — “The four bones (or knots) of my neck and back have been “joined together for me by the (3) Guardian of heaven, who “stablished the knot for him who lay helpless at the breasts [of “his mother] on the day of cutting off the hair. The bones of “my neck and back (4) have been knit together by the god Set 102 THE CHAPTERS OF COMING FORTH BY DAY. “and by the company of the gods as strongly as they were in the “time that is past ; may nothing happen to break them apart! “Make ye me strong! The goddess Nut hath joined together the “bones of my (5) neck and back, [and they arc] even as they “were in the time that is past, when I saw the true birth of the “gods in visible forms take place in its true and right order. I “am Peti, and I am in the presence of the great god.” Chapter Lb. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 19).] Text : (1) The CHAPTER OF NOT ENTERING IN UNTO THE BLOCK. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — “I have joined up my head and neck in heaven [and] in earth. “(2) Behold it is Ra who, day by day, stablisheth the knot for “him who stood helpless upon his legs on the day of cutting “otf the hair. The god Suti and the company of the gods have “joined together my (3) neck and my back strongly, and they “are even as they were in the time that is past ; may nothing “happen to break them apart! Make ye me strong against the “slaughterer of my divine father. (4) I have gotten power over “my two lands. The goddess Nut hath joined together the bones “of my neck and back, and 1 behold them as they were in the “time that is past, when as yet I had not seen Maat, and when “the gods were not born (5) in visible forms. 1 am Penti, and “I am in the form of the destroyer of the great gods.” Chapter LI. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 8).] Vignette : This Chapter is without a vignette in the Theban Recension ; in the Turin Papyrus (Lepsius, op. cit., 151. 21) an upright figure of the deceased forms the vignette. THE CHAPTER OF NOT EATING FILTH. 103 Text: (i) The CHAPTER OF NOT MARCHING IO BE OVER¬ THROWN IN THE UNDERWORLD. The overseer of the palace, Nu. triumphant, saith : — (2) “That which is an abomination unto me, that which is an “abomination unto me, let me not eat. That which is an abomi¬ nation unto me, that which is an abomination unto me is filth ; “let me not eat it [in the place of] the sepulchral cakes which “arc offered unto the Ka s.1 (3) Let me not be destroyed therc- “by ; let me not be compelled to take it into my hands ; and “let me not be compelled to walk thereon in my sandals.” Chapter LI I. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 1 1 ).] Vignette : This Chapter is without a vignette in the Theban Recension ; in the Turin Papyrus (Lepsius, op. cit., Bl. 21) the deceased is seated on a chair and his left hand is stretched out over a table. Text: (1) The Chapter of not eating filth in the UNDERWORLD. The overseer of the palace, the chancellor - in¬ chief, Nu, triumphant, saith : — “That which is an abomination unto me, that which is an “abomination unto me, let me not eat. That which is an abo- “mination unto me, (2] that which is an abomination unto me “is filth ; let me not eat it [in the place of] the sepulchral cakes “[which arc offered unto] the Kas. Let it not light upon my body ; “let me not be obliged to take it into my hands ; and let me “not be obliged to (3) walk thereon in my sandals. What, now, “wilt thou live upon in the presence of the gods? [Let food] “come unto me from the place whither thou wilt bring food (?), “and let me live upon the seven loaves of bread (4) which shall be “brought as food before Horus, and upon the bread which is brought “before Thoth. The gods shall say unto me: ‘What manner of 1. Or, “Let me not be compelled to eat it [in the absence of] the sepulchral cakes and provisions which shall be offered unto me.” 104 the chapters of coming forth by day. “food wouldst thou have given unto thee?’ [And I reply:] Let “me eat my food under the sycamore tree (5) of my lady, the “goddess Hathor, and let my times be among the divine beings “who have alighted thereon. Let me have the power to order “my own fields in Tattu (6) and my own growing crops in “Annu. Let me live upon bread made of white barley, and let “my beer be [made] from red grain, and may the persons of “(7) my father and mother be given unto me as guardians of “my door and for the ordering of my territory. Let me be sound “and strong, let me have a large room, and let me be able to “sit wheresoever I please.” Chapter LIII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 11).] Vignette : This Chapter is without a vignette in the Theban Recension; in the Turin Papyrus (Lepsius, op. cit., Bl. 22) the deceased is seated on a chair with a table of offerings before him, and his left hand, with a bowl therein, is stretched out over it. Text : (1) The Chapter of not eating filth and of not DRINKING FOUL WATER IN THE UNDERWORLD. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — “I am the Bull with two horns, and [I] lead (2) along the “heavens. [I am] the lord of the risings of the heavens, the “Great llluminer who cometh forth out of flame, the bestower “of years, the far extending One, the double Lion-god, and “there hath been given to me (3) the journey of the god of “splendour (Khu).1 That which is an abomination unto me, that “which is an abomination unto me, let me not eat. [Let me not “cat] filth, and let me not drink foul water, and let me not be “tripped up and fall [in the underworld]. (4) 1 am the lord of “cakes in Annu, and my bread is in heaven with Ra, and my “cakes are on the earth with the god Seb, for the Sektet boat 1. Var., Shu. THE CHAPTERS OF GIVING AIR TO THE DECEASED 105 “and the Atet boat have [5) brought them to me from the house “of the great god who is in Annu. I have put away from me “my associates, and I have united myself to the boat of heaven. “1 cat of what they (;. e., the gods, or the divine boatmen) eat “there ; I live upon what (6) they live upon there ; and I cat “of the cakes which are in the hall of the lord of sepulchral “offerings, 1 the overseer of the palace, the chancellor-in-chief, “Nu, triumphant.” 1 Chapter LIV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 12).] Vignette : The deceased arrayed in white and holding a sail, symbolic of air, in his left hand (see Papyrus of Ani, sheet 15). Text : (1) The Chapter of giving air (2) to the over¬ seer OF THE PALACE, THE CHANCELLOR-IN-CHIEF, NU, TRIUM¬ PHANT, IN THE UNDERWORLD. He saith : — “Hail, thou god Temu, grant unto me the sweet breath which “dwelleth in thy nostrils ! I am the Egg (3) which is in Kenken- “ur (/. e., the Great Cackler), and I watch and guard that mighty “thing which hath come into being and with which the god Seb “hath opened the earth. I live ; and it liveth ; (4) 1 become old, “I live, and I snuff the air. 1 am the god Utcha-aabet (/. e., the “god who trieth hostility), and I revolve behind [to protect] his “egg. I shine at the moment (5) of Horus, the mighty god Suti, “whose strength is two-fold. Hail, thou who makest sweet the “seasons of the two earths, thou dweller among tchefau food, “thou dweller in the cerulean heights of heaven,2 keep watch “over the Babe that dwelleth in his (6) cot when he cometh “forth to you.” 1. In the Leyden Papyrus of Ra the Chapter ends : — “triumphant before the great god, the lord of Amentet, and before Anpu”; in the Turin Papyrus (Lepsius. op. cit., Bl. 22) it ends with the words “Filth is an abomination unto me, and I will not eat it." 2. Literally : “Dweller in lapis-lazuli.’’ io6 THE CHAPTERS OF COMIS'G FORTH BY DAY. Chapter LV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 12).] Vignette : The deceased holding a sail in each hand (see Naville, op. cit., Bd. I. Bl. 67). Text : (x) The Chapter of giving air in the under¬ world. Saith Nu, triumphant : — (2) “I am the Jackal of jackals, I am Shu, and [I] draw air from “the presence of the god of Light (Khu) to the bounds of heaven, “and to the bounds of (3) earth, and to the bounds of the utter- “most limits of the flight ( literally feather) of the Nebeh bird. “May air be given unto these young divine beings.”1 Chapter LVI. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 12).] Vignette : The deceased holding in his hand a sail symbolic of air. Text : (1) The CHAPTER OF SNUFFING THE AIR AMONG THE WATERS IN THE UNDERWORLD. The overseer of the palace, (2) the chancellor-in-chief, Nu, triumphant, saith : — “Hail, thou god Tern, grant thou unto me the sweet breath “which dwcllcth in thy nostrils. I embrace that great throne (3) “which is in the city of Hermopolis, and I keep watch over the “egg of Kenken-ur (/. c., Great Cackler) ; I germinate as it “germinatcth ; (4) 1 live as it liveth ; and [my] breath is [its] “breath.” Chapter LVI I. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 12).] Vignette : The deceased standing in a stream of water, and holding a sail in his left hand (see Naville, op. cit., Bd. I. Bl. 70). 1. A Papyrus at Leyden (see Naville, op. cit., Bd. II. p. 125) adds: “My mouth is open, and I sec with my two eyes. THE CHAPTERS OF GIVING AIR TO THE DECEASED. 107 Text: (1) The Chapter oe snuffing the air and of HAVING THE MASTERY OVER THE WATER IN THE UNDERWORLD. The overseer of the palace, the chancellor-in-chief, Nu, trium¬ phant, saith : — (2) “Hail, Hap-ur, god of heaven, in thy name of ‘Divider of “heaven’, grant thou unto me that I may have dominion over “(3) the water, even as the goddess Sekhet had power over “Osiris on the night of the storms and floods. Grant thou that “I may have power over the divine princes who have their ha¬ bitations in the place of (4) the god of the inundation, even “as they have power over their own holy god of whose name “they are ignorant ; and may they let me have power even as “[he hath let them have power].” “My nostrils are (5) opened in Tattu,” or (as others say), “My “mouth and my nostrils are opened in Tatau, and I have my “place of peace in Annu, which is my house ; it was built for “me by the (6) goddess Sesheta, and the god Khnemu set it up “for me upon its walls. If to this heaven it comcth by the north, “I sit at the south ; if to this heaven (7) it cometh by the south, “1 sit at the north ; if to this heaven it cometh by the west, “I sit at the east ; and if to this heaven it cometh by the east, “(8) I sit at the west. I draw the hair of my nostrils, and I “make my way into every place in which I wish to sit.” In the Papyrus of Nefer-uben-f (see Naville, op. cit., Bd. I. Bl. 70) this Chapter ends quite differently, and reads : — “1 am strong in my mouth and in mv nostrils, for behold “Tent has stablished them; behold, O ye gods and Khits. Rest “thou, then, O Tern. Behold the staff which blossometh, and “which cometh forth when a man crieth out in your names. “Behold, I am Tem, the tree(?) of the gods in [their] visible “forms. Let me not be turned back .... I am the Am-khent, “Nefer-uben-f, triumphant. Let neither my flesh nor my members “be gashed with knives, let me not be wounded by knives by “you. I have come, I have been judged, I have come forth therein, io8 THE CHAPTERS OF COMING FORTH BY DAY. “[I] have power with my father, the Old man, Nu. He hath “granted that I may live, he hath given strength unto me, and “he hath provided me with the inheritance of my father therein.” Chapter LVIII. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 16).] Vignette : Ani and his wife Thuthu standing in a pool of running water ; each holds a sail, the symbol of air, in the left hand, and scoops up water to the mouth with the right hand. On the edges of the pool arc palm trees, from the largest of which hang great clusters of dates. Text : (1) The Chapter of breathing the air and of HAVING DOMINION OVER THE WATER IN THE UNDERWORLD. Osiris Ani saith “Open to me.” Who art thou? Whither goest thou.'' (2) What is thy name? “I am one of you.” Who are those with thee? “The two serpent goddesses Merti. Separate thou from him, “head from head, when (3) [thou] goest into the divine Mesqen “chamber. He letteth me set out for the temple of the gods “who have found their faces. ‘Assembler of Souls’ (4) is the “name of my boat ; ‘Making the hair to stand on end’ is the “name of the oars; ‘Goad’ is the name of the (5) hold(?); “‘Making straight for the middle’ is the name of the rudder ; “likewise [the boat] is a type of my being borne onward (6) in “the pool. Let there be given unto me vessels of milk, together with “cakes, and loaves of bread, and cups of drink, and flesh (7) in “the Temple of Anpu.” Rubric : if he (/. e., the deceased) knoweth this chapter, he SHALL GO INTO, AFTER COMING FORTH FROM, THE UNDERWORLD OF THE [BEAUTIFUL AMENTET]. Chapter LIX. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 16).] Vignette : Ani kneeling beside a pool of water, wherein grows a syca¬ more tree ; in the tree appears the goddess Nut pouring out water for him from a vessel with the right hand, and giving him cakes with the left. THE CHAPTERS OF GIVI.XG AIR TO THE. DECEASED. log Text : (i) The CHAPTER OF SNUFFING THE AIR, AND OF HAVING DOMINION OVER THE WATERS IN THE UNDERWORLD. Osiris Ani saith : — “Hail, thou sycamore tree of the goddess Nut! Grant thou “to me of [the water and of] the (2) air which dwell in thee. “I embrace the throne which is in Unnu (Hermopolis), and I “watch and guard (3) the egg of Nekek-ur (/. e., the Great “Caclder). It groweth, I grow ; it liveth, I live ; (4) it snuffeth “the air, I snuff the air, I the Osiris Ani, in triumph." Chapter LX. [From Lepsius, Todtcnbuch, Bl. 23.] Vignette : The deceased holding in his left hand a sail, symbolic of air. Text : (1) ANOTHER Chapter. Osiris Auf-ankh, triumphant, saith : — “Let the gates of heaven be opened for me by the god [Thoth] “and by Hapi, and let me pass through the doors of Ta-qebh1 “into the great heaven,” or (as others say), “at the time,” (2) “[or (as others say)], “with the strength (?) of Ra. Grant ye, [O “Thoth and Hapi,] that I may have power over the water, even “as Set had power over (3) his enemies on the day when there “were storms and rain upon the earth. Let me have power over “the divine beings who have (4) mighty arms in their shoulders, “even as the god who is apparelled in splendour and whose “name is unknown had power over them ; and may I have power “over the beings whose arms are mighty.” Chapter LX1. [From the Papyrus of Ani (Bril. Mus. No. 10,470, sheet 15).] Vignette : The scribe Ani, clothed in white, clasping to his breast his soul, which is in the form of a human-headed hawk. 1. I. e., The “land of cold and refreshing water." I IO THE CHAPTERS OF COMING FORTH BY DAY Text : (i) The Chapter of not letting the soul of a MAN BE TAKEN FROM HIM IN THE UNDERWORLD. Osiris, the scribe Ani, saith : — “I, even I, am he (2) who came forth from the water-flood “which I make to overflow, and which becometh mighty as the “river [Nile].” Chapter LXII. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 4).] Vignette : The deceased scooping up running water out of a stream into his mouth with both hands. Text : (1) The CHAPTER OF DRINKING WATER IN THE UNDER¬ WORLD. The scribe Nebseni . saith : — (3) “May be opened [to me] the mighty flood by Osiris, and “may the abyss of water be opened [to me] by Tehuti-Hapi, “(4) the lord of the horizon, in my name of ‘Opener’. May there “be granted [to me] mastery over the water-courses as over the “members (5) of Set. I go forth into heaven. I am the Lion- “god Ra. I am the Bull. (6) [I] have eaten the Thigh, and I have “divided the carcase. I have gone round about among the islands “(or lakes) of Sekhet-(7)Aaru. Indefinite time, without beginning “and without end, hath been given to me ; I inherit eternity, and “everlastingness hath been bestowed upon me.” The last three Chapters, with a single vignette, are grouped in one in the Papyrus of Nefer-uben-f (see Naville, op. cit., Bd. 1. Bl. 72); but the order of them as there given is 61, 60, 62. In the Turin Papyrus (Lepsius, op. cit., Bl. 23) the vignette of each is the same, i. e., the deceased holding a sail in his left hand. Chapter LXII I a. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 7).] Vignette : The deceased drinking water from a running stream, or the deceased kneeling by the side of a pool of water and receiving water in a THE CHAPTER OF SOT RFISG SCALDED. I I I bowl, which he holds in his left hand, from a vessel which the goddess ot the sycamore tree (Nut) is emptying into it. In the Turin Papyrus (Lepsius, op.cit., Bl. 23) the deceased is pouring out water from two vessels be¬ fore the symbol of flame. Text : (i) THE CHAPTER OF DRINKING WATER AND OF NOT BEING BURNT (2) BY FIRE [IN THE UNDERWORLD]. The over¬ seer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — “Hail, Bull of Amentet! I am brought unto thee, 1 am the “oar of Ra (3) wherewith he ferried over the divine aged ones ; “let me neither be burnt up nor destroyed by fire. I am Bet, “the first-born son of Osiris, who doth meet every god (4) within “his Eye in Annu. I am the divine Heir, the exalted one(?), “the Mighty One, the Resting One. 1 have made my name to “germinate, (5) I have delivered [it], and thou shalt live through “me day by day.” Chapter LXIIIb. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 12).] Vignette : The deceased standing before two symbols of fire, or the de¬ ceased sitting at a table of offerings and smelling a flower (Naville, op. cit., L3d. I. BI. 74). Text : (1) The Chapter of not being scalded with WATER. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — “I am the oar made ready for rowing, (2) wherewith Ra trans¬ ported the boat containing the divine ancestors, and lifted up “the moist emanations of Osiris from the Lake of Fire, (3) and “he was not burned. I lie down like a divine Kliu, [and like] “Khnernu who dwelleth among lions. Come, break away (4) “the restraints from him that passeth bv the side of this path, “and let me come forth by it.” I 12 THE CHAPTERS OE COMLXG FORTH BY D 1 > Chapter LXIV. The LXIVtn Chapter is probably one of the oldes of all, and two versions of it seem to have existed in the earliest times. The longer version is called the “Chapter of coming forth by day in the underworld”, and the shorter the “Chapter of know¬ ing the ‘Chapters of coming forth by day’ in a single Chapter'". On a coffin of the Xlth dynasty both versions occur. The rubric of one version says that it was discovered in the reign of Hesep-ti, i. e., about B. C. 4266, while the rubric of the other attributes its discovery to the time of Menthu-hetep, which is clearly a mistake for Men-kau-Ra (Mycerinus). Thus in the Xlth dynasty it was believed that the Chapter might even be as ancient as the time of the 1st dynasty. There is little doubt that the Chapter was looked upon as an abridgment of all the “Chapters of coming forth by day”, and that it had a value which was equivalent to them all. Chapter LXIV. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheets 23 and 24).] Vignette : The deceased adoring the sun’s disk which rises above the top of a tree. Text : (1) The Chapter of coming forth by day in the UNDERWORLD. Nebseni, the lord of reverence, saith : — (2) “1 am Yesterday, To-dav, and To-morrow, [and 1 have] the “power (3) to be born a second time ; [I am] the divine hidden “Soul who createth the gods, and who giveth sepulchral meals “unto the denizens of theTuat (underworld), Amentct, and heaven. “[I am] the rudder (4) of the east, the possessor of two divine “faces wherein his beams are seen. I am the lord of the men “who are raised up ; [the lord] who cometh forth from out of the “darkness, and (5) whose forms of existence are of the house “wherein are the dead. Hail, ye two hawks who are perched upon 1I1E CHAPTER OF COMING FORTH BY DAY. 1 1 3 “your resin. g-places, who hearken unto (6) the things which are “said by him, who guide the bier to the hidden place, who lead “along Ra, and (7) who follow [him] into the rmost place of “the shrine ,vhich is in the celestial heights ! [Hail,] lord of the “shrine which standeth in the middle of the earth. (8) He is I, “and I am lie, and Ptah hath covered his sky with crystal. [Hail] “Ra, thou who art content, thy heart (9) is glad by reason of “thy beautiful law of the day ; thou enterest in by Khemennu(?) “and comest forth at the east, and the divine (10) first-born “beings who are in [thy] presence ci out with gladness [unto “thee]. Make thou thy roads glad for me, and make broad for “me thy paths (n) when I shall set out from earth for the life “in the celestial regions. Send forth thy light upon me, O Soul “unknown, for I am [one] of those who are about to enter in, “and the divine speech is in (12) [my] ears in the Tuat (under¬ world), and let no defects of my mother be [imputed] unto me ; “let me be delivered and let me be safe from (i3) him whose “divine eyes sleep at eventide, when [he] gathereth together and “finisheth [the day] in night. I flood [the land] with water and “‘Qem-ur’ is (14) my name and the garment wherewith I am “clothed is complete. Hail, thou divine prince Ati-she-f, cry out “unto those divine beings who dwell in their hair at the (15) “season when the god is [lifted upon] the shoulder, saying : “‘Come thou who [dwellest] above thy divine abyss of water, “for verily (16) the thigh [of the sacrifice] is tied to the neck, “and the buttocks are [laid] upon the head of Amentet.’ May the “Ur-urti goddesses (/. e., Isis and Nephthys) grant [such] gifts “unto me when my tears start from me as I see myself (17) “journeying with the divine Tend in Abydos, and the wooden “fastenings which fasten the four doors above thee are in thy “power (18) within thy garment. Thy face is like that of a “greyhound which scenteth with his nose the place whither 1 “go on my feet. The god (19) Akau transported me to the “chamber (?), and [my] nurse is the divine double Lion-god him- “self. I am made strong and I (20) come forth like him that “forceth a way through the gate, and the radiance which my THE CHAPTERS OF COMIXG FORTH BY DAY. 114 “heart hath made is enduring ; ‘I know the abysses’ is thy name. “I work for you, (21) O ye Khus — four millions, six-hundred “thousand, one thousand and two hundred are they — concerning “the things which are there. [I am] over their affairs working “(22) for hours and days in setting straight the shoulders of the “twelve Sah gods, (23) and joining the hands of their company, “each to each ; the sixth who is at the head of the abyss is the “hour of the defeat of the Fiends. [I] have come (24) there in “triumph, and [I am] he who is in the halls (or courtyards) of “the undenvorld, and I am he who is laid under tribute to (25) “Shu. I rise as the Lord of Life through the beautiful law of “this day and it is their blood and the cool water of [their] “slaughter (26) which make the union of the earth to blossom. “I make a way among the horns of all those who make them¬ selves strong against me, and [among] those who in secret (27) “make themselves adversaries unto me, and who are upon their “bellies. I have come as the envoy of my Lord (28) of lords “to give counsel [concerning] Osiris ; the eye shall not absorb 1 “its tears. I am the divine envoy (?) of (29) the house of him “that dwelleth in his possessions, and I have come from Sekhem “to Annu to make known to the Bcnnu bird therein concerning “the events of (3o) the Tuat (underworld). Hail, thou Aukert, “(/. e., underworld) which hidest thy companion who is in thee, “thou creator of forms of existence like the god Khepera, grant “thou that (3i) Nebseni, the scribe and designer to the temples “of the South and of the North, may come forth (32) to see “the Disk, and that his journeyings forth (?) may be in the pre¬ sence of the great god, that is to say, Shu, who dwelleth in “everlastingness. Let me journey on in peace ; (33) let me pass “over the sky ; let me adore the radiance of the splendour [which “is in] my sight ; let me soar like a bird to see (34) the com¬ panies^) of the Khus in the presence of Ra day by day, who “vivitieth every human being (35) that walketh upon the regions “which are upon the earth. Hail, Hernti (/. e., Runner) ; Hail, “Hernti ; who carriest away the shades of the dead (36) and the 1. Literally, “eat.” THE CHAPTER OF COMING FORTH BY DAY. ”5 “ Klius from earth, grant thou unto me a prosperous way to the “Tuat (underworld), such as is made for the favoured ones [of “the god], because [37) [I am] helpless to gather together the “emanations which come from me. Who art thou, then, who “consumest in its hidden place? (38) I am the Chief in Re-stau, “and ‘He that goeth in in his own name and cometh forth in “that of Held (?), the lord of millions of years, and of the earth,1 “is my name. The pregnant goddess hath (3g) deposited [upon “the earth] her load, and hath given birth to Hit straightway ; “the closed door which is by the wall is overthrown, (40) it is “turned upside down and 1 rejoice thereat. To the Mighty One “hath his eye been niven, and it sendeth forth light from his “face when the earth becometh light (or at day-break). 1 shall “not become corrupt (41), but I shall come into being in the “form of the Lion-god and like the blossoms of Shu ; I am the “being who is never overwhelmed in the waters. Happy, yea “happy is he that looked upon the funeral couch which hath “come to its place of rest, upon the happy day (42) of the “god whose heart resteth, who maketh his place of alighting “[thereon], I am he who cometh forth by day ; the lord of “the bier which giveth life in the presence of Osiris. (43) In “very truth the things which are thine are stable each day, O “scribe, artist, child of the Seshet chamber, Nebseni, lord of “veneration. I clasp the sycamore tree, (44) I myself am joined “unto the sycamore tree, and its arm[s] are opened unto me “graciously. I have come and I have clasped the Utchat , (45) and “I have caused it to be seated in peace upon its throne. I have “come to see Ra when he setteth, and I absorb into myself the “winds [which arise] (46) when he cometh forth, and both my “hands are clean to adore him. I have gathered together [all “my members], 1 have gathered together [all my members], I “soar like a bird (47) and I descend upon the earth, and mine “eye maketh me to walk thereon in my footsteps. I am the child “of yesterday and the Akeru (48) gods of the earth have made “me to come into being, and they have made me strong for my “moment [of coming forth]. 1 hide with the god Aba-aaiu who 8* THE CHAPTERS OF COMING FORTH BY DAY. 1 16 “will walk (49) behind me, and my members shall germinate, “and my khu shall be as an amulet for my body and as one “who watcheth [to protect] my soul (50) and to defend it and “to converse therewith ; and the company of the gods shall “hearken unto my words.” Rubric : if this chapter be known [by the deceased] he shall BE VICTORIOUS BOTH UPON EARTH AND IN (5l) THE UNDERWORLD. HE SHALL DO WHATSOEVER A MAN DOETH WHO IS UPON THE EARTH, AND HE SHALL PERFORM ALL THE DEEDS WHICH THOSE DO WHO ARE [ALIVE]. NOW IT IS A GREAT PROTECTION [GIVEN] BY THE GOD. THIS CHAPTER WAS FOUND (52; IN THE CITY OF KHEMENNU INSCRIBED UPON THE BLOCK OF IRON IN LETTERS OF LAPIS-LAZULI WHICH WAS UNDER THE FEET OF THIS GOD. In the Rubric to this Chapter as found in the Papyrus of Mes-em-neter, the Chapter is said to have been “discovered in “the foundations of the shrine of the divine Hcnnu boat by the “chief mason in the time of the king of the North and of the “South, Hesepti,1 triumphant,” and it is there directed that it “shall be recited by one who is ceremonially pure and clean, “and who hath not touched women, and who hath not eaten “flesh of animals or fish.” Chapter LXIV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet i3).] Vignette : In the Papyrus of Nu this Chapter has no vignette. Text: (1) The Chapter of knowing the “Chapters of COMING FORTH BY DAY” IN A (2) SINGLE CHAPTER. The over¬ seer of the palace, the chancellor-in-chief, Osiris Nu, triumphant, begotten of the overseer of the palace, Amen-hetep, triumphant, saith : — “I am Yesterday and To-morrow; and I have the power to “be born a second time. [I am] the divine hidden (3) Soul, who 1 . A king of the first dynasty. See also the rubric to the longer version of the 64th from the Papyrus of Nu, infra, p. 118. THE CHAPTER OF COMING FORTH BY DAY. I 17 “createth the gods, and who giveth sepulchral meals to the “divine hidden beings [in the Tuat (underworld)], in Amend, “and in heaven. [I am] the rudder of the east, the possessor of “two divine faces wherein his beams are seen. (4) I am the lord “of those who are raised up, [the lord] who cometh forth from “out of the darkness. [Hail,] ye two divine Hawks who are “perched upon your resting-places, and who hearken unto the “(5) things which are said by him, the thigh [of the sacrifice] “is tied to the neck, and the buttocks [are laid] upon the head “of Amentet. May the Ur-urti (6) goddesses ( i . e., Isis and “Nephthys) grant such gifts unto me when my tears start from “me as I look on. ‘I know the abysses’ is thy name. [I] work “for [you], O ye (7) Kliits , who are in number [four] millions, “[six] hundred and one thousand, and two hundred, and they “are [in height] twelve cubits. [Ye] travel on joining the hands, “each to each, but the sixth [hour], (8) which belongeth at the “head of the Tuat (underworld), is the hour of the overthrow of “the Fiend. [I] have come there in triumph, and [I am] he who “is in the hall (or courtyard) of the Tuat ; (9) and the seven (?) “come in his manifestations. The strength which protecteth me “is that which hath my Khu under its protection, [that is] the “bloocf, and the cool water, and the slaughterings which abound (?). “I open [a wav among] (10) the horns of all those who would “do harm unto me, who keep themselves hidden, who make “themselves adversaries unto me, and those who are upon (11) “their bellies. The Eve shall not eat [or absorb) the tears of “the goddess Aukert. Hail, goddess Aukert, open thou unto me “the enclosed place, and (12) grant thou unto me pleasant roads “whereupon I may travel. Who art thou, then, who consumest “in the hidden places? I am the Chief in Re-stau, and [I] go “in and come forth (1 3 ) in my name of ‘Hehi, the lord of mil¬ lions of years [and of] the earth’ ; [I am] the maker of my “name. The pregnant one hath deposited [upon the earth] her “load. The door by the wall is shut fast, and the (14) things “of terror are overturned and thrown down upon the backbone (?) “of the Bennu bird by the two Samait goddesses. To the Mighty 1 18 THE CHAPTERS OF COMING FORTH BY DAY. “One hath his Eye been given, and his face emitteth light when “[he] (15) illumineth the earth, [my name is his name].1 I shall -“not become corrupt, but I shall come into being in the form “of the Lion-god ; the blossoms of Shu shall be in me. I am “he who is never overwhelmed in the waters. Happy, yea happy, “is the funeral couch of the (16) Still-heart ; he maketh him- “self to alight upon the pool(?), and verily he cometh forth “[therefrom]. I am the lord of my life. I have come to this [place], “and 1 have come forth from Re-aa-urt (17) the city of Osiris. “Verily the things which are thine are with the Sarin deities. “I have clasped the sycamore tree and I have divided (?) it (18); “I have opened a way for myself [among] the Sekhiu gods of the “Tuat. I have come to see him that dwelleth in his divine uraeus, “face to face and eye to (19) eye, and [I] draw to myself the “winds [which rise] when he cometh forth. My two eyes(?) are “weak in my face, O Lion[-god], Babe, who dwcllest in Utent. “(20) Thou art in me and I am in thee ; and thy attributes are “my attributes. I am the god of the Inundation (Bali), and “‘Qem-ur-she’ (21) is my name. My forms are the forms of the “god Khepera, the hair of the earth of Tern, the hair of the “earth of Tern. (22) I have entered in as a man of no under¬ standing, and I shall come forth in the form of a strong Kim, “and 1 shall look upon my form which shall be that of men “and women for ever and for ever.” Rubric2 : I. [if this chapter be known] by a man he shall come FORTH BY DAY, (23) AND HE SHALL NOT BE REPULSED AT ANY GATE OF THE TUAT (UNDERWORLD), EITHER IN GOING IN OR IN COMING OUT. HE SHALL PERFORM [ALL] THE TRANSFORMATIONS WHICH HIS HEART SHALL DESIRE FOR HIM AND HE SHALL NOT DIE ; (24) BEHOLD, THE SOUL OF [THIS] MAN SHALL FLOURISH. AND MOREOVER, IF [HE] KNOW THIS CHAPTER HE SHALL BE VICTORIOUS UPON EARTH AND IN THE UNDERWORLD, AND HE SHALL PERFORM EVERY ACT OF A LIVING (25) HUMAN BEING. NOW IT IS A GREAT PROTECTION WHICH [HATH BEEN GIVEN] BY THE GOD. THIS CHAPTER WAS FOUND IN THE FOUNDATIONS OF THE SHRINE OF HENNU BY THE CHIEF MASON DURING THE REIGN OF HIS MAJESTY, THE KING OF 1. These words are added from the Papyrus of Nebscni. 2. From the Papyrus of Nu, sheet i3. TllE CHATTER OF COMING FORTH BY DAY. 119 THE NORTH AND OF THE SOUTH, HESEPTI, TRIUMPHANT, WHO CARRIED [IT] AWAY AS A MYSTERIOUS OBJECT WHICH HAD NEVER [BEFORE] BEEN SEEN OR LOOKED UPON. THIS CHAPTER SHALL BE RECITED BY A MAN WHO IS CEREMONIALLY CLEAN AND PURE, WHO HATH NOT EATEN THE FLESH OF ANIMALS OR FISH, AND WHO HATH NOT HAD INTERCOURSE WITH WOMEN. Rubric1: II. (0 if this chapter be known [by the deceased] he SHALL BE VICTORIOUS BOTH UPON EARTH AND IN THE UNDERWORLD, AND HE SHALL PERFORM EVERY ACT OF A LIVING HUMAN (2) BEING. NOW IT IS A GREAT PROTECTION WHICH [HATH BEEN GIVEN] BY THE GOD. THIS CHAPTER WAS FOUND IN THE CITY OF ICHEMENNU UPON A BLOCK OF IRON OF THE SOUTH, WHICH HAD BEEN INLAID [WITH LETTERS] (3) OF REAL LAPIS-LAZULI, UNDER THE FEET OF THE GOD DURING THE REIGN OF HIS MAJESTY, THE KING OF THE NORTH AND OF THE SOUTH. MEN-KAU- RA (MYCERINUS) TRIUMPHANT, BY THE ROYAL SON H ERU-TA-TA-F,2 3 TRIUM¬ PHANT ; HE FOUND IT (4) WHEN HE WAS JOURNEYING ABOUT TO MAKE AN INSPECTION OF THE I'ExMPLES. ONE NEKLIT (?) WAS WITH HIM WHO WAS DILIGENT IN MAKING HIM TO UNDERSTAND (?) IT, AND HE BROUGHT IT (5) TO THE KING AS A WONDERFUL OBJECT WHEN HE SAW THAT IT WAS A THING OF GREAT MYSTERY, WHICH HAD NEVER [BEFORE] BEEN SEEN OR LOOKED UPON. THIS CHAPTER (<5) SHALL BE RECITED BY A MAN WHO IS CEREMONIALLY CLEAN AND PURE, WHO HATH NOT EATEN THE FLESH OF ANIMALS OR FISH, AND Wl^O HATH NOT HAD INTERCOURSE WITH WOMEN. AND BEHOLD, THOU SHALT MAKE A SCARAB OF GREEN STONE, AVITH (7) A RIM PLATED (?) WITH GOLD, AVHICH SHALL BE PLACED IN THE HEART OF A MAN, AND IT SHALL PERFORM FOR HIM THE “OPENING OF THE MOUTH”. AND THOU SHALT ANOINT IT WITH .LV77 UNGUENT, AND THOU SHALT RECITE OVER IT [THESE] ENCHANTMENTS J Chapter LXV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 15).] Vignette : The deceased kneeling in adoration before Ra, hawk-headed, and having a disk encircled by an uraeus on his head (see Naville, op. cit., Bd. I. Bl. 77). 1. From Papyrus of Nu, sheet 21. 2. He was the son of Cheops, the builder of the Great Pyramid at Gizeh. 3. Here follows the text of Chapter XXX b. 120 THE CHAPTERS OF COMING FORTH BY DAY. Text : (i) The Chapter of coming forth by day and OF GAINING THE MASTERY OVER ENEMIES. The chancellor-in- chief, Nu, saith : — (2) “Ra sitteth in his habitation of millions of years, and he hath “gathered together the company of the gods, with those divine “beings, whose faces are hidden, who dwell in the Temple of “Khepera, who eat (3) the god Bah, and who drink the drink- offerings which are brought into the celestial regions of light ; “and conversely. Grant that I may take possession of the cap¬ tives (4) of Osiris, and never let me have my being among the “fiends of Suti ! Hail, let me sit upon his folds in the habita¬ tion of the god User-ba (2. e., he of the strong Soul)! (5) Grant “thou that I may sit upon the throne of Ra, and let me have “possession of my body before the god Seb. Grant thou that “Osiris may come forth triumphant over Suti [and over] the “night-watchers (6) of Suti, and over the night-watchers of the “Crocodile, yea the night-watchers of the Crocodile, whose faces “are hidden and who dwell in the divine Temple of the King “of the North in the apparel of the gods on the sixth day “of the festival, (7) whose snares are like unto everlastingness “and whose cords are like unto eternity. I have seen the god “Abet-ka placing the cord ; the child is laid in (8) fetters, and “the rope of the god Ab-ka is drawn tight (?) . Behold me. “I am born, and I come forth in the form of a living Kltu, (9) “and the human beings who are upon the earth ascribe praise “[unto me]. Hail, Mer, who doest these things for me, and who “art put an end to by the vigour of Ra, grant thou that I may “see Ra ; (10) grant thou that I may come forth against my “enemies ; and grant thou that I may be victorious over them “in the presence of the sovereign princes of the great god who “are in the presence of the great god. If, repulsing [me], thou “dost not (11) allow me to come forth against my Enemy and “to be victorious over him before the sovereign princes, then “may Hdpi — who liveth upon law and order — not come forth “into heaven — now he liveth by Maat — (12) and may Ra — who “feedeth upon fish — not descend into the waters ! And then, THE CHAPTER OF VICTORY OVER ENEMIES. 12 I “vcrilv shall Ra — who feedeth upon right and order — come forth “into heaven, and then, verily, (i3) shall Hapi — who feedeth “upon fish — descend into the waters ; and then, verily, the great “dav upon the earth shall not be in its season. I have come “against my Enemy, (14) he hath been given unto me, he hath “come to an end, and I have gotten possession [of him] before “the sovereign princes.” Chapter LXV. [From Lepsius, Todtenbuch, Bl. 25.] Vignette : The deceased standing up and holding a staff in his left hand. Text: (1) The Chapter of coming forth by day and of GAINING THE MASTERY OVER ENEMIES. “Hail, [thou] who shinest from the Moon and who sendest “forth light therefrom, thou comest forth among thy multitudes, “and thou goest round about, let me rise,” or (as others say), “let me be brought in among the Khus , and let the underworld “be opened [unto me]. (2) Behold, I have come forth on this “day, and I have become a Khu (or a shining being) ; there- “fore shall the Kims let me live, and they shall cause my ene- “mies to be brought to me in a state of misery in the presence “of the divine sovereign princes. The divine ka (double) of my “mother (3) shall rest in peace because of this, and I shall stand “upon my feet and have a staff of gold,” or (as others say), “a rod of gold in my hand, wherewith I shall inflict cuts on “the limbs [of mine enemy] and shall live. The legs of Sothis “are stablished, and 1 am born in their state of rest.” Chapter LX VI. [From the Papyrus of Amen-em-heb (Naville, op. cit., Bd. 1. Bl. 78).] Vignette : In the only papyrus known to contain this Chapter it has no vignette. I 22 THE CHAPTERS OF COMING FORTH BY DAY. Text : (i) The Chapter of coming forth by day. The scribe Mahu saith : — “I have knowledge. I was conceived by (2) the goddess Sekhet, “and the goddess Neith gave birth to me, I am Horns, and [I “have] (3) come forth from the Eye of Homs. I am Uatchit “who came forth from Horus. I am Horus and I fly up (4) “and perch myself upon the forehead of Ra in the bows of his “boat which is in heaven.” Chapter LX VII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 15).] Vignette : This Chapter is without a vignette. Text : (1) The Chapter of opening the underworld. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — (2) “The chamber of those who dwell in Nu is opened, and the “footsteps of those who dwell with the god of Light are set free. “The chamber of Shu is opened, and he cometh forth ; and I “shall come forth (3) outside, and I shall advance from my “territory (?), 1 shall receive . and I shall lay Arm hold upon “the tribute in the House of the Chief of his dead. (4) I shall “advance to my throne which is in the boat of Ra. I shall not “be molested, and I shall not suffer shipwreck from my throne “which is in the boat of Ra ('5), the mighty one. Hail thou “that shinest and givest light from Hent-she!” Chapter LXVIII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 7).] Vignette : The deceased kneeling before a goddess seated by a tree (see Naville, op. cit., Bd. I. Bl. 80), or the deceased standing by the side of a table of offerings and adoring a goddess who stands in a shrine. THE CHAPTER OF COM 1X0 FORTH BY DAY. 123 Text : (i) The CHAPTER OF COMING FORTH (2) BY DAY. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — “The doors of heaven are opened for me, the doors of earth “are opened for me, the bars and bolts of Seb are opened for “me, (3) and the first temple hath been unfastened for me by “the god Petra. Behold, I was guarded and watched, [but now] “I am released ; behold, his hand had tied cords round me and “his hand had darted upon me (4) in the earth. Re-hent hath “been opened for me and Re-hent hath been unfastened before “me, Re-hent hath been given unto me, and I shall come forth “by day into whatsoever place 1 please. I have gained the “mastery over my heart ; (5) I have gained the mastery over “my breast (?) ; I have gained the mastery over my two hands; “1 have gained the mastery over my two feet ; I have gained “the mastery over my mouth ; 1 have gained (6) the mastery “over my whole body ; I have gained the mastery over sepulchral “offerings ; I have gained the mastery over the waters ; I have “gained the mastery over the air ; I have gained the mastery “(7) over the canal ; I have gained the mastery over the river “and over the land ; I have gained the mastery over the furrows ; “I have gained the mastery over the male workers for me ; (8) “I have gained the mastery over the female workers for me in “the underworld ; I have gained the mastery over [all] the things “which were ordered to be done for me upon the earth, accord¬ ing to the entreaty which ye spake for me (g) [saying], ‘Behold, “let him live upon the bread of Seb.’ That which is an abo- “mination unto me, I shall not eat, [nay] I shall live upon “cakes [made] of white grain, and my ale shall be [made] of “the red grain (10) of Hapi (/. e., the Nile). In a clean place “shall I sit on the ground beneath the foliage of the date palm “of the goddess Hathor, who dwelleth in the spacious Disk (11) “as it advanceth to Annu (Heliopolis), having the books of the “divine words of the writings of the god Thoth. I have gained “the mastery over my heart ; I have gained the mastery over “my heart’s place (or breast j (12) ; I have gained the mastery 124 THE CHAPTERS OF COMING FORTH BY DAY. “over my mouth ; I have gained the mastery over my two “hands; I have gained the mastery over the waters; I have gained “the mastery over the canal ; I have gained the mastery over “(i3) the river ; I have gained the mastery over the furrows ; “I have gained the mastery over the men who work for me ; “I have gained the mastery over the women who work (14) “for me in the underworld ; I have gained the mastery over “[all] the things which were ordered to be done for me upon “earth and in the underworld. I shall lift myself up on my left “side, and I shall place myself on my right side ; (15) I shall “lift myself up on my right side, and I shall place myself [on “my left side]. I shall sit down, 1 shall stand up, and I shall “place myself in [the path of] the wind (16) like a guide who “is well prepared.” Rubric : if this composition be known [by the deceased] he SHALL COME FORTH BY DAY, AND HE SHALL BE IN A POSITION TO JOUR¬ NEY ABOUT OVER THE EARTH AMONG THE LIVING, AND HE SHALL NEVER SUFFER DIMINUTION, (17) NEVER, NEVER Chapter LXIX. [From the Papyrus of Mes-em-neter (Naville, op. cit , Bd. I. Bl. 81).] Vignette : This Chapter is without a vignette both in the Theban and Sa'ite Recensions of the Book of the Dead. Text : (1) Another (2) Chapter. “I am the Fire-god, the divine brother of the Fire-god, and “[1 am] Osiris the brother of Isis. Mv divine son, together with “his mother Isis, hath avenged me on mine enemies. (3) My “enemies have wrought every [kind of] evil, therefore their arms, “and hands, and feet, have been fettered by reason of their wicked¬ ness which they have wrought (4) upon me. I am Osiris, the “Hrst-born of the divine womb, the first-born of the gods, and “the heir of my father Osiris-Seb (?). I am Osiris, the lords of “the heads (5) that live, mighty of breast and powerful of back, “with a phallus which goeth to the remotest limits [where] men THE CHAPTER OF COMING FORTH BY DAY 125 “and women [live]. I am Sah (Orion) who travelleth over his “domain and who journeveth along before (6) the stars of heaven, “[which is] the belly of my mother Nut ; she conceived me “through her love, and she gave birth to me because it was her “will so to do. 1 am (7) Anpu (Anubis) on the day of the god “Sepa. I am the Bull at the head of the meadow. 1, even I, “am Osiris who imprisoned his father together with his mother “(8) on the day of making the great slaughter; now, [his] father “is Seb, and [his] mother is Nut. I am Horus, the first-born of “Ra of the risings. 1 am Anpu (Anubis) [on the day of] (9) “the god Sepa. 1, even 1, am the lord Tem. 1 am Osiris. Hail, “thou divine first-born, who dost enter and dost speak before “the divine Scribe and Doorkeeper of Osiris, grant that (10) I “may come. I have become a khu, I have been judged, 1 have “become a divine being, I have come, and I have avenged mine “own body. I have taken up my seat by the divine birth-chamber “(11) of Osiris, and I have destroyed the sickness and suffering “which were there. I have become mighty, and I have become “a divine being by the side of the birth-chamber of Osiris, 1 am “brought forth with him, I renew my youth, (12) I renew my “youth, I take possession of my two thighs which are in the “place where is Osiris, and I open the mouth of the gods there¬ with, I take my seat by his side, and Thoth cometh forth, (i3) “and [I am] strengthened in heart with thousands of cakes upon “the altars (14) of my divine father, and with my beasts, and with “my cattle, and with my red feathered fowl, (15) and with my “oxen, and with my geese, and with my ducks, for Horus my “Chieftain, and with the offerings which I make to Thoth, and “with the sacrifices which I offer up to An-heri-ertaitsa.” Chapter LXX. [From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 82).] Vignette : This Chapter is without a vignette both in the Theban and Saite Recensions of the Book of the Dead. 126 THE CHAPTERS OF COMING FORTH BY DAY. Text : (i) ANOTHER CHAPTER. “I have sacrificed unto An-heri-ertaitsa, and I am decreed to “be strengthened in heart, for I have made offerings at the altars “of my divine father (2) Osiris ; I rule in Tattu and I lift my- “self up over his land. I sniff the wind of the east by its hair ; “I lay hold upon the north wind by its (3) hair, I seize and “hold fast to the west wind by its body, and I go round about “heaven on its four sides ; I lay hold upon the south wind by “(4) its eye, and I bestow air upon the venerable beings [who “are in the underworld] along with the eating of cakes. Rubric : if this composition be known [by the deceased] (5) upon EARTH HE SHALL COME FORTH BY DAY, AND HE SHALL HAVE THE FACULTY OF TRAVELLING ABOUT AMONG THE LIVING, AND HIS NAME SHALL NEVER PERISH. Chapter LXXI. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 16).] Vignette : The deceased kneeling, with both hands raised in adoration, before the goddess Meh-urt ; the legend reads : “the homage of the scribe Nebseni to the goddess Meh-urt, lady of heaven, and mistress of earth." Elsewhere (Naville, op. cit., Bd. I. Bl. 83) the deceased is seen adoring Ra in the presence of Thoth and Osiris. Text : (1) The CHAPTER OF COMING FORTH BY DAY. The libationer, the lord of reverence, Nebseni, saith : — “Hail, thou hawk who risest in heaven, thou lord of the god- j “dess Meh-urt! (2) Strengthen thou me according as thou hast I “strengthened thyself, and shew thyself upon the earth, O thou ! “that returnest and withdrawest thyself, and let thy will be “done.” “Behold the god of One Face (3) is with me. [I am] the i “hawk which is within the shrine ; and 1 open that which is j “upon the hangings thereof. Behold Horus, the son of Isis.” “[Behold] Horus the son of Isis! (4) Strengthen thou me, ; “according as thou hast strengthened thyself, and shew thyself j THE CHAPTER OF COMING FORTH BY DAY. I 27 “upon earth, O thou that returnest and withdrawest thyself, and “let thy will he done.” “Behold, (5) the god of One Face is with me. [I am] the “hawk in the southern heaven, and [I am] Thoth in the northern “heaven ; I make peace with the raging fire and I bring Maat “(6) to him that loveth her.” “Behold Thoth, even Thoth! Strengthen thou me according “as thou hast strengthened thyself, and shew thyself upon earth, “O thou that returnest and (7) withdrawest thyself, and let thy “will be done.” “Behold the god of One Face is with me. I am the Plant “(8) of the region where nothing sprouteth, and the Blosson of “the hidden horizon.” “Behold Osiris, yea Osiris! Strengthen thou me according as “thou hast strengthened thyself, (9) and shew thyself upon earth, “O thou that returnest and withdrawest thyself, and let thy will “be done.” “Behold, the god of One Face (10) is with me. Hail, thou “who [standest] upon thy legs, in thine hour,” or (as others say), “Hail, thou who art victorious upon thy legs in thine (11) hour, “thou lord ot the two divine J'chaji , 1 who livest [in] the two “divine 1'chafi , strengthen thou me according as thou hast streng¬ thened thyself, and (12) shew thyself upon earth, O thou that “returnest and withdrawest thyself, and let thy will be done.” “Behold, the god of One Face is with me. (i3) Hail, thou “Nekhen who art in thine egg, thou lord of the goddess Meh- “urt, strengthen thou me according as thou hast strengthened “thyself, (14) and shew thyself upon earth, O thou that return- “est and withdrawest thyself, and let thy will be done.” “Behold, the god of One Face is with (15) me. The god “Sebek hath stood up within his ground, and the goddess Neith “hath stood up within her plantation, O thou that returnest and “withdrawest (16) thyself, shew thyself upon earth and let thy “will be done.” 1. I.e., the souls of Horus and Ra. 128 THE CHAPTERS OF COMING FORTH BY DAY “Behold, the god of One Face is with me. Hail, ye seven “beings who make decrees, who (17) support the Scales on the “night of the judgment of the Utcliat , who cut off heads, who “hack necks in pieces, who take possession of hearts by violence “and rend the places (18) where hearts are fixed, who make “slaughterings in the Lake of Fire, I know you and I know “your names, therefore know ye me even as (19) 1 know vour “names. I come forth to you, therefore come ye forth to me, “for ye live in me and 1 would live in you. Make ye me to be “vigorous by means of that which is in your hands, that is to “say, by the rod of power which is (20) in your hands. Decree “ye for me life by [your] speech year by year ; give me multi¬ tudes of years over and above my years of life, and multitudes “of months over and above my months (21) of life, and multi¬ tudes of days over and above my days of life, and multitudes “of nights over and above my nights of life ; and grant that 1 “may come forth and shine upon my statue ; and [grant me] “{22) air for my nose, and let my eyes have the power to see “among those divine beings who dwell in the horizon on the “day when evil-doing and wrong are justly assessed.” Rubric : if this chapter be recited for the deceased he shall BE STRONG UPON EARTH BEFORE RA, AND HE SHALL HAVE A COMFORTABLE BURIAL (OR TOMB) WITH OSIRIS, AND IT SHALL BE OF GREAT BENEFIT TO A MAN IN THE UNDERWORLD. SEPULCHRAL BREAD SHALL BE GIVEN UNTO HIM, AND HE SHALL COME FORTH INTO THE PRESENCE [OF RA] DAY BY DAY, AND EVERY DAY, REGULARLY, AND CONTINUALLY. ‘ Chapter LXXII. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 3).] Vignette: The deceased standing and holding a staff in his left hand. Text: (1) The CHAPTER OF COMING FORTH BY DAY AND OF OPENING UP A WAY THROUGH THE AMMEHET. Behold the scribe Nebseni, triumphant, who saith : — 1. This Rubric is taken from the Papyrus of Thenna (see Naville, op. cit., Bd. II. p. 153). THE CHAPTER OF MAKING A WA Y INTO THE AMMEIIET. 129 “Homage to you, 0 ye lords of AGs, ye who are without (2) “sin and who live for the limitless and infinite aeons of time “which make up eternity, 1 have opened up a way for myself “to you ! I have become a khu (3) in my forms, I have gained “the mastery over my enchantments, and I am decreed to be a 11 khu ; (4) therefore deliver ye me from the crocodile [which liveth “in] this country of right and truth. Grant ye to me my mouth “that I may speak therewith, (5) and cause that my sepulchral “meals be placed in my hands in your presence, for I know you, “and I know (6) your names, and I know also the name of the “mighty god, before whose nose ye set your (chef an food ; and “his name is ‘Tekem’. (7) [When] he openeth up his path in “the eastern horizon of heaven, and [when] he fluttereth down “in the western horizon of heaven (8), may he carry me along “with him and may I be safe and sound ! Let not the Mesqet “make an end of me, let not the Fiend gain the mastery (9) “over me, let me not be turned back at your portals, and (10) “let not your doors be shut in my face, because my cakes are “in the city of Pe and my ale is in (11) the city of Tep. And “there, in the celestial mansions of heaven which my divine “father Tem hath stablished, let my hands lay hold (12) upon “the wheat and the barley which shall be given unto me therein “in abundant measure, and may the son of mine own body make “[ready] for me my food therein. And grant ye unto me therein “sepulchral meals, and incense, and wax, and all the beautiful “and (i3) pure things whereon the god liveth, in very deed for “ever in all (14) the transformations which it pleaseth me [to “perform] ; and grant me the power to float down and to sail “up the stream in Sekhet-Aarru [and may I reach Sekhet-hetep !]. “(15) I am the double Lion-god.” Rubric1 : (9 if (2) this chapter be known [by the deceased] upon EARTH, [OR IF IT BE DONE] IN WRITING UPON [HIS] COFFIN, HI SHALL COME FORTH BY (3) DAY IN ALL THE FORMS WHICH HE IS PLEASED [TO TAKE], AND HE SHALL ENTER IN TO [HIS] PLACE AND SHALL NOT BE DRIVEN BACK. (4) AND CAKES, AND ALE, AND JOINTS OF MEAT UPON THE ALTAR i. From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 6). 9 i3o THE CHAPTERS OF COMING FORTH BY DAY. OF OSIRIS SHALL BE GIVEN UNTO HIM ; AND HE SHALL ENTER (5) IN PEACE INTO SEKHET-AARRU TO KNOW THE DECREE OF HIM WHO DWELLETH IN TATTU ; THERE SHALL WHEAT AND BARLEY BE GIVEN UNTO HIM ; THERE SHALL HE FLOURISH AS HE DID (7) UPON EARTH ; AND HE SHALL DO WHATSOEVER IT PLEASEATH HIM TO DO, EVEN AS THE COMPANY OF THE GODS WHICH IS IN (8) THE UNDERWORLD, CONTINUALLY, AND REGULARLY, FOR MILLIONS OF TIMES. Chapter L XXIII. [Sec Chapter IX, Papyrus of Ani (Brit. Mus. No. 10,470, sheet 18).] This Chapter is given twice in the Turin Papyrus (see Lep- sius, op. cit., Bll. 3 and 27) ; once with a vignette and once with¬ out ; the vignette in the Theban Recension is quite different from that in the Saite Recension, where the deceased is seen standing and holding a staff in his left hand. Chapter LXXIV. [Front the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 6).] Vignette : The deceased kneeling, with both hands raised in adoration, before the Seker boat placed upon its sledge (Papyrus of Ani, sheet 18). In the Sa'itc Recension the deceased is standing near a two-legged serpent (Lepsius, op. cit., Bl. 27). Text : (1) The CHAPTER OF LIFTING UP THE FEET AND OF COMING FORTH UPON THE EARTH. (2) The chancellor-in-chief, Nu, triumphant, saith : — “Perform thy work, O Seker, perform thy work, O Seker, O “thou [who dwellest in thy house], and who [standest] on [thy] “feet in the underworld ! I am the god who sendeth forth rays of “light over the Thigh of (3) heaven, and I come forth to heaven “and I sit myself down by the God of Light (Kim). Hail, I “have become helpless! Hail, I have become helpless ! but 1 go “forward. I have become helpless, I have become helpless (4) “in the regions of those who plunder in the underworld.” THE CHAPTER OF JOURNEYING TO ANNU. 1 3 i Chapter LXXV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet i3).] Vignette : In the Sai'te Recension the deceased is standing before the emblem of Annu (Heliopolis) (Lepsius, op. cit., Bl.28). Text : (1) The Chapter of journeying to Annu (Helio¬ polis) AND OF RECEIVING A THRONE THEREIN. The chancellor- in-chief, Nu, triumphant, saith — (2) “I have come forth from the uttermost parts of the earth, and “[I have] received my apparel (?) at the will(?) of the Ape. I pene¬ trate into the holy habitations of those who are in [their] shrines “(or coffins), (3) I force my way through the habitations of the “god Remrem, and I arrive in the habitations of the god Akhsesef, “1 travel on through the holy chambers, and I pass into the “Temple of the god (4) Kemkem. The Buckle hath been given “unto me, it [hath placed] its hands upon me, it hath decreed “[to my service] its sister Khebent, and its mother Kehkehet. It “placeth me (5) in [the eastern part of heaven wherein Ra riseth “and is exalted every day ; and I rise therein and travel onward, “and I become a spiritual body (sah) like the god, and they “set me]1 (6) on that holy way on which Thoth journeyeth when “he goeth to make peace between the two Fighting-gods (/. e., “Horus and Set). He journeyeth, he journeyeth to the city of “Pe, and he cometh to the city of Tepu.” Chapter LXXVI. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 9).] Vignette : This Chapter is without a vignette in the Theban Recension, but in the Sai'te Recension a figure of the deceased is given above the Chapter (see Lepsins, op. cit., Bl. 87). 1. The words in brackets are supplied from Naville, op. cit., Bd. II. p. 158. 9* I 32 THE CHAPTERS OF COMING FORTH BY DAY Text : (i) The CHAPTER OF A MAN TRANSFORMING HIM¬ SELF INTO WHATEVER FORM HE PLEASETH. (2) The chancellor- in-chief, Nu, triumphant, saith : — “I have come into the House of the King by means of the “mantis (abit) which led me hither. Homage to thee, (3) O “thou who fliest into heaven, and dost shine upon the son of “the white crown, and dost protect the white crown, let me “have my existence with thee! I have gathered together the great “god[s], I am mighty, I have made my way and I have travelled “along thereon.” Chapter LXXV1I. [From ihe Papyrus of Nu (Brit. Mus. No. 10,477, sheet 10).] Vignette : A golden hawk, holding a flail, emblematic of rule (sec Papyrus of Ani, sheet 25). Text : (1) The CHAPTER OF PERFORMING THE TRANSFORMA¬ TION INTO A HAWK OF GOLD. The chancellor-in-chief, Nu, triumphant, saith : — (2) “I have risen, I have risen like the mighty hawk [of gold] “that cometh forth from his egg ; 1 fly (3) and I alight like the “hawk which hath a back four cubits wide, and the wings of “which are like unto the mother-of-emerald of the south. (4) “I have come forth from the interior of the Selitet boat, and “my heart hath been brought unto me from the mountain of “the cast. I have alighted (5) upon the Atet boat, and those “who were dwelling in their companies have been brought unto “me, and they bowed low in paying (6) homage unto me and “in saluting me with cries of joy. I have risen, and I have “gathered myself together like the beautiful hawk (7) of gold, “which hath the head of a Bennti bird, and Ra entereth in day “by day to hearken unto my words ; I have taken my seat “among those (8) first-born gods of Nut. I am stablished, and “the divine Sekhet-hetep is before (9) me, I have eaten therein, “I have become a khu therein, I have an abundance therein — THE CHAPTERS OF TRANSFORMATIONS. i33 “as much as I desire — the god Nepra hath given to me my “throat, and l have gained the mastery over (io) that which “guardcth (or belongeth to) my head.” Chapter LXXVIII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheets i3 and 14).] Vignette: A hawk, painted green, holding a flail, and standing upon a pylon-shaped pedestal (see Papyrus of Ani, sheet 25). Text: (1) The Chapter of making the transformation INTO A DIVINE HAWK. The chancellor-in-chief, Nu, triumphant, saith : — “Hail, G reat God, come now (2) to Tattu! Make thou smooth “for me the ways and let me go round about [to visit] my “thrones ; I have renewed (?) myself, and I have raised myself up. “O grant thou that I may be feared, (3) and make thou me to “be a terror. Let the gods of the underworld be afraid of me, “and may they fight for me in their habitations which are therein. “(4) Let not him that would do me harm draw nigh unto me, “or injure (?) me, in the House of Darkness, that is, he that “clotheth and covereth the feeble one, and whose [name] is “hidden ; (5) and let not the gods act likewise towards me. “[Hail], ye gods, who hearken unto [my] speech ! Hail, ye rulers, “who are among the followers of Osiris ! Be ye therefore silent, “O ye gods, (6) when one god speaketh unto another, for he “hearkeneth unto right and truth ; and what 1 speak unto [him] “do thou also speak for me then, O Osiris. Grant thou that 1 “may journey round about [according to] that which cometh “forth from thy mouth concerning me, (7) and grant that I may “see thine own Form (or forms), and the dispositions of thy “Souls. Grant thou that I may come forth, and that I may have “power over my legs, and that I may have my existence there “like (8] unto that of Neb-er-tcher who is over [all]. May the “gods of the underworld fear me, and may they fight for me in i3+ THE CHAPTERS OE COMING FORTH BY DAY. “their habitations. Grant thou that I may move along therein “(9) together with the divine beings who journey onwards, and “may I be stablished upon my resting-place like the Lord of “Life. May I be joined unto Isis the divine lady, and may she “protect me (10) from him that would do an injury unto me; “and let not any one come to see the divine one naked and “helpless. May I journey on, may I come into the uttermost “(11) parts of heaven. I exchange speech with the god Seb, I “make supplication for divine food from Neb-er-tcher ; the gods “of the underworld have fear of me, and thev (12) fight for me “in their habitations when they see that thou hast provided me “with food, both of the fowl of the air and of the fish of the “sea. I am one of those Khus who dwell with (i3) the divine “ Khu , and I have made my form like unto his divine Form, “when he cometh forth and rnaketh himself manifest in Tattu. “[I am] a spiritual body (sah) (14] and possess my soul, and “will speak unto thee the things which concern me. O grant “thou that I may be feared, and make thou me to be a terror ; “let the gods of the underworld be afraid of me, (15) and may “they fight for me in their habitations. 1, even I, am the Khu “who dwelleth with the divine Khu, whom the god Tern him- “self hath created, (16) and who hath come into being from “the blossom (/. e., the eyelashes) of his eye ; he hath made to “have existence, and he hath made to be glorious (/. e., to be “AT/ms), and he hath made mighty thereby those who have their “existence along with him. Behold, he is the only One in Nu, “(17) and they sing praises (or do homage) unto him [when] “he cometh forth from the horizon, and the gods and the Khus “who have come into being along with him ascribe [the lord- “ship of] terror unto him.” “I am one of those worms (?) which the eye of the Lord, the* “onlv One, (18) hath created. And behold, when as yet Isis “had not given birth to Horus, I had germinated, and had “flourished, and I had become aged, (19) and I had become “greater than those who dwelt with the divine Khu, and who “had come into being along with him. And I had risen up like THE CHAPTERS OF TRANSFORMATIONS. l35 “the divine hawk, and Horns made for me a spiritual body (20) “containing his own soul, so that I might take possession of all “that belonged unto Osiris in the underworld. The double Lion- “god, the governor of the things which belong to the Temple “of the nemmes crown, (21) who dwelleth in his secret abode, “saith [unto me] : — • ‘Get thee back to the uttermost parts of “heaven, for behold, inasmuch as through thy form of Horus “thou hast become a spiritual body, (sah) the nemmes crown is “not for thee ; but (22) behold, thou hast the power of speech “even to the uttermost parts of heaven.’ And I, the guardian, “took possession of the things of Horus [which belonged] unto “Osiris in the underworld, and Horus told aloud unto me (23) “the things which his divine father Osiris spake unto him in “years [gone by] on the day of his own burial. I have given “unto thee1 the nemmes crown through the double Lion-god “that thou mayest pass onward (24) and mayest come to the “heavenly path, and that those who dwell in the uttermost parts “of the horizon may see thee, and that the gods of the under- “world may see thee and may fight for thee (25) in their habita¬ tions. And of them is the Auhet.2 The gods, each and all of “them, who are the warders of the shrine of the Lord, the only “One, have fallen before my words. Hail ! (26) He that is exalted “upon his tomb is on my side, and he hath bound [upon my “head] the nemmes crown, by the decree of the double Lion- “god on my behalf, and the god Auhet hath prepared a way “for me. I, even I, am exalted (27) in my tomb, and the double “Lion-god hath bound the nemmes crown upon my [head], and “he hath also given unto me the double hairy covering of my “head. He hath stablished my heart through his own backbone, “he hath stablished my heart through his own (28) great and “exceeding strength, and I shall not fall through Shu. I make “my peace with the beautiful divine Brother, the lord of the “two uraei, adored be he! I, even I am he who knoweth the 1. Literally: “Thou hast given unto me.” 2. The variants are Aahet At, Aahet Ateh, and one papyrus gives the words : “I am the great god”; see Naville, op.cit., Bd. 11. p. 167. 1 36 THE CHATTERS OF COMING FORTH BY DAY. “roads through the sky (29), and the wind thereof is in my body. “The bull which striketh terror [into men] shall not drive me “back, and I shall pass on to the place where lieth the ship¬ wrecked mariner on the border of the Sekhet-neheh (i. e., Field “of illimitable time), (3o) and 1 shall journey on to the night and “sorrow of the regions of Amenti. O Osiris, I shall come each “day into the House of the double Lion-god, and I shall come “forth therefrom into the House of (3i) Isis, the divine lady. “I shall behold sacred things which are hidden, and 1 shall be “led on to the secret and holy things, even as they have granted “unto me (32) to see the birth of the Great God. Horus hath “made me to be a spiritual body through his soul, [and I see “what is therein. If I speak near the mighty ones of Shu they “repulse my opportunity. I am the guardian and 1] take possession “of the things which Horus had from Osiris in the underworld. “I, even I, (33) am Horus who dwelleth in the divine Khu. [I] “have gained power over his crown, I have gained power over “his radiance, and I have travelled over the remote, illimitable “parts of (34) heaven. Horus is upon his throne, Horus is upon “his royal seat. My face is like unto that of the divine hawk, “my strength is like unto that of the divine hawk, and I am “one who hath been fully equipped by his divine Lord. I shall “come forth to T attu, (35) I shall see Osiris, I shall pay homage “to him on the right hand and on the left, I shall pay homage “unto Nut, and she shall look upon me, and the gods shall look “upon me, together with the Eye of Horus who (36) is without “sight (?). They (/. e., the gods) shall make their arms to come “forth unto me. I rise up [as] a divine Power, and [I] repulse “him that would subject me to restraint. They open unto me “the holy paths, they see (37) my form, and they hear that “which I speak. [Down] upon your faces, ye gods of the Tuat “(underworld), who would resist me with your faces and oppose “me with your powers, who lead along the stars which never “(38) rest, and who make the holy paths unto the Hemati abode “[where is] the Lord of the exceedingly mighty and terrible Soul. “Horus hath commanded that ye lift up your faces so that I rill-: CHAPTERS OF TRANSFORMA TIOSS. 1 37 “may (3g) look upon you. 1 have risen up like the divine hawk, “and Horus hath made for me a spiritual body, through his “own soul, to take possession of that which belongeth to Osiris “(40) in the Tuat (underworld). I have bound up the gods with “divine tresses, and I have travelled on to those who ward their “Chambers, and who were on both sides of me. I have made “my roads and I have (41) journeyed on and have reached those “divine beings who inhabit their secret dwellings, and who arc “warders of the Temple of Osiris. I have spoken unto them with “strength, and have made them to know (42) the most mightv “power of him that is provided with two horns [to fight] against “Suti ; and I make them to know concerning him that hath “taken possession of the divine food, and who is provided with “the Might of Tern. (43) May the gods of the underworld [order] “a prosperous journey for me ! O ye gods who inhabit your “secret dwellings, and who are warders of the Temple of Osiris, “and whose numbers are great and multitudinous, grant ye (44) “that I may come unto you. I have bound up and I have gathered “together the powers of Kesemu-enenet,” or (as others say), “Kesemiu-enenet ; and I have made holv (45) the Powers of the “paths of those who watch and ward the roads of the horizon, “and who are the guardians of the horizon of Hemati which is “in heaven. I have stablished habitations for Osiris, I have made “the ways holv (46) for him, I have done that which hath been “commanded, I have come forth to T attu, I have seen Osiris, “I have spoken unto him concerning the matters of his first¬ -born son whom (47) he loveth and concerning the wounding “of the heart of Suti, and I have seen the divine one who is “without life. Yea, I have made them to know concerning the “counsels of the gods which Horus carried out (48) while his “father Osiris was not [with him]. Hail, Lord, thou most mighty “and terrible Soul ! Verily, I, even I, have come, look thou upon “me, (49) and do thou make me to be exalted. I have made “my way through thy Tuat (underworld), and 1 have opened “up the paths which belong to heaven and also those which “belong to earth, and I have suffered no opposition therein. (50) 1 38 THE CHAPTERS OF COM ISC, FORTH BY DAY “Exalted [be thou] upon thv throne, O Osiris! Thou hast heard “fair things, O Osiris! Thv strength is vigorous, O Osiris. Thv “head is fastened unto thee, O Osiris. Thv brow is stablished, “(51) O Osiris. Thy heart is glad, [O Osiris]. Thv speech (?) “is stablished, [O Osiris], and thv princes rejoice. Thou art “stablished like the Bull of Amentet. (52) Thy son Horus hath “risen like the sun upon thy throne, and all life is with him. “Millions of years minister unto him, and millions of years hold “him in fear ; the company of the gods are his servants, and “the company of the gods hold him in fear. The god Tern, “(53) the Governor and only One of the gods, hath spoken “[these things], and his word passeth not away. Horus is both “the divine food and the sacrifice. [He] hath passed on(?) to “gather together [the members of] his divine father (54) ; Horus “is [his] deliverer, Horus is [his] deliverer. Horus hath sprung “from the water of his divine father and [from his] decay. He “hath become the Governor of Egypt. The gods labour for him, “and they toil for him for (55) millions of years ; and he hath “made to live millions of years through his Eye, the only One “of its Lord (or Neb-s), Nebt-er-tcher.” Chapter LXXIX. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheets 8 and 9).] Vignette : The deceased kneeling in adoration before three gods (see Naville, op. cit., Bd. 1. Bl. 90). Text : (1) The CHAPTER OF BEING TRANSFORMED INTO THE GOVERNOR OF THE SOVEREIGN PRINCES. The chancellor-in¬ chief, Nu, triumphant, saith : — (2) “I am the god Tern, the maker of heaven, the creator of things “which are, who cometh forth from the earth, who maketh to “come into being the seed which is sown, the lord of things “which shall be, who gave birth to the gods ; [I am] the great “god who made himself, (3) the lord of life, who maketh to THE CHAPTERS OE TRANSEORMATIONS. i3g “flourish the company of the gods. Homage to you, O ye lords “of divine things (or of creation), ye pure beings whose abodes “are hidden! Homage to you, O ye everlasting lords, (4) whose “forms are hidden and whose shrines are hidden in places which “are unknown ! Homage to you, (5) O ye gods, who dwell in “the Tenait(?)! Homage to you, O ye gods of the circuit of “the flooded lands of Qebhu ! Homage to you, O ye gods who “live in Amentct ! (6) Homage to you, O ye company of the “gods who dwell in Nut! Grant ye that 1 may come unto you, “for 1 am pure, (7) I am divine, I am a khu, I am strong, 1 “am endowed with a soul (or I am mighty), and I have brought “unto you incense, and sweet -smelling gums, and natron ; I “have made an end of the spittle which floweth (8) from your “mouth upon me. I have come, and I have made an end of “the evil things which are in your hearts, and I have removed “the faults which ye kept [laid up against me]. I have brought to “you (9) the things which are good, and I make to come into “your presence Right and Truth. I, even I, know you, and I “know your names, and I know (10) your forms, which are un¬ known, and 1 come into being along with you. My coming is “like unto that of the god who eateth men and (11) who liveth “upon the gods. I am mighty with you like the god who is “exalted upon his resting-place ; the gods come to me in glad¬ ness, and goddesses make supplication (12) unto me when they “see me. I have come unto you, and I have risen like your “two divine daughters. I have taken my seat in the (i3) horizon, “and I receive my offerings upon my tables, and I drink drink- “offerings at eventide. Mv coming is [received] with (14) shouts “of joy, and the divine beings who dwell in the horizon ascribe “praises unto me, the divine spiritual body (Sah), the lord of “divine beings (15). I am exalted like the holy god who dwell- “eth in the Great Temple, and the gods rejoice when they see “me in my beautiful coming forth from the body of Nut, when “my mother Nut giveth birth unto me.” 140 THE CHAPTERS OF COMING FORTH BY DAY. Chapter LX XX. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 28).] Vignette : A god with the disk of the sun upon his head. Text : (1) [The Chapter of] making the transformation INTO THE GOD WHO GIVETH LIGHT [IN] THE DARKNESS. Saith Osiris, the scribe Ani, triumphant : — “I am (2) the girdle of the robe of the god Nu, which shincth “and sheddeth light upon that which belongeth to his breast, “which sendeth forth light into the darkness, which uniteth the “two fighting deities (3) who dwell in my body through the “mighty spell of the words of my mouth, which raiseth up “him that hath fallen — (4) for he who was with him in the “valley of Abtu (Abydos) hath fallen — and I rest. I have re- “membered him. I have taken possession of the god Hu in my “city, for I found (5) him therein, and I have led away captive “the darkness by my might. I have rescued the Eye [of the Sun] “when it waned at the coming of the festival of the fifteenth “day, (6) and I have weighed Sut in the celestial houses against “the Aged one who is with him. I have endowed (7) Thoth “[with what is needful] in the Temple of the Moon-god for “the coming of the fifteenth day of the festival. I have taken “possession of the Ureret crown ; Maat (1. e., right and truth) “is in mv (8) body ; its mouths are of turquoise and rock-crystal. “My homestead is among the furrows which are [of the colour “of] lapis-lazuli. I am (9) Hem-Nu (?) who sheddeth light in “the darkness. 1 have come to give light in the darkness, which “is made light and bright [by me]. I have given light in the “darkness, (10) and I have overthrown the destroying crocodiles. “I have sung praises unto those who dwell in the darkness, I “have raised up those who (11) wept, and who had hidden their “faces and had sunk down in wretchedness ; and they did look “then upon me. [Hail, then,] ye beings, I am Hem-Nu (?), and “1 will not let you hear concerning the matter. [I] have opened THE CHAPTERS OF TRANSFORMATIONS. I4I “[the way], I am Hem-Nu (?), [I] have made light the darkness, “I have come, having made an end of the darkness, which hath “become light indeed.” Chapter LXXXI a. [From the Papyrus of Nil (Brit. Mus. No. 10,477, sheet 1 1 ).] Vignette : In the Papyrus of Nebseni (sheet 3) the vignette of this Chapter is simply a lotus flower in full bloom, but in the Papyrus of Ani (sheet 28) a human head is seen springing from the lotus which is growing in a pool of water. See also Lepsius, op. cit., Bl. 3i. Text : (1) THE CHAPTER OF MAKING THE TRANSFORMATION INTO A LOTUS. The overseer of the palace, the chancellor-in¬ chief, Nu, saith : — (2) “I am the pure lotus which springeth up from the divine “splendour that belongeth to the nostrils of Ra. I have made “[my way], and 1 follow on seeking for him who is Horus. I am “the pure one who cometh forth out of the Field.” Chapter LXXXI p». [From the Papyrus of Paqrer (see Naville, op. cit., Bd. I. Bl. 9a).] Vignette : A human head springing from a lotus. Text : (1) The Chapter of making the transformation INTO A LOTUS. Saith Osiris Paqrer : — (2) “Hail, thou lotus, thou type of the god Nefer-Temu! I am “the man that knoweth you, and (3) I know your names among “[those of] the gods, the lords of the underworld, and I am one “of (4) you. Grant ye that [1] may see the gods who are the “divine guides in the Tuat (underworld), and grant ye unto me “a place in (5) the underworld near unto the lords of Amentet. “Let me arrive at a habitation in the land of Tchesert, and re- 142 THE CHAPTERS OF COMING FORTH BY DAY. “ceive me, O all ye gods, (6) in the presence of the lords of “eternity. Grant that my soul may come forth whithersoever it “pleaseth, and let it not be driven away from the presence of “the great company of the gods.” Chapter LXXXII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheets 9 and 10).] Vignette : The god Ptah in a shrine, before which is a table of offerings. Text : (1) The CHAPTER OF MAKING THE TRANSFORMATION into Ptah, of eating cakes, and of drinking ale, and OF UNFETTERING the steps, and of becoming a living BEING IN ANNU (Heliopolis). The chancellor-in-chief, Nu, trium¬ phant, saith : — (2) “I fly like a hawk, I cackle like the smen goose, and I perch “(3) upon that abode of the underworld (a at) on the festival “of the great Being. That which is an abomination unto me, “that which is an abomination unto me, I have not eaten ; filth “is an abomination unto me and I have not eaten thereof, (4) “and that which is an abomination unto my ka hath not entered “into my belly. Let me, then, live upon that which the gods “and the Kims decree for me ; (5) let me live and let me have “power over cakes ; let me eat them before the gods and the Khus “[who have a favour] unto (6) me; let me have power over [these “cakes] and let me eat of them under the [shade of the] leaves “of the palm tree of the goddess Hathor, (7) who is my divine “Lady. Let the offering of the sacrifice, and the offering of cakes, “and vessels of libations be made in Annu ; let me clothe my- “self in (8) the tadit garment [which I shall receive] from the “hand of the goddess Tait ; let me stand up and let me sit “down (9) wheresoever I please. My head is like unto that of “Ra, and [when my members are] gathered together [I am] like “unto Tern ; the four [sides of the domain] of Ra, (10) and the “width of the earth four times. I come forth. My tongue is THE CHAPTERS OF TRANSFORMATIONS. 1 43 “like unto that of Ptah and my throne is like unto that of the “goddess Hathor,. and I make mention of the words of Tern, “my father, (11) with my mouth. He it is who constraineth “the handmaid, the wife of Set, and before him are bowed “[all] heads, and there is fear of him. Hymns of praise are “repeated for [me] by reason of [my] mighty acts, and I am “decreed to be the divine (12) Hair of Seb, the lord of the “earth and to be the protector therein. The god Seb refresheth “me, and he maketh his risings to be mine. Those who dwell “in Annu (i3) bow down their heads unto me, for I am their “lord and I am their bull. I am more powerful than the lord “of time, and I shall enjoy the pleasures of love, and shall gain “the masterv over millions of years.” Chapter LXXXIII.1 [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 10).] Vignette : A Bennu bird. Text : (1) [THE CHAPTER OF MAKING THE TRANSFORMATION INTO (2) A BENNU BIRD.] The chancellor-in-chief, Nu, trium¬ phant, saith : — (3) “1 came 2 into being from unformed matter. I came into “existence like the god Khepera, I have germinated like the “things which germinate (/'. e., plants), and I have dressed myself “like the (4) Tortoise. 3 I am [of] the germs of every god. 1 am “Yesterday of the four [quarters of the world] and of those “seven Uraei which came into existence in Amentet, that is to “say, [Horus, who emitteth light from his divine bodv. (5) He “is] the god [who] fought against Suti, but the god Thoth “cometh between them through the judgment of him that dwell- 1. In the Papyrus of Nu the text which is given under the title of Chapter LXXXIII is that of Chapter CXXIV; Chapters LXXXIII and LXXXIV are given under the title of Chapter LXXXIV. 2. Literally : “I flew.” 3. I believe that “Turtle” is the correct translation. i44 THE CHAPTERS OF COMING FORTH BY DAY. “eth in [6) Sekhem, and of the Souls who are in Annu, and “there is a stream between them (7) I have come by day, and 1 “have risen in the footsteps of the gods. I am the god Khensu, “who driveth back all that oppose him.” Rubric : [if] this chapter [be known by the deceased] he shall COME FORTH PURE BY DAY AFTER HIS DEATH, AND HE SHALL PERFORM WHATSOEVER TRANSFORMATIONS HIS HEART DESIRETH. HE SHALL BE IN THE FOLLOWING OF UN-NEFER, AND HE SHALL BE SATISFIED WITH THE FOOD OF OSIRIS AND WITH SEPULCHRAL MEALS. [HE] SHALL SEE THE DISK, [HE] SHALL BE IN GOOD CASE UPON EARTH BEFORE RA, AND HE SHALL BE TRIUMPHANT BEFORE OSIRIS, AND NO EVIL THING WHATSOEVER SHALL HAVE DOMINION OVER HIM FOR EVER AND EVER. Chapter LXXXIV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 10).] Vignette : A heron. Text : [The CHAPTER OF MAKING THE TRANSFORMATION INTO A HERON. The chancellor-in-chief, Nu, triumphant, saith : — ] (8) “[I] have gotten dominion over the beasts that are brought “for sacrifice, witlj the knives which are [held] at their heads, “and at their hair, and at their (9) . [Hail], Aged ones “[hail,] Kims , who are provided with the opportunity, the chan- “cellor-in-chief, the overseer of the palace, Nu, triumphant, (10) “is upon the earth, and what he hath slaughtered is in heaven ; “and what he hath slaughtered is in heaven and he is upon the “earth. Behold, I am strong, and I work mighty deeds to the “very heights of heaven. (11) 1 have made myself pure, and [I] “make the breadth of heaven [a place for] my footsteps [as I go] “into the cities of Aukcrt ; I advance, and 1 go forward (12) “into the city of Unnu (Hermopolis). I have set the gods upon “their paths, and 1 have roused up the exalted ones who dwell “in their shrines. Do I not know Nu? (i3) Do I not know Ta- “tunen? Do I not know the beings of the colour of fire who THE CHAPTERS OE TRANSFORMA TIONS. T45 “thrust forward their horns? Do I not know [every being having] “incantations unto whose words I listen.-' (14) 1 am the Smam “bull [for slaughter] which is written down in the books. The “gods crying out say: ‘Let your faces be gracious to him that “cometh onward1. The light (15) is beyond your knowledge, and “ye cannot fetter it ; and times and seasons are in my body. “I do not utter words to the god Hu, [I do not utter words of] “wickedness instead of [words of] right and truth, (16) and each “day right and truth come upon my eyebrows. At night taketh “place the festival of him that is dead, the Aged One, who is “in ward [in] the earth.” Chapter LXXXV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 9).] Vignette : A soul. Text : (1) THE CHAPTER OF MAKING THE TRANSFORMATION INTO A LIVING SOUL, AND OF NOT ENTERING INTO THE CHAMBER OF TORTURE ; whosoever knoweth [it] shall not see corruption. The chancellor-in-chief, Nu, triumphant, saith : — ■ (2) “I am the divine Soul of Ra proceeding from the god Nu ; “that divine Soul which is God, [I am] the creator of the divine “food, and that which is an abomination unto me is sin (3) where- “on I look not. 1 proclaim right and truth, and I live therein. “I am the divine food, which is not corrupted in my name (4) of “Soul : I gave birth unto myself together with Nu in my name “of Khepera in whom I come into being day by day. I am the “lord ot (5) light, and that which is an abomination unto me “is death ; let me not go into the chamber of torture which is “in the Tuat (underworld). I ascribe honour [unto] Osiris, and “1 make to be at peace the heart[s] of (6) those beings who dwell “among the divine things which [I] love. They cause the fear “of me [to abound], and they create awe of (7) me in those beings “who dwell in their divine territories. Behold, l am exalted upon 10 146 THE CHAPTERS OF COMING FORTH BY DAY “my standard (8), and upon my seat, and upon the throne which “is adjudged [to me]. I am the god Nu, and the workers of ini¬ quity shall not destroy me (9). I am the first-born god of prim¬ eval matter, that is to say, the divine Soul, even the (10) Souls “of the gods of everlastingness, and my body is eternity. My “Form is everlastingness, and is the lord of years (11) and the “prince of eternity. [I am] the creator of the darkness who maketh “his habitation in the uttermost parts of the skv, [which] I love “(12), and I arrive at the confines thereof. I advance upon my “feet, I become master of (i3) my vine, I sail over the sky which “formeth the division [betwixt heaven and earth], [I] destroy “the hidden (14) worms that travel nigh unto my footsteps which “are towards the lord of the two hands and arms. My soul is “the Souls of the souls (15) of everlastingness, and my body is “eternity. I am the divine exalted being who is the lord of the “land of Tebu. ‘I am the Boy (16) in the city and the Young “man in the plain’ is my name ; ‘he that never suffereth cor¬ ruption’ is my name. I am the Soul, the creator of the god “Nu who maketh his habitation in (17) the underworld : my “place of incubation is unseen and my egg is not cracked. I have “done away with all my iniquity, and I shall see my divine “Father, (18) the lord of eventide, whose body dwelleth in Annu. “I travel (?) to the god of night (?), who dwelleth with the god “of light, by the western region of the Ibis (1. e., Thoth).” Chapter LXXXVI. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 10).] Vignette : A swallow perched upon a conical object. Text: (1) The Chapter of making the transformation INTO A SWALLOW. The chancellor-in-chief, Nu, triumphant, saith : — (2) THE CHAPTERS OF TRANSFORMATIONS. 147 “I am a swallow, 1 am a swallow. 1 am the Scorpion, the “daughter of Ra. Hail, ye gods, whose scent is sweet ; hail, ye “gods, whose scent is sweet! [Hail,] Flame, which cometh forth “from the horizon! Hail, thou who art in the city, I have brought “the Warden of his Bight therein. O stretch out unto me thy “hand so that I may be able to pass my days in the Pool of “Double Fire, and (4) let me advance with mv message, for 1 “have come with words to tell. O open [thou] the doors to me “and I will declare the things which have been (5) seen by me. “Horus hath become the divine prince of the Boat of the Sun, “and unto him hath been given the throne of his divine father “Osiris, and (6) Set, that son of Nut, [lieth] under the fetters “which he had made for me. 1 have made a computation of “what is in the city of Sekhem, (7) I have stretched out both “my hands and arms at the word (?) of Osiris, I have passed “on to judgment, and I have come that [I] may (8) speak ; “grant that I may pass on and declare my tidings. I enter in, “[I am] judged, and [I] come forth worthy at (9) the gate of “Neb-er-tcher. I am pure at the great place of the passage of “souls, I have done away with (10) my sins, I have put away “mine offences, and I have destroyed the evil which appertained “unto my members upon earth. Hail, ye divine beings who guard “the doors, make ye for me (11) away, for, behold, I am like “unto you. I have come forth by day, I have journeyed on on “my legs, I have gained the mastery over mv footsteps [before] “the God of Light, (12) I know the hidden ways and the doors “of the Sekhet-Aaru, verily I, even I, have come, (i3) I have “overthrown mine enemies upon earth, and yet my perishable “body is in the grave !” Rubric : if this chapter be known [ry the deceased], he shall COME FORTH BY DAY, HE SHALL NOT BE TURNED BACK AT (14) ANY GATE IN THE UNDERWORLD, AND HE SHALL MAKE HIS TRANSFORMATION INTO A SWALLOW REGULARLY AND CONTINUALLY. 10* THE CHAPTERS OF COMING FORTH BY DAY. I 48 Chapter LXXXVII. [From the Papyrus of Nu (Brit. Mus. No. 10.477, sheet n).] Vignette : The serpent Sata with human legs. Text: (1) The Chapter of making the transformation INTO THE SERPENT SATA. The chancellor-in-chief (2), Nu, triumphant, saith : — (3) “I am the serpent Sata whose years are many.1 I die and I “am born again each day. I am the serpent Sata which dwell- “eth in the uttermost parts of the earth. I die, and I am born “again, and I renew myself, and I grow young (5) each day.” Chapter LXXXVII 1. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 11).] Vignette : A crocodile upon a pylon or gateway. Text : (1) THE CHAPTER OF MAKING THE TRANSFORMATION INTO A CROCODILE. The chanccllor-in-chief (2), Nu, trium¬ phant, saith : — “I am the divine crocodile which dwelleth in his terror, 1 am “the divine crocodile, and 1 seize [my prey] like (4) a ravening “beast. 1 am the great and Mighty Fish which is in the city “of Qem-ur. 1 am (5) the lord to whom bowing and prostrations “[are made] in the city of Sekhem.” Chapter LXXXIX. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 17).] Vignette : The mummy of the deceased lying upon a bier ; above is his soul in the form of a human-headed bird, holding slien, the emblem of eternity, in its claws. THE CHATTER OF UNITING THE SOUL TO TILE BODY. 149 Text : (1) The Chapter OF causing the soul to be UNITED TO ITS BODY IN THE UNDERWORLD. The Osiris Ani, triumphant, saith : — “Hail, thou god Anniu (i. e., Bringer) ! Hail, thou god Pehrer “(/. I. This Rubric is taken from the Papyrus of Ani, sheet 17. !52 THE CHAPTERS OF COMING FORTH BY DAY. Chapter XC1I. [From the Papyrus of Nebseni, (Brit. Mus. No. 9,900, sheet 6).] Vignette : The soul of the deceased, in the form of a human-headed bird, flying out from the doorway of the tomb. Variant vignettes re¬ present the deceased as having opened the door of the tomb and having his soul by his side, or as standing before the open door with hands stretched out to embrace his soul. An interesting vignette represents the disk of the sun with rays shooting forth from it above the tomb, and the soul of the deceased hovering over his shade, drawn in solid black colour, which has just emerged therefrom (see Naville, op. cit., Bd. I. Bl. 104). Text : (1) The CHAPTER OF OPENING THE TOMB TO THE SOUL [AND] TO THE SHADE OF OSIRIS the scribe Nebseni, the lord of reverence, born of the lady of the house Mut-restha, triumphant, SO THAT HE MAY COME FORTH BY DAY AND (2) HAVE DOMINION OVER HIS FEET. [He saith : — ] “That which was shut fast hath been opened, that is to say, “he that lay down in death [hath been opened]. That which “was open hath been shut to my soul through the command of “the Eye of Horus, (3) which hath strengthened me and which “maketh to stand fast the beauties which are upon the forehead “of Ra, whose strides are long as [he] lifteth up [his] legs [in “journeying]. I have made for myself a way, my members are “mighty (4) and are strong. I am Horus the avenger of his “divine father. I am he who bringeth along his divine father, “and who bringeth along his mother by means of his sceptre (?). “And the way shall be opened unto him who hath (5) gotten “dominion over his feet, and he shall see the Great God in the “Boat of Ra, [when] souls are counted therein at the bows, (6) “and when the years also are counted up. Grant that the Eye “of Horus, which maketh the adornments of light to be firm “upon the (7) forehead of Ra, may deliver my soul for me, and “let there be darkness upon your faces, O ye who would hold “fast Osiris. O keep not captive my soul, O keep not ward (8) “over my shade, but let a way be opened for my soul [and] THE CHAPTER OE HOT SAILING TO TIIE EAST. 153 “for my shade, and let [them] see the Great God in the shrine “(g) on the day of the judgment of souls, and let [them] recite “the utterances of Osiris, whose habitations are hidden, to those “who guard the members of Osiris, and (io) who keep ward “over the Klius, and who hold captive the shades of the dead “who would work (n) evil against me, so that they shall [not] “work evil against me. May a way for thy double (/ra) along “with thee and along with [thy] soul be prepared by those who “keep ward over the members of Osiris, and who hold captive “(12) the shades of the dead. Heaven shall [not] keep thee, the “earth shall [not] hold thee captive, thou shalt not have thy “being with the divine beings who make slaughter, ( 1 3) but “thou shalt have dominion over thy legs, and thou shalt ad¬ vance to thy body straightway in the earth [and to] those who “belong to the shrine and guard the members of Osiris.” Chapter XCIII. [F'rom tlie Papyrus of Nu (Brit. Mus. No. 10,477, sheet 6).] Vignette : A Buckle with human hands and arms which grasp the de¬ ceased by his left arm (see Naville, op. cit., Bd. I. Bl. 105). In the Ani Papyrus (plate 17) and in the Saite Recension the vignette shews the deceased standing, with both hands raised in adoration, before a god who is seated in a boat and who has his head turned so that his face looks backwards (see Lepsius, op. cit., Bl. 34). Text : (1) THE CHAPTER OF NOT SAILING TO THE EAST IN THE UNDERWORLD. The chancellor- in - chief, Nu, triumphant, saith : — (2) “Hail, phallus of Ra, who departest from thy calamity [which “ariseth] through opposition (?), the cycles have been without “movement for millions of years. 1 am stronger (3) than the “strong, I am mightier than the mighty. If I sail away or if “I be snatched away to the east through the two horns,” or (as “others say), “if any evil and abominable thing be done unto 154 THE CHAPTERS OF COMING FORTH BY DAY. “me at the feast of the devils, the phallus of Ra shall be swal¬ lowed up, (5) [along with] the head of Osiris. And behold me, “for 1 journey along over the fields wherein the gods mow down “those who make replv unto [their words] ; now verily (6') the “two horns of the god Khepera shall be thrust aside ; and verily “pus shall spring into being in the eye of Tern along with cor¬ ruption if I be kept in restraint, or if I have gone (7 ) towards “the east, or if the feast of devils be made in my presence, or “if any malignant wound be inflicted upon me.” 1 Chapter XC1V. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 12).] Vignette : The deceased seated with a table before him on which rest an ink-pot and the palette of a scribe : in the Sai'te Recension (see Lep- sius, op. cit., Bl. 34) the deceased is offering an ink-pot and a palette to the god Thoth. Text : (1) The Chapter of (2) praying for an ink-pot AND FOR A PALETTE. The chancellor-in-chief, Nu, triumphant, saith : — “Hail, aged god, who dost behold thy divine father and who “art the guardian of the book (3) of Thoth, [behold I have “come ; I am endowed with glory, I am endowed with strength, “I am filled with might, and 1 am supplied with the books of “Thoth], and I have brought [them to enable me] to pass through “the god Aker who dwelleth in Set. I have brought the ink- “pot and the palette as being the objects which are in the hands “(4) of Thoth ; hidden is that which is in them. Behold me “in the character of a scribe ! I have brought the offal of Osiris, “and I have written thereon (5). I have made (/. e., copied) the “words of the great and beautiful god each day fairly. O Heru- “khuti, thou didst order me and I have made (/. e., copied) “what is right and true, and I do bring it unto thee each day.” 1. The Papyrus of Ani (see plates 16 and 17) contains what are, apparently, two versions of this Chapter ; the texts of both are given in the accompanying volume. THE CHAPTER OF BEING NIGH UNTO THOTH. 155 Chapter XCV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 7).] Vignette : The deceased standing before Tboth with both hands raised in adoration of the god (see Naville, op. cit., Bd. I. Bl. 107). In the papyrus of User-hat (Brit. Mus. No. 10,009) , which probably belongs to the period of the XVIIIth dynasty, the vignette is a goose, but this arises from the fact that the Chapter is there called “[The Chapter] of making the transformation into a goose”. Text: (1) The Chapter of being nigh unto Thoth. The chancellor-in-chief, Nu, triumphant, saith :■ — (2) “I am he who sendeth forth terror into the powers of rain “and thunder, and 1 ward off from the great divine lady the “attacks of violence. [1 have smitten like the god Shat (i. e., “the god of slaughter), and I have poured out libations of cool “water like the god Ashu, and I have worked for the great di- “vine lady [to ward off] the attacks of violence], I have made “to flourish [my] knife along with the knife (3) which is in the “hand of Thoth in the powers of rain and thunder.” Chapters XCV I and XCV II. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheets 19 and 20).] Vignette : The deceased standing behind the god Thoth. Text : (1) The CHAPTER OF BEING NIGH UNTO THOTH AND OF GIVING GLORY UNTO A MAN IN THE UNDERWORLD. The chancellor-in-chief, Nu, triumphant, saith : — “I am the god Her-ab-maat-f (/. “I have laid hold upon my strength which the god Hetep hath j “greatly increased for me. O Unen-em-hetep,2 I have entered j “in to thee and my soul (29) followeth after me, and my di- I “vine food is upon both my hands, O Lady of the two lands,3 “who stablishest my word whereby I remember and forget ; (3o) “I would live without injury, without any injury [being done] “unto me, O grant to me, O do thou grant to me, joy of heart. “Make thou me to be at peace, bind thou up my sinews and j “muscles, and make me to receive the (3i) air. O Un[en]-em- “hetep, thou Lady of the winds, I have entered in to thee and 1. Or, “I am at peace with the god of the city.” 2. /. e., “Existence in Peace”, the name of the first large section of the Elysian Fields. 3. The name of a Pool in the second section of the Elysian Fields. THE CHAPTER OF THE ELY SI AS FIELDS. 175 “I have opened (/. e., shewn) my head. Ra falleth asleep, but “I am awake, and there is the goddess Hast at the gate of heaven “(32) by night. Obstacles have been set before me, but I have “gathered together what he hath emitted. I am in my city. 0 “Nut-urt,1 I have entered into thee and I have counted my “harvest, (33) and 1 go forward to Uakh.2 I am the Bull en¬ veloped in turquoise, the lord of the Field of the Bull, the “lord of the divine speech of the goddess Septet (Sothis) (34) “at her hours. O Uakh, I have entered into thee, I have “eaten my bread, I have gotten the mastery over choice pieces “of the flesh of oxen and of feathered fowl, and the birds “of Shu have been given unto (35) me ; I follow after the “gods and [1 come after] the divine has. O Tchefet,3 I have “entered in to thee. I array myself in apparel (36), and I gird “myself with the sa garment of Ra ; now behold, [he is] in “heaven, and those who dwell therein follow Ra, and [I] “follow Ra in heaven. O Unen-em-(37)hetep, lord of the two “lands, I have entered in to thee, and I have plunged into the “lakes of Tchesert ; behold me, for all filth hath departed from “me. The Great God (38) groweth therein, and behold, I have “found [food therein] ; I have snared feathered fowl and I feed “upon the finest [of them], O Qenqentet,4 (3 g ) I have entered “into thee, and I have seen the Osiris [my father], and I have “gazed upon my mother, and I have made love. I have caught “the worms and serpents, and I am delivered. (40) And I know “the name of the god who is opposite to the goddess Tchesert, “and who hath straight hair and is equipped with two horns ; “he reapeth, and 1 both plough (41) and reap. O Hast, I have “entered in to thee, I have driven back those who would come “to the turquoise [sky], and I have followed the winds of the “company of the gods. The Great God hath given my head “(42) unto me, and he who hath bound on me my head is the 1. The name of a Pool in the first section of the Elysian Fields. 2. The name of a Pool in the second section of the Elysian Fields. 3. The name of a district in the third section of the Elysian Fields. 4- The name of a Pool in the first section of the Elysian Fields. 176 THE CHAPTERS OF COMING FORTH BY DAY. “Mighty one who hath turquoise (?) eyes, namely, Ari-en-ab-f e., he doeth as he pleaseth). O Usert,1 I have come into “thee at the head of the house wherein (43) divine food is “brought for me. O Smam,1 I have come into thee. My heart “watcheth, my head is equipped with the white crown, I am led “into celestial regions, and I make to flourish (44) terrestrial “objects, and there is joy of heart for the Bull, and for celestial “beings, and for the company of the gods. I am the god who “is the Bull, the lord of the gods, as he goeth forth from the “turquoise [sky]. O divine nome of wheat and barley, (45) I “have come into thee, 1 have come forward to thee and I have “taken up that which followxth me, namely, the best of the “libations of the company of the gods. I have tied up my boat “in the celestial lakes, (46) I have lifted up the post at which to “anchor, I have recited the prescribed words with my voice, and “1 have ascribed praises unto the gods who dwell in Sekhet- “hetep.” Chapter CXI. In the Theban Recension this Chapter has not as yet been found. In the Sa'itc Recension it is called “The Chapter of knowing the Souls of Pe”, but an examination of the text shews that it is identical with that of Chapter C V 1 1 1 ; it has no vignette. Chapter CXI I. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 18).] Vignette : The gods Homs (hawk-headed), Mestha, and Hapi, seated. Text : (1) ANOTHER CHAPTER OF KNOWING THE SOULS OF PE. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — 1. The name of a Pool in the third section of the Elysian Fields. THE CJIM'TER OF KNOWING THE SOFTS OF PE. 177 “[Hail,] Khat, who dwellest in Khat, in Anpet,1 and in the “nome of Khat ! [Hail,] ye goddesses of the chase (2) who dwell “in the city of Pe, ye celestial lands (?), ye stars, and ye divine “beings, who give cakes and ale (?), do ye know (3) for what “reason the city of Pe hath been given onto Homs ? I, even I, “know though ye know it not. Behold, Ra gave the city unto “him in return for (4) the injury in his eye, for which cause “Ra said to Horus, ‘Let me see what is coming to pass in thine “eye,’ and forthwith he looked thereat. Then Ra said (5) to “Horus, ‘Look at that black pig’, and he looked, and straightway “an injury was done unto his eye, [namely,] (6) a mighty storm “[took place]. Then said Horus unto Ra, ‘Verily, my eye seems “as if it were an eye upon which Suti had inflicted a blow'7 ; “[and thus saying] he ate (7) his heart.2 Then said Ra to those “gods, ‘Place ye him in his chamber, and he shall do well.’ “Now the black pig was Suti who had transformed himself into “a (8) black pig, and he it was who had aimed the blow of fire “which was in the eye of Horus. Then said Ra unto those gods, “‘The pig is an abominable thing unto Horus ; (9) O but he “shall do well although the pig is an abomination unto him.’ “Then the company of the gods, who were among the divine “followers of Horus when he existed in the form of his own “child, said, ‘Let sacrifices be made [to the gods] of his bulls, “and of his goats, and of his pigs.’ Now the father of Mesthi, “Hapi, Tuamautef (n) and Qebhsennuf is Horus, and their mo- “ther is Isis. Then said Horus to Ra, ‘Give me two divine breth¬ ren in the city of Pe and two divine brethren in the city of “Nekhen, (12) who [have sprung] from my body and who shall “be with me in the guise of everlasting judges, then shall the “earth blossom and thunder -clouds and rain be blotted out.’ “And the name of Horus became ‘Her-uatch-f’ (i. e., Prince of “his emerald stone). 1, even I, (i3) know the Souls of Pe, “namely, Horus, Mesthi, and Hapi.” 1. A name of the city of Mendes, the metropolis of the sixteenth nome of Lower Egypt. 2. I. e., he lost his temper and raged. 12 i78 THE CHAPTERS OF COMING FORTH BY DAY. Chapter CXIII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 18).] Vignette : The gods Horus, Tuamautef and Qebhsennuf. Text : (1) The Chapter of knowing the Souls of NEKHEN. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — (2) “I know the hidden things of the city of Nekhen, that is to “say, the things which the mother of Horus did for him, and “how she [made her voice to go forth] over the waters, saying, “‘Speak ye unto me concerning the judgment which is upon “me, [and shew me] the path behind you, and let me discover [it]’; “and how Ra said, ‘This son of Isis hath perished’; and what “the mother of Horus did for him [when] she cried out, saying, “(3) ‘Sebek, the lord of the papyrus swamp, shall be brought “to us.’ [And Sebek] rished for them and he found them, and “the mother of Horus made them to grow in the places to “which they belonged. Then Sebek, the lord of his papyrus “swamp, said, ‘I went and I found the place where they had “passed with my fingers on the edge of the waters, and I en¬ closed them in [my] net : and strong was that net.’ And Ra “said, ‘So then, there are fish with the god Sebek, and [he] “hath found the hands and arms of (5) Horus for him in the “land of fish’; and [that] land became the land of the city of “Remu (/. e., Fish). And Ra said, ‘A land of the pool, a land “of the pool to this net.’ Then were the hands of Horus brought “to him (6) at the uncovering of his face at the festivals of the “month and half month in the Land of Remu. And Ra said, ‘I “give the citv of Nekhen to Horus for the habitation of his two “arms and hands, and his face shall be uncovered (7) before his “two hands and arms in the city of Nekhen ; and I give into “his power the slaughtered beings who are in them at the fest¬ ivals of the month and half month.’ Then Horus said, ‘Let “me carry off (8) Tuamautef and Qebhsennuf, and let them watch “over my body ; and if they are allowed to be there, then shall I THE CHAPTER OF KNO W TN( i THE SO ULS OF KHEMENNU. i 7 9 “they be subservient to the god of the city of Nekhen.’ (9) And “Ra said, ‘It shall be granted unto thee there and in the city “of Senket (/. e., Sati), and there shall be done for them what “hath been done for those who dwell in the city of Nekhen, “and verily they shall be with thee.’ (10) And Horns said, ‘They “have been with thee and [now] thev shall be with me, and “shall hearken unto the god Suti when he calleth upon the “Souls of Nekhen.’ Grant to me [that I, even I, may pass on , “to the Souls of Nekhen, and that 1 may unloose the bonds “of Horus]. 1, even I, know the Souls of Nekhen, namely, | “(11' Horus, Tuamautef and Qcbhsennuf.” j Chapter CX1V. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 7).] I Vignette : Three ibis-headed gods. In the SaYte Recension the deceased is standing, with both hands raised in adoration, before the gods Thoth, Sa, and Tern (see Lepsius, op. cit., Bl. 43). Text : (1) The Chapter of knowing the Souls of Khe- MENNU (Hermopolis). “(2) The goddess Maat is carried by the arm at the shining “of the goddess Neith in the city of Mentchat, and at the shin- “ing (3) ol the Eve when it is weighed. I am carried over by it “and I know what it bringeth from the city of Kesi,1 (4) and “I will neither declare it unto men nor tell it unto the gods. “I have come, being the envoy of Ra, to stablish (5) Maat upon “the arm at the shining of Neith in the city of Mentchat and “to adjudge the eye to him that shall scrutinize it. I have come “as (6) a power through the knowledge of the Souls of Khemennu “(Hermopolis) who love to know what ye love. I know Maat, “(7) which hath germinated, and hath become strong, and hath “been judged, and I have joy in passing judgment upon the “things which are to be judged. Homage to you, O ye Souls 1. I. e., Cusae, the metropolis of the fourteenth nome of Upper Egypt. i So THE CHAPTERS OF COMING FORTH BY DAY. “of Khemennu, I, even I, know (8) the things which are un¬ known on the festivals of the month and half month. Ra “knoweth the hidden things of the night, and know ye that it is “Thoth who hath made me to have knowledge. (9) Homage to “you, O ye Souls of Khemennu, since 1 know you each day.” Chapter CXV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 18).] Vignette : In the Papyrus of Nu this Chapter has no vignette. In the Sa'ite Recension the deceased is standing, with both hands raised in ado¬ ration, before the gods Ra, Shu, and Tefnut (see Lepsius, op. cit., Bl. 44). Text: (1) The Chapter of coming forth from heaven, ; AND OF MAKING A WAY THROUGH THE AMMEHET, AND OF KNOW- ( ING THE SOULS OF AN’SiU (Heliopolis). The Chancellor-in-chicf Nu, triumphant, saith : — (2) “I have passed the day since vesterday among the great di- “vine beings, and I have come into being along with the god “Khepera. [Mv] face is uncovered before the Eve, the only One, “and the orbit of the night hath been opened. (3) 1 am a divine 1 “being among you. I know the Souls of Annu. Shall not the j “god Ur-ma pass over it as [he] journeveth (4) forward with I “vigour? Have I not overcome (?), and have I not spoken to! “the gods? Behold, he that is the heir of Annu hath been de- 1 “stroved. 1, even I, know for what reason was made the lock ( “of hair of the (5) Man. Ra spake unto the god Ami-haf, and “an injury was done unto his mouth, that is to say, he was “wounded in [that] mouth. And Ra spake (6) unto the god “Ami-haf, saving, ‘O heir of men, receive [thv] harpoon' ; and “the harpoon-house came into being. Behold, O god Ami-haf, “two divine brethren have come into being, [that is to say], 1 “(7) Scnti-Ra came into being, and Setem-ansi-f came into be- “ing. And his hand staved not, and he made his form into that “of a woman with a lock of hair (8) which became the divine THE CHAPTER OF KSOWIXG THE SOIU.S OF KHEMEXXU. i 8 1 “lock in Annu, and which became the strong and mighty one “in this temple ; and it became the strong one of Annu, and “it became the heir of (9) the heir of Ur-maat-f (/. e., the mighty “one of the two eyes), and it became before him the god Ur- “ma of Annu. I know the Souls of Annu, (10) namely, Ra, “Shu, and Tefnut.” Chapter CXVI. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 18).] Vignette : The deceased adoring three ibis-headed gods. In the Sa'i'te Recension the deceased is standing, with both hands raised in adoration, before the gods Thoth, Sa, and Tern (see Lepsius, op. cit., Bl. 44). Text: (1) ANOTHER CHAPTER OF KNOWING THE SOULS OF KHEMENNU (HERMOPOLIS). The chancellor-in-chief, Nu, trium¬ phant, saith : — (2) “The goddess Neith shineth in Matchat, and the goddess Maat “is carried by the arm of him who eateth the Eye, and who “is its divine judge, and the Sem priest carrieth me over upon “it. I will not declare it unto men, and I will not tell it unto “the gods ; 1 will not declare it unto men, and I will not tell “it unto the gods. I have entered in being an ignorant man, “and I have seen the hidden things. (4) Homage to you, O “ye gods who dwell in Khemennu, ye know me even as I “know the goddess Neith, and [ye give] to the Eye the growth “which endureth. (5) There is joy [to me] at the judgment of “the things which are to be judged. I, even I, know the Souls “of Annu ; they are great at the festival of the month, and are “little at the festival of the half month. They are Thoth (6) “the Hidden one, and Sa, and Tem.” Rubric : if this chapter be known [by the deceased] offal SHALL BE AN ABOMINATION UNTO HIM. AND HE SHALL NOT DRINK FILTHY WATER. THE CHAPTERS OF COMING FORTH BY DAY. I 82 Chapter CXVII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 9).] Vignette : The deceased, holding a staff in his left hand, about to walk up one side of a hill of the horizon. In the Sai'te Recension the god Anubis is leading the deceased to a shrine which is set on a hill (see Lepsius, op. cit., Bl. 44). Text : (1) The CHAPTER OF RECEIVING PATHS [WHEREON TO WALK] IN RE-STAU. The chancellor-in-chief, Nu, triumphant, saith : — (2) “The paths which are above me [lead] to Re-stau. I am he “who is girt about with his girdle and who cometh forth from “the [goddess of] the Ureret crown. I have come, and I have “stablished things in Abtu (Abydos), (3) and I have opened out “paths in Re-stau. The god Osiris hath eased my pains. I am “he who maketh the waters to come into being, and who setteth “his throne [thereon], and who maketh his path through the “funeral valley and through the Great Lake. (4) I have made “my path, and indeed I am [Osiris]. “[Osiris was victorious over his enemies, and the Osiris Neb- “qet is victorious over his enemies. He hath become as one “of yourselves, [O vc gods], his protector is the Lord of etern¬ ity, he walketh even as ye walk, he standeth even as ye “stand, he sitteth even as ye sit, and he talketh even as ye talk “in the presence of the Great God, the Lord of Amentet.]" 1 Chapter CXVII 1. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 9).] Vignette : The deceased holding a staff in his left hand. In the Sa'fte Recension this Chapter has no vignette. 1. The words in brackets are from the Papyrus of Neb-qet (sheet 3). THE CHAPTER OF COMING FORTH FROM RF-STAU. i83 Text : (i) The Chapter of coming forth from Re-stau. The chancellor-in-chief, Nu, triumphant, saith : — “I was born in (2) Re-stau, and splendour hath been given “unto me by those who dwell in their spiritual bodies ( saliu ) “in the habitation where libations are made unto Osiris. The “divine ministers who are in Re-stau shall receive [me] (3) when “Osiris is led into the twofold funeral region of Osiris ; O let “me be a divine being whom they shall lead into the twofold “funeral region of Osiris.” Chapter CX1X. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 9).] Vignette : The deceased adoring the god Osiris who stands in a shrine. In the Sai'te Recension the deceased is walking away from a shrine which is set upon a hill (see Lepsius, op. cit ;, Bl. 44). Text : (1) The Chapter of coming forth from Re- stau.1 The chancellor-in-chief, Nu, triumphant, saith : — (2) “I am the Great God who maketh his light. I have come to “thee, O Osiris, and 1 offer praise unto (3) thee. [I am] pure “from the issues which are carried away from thee. Thy name is “made in Re-stau, and thy power is in Abtu (Abydos). Thou “art raised up, then, O Osiris, (4) and thou goest round about “through heaven with Ra, and thou lookest upon the generations “of men, O thou One who circlest, thou Ra. Behold, verily, I “have said unto thee, O Osiris, ‘I am (5) the spiritual body ol “the God,’ and I say, ‘Let it come to pass that I shall never “be repulsed before thee, O Osiris.’” The following is the Chapter in a fuller form : — 2 (1) The Chapter of knowing the name of Osiris and of entering into and of going out from Re-stau [in all the 1. A fuller title of this Chapter is, “The Chapter of knowing the name of Osiris, and of going into and of coming forth from Re-stau." 2. For the te\t see Naville, np. cit.. Bd. I. Bl. i3o. 184 THE CHAPTERS OF COMING FORTH BY DAY. FORMS WHEREIN HE WILLETH TO COME FORTH].1 The scribe Mes-em-neter, triumphant, saith : — (2) ‘‘I am the Great Name who maketh (3) his light. I have “come to thee, O Osiris, and I offer praise unto thee. I am “pure from the issues which are carried away from thee. [Thy] “name hath been made in Re-stau when it hath fallen (4) therein. “Homage to thee, O Osiris, in thy strength and in thy power, “thou hast obtained the mastery in Re-stau. Thou art raised “up, O Osiris, in thy (5) might and in thy power, thou art “raised up, O Osiris, and thy might is in Re-stau, and thy “power is in Abtu (Abydos). Thou goest round about through “heaven, and (6) thou sailest before Ra, and thou lookest upon “the generations of men, O thou Being who circlest, thou Ra. “Behold, verily, I have said unto thee, O Osiris, ‘I am the spiri¬ tual body of the God,’ and I say, ‘Let it come to pass that “1 shall never be repulsed before thee, O Osiris.’” Chapter CXX. Vignette : This Chapter is without a vignette both in the Theban and Sa'ite Recensions. Text : In the Sa'ite Recension this Chapter is given twice: see Lepsius, op. cit., Bll. 3 and 45, and supra, Chapter XII. / _ Chapter CXX1. Vignette : This Chapter is without a vignette both in the Theban and Sa'ite Recensions. Text : In the Sa'ite Recension this Chapter is given twice ; see Lepsius, op. cit., Bll. 4 and 45, and supra, Chapter XIII. 1. The words in brackets arc from the Papyrus of Amen-cm-heb (see Na- ville, op. cit., Bd. II. p. 267). THE CHAPTER OF 001X0 ABOUT IX THE UXDER \\ ’ORLD. 1 85 Chapter CXX1I. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 9).] Vignette : The Papyrus of Nu is the only document containing the The¬ ban Recension which is known, at present, to give a text of this Chapter, but it is without a vignette. In the Suite Recension the deceased is bowing before a shrine which is set upon a hill (see Lepsius, op. cit., Bl. 45). Text: (1) The Chapter of going in after coming forth [FROM THE UNDERWORLD], The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — (2) “Open unto me ? Who then art thou ? Whither goest thou ? “What is thy name? 1 am one of you, ‘Assember of Souls’ is “the name of my boat ; (3) ‘Making the hair to stand on end’ “is the name of the oars ; ‘Watchful one’ is the name of its “bows ; ‘Evil is it’ is the name of the rudder ; ‘Steering straight “for the middle’ is the name of the Matchabet ; so likewise “[the boat] is a type of my sailing onward to the pool. Let “there be given unto me vessels of milk, (5) together with “cakes, and loaves of bread, and cups of drink, and pieces of “meat in the Temple of Anpu,” or (as others say), “Grant “thou me [these things] wholly. Let it be^so done unto me “that I may enter in (6) like a hawk, and that I may come “forth like the Bennu bird, [and like] the Morning Star. Let “me make [my] path so that [I] may go in peace into the “beautiful Amentet, and let the Lake of Osiris be mine. (7) “Let me make my path, and let me enter in, and let me adore “Osiris, the Lord of life.” 1 Chapter CXXIII or CXXX1X.2 [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 10).] Vignette : The deceased, or his soul, standing before a palace or shrine; in the Sa'ite Recension this Chapter has no vignette. 1. Several passages in this Chapter are also found in Chapter LVIII. 2. This Chapter occurs twice in the Sai'te Recension ; see Lepsius, op. cit., Bll. 45 and 57. As Chap. CXXIII it is called “Another Chapter”, but as Chap. CXXXIX it is called “A hymn of praise to Tern”. i86 THE CHAPTERS OF COMING FORTH BY DAY. Text : (i) The Chapter of entering into the Great HOUSE.1 The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — “Homage to thee, O Thoth. I am Thoth, who have weighed “the two divine Fighters (;. e., Horus and Set), (2) I have de¬ stroyed their warfare and I have diminished their wailings. I “have delivered the Atu fish in his turning back, and I have “performed that which thou didst order (3) concerning him, and “afterwards I lay down within my eye. [I am he who hath “been without opposition. I have come ; do thou look upon me “in the Temple of Nem-hra (or Uhem-hra).] I give commands “in the words of the divine aged ones, and, moreover, I guide “for thee the lesser deities.” Chapter CXXIV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 10).] Vignette : The deceased adoring Mestha, Hapi, Tuamautef and Qebh- sennuf. 2 Text : (1) The CHAPTER OF GOING INTO THE PRESENCE OF THE DIVINE SOVEREIGN PRINCES OF OSIRIS. (2) The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — “My soul hath built for me a habitation in the city of Tattu ; 1 “sow seed in the city of Pe, and (3) I plough my field with my “labourers (?), and for this reason my palm tree is like Arnsu. “That which is an abomination unto me, that which is an abo- “mination unto me I shall not eat. (4) That which is an abo¬ mination unto me, that which is an abomination unto me is “filth. I shall not eat thereof ; by sepulchral meals and food I “shall not be destroyed. [The abominable thing] I shall not take 1. Two copies of this Chapter taken from royal tombs are given by Na- ville with Chapter CXXV (Ueberschrift) ; see Todtenbuch, Bd. II, p. 335. 2. In the Papyrus of Nu Chapter CXXIV is given under the title, “Chapter of making the transformation into a Bennu bird,” and the vignette above it is a Bennu bird. THE CHATTER OF GOING TO THE SOVEREIGN CHIEFS. 187 “into my hands, (5) I shall not walk upon it in my sandals, “because my cakes are [made] of white grain, and my ale is “[made] of red grain, and behold, (6) the Sektet boat and the uMatet boat bring them to me, and I cat [thereof] under the “branches of [the trees], the beautiful arms [of which] I know. “0 let (7 ) splendour be prepared for me with the white crown “which is lifted up upon me by the uraei-goddesses. Hail, thou “guardian of the divine doors of the god Sehetep-taui (/. e., ‘he “who maketh the world to be at peace’), bring [thou] (8) to me “that of which they make sepulchral meals ; grant thou that 1 “may lift up the branches (?). (9) May the god of light open to “me his arms, and may the company of the gods keep silence “whilst the denizens (10) of heaven talk with the chancellor- “in-chief, Nu, triumphant. I am the leader of the hearts of the “gods which strengthen ( 1 1 ) me, and I am a mighty one among “the divine beings. If any god or any goddess (12) shall come “forth against me he shall be judged by the ancestors of the year “who live upon hearts (i3) and who make(?) cakes (?) for me, “and Osiris shall devour him at [his] coming forth (14) from “Abtu (Abydos). He shall be judged by the ancestors of Ra, and “he shall be judged by the (15) God of L-ight who clotheth heaven “among the divine princes. I shall have bread in my mouth at “stated seasons, and I shall enter in before the gods Ahiu. (16) “He shall speak with me, and I shall speak with the followers “of the gods. I shall speak with the Disk and I shall speak with “the denizens of heaven. (17) I shall put the terror of myself “into the blackness of night which is in the goddess Meh-urt, “[who is near] him that dwelleth in might. (18) And behold, I “shall be there with Osiris. My condition of completeness shall “be his condition of completeness among the divine princes. I shall “speak unto him [with] the words of (19) men, and he shall “repeat unto me the words of the gods. A kliu who is equipped “[with power] shall come.1 I am a khu who is equipped [with “power]; I am equipped [with the power] of all the khus, [be- 1. The Papyrus of Mes-em-neter adds, “bringing right unto thee the divine being who loveth her.” THE CHAPTERS OF COMING FORTH BY DAY. 1 88 “ing the form of the Sahu (/. e., spiritual bodies) of Annu, Tattu, “Suten-henen, Abtu, Apu, and Sennu. 1 The Osiris Auf-ankh is “victorious over every god and every goddess who are hidden in “Neter-khertet].” 2 Chapter CXXV. The CXXVth Chapter consists of three parts : the Introduction, the Negative Confession, and a concluding text. The Introduction was said when the deceased arrived at the Hall of double Maati ; the Negative Confession was recited by him before the forty-two gods who were in this Hall ; and the concluding text when he came into the underworld. I. The Introduction. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 3o).] Vignette : I. The god Osiris, bearded and wearing the “white” crown, stands in a shrine the roof of which is surmounted by a hawk’s head and by uraei ; he holds the usual emblems of sovereignty and dominion. Behind him is the goddess Isis, and before him, standing upon a lotus flower, are the four children of Horus, Mestha, Hapi, Tuamautef, and Qebhsennuf. Vignette : II. Ani and his wife Thuthu standing, with hands raised in adoration to Osiris, before a table of offerings. Text: (1) The CHAPTER OF ENTERING INTO THE HALL OF DOUBLE MAATI ; A HYMN OF PRAISE TO OSIRIS, THE GOVERN¬ OR OF A.MENTET. Osiris, the scribe Ani, triumphant, saith : — (2) “I have come, and [I] have drawn nigh to see thy beau¬ ties ; my hands [are raised] in adoration of thy name ‘Right 1. I. e., Heliopolis, Mendes or Busiris, Heracleopolis, Abydos, Panopolis, and Sennu (a city near Panopolis). 2. The words in brackets are from the Sai'te Recension (see Lepsius, op. cit ., BI. 46). THE CHAPTER OF ENTER/ SC, THE HALL OF MAA II. I 89 “and Truth’. I came and I drew nigh unto [the place where] “the acacia tree growcth not, where (3) the tree thick with “leaves existeth not, and where the ground yieldeth neither “herb nor grass. Then 1 entered into the hidden place, and I “spake with (4) the god Set, and my protector (?) advanced to “me, and his face was clothed (or covered), and [he] fell upon “the hidden things. He entered into the Temple of Osiris, and “he looked upon the hidden things which were therein ; and the “sovereign chiefs of the pylons [were] in the form of klius. And “the god Anpu (6) spake [to those who were on] both sides of “him with the speech of a man [as he] came from Ta-mera1; he “knoweth our paths and our cities. I make offerings (?), (7) and I “smell the odour of him as if he were one among you, and 1 say “unto him, I am Osiris, the scribe Ani, triumphant in peace, trium¬ phant! 1 have (8) come, and (I) have drawn nigh to see the “great gods, and I feed upon the offerings which are among “their food. I have been to the borders [of the territory of] (9) “Ba-neb-Tettet (/. e., the ‘Soul, the lord of Tattu’, or Osiris), and “he hath caused me to come forth like a Bennu bird, and to “utter words. I have been in the water of the stream, and (10) “I have made offerings of incense. I have guided myself to the “ Shentet tree of the [divine] children. I have been in Abu (or “Abu, i. e., Elephantine [?]) in the Temple of the goddess Satet. “(n'l I have submerged the boat of mine enemies [whilst] I “mvself have sailed over the Lake in the Neshmet boat. I have “seen the (12) Sahn (/. e., the spiritual bodies) [in] the city of “Qem-ur. I have been in the citv of Tattu, and I have brought “myself to silence [therein]. I have caused the god to have “the mastery over his two feet. ( 1 3) 1 have been in the Temple “of Tep-tu-f (7. e., ‘he that is on his hill', or Anubis), and I “have seen him that is lord of the divine temple. I have en¬ tered into the Temple (14) of Osiris, and I have arrayed my- “self in the apparel of him that is therein. I have entered into “Re-stau, and I have seen the hidden things (15) which are “therein. I was shrouded [therein], but 1 found a way for my- 1. I. e., the “Land of the inundation”, a name of Egypt. igo THE CHAPTERS OF COMING FORTH BY DAY “self. I have gone into the city of An-aarret-f (/'. c\, the place “where nothing groweth), and I covered my nakedness with the “garments which were therein. There was given unto me the “anti unguent [such as] women [use], along with the powder “of human beings. Verily Sut (?) (17) hath spoken unto me “the things which concern himself, and I said, Let thy weigh¬ ing be in (?) us.” “The Majesty of the god Anpu saith, (18) ‘Knowest thou “the name of this door so as to declare it unto me?’ And Osiris, “the scribe Ani, triumphant in peace, triumphant ! saith, (19) “‘Destroyer of the god Shu’ is the name (20) of this door. The “Majesty of the god Anpu saith, (21) ‘Knowest thou the name “of the upper (22) leaf and of the lower leaf?’ ‘Lord of Maat “(2 3) upon his two feet’ is the name of the upper (24) leaf, “and ‘Lord of twofold strength, the subduer of cattle’, (25) [is “the name of the lower leaf. The Majesty of the god Anpu “saith], ‘Since thou knowest (26) pass on, O Osiris the scribe, “the teller (27) of the divine offerings of all the gods of Thebes, “(27) Ani, triumphant, the lord of reverence’.” The Introduction. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 22).] Vignette : The deceased and his wife standing with both hands raised in adoration. Text : (1) [THE FOLLOWING] SHALL BE SAID WHEN THE OVER¬ SEER OF THE PALACE, THE CHANCELLOR-IN-CHIEF, NU, TRIUM¬ PHANT, COMETH FORTH INTO THE HALL (2) OF DOUBLE MAATI1 SO THAT HE MAY BE SEPARATED FROM EVERY SIN WHICH HE HATH DONE AND MAY BEHOLD THE FACES OF THE GODS. The Osiris Nu, triumphant, saith : — (3) “Homage to thee, O Great God, thou Lord of double Maati, “I have come to thee, O my Lord, and I have brought myself I. In other papyri this Chapter is called:— (1) “The Chapter of going into the Hall of double Maati (2) “The Chapter of [the Hall of] double Maati and of knowing what is therein"; and (3) “The Book of entering into the Hall of double Maati”; see Naville, op. cit., Bd. II. p. 275. THE CHAPTER OF EXTERIXG THE HALL OE MAATI igi “hither that (4) I may behold thy beauties. I know thee, and “1 know thy name, and 1 know the name[s] of the two and “forty gods who exist with (5) thee in this Hall of double Maati, “who live as warders of sinners and who feed upon their blood “(6) on the day when the lives of men are taken into account “in the presence of the god Un-nefer ; in truth ‘Rekhti-merti- “neb-Maati’ (/. e., ‘twin-sisters with two eyes, ladies of double “Maati") is thy name. In truth (7) I have come to thee, and 1 “have brought Maat (/. e., right and truth) to thee, and 1 have “destroyed wickedness for thee. [I have not done evil to] man- “kind. I have not oppressed the members of my family, (8") I “have not wrought evil in the place of right and truth. 1 have “had no knowledge of worthless men. I have not wrought evil. “I have not made to be the first [consideration] of each day “that excessive labour (9) should be performed for me. [I have] “not brought forward my name for [exaltation] to honours. 1 “have not ill-treated servants. [I have not thought scorn of “God.] 1 have not defrauded the oppressed one of his property.1 “1 have not done that which is an abomination (10) unto the “gods. I have not caused harm to be done to the servant by “his chief. I have not caused pain. I have made no man to “sutler hunger. 1 have made no one to weep. I have done no “murder. (11) I have not given the order for murder to be done “for me. I have not inflicted pain upon mankind. I have not “defrauded the temples of their oblations. I have not (12) pur- “loined the cakes of the gods. I have not carried off the cakes “offered to the khu s. I have not committed fornication. I have “not polluted myself [in the holy places of the god of my citv],2 “nor diminished from the bushel. ( 1 3) 1 have neither added to “nor fllched away land. I have not encroached upon the fields “[of others]. I have not added to the weights of the scales [to “cheat the seller], I have not mis-read the pointer of the scales “[to cheat the buyer], (14) I have not carried away the milk 1. Variant, “I have not caused misery, I have not caused affliction.” 2. The words in brackets are added from the Papyrus of Amen-neb (Brit. Mus. No. 9,964) ; see Naville, op. cit., Bd. II, p. 282. 192 THE CHAPTERS OF COMING FORTH BY DAY. “from the mouths of children. I have not driven away the cattle “which were upon their pastures. I have not snared (15) the “feathered fowl of the preserves of the gods. I have not caught “fish [with bait made of] fish of their kind. I have not turned “back the water at the time [when it should flow]. I have not “cut (16) a cutting in a canal of running water. I have not “extinguished a fire (or light) when it should burn. I have not “violated the times1 [of offering] the chosen meat-offerings. I “have not driven off (17) the cattle from the property of the “gods. I have not repulsed God in his manifestations. I am “pure. I am pure. I am pure. I am pure. My purity is the “purity of that (18) great Bentiu which is in the city of Suten- “henen (Heracleopolis), for, behold, I am the nose of the God “of the winds, who maketh all mankind to live on (19] the day “when the Eye (Utchat) of Ra is full in Annu (Heliopolis) at “the end of the second month 2 of the season Pert (/. e., the “season of growing) [in the presence of the divine lord of this “earth].3 I have seen the Eye of Ra when it was full in Annu, “therefore let not evil befall me (20) in this land and in this “Hall of double Maati, because I, even 1, know the name[s] of “these gods who are therein [and who are the followers of the “great god].”4 The Negative Confession. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 3o).] Vignette :5 The Hall of double Maati, that is to say the Hall of the goddesses Isis and Nephthys who symbolize Right and Truth ; herein are seated or stand forty-two gods, to each of whom the deceased must address a prescribed negative statement. At each end is one half of a folding door, one having the name of Neb-Maat-heri-tep-retuj-f and the other of Neb-pehti-Qesu-menmenet.6 On the centre of the roof, 1. Variant : — “I have not defrauded the gods of their chosen meat offerings." 2. I. e., the month called by the Copts Mekhir, the sixth month of the Egyptian year. 3. These words are added from the Papyrus of Nebseni. 4. These words are added from the Papyrus of Ani. 5. The vignette here described is that of the Papyrus of Ani, sheet 3i. 6. See above, p. 190. THE NEGATIVE CONFESSION I g3 which has a cornice of uraei, typifying divinity, and feathers, symbolic of Maat, is a seated deity,1 painted bluish-green, with hands extended, the right over the Eye of Horus, and the left over a pool. At the end of the Hall are four small vignettes, in which arc depicted: — i. The Maati goddesses, each seated upon a throne and holding a sceptre in her right hand, and the emblem of life in her left. 2. The deceased, arrayed in white, standing before the god Osiris with both hands raised in ado¬ ration. 3. A balance with the heart, symbolizing the conscience of the deceased, in one scale, and the feather, emblematic of Right and Truth, in the other. The god Anubis is testing the tongue of the balance, and close by stands the monster Am-met. 4. Thoth, ibis-headed, seated upon a pylon-shaped pedestal, painting a large feather of Maat. Text : The scribe Nebseni, triumphant, saith : — 1. “Hail, thou whose strides are long, who comest forth from “Annu (Heliopolis), I have not done iniquity. 2. “Hail, thou who art embraced by flame, who comest forth “from Kher-aba,2 I have not robbed with violence. 3. “Hail, thou divine Nose (Fenti), who comest forth from “Khemennu (Hermopolis) , 1 have not done violence [to any “man]. 4. “Hail, thou who eatest shades, who comest forth from the “place where the Nile riseth,3 I have not committed theft. 5. “Hail, Neha-hau,4 who comest forth from Re-stau, 1 have “not slain man or woman. 6. “Hail, thou double Lion-god, who comest forth from heaven, “I have not made light the bushel. 7. “Hail, thou whose two eyes are like flint ,5 w ho comest “forth from Sekhem (Letopolis), 1 have not acted deceitfully. 8. “Hail, thou Flame, who comest forth as [thou] goest back, “1 have not purloined the things which belong unto God. 1. In die XVIlth Chapter, line 46 (see above, p. 47) this god is called Heh, i. e., “Millions of years.” 2. A city near Memphis. 3. The Qerti or caverns out of which flowed the Nile were thought to be situated between Aswan and Philae. 4. Variant, Neha-hra. 5. Variant, “like fire.” 13 194 THE CHAPTERS OF COMING FORTH BY DAY. g. “Hail, thou Crusher of hones, who contest forth from “Suten-henen ( Heracleopolis), I have not uttered falsehood. io. “Hail, thou who makest the flame to wax strong, who “contest forth front Het-ka-Ptah (Memphis), I have not carried “away food. n. “Hail, Qerti, (/. e., the tw'O sources of the Nile), who “come forth from Amentet, 1 have not uttered evil words. 12. “Hail, thou whose teeth shine, who contest forth from Ta- “she (;'. e., the Fayyunt), I have attacked no man. 1 3. “Hail, thou who dost consume blood, who contest forth “from the house of slaughter. I have not killed the beasts [which “are the property of God], 14. “Hail, thou who dost consume the entrails, who contest “forth from the mdbel chamber, I have not acted deceitfully. 15. “Hail, thou god of Right and Truth, who contest forth “front the city of double Maati, 1 have not laid waste the lands “which have been ploughed (?). 16. “Hail, thou who gocst backwards, who contest forth front “the city of Bast (Bubastis), I have never pried into matters [to “make mischief]. 17. “Hail, Aati, who contest forth front Annu (Heliopolis), I “have not set my mouth in motion [against any man]. 18. “Hail, thou who art doubly evil, who contest forth front “the nonte of Ati , 1 I have not given way to wrath concerning “ntyself without a cause. 19. “Hail, thou serpent Uamemti, who contest forth front the • “house of slaughter, I have not defiled the wife of a man. 20. “Hail, thou who lookest upon what is brought to him, I “who contest forth from the Temple of Antsu, 1 have not com- : “niitted any sin against purity. 21. “Hail, Chief of the divine Princes, who contest forth front “the city of Neltatu,2 1 have not struck fear [into any man]. 22. “Hail, Khemiu (/. e., Destroyer), who contest forth front the 1. I. e., the ninth nome of Lower Egypt, the capital of which was Per- Ausar or Busiris. 2. The “city of the sycamore” ; a name of a city of Upper Egypt. THE NEGATIVE CONFESSION. 195 “Lake of Kaui, I have not encroached upon [sacred times and “seasons]. 23. “Hail, thou who ordcrest speech, who conrest forth from “Urit, I have not been a man of anger. 24. “Hail, thou Child, who contest forth from the Lake of “Heq-at,1 1 have not made myself deaf to the words of right “and truth. 25. “Hail, thou disposer of speech, who contest forth from the “city of Unes,2 I have not stirred up strife. 26. “Hail, Basti, who contest forth front the Secret city, I “have made [no man] to weep. 27. “Hail, thou whose face is [turned] backwards, who contest “forth front the Dwelling, 1 have not committed acts of im¬ purity, neither have I lain with men. 28. “Hail, Leg of fire, who contest forth front Akhekhu, 1 “have not eaten my heart.3 29. “Hail, Kenenrti, who contest forth from [the city of] Ke- “nernet, 1 have abused [no man]. 30. “Hail, thou who bringest thine offering, who contest forth “front the city of Sau (Sais),- I have not acted with violence. 3 1. “Hail, thou god of faces, who contest forth front the .city “of Tchefet, I have not judged hastily. 32. “Hail, thou who givest knowledge, who contest forth front “Until, I have not . , and 1 have not taken vengeance “upon the god. 33. “Hail, thou lord of two horns, who contest forth front “Satiu, I have not multiplied [my] speech overmuch. 34. “Hail, Nefer-Tent, who contest forth front Het-ka-Ptah “(Memphis), I have not acted with deceit, and 1 have not worked “wickedness. 35. “Hail, Tent-Sep, who contest forth front Tattu, I have “not uttered curses [on the king]. 1. The thirteenth nome of Lower Egypt. 2. The metropolis of the nineteenth nome of Upper Egypt. 3. I e., “lost my temper and become angry.” i3* 1 96 THE CHAPTERS OF COMING FORTH BY DAY. 36. “Hail, thou whose heart doth labour, who contest forth “from the city of Tebti, I have not fouled (?) water. 37. “Hail, Ahi of the water, who contest forth front Nu, I “have not made haughty my voice. 38. “Hail, thou who givest commands to mankind, who contest “forth from [Sau (?)], I have not cursed the god. 3g. “Hail, Neheb-nefert, who contest forth front the Lake of “Nefer (?), I have not behaved with insolence. 40. “Hail, Neheb-kau, who contest forth front [thy] city, I “have not sought for distinctions. 41. “Hail, thou whose head is holy, who contest forth front “[thy] habitations, I have not increased my wealth, except with “such things as are [justly] mine own possessions. 42. “Hail, thou who bringest thine own arm, who contest “forth front Aukert (underworld), 1 have not thought scorn of “the god who is in nty city.” Address to the gods of the underworld. [Front the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 24).] Vignette : The deceased standing with both hands raised in adoration. Text: [Then SHALL THE HEART WHICH IS RIGHTEOUS AND SINLESS SAY]1:— (1) The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — “Homage to you, O ye gods who dwell in the Hall of double “Maati, I, even I, know (2) you, and I know your names. Let “me not fall under your knives of slaughter, and bring ye not “forward my wickedness unto the god in whose train ye are ; “(3) and let not evil hap come upon me by your means. O “declare ye me right and true in the presence of Neb-er-tcher, 1. These words are added from Brit. Mus. No. 9905. Other papyri intro¬ duce the address with the words: — (1) “To be said when [the deceased cometh forth victorious from the Hall of double Maati” ; (2) “To be said when he cometh forth to the gods of the underworld” ; (3) “The words which [are to be said] after the Hall of double Maati." ADDRESS TO THE OODS OF THE UNDERWORLD. 197 “because I have done that which is right and true in Ta-mera “(Egypt). (4) I have not cursed God, and let not evil hap come “upon me through the king who dwelleth in my day. Homage “to you, O ye gods, who dwell in the Hall of double Maati, (5) “who are without evil in your bodies, and who live upon right “and truth, and who feed yourselves upon right and truth in “the presence of the god Horus, who (6) dwelleth in his divine “Disk : deliver ye me from the god Baba who feedeth upon the “entrails of the mighty ones upon the day of the great judg¬ ment. (7) O grant ye that 1 may come to you, for I have not “committed faults, I have not sinned, I have not done evil, I have “not borne false witness ; (8) therefore let nothing [evil] be done “unto me. 1 live upon right and truth, and I feed upon right “and truth. I have performed the commandments of men [as “well as] the things whereat are gratified the gods, (9) I have “made the god to be at peace [with me by doing] that which “is his will. 1 have given bread to the hungry man, and “water to the thirsty man, and apparel to the naked (10) man, “and a boat to the [shipwrecked] mariner. I have made holy “offerings to the gods, and sepulchral meals to the khus. Be ye “then my deliverers, (11) be ye then my protectors, and make “ye not accusation against me in the presence of [the great god], “1 am clean of mouth and clean of hands ; therefore let it be “said unto me by those who shall behold me, ‘Come in peace ; “come in peace’, (12) for I have heard that mighty word which “the spiritual bodies (sahu)1 spake unto the Cat ( 1 3) in the “House of Hapt-re. I have been made to give evidence before “the god Hra-f-ha-f (?'. e., he whose face is behind him), and “he hath given a decision [concerning me]. I have seen the “things over which the persea tree spreadeth [its branches] “(14) within Re-stau. I am he who hath offered up prayers “to the gods and who knoweth their persons. I have come “and I have advanced to make the declaration of right and “truth, and to set the (15) balance upon what supporteth it 1. The ordinary reading is, “For I have heard the word which was spoken by the Ass with the Cat.” THE CHAPTERS Ot COMING FORTH BY DAY. 198 “within the region of Aukert. Hail, thou who art exalted upon “thy standard, thou lord of the Atefu crown, whose name is “proclaimed as ‘Lord of the winds’, deliver thou me (16) from “thy divine messengers who cause dire deeds to happen, and “who cause calamities to come into being, and (17) who are “without coverings for their faces, for I have done that xvhich “is right and true for the Lord of right and truth. I have pu¬ rified myself and my breast (18) with libations, and my hinder “parts with the things which make clean, and my inner parts “have been in the Pool of right and truth. There is no single “member of mine which lacketh right and truth. (19) I have “been purified in the Pool of the south, and 1 have rested in “the northern city which is in the Field of the Grasshoppers, “wherein the divine sailors of Ra bathe at the (20) second hour “of the night and at the third hour of the day. And the hearts “of the gods are gratified (?) after they have passed through it, “whether it be by night, or whether it be by day, and they sav “unto me, (21) ‘Let thyself come forward’. And they say unto “me, ‘Who, then, art thou?’ And they say unto me, ‘What is thv “name?’ ‘I am he who is equipped under the flowers [and I am] “the dweller in his olive tree,’ (22) is my name. And they say “unto me straightway, ‘Pass thou on' ; and I passed on bv the “city to the north of the olive tree. What, then, didst thou see “there? The leg and the thigh. What, then, (23). didst thou say “unto them? Let me see rejoicings in those lands of the Ten- “khu.1 And what did they give unto thee? A flame of (24) fire “and a tablet (or sceptre) of crystal. What, then, didst thou do “therewith? I buried them by the furrow of Manaat as ‘things for “the night’. (25) What, then, didst thou find bv the furrow of “Maaat? A sceptre of flint, the name of which is ‘Giver of winds’. “What, then, didst thou do to the flame of fire and the (26) tablet “(or sceptre) of crystal after thou hadst buried them? I uttered “words over them in the furrow, [and I dug them out therefrom];2 1. A people who dwelt, probably, on the north-east frontier of Egypt, and who have been by some identified with the Phoenicians. 2. These words are added from the Papyrus of Nebseni. ADDRESS TO THE GODS OF THE UNDERWORLD. igg “I extinguished the fire, and 1 broke the tablet (or sceptre), and “I created (27) a pool of water. ‘Come, then,’ [they say,] ‘and “enter in through the door of this Hall of double Maati, for thou “knowest us’. ” “‘We will not let thee enter in through us’, say the bolts of “('28) the door, ‘unless thou tellest [us] our names’; ‘Tongue “[of the Balance] of the place of right and truth’ is your name. “‘I will not let thee enter in by me,’ saith the [right] lintel “(2g) of the door, ‘unless thou tellest [me] my name’; ‘Ba¬ lance of the support of right and truth’ is thy name. ‘I will “not let thee enter in by me,’ saith the [left] lintel of the door, “(Bo) ‘unless thou tellest [me] my name’ ; [‘Balance of] wine’ is “thy name. ‘I will not let thee pass over me,’ saith the thres- “hold of this door, ‘unless thou tellest [me] my name’; ‘Ox of “the god Seb’ is thy name. ‘I will not open unto thee,’ saith “the fastening of this door, ‘unless thou tellest [me] my name’; ‘“Flesh of his mother’ is thy name. ‘I will not open unto thee,’ “saith the socket of the fastening of the door, ‘unless thou “tellest me my name;’] ‘Living eye of the god Sebek, the lord “of Bakhau’ is thy name. ‘I will not open unto thee [and 1 will “not let thee enter in bv me,’ saith the guardian of the leaf “of] this door, ‘unless (3 1) thou tellest [me] my name’ ; ‘Elbow “of the god Shu when he placeth himself to protect Osiris’ is “thy name. ‘We will not let thee enter in by us,’ say the “posts of this door, ‘unless thou tellest us our names’; (32) “‘Children of the uraei-goddesses’ is your name.1 ‘Thou know- “est us,’ [they say], (33) ‘pass on, therefore, by us.’ “‘I will not let thee tread upon me,’ saith the floor of (34) “the Hall of double Maati, ‘because I am silent and 1 am holy, “and because 1 do not know the namefs] of thy two feet where- “with thou wouldst walk (35) upon me ; therefore tell them to “me.’ ‘Traveller (?) of the god Khas’ is the name of my right “foot, and ‘Staff of the goddess Hathor’ is the name of my left 1. The Papyrus of Nu continues, “I will not open unto thee and I will not let thee pass by me’, saith the Guardian of this door, ‘unless (33) thou tellest [me] my name’ ; ‘Ox of Seb’ is thy name.” See above, 1. 3o. 200 THE CHAPTERS OF COMING FORTH BY DAY “foot.’ (36) ‘Thou knowest me,’ [it saith], ‘pass on therefore “over me.’ ” “‘I will not make mention of thee,’ saith the guardian of the “door of this Hall of double Maati, unless thou tellest [me] my “name ; ‘Discerner of (37) hearts and searcher of the reins’ is “thy name. ‘Now will I make mention of thee [to the god], “But who is the god that dwellcth in his hour? Speak thou it’ “(/. e., his name). Maau-Taui (i. e., he who keepeth the record of “the two lands) [is his name]. ‘Who then is (38) Maau-Taui?’ “He is Thoth. ‘Come’, saith Thoth. ‘But why hast thou come?’ “I have come, and I press forward that I may be mentioned. “What now (3g) is thy condition? I, even I, am purified from “evil things, and I am protected from the baleful deeds of those “who live in (40) their days; and I am not among them. ‘Now “will I make mention of thee (to the god].’1 ‘[Tell me now], “who is he2 whose (44) heaven is of fire, whose walls [are “surmounted by] living uraei, and the floor of whose house is “a stream of water? Who is he, I say?’ It is (44) Osiris. ‘Come “forward, then : verily thou shalt be mentioned [to him]. Thy “cakes [shall come] from the Eye of Ra, and thine ale [shall “come] from (45) the Eye of Ra, and the sepulchral meals “[which shall be brought to thee] upon earth [shall come] from “the Eye of Ra. This hath been decreed for the Osiris the “overseer of the palace, the chancellor-in-chief, Nu, triumphant.’” Rubric : (46) THE MAKING OF THE REPRESENTATION OF WHAT SHALL HAPPEN IN THIS HALL OF DOl'BLE MAATI. this CHAPTER SHALL BE SAID [BY THE DECEASED] AFTER HE HATH BEEN CLEANSED AND PURIFIED, AND WHEN HE IS ARRAYED IN APPAREL, (47) AND IS SHOD WITH WHITE LEATHER SANDALS, AND HIS EYES HAVE BEEN PAINTED WITH ANTIMONY, AND [HIS BODY] HATH BEEN ANOINTED WITH UNGUENT OF ANTI, AND WHEN HE OFFERETH OXEN, AND FEATHERED FOWL, AND INCENSE, AND CAKES, AND ALE, AND (48) GARDEN HERBS. AND, BEHOLD, THOU SHALT DRAW A REPRESENTATION OF THIS IN COL¬ OUR UPON A NEW TILE MOULDED FROM (49) EARTH UPON WHICH NEITHER A PIG NOR OTHER ANIMALS HAVE TRODDEN. AND IF [THOU] DOEST THIS 1. Here the Papyrus repeats a passage given above. 2. The words sema-kud are superfluous. THE CHAPTER OE THE FOUR APES. 20 1 IJOOK. UPON IT [IN WRITING, THE DECEASED] SHALI. FLOURISH, AND HIS CHILDREN (5o) SHALL FLOURISH, AND [HIS NAME] SHALL NEVER FALL IN¬ TO OBLIVION, AND HE SHALL BE AS ONE WHO FILLETH (I. E.. SATISFIETH) THE HEART OF THE ICING AND OF HIS PRINCES. AND BREAD, AND CAICES, AND SWEETMEATS, (5 1 ) AND WINE, AND PIECES OF FLESH SHALL BE GIVEN UN l'O HIM UPON THE ALTAR OF THE GREAT GOD; AND HE SHALL NOl BE TURNED BACK AT ANY DOOR IN AMENT ET , AND HE SHALL BE pa) BROUGHT IN ALONG WITH THE KINGS OF UPPER AND LOWER EGYPT, AND HE SHALL BE IN l'HE TRAIN OF OSIRIS' CONTINUALLY AND REGU¬ LARLY FOR EVER - Chapter CXXVI. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 24).] Vignette : A lake of fire, at each corner of which is seated a dog¬ headed ape. Text: (1) . 3 The overseer of the palace, the chancellor-in-chief, Nu, triumphant, the son of the overseer of the palace, the chancellor- in -chief, Amen-hetep, triumphant, saith : — (2) “Hail, ye four apes who sit in the bows of the boat of (3) Ra, “who convey right and truth to Neb-er-tcher, who sit in judg- “ment (4) on my misery and on my strength, who make the “gods to rest contented by means of the flame of (5) your “mouths, who offer holy offerings to the gods and sepulchral “meals to the khu s, (6) who live upon right and truth, and “who feed upon (7) right and truth of heart, who are without “deceit and fraud, and to whom wickedness is an abomination, “(8) do ye away with my evil deeds, and put ve away my sin “[which deserved stripes upon earth, and destroy ye any evil “whatsoever that belongeth unto me],4 and let there be no ob¬ stacle whatsoever on my part towards (9] you. O grant ye that 1. After ‘Osiris’ a Paris papyrus adds, ‘He shall come forth in whatsoever form he is pleased to appear as a living soul for ever and ever.” 2. In the Papyrus of Ani (sheet 33) this Rubric comes after Chap. XI. II, and is written below the Vignette of Chapter CXXVI. 3. This Chapter has no title either in the Theban or in the Saite Re¬ cension. 4. The words in brackets are added from Brit. Mus. No. 9913. 202 THE CHAPTERS OF COMING FORTH BY DAY. “I may make my way through the underworld ( ammehet ), let me “enter into Re-stau, let me pass through (io) the hidden pvlons “of Amentet. O grant that there may be given to me cakes, “(ii) and ale, and sweetmeats (?), even as [they are given] “to the living klms, and grant that 1 may enter in (12) and come forth from Re-stau.” “[The four apes make answer, saying], ‘Come, then, for we “have done away with thy wickedness, and we have put away “thy sin, along with the [sin deserving of] stripes which thou “[didst commit] upon earth, and we have destroyed [all] the (i3) “evil which belonged to thee upon the earth. Enter, therefore, “into Re-stau, and pass thou through the hidden pylons of “Amentet, and there shall be given unto thee cakes, (14) and “ale, and sweetmeats (?), and thou shalt come forth and thou “shalt enter in at thy desire, even as do those klms who are “favoured [of the god], and thou shalt be proclaimed (or called) “each day in the horizon.” Chapter CXXVIIa. [From the Tomb of Rameses IV (see Naville, op. cit.. Bd. I. Bl. 141 ; Let'ebure, Tombeau de Ramses IV, Plate i3).] Vignette : This version of the CXXVIIth Chapter has not yet been found in the papyri containing the Theban Recension. In the SaTte Re¬ cension (Lepsius, op. cit., Bl. 51) the deceased stands, with both hands raised in adoration, before a table of offerings placed in the presence of six gods, three standing upright and three seated, each of whom holds in his hands a tiail and a sceptre. The first god has the head of a bull, the second is jackal-headed, the third is snake-headed, the fourth is human-headed, the fifth is bull-headed, and the sixth is human-headed. The last three have feathers, emblematic of right and truth, on their heads. Text : (1) The Book of the praise of the gods of the QERTI 1 WHICH A MAN SHALL RECITE WHEN HE COMETH FORTH BEFORE THEM TO ENTER IN TO SEE THE GOD IN THE GREAT Temple OF THE UNDERWORLD. And he shall say : — 1. I. e, districts or divisions of the underworld. ADORATIONS TO THE GODS OF THE QERTI. 203 “Homage to you, 0 ye gods of the Qerti , (2) ye divine “dwellers in Amentet! Homage to you, O ye guardians of the “doors of the underworld, who keep ward over the god, who “bear and proclaim [the names of those who come] into the “presence of the god (3) Osiris, and who hold yourselves ready, “and who praise [him], and who destroy the Enemies of Ra. “O send ve forth vour light and scatter ye the darkness [which “is about] you, and behold ye the holy and divine (4) Mighty “One, O ve who live even as he liveth, and call ye upon him “that dwelleth within his divine Disk. Lead ve the King of “the North and of the South, ' Usr-Maat-Ra-setep-en-Amen j, the “son of the Sun, Ra-meses-meri-Amen-Ra-heq-Maat |, through “your doors, mav his divine soul enter into your hidden places, “(5) [for] he is one among you, and he hath shot forth cala- “mities upon the serpent fiend Apep, and he hath beaten down “the obstacles [which Apep set up] in Amentet. Thy word hath “prevailed mightily over thine enemies, O great God, who livest “in thy divine Disk; thy word hath (6) prevailed mightily over “thine enemies, O Osiris, Governor of Amentet ; thy word hath “prevailed mightily over thine enemies in heaven and in earth, “O thou King of the North and of the South, (Usr-Maat- Ra- “setep-en -Amen j, the son of the Sun, ( Ra-meses-meri-Amen-Ra- “heq-Maat , and over the sovereign princes of every god and “of every goddess, (7) O Osiris, Governor of Amentet ; he hath “uttered words in the presence [of the god in] the valley of the “dead, and he hath gained the masterv over the mighty sove¬ reign princes. Hail, ye doorkeepers (?), hail, ye doorkeepers, who “guard your gates, who punish (8) souls, who devour the bo- “dies of the dead, who advance over them at their examination “in the places of destruction, who give right and truth to the “soul and to the divine khu, the beneficent one, (9) the mighty “one, whose throne is holy in Akert, who is endocved with soul “like Ra and who is praised like Osiris, lead ye along the King “of the North and of the South (^Usr-Maat-Ra-setep-en-Amen \ “the son of the Sun, Ra-meses-meri-Amen-Ra-heq-Maat j, un- 204 THE CHAPTERS OF COMING FORTH BY DAY. “bolt ye for him (io) the doors, and open [ye] the place of his “ Qerti for him. Behold, make ve his word to triumph over his “enemies, and indeed let meat offerings and drink-offerings be made “unto him by the god of the double door, and let him (n) put “on the nemmes crown of him that dwelleth in the great and hid- “den shrine. Behold the image of Heru-khuti (Harmachis), who is “doubly true, and who is the divine Soul and the divine and (12) “perfect Khu ; he hath prevailed with his hands. The two great “and mighty gods cry out to the King of the North and South “, Usr-Maat-Ra-setep-en-Amen\ the son of the Sun, (Ra-mcses- “meri-Amcn-Ra-heq-Maat j, they rejoice in him, they sing praises “to (i3) him [and clap] their hands, they accord him their pro¬ jection, and he liveth. The King of the North and South “ Usr-Maat-Ra-setep-en-Amen j, the son of the Sun, fRa-meses- “meri-Amen-Ra-heq-Maatl riseth like a living soul in heaven. “He hath been commanded to (14) make his transformations, he “hath make himself victorious before the divine sovereign chiefs, “and he hath made his way through the gates of heaven, and “of earth, and of the underworld, even as hath Ra. The King “of the North and South, (Usr-Maat-Ra-setep-en-Amen j, the son “of the Sun, Ra-meses-meri-Amen-Ra-heq-Maat^j, (15) saith, ‘“Open unto me the gate[s] of heaven, and of earth, and of “the underworld, for I am the divine soul of Osiris and I rest “in him, and let me pass through their halls. Let [the gods] “sing praises unto me [when] they see 1 16) me ; let me enter “and let favour be shewn unto me ; let me come forth and let “me be beloved ; and let me go forward, for no defect or fail¬ ing hath been found clinging unto me."' Chapter CXXVIIb. [From the Papyrus of Ptah-mes (Naville, op. cit., Bd. I. Bl. 1 42)-] Vignette: Sixteen gods in four groups, each containing two pairs; before each group is a table of offerings. adorations to the gods of the qerti. 205 Text: (1) A CHAPTER TO BE RECITED ON COMING BEFORE THE DIVINE SOVEREIGN CHIEFS OF OSIRIS TO OFFER PRAISE UNTO THE GODS WHO ARE THE GUIDES OF THE UNDERWORLD. Osiris, (2) the chief scribe and draughtsman, Ptah-mes, trium¬ phant, saith : — “Homage to you, O ye gods who dwell in the Qerti, ye gods “who dwell in Amentet, (3) who keep ward over the gates of “the underworld and are the guardians [thereof], who bear and “proclaim [the names of those who come] into the (4) presence “of Osiris, who praise him and who destroy the enemies of Ra. “O send forth your light and (5) scatter ye the darkness [which “is about] you, and look upon the face of Osiris, O ye who “live even as he liveth, and praise [ye] him (6) that dwelleth “in his Disk, and lead [ye] me away from your calamities. Let “me come forth and let me enter in through (7) your secret “places, for I am a mighty prince among you, for 1 have done “away with evil there, and I have beaten down the (8) ob¬ stacles (?) [which have been set up] in Amentet. Thou hast “been victorious over thine enemies, O thou that dwellest in “thy Disk ; thou hast been victorious over thine (9) enemies, O “Thoth, who producest(?) statutes; thou hast been victorious over “thine enemies, O Osiris, (10) the chief scribe and draughts- “man, Ptah-mes, triumphant ; thou hast been triumphant over “thine enemies, O Osiris, thou Governor of Amentet, in heaven “and upon earth in the presence of the (11) divine sovereign “chiefs of every god and of every goddess ; and the food (?) “of Osiris, the Governor of Amentet, is in the presence of the “god whose name is hidden before (12) the great divine so¬ vereign chiefs. Hail, ye guardians of the doors, ye [gods] who “keep ward over their habitations (?), who keep the reckoning “and who commit [souls] to (i3) destruction, who grant right “and truth to the divine soul which is stablished, who are “without evil in the abode of Akert, (14) who are endowed “with soul even as is Ra, and who are . as is Osiris, “guide ye Osiris the chief scribe, the draughtsman, (15) Ptah-mes, “triumphant, open ye unto him the gates of the underworld, 206 THE CHAPTERS OF COMING FORTH BY DAY. “and the uppermost part of his estate and his Qert. (16) Be- “hold, make [ye him] to be victorious over his enemies, pro- “vide [ye him] with the offerings of the god of the underworld, “make noble the divine being who dwelleth in the nemmes “(17) crown, the lord of the knowledge of Akert. Behold, sta- “blish . this soul in right and truth, (18) [and let it be- “come] a perfect soul that hath gained the mastery with its “two hands. The great and mighty gods cry out, ‘He hath “gotten the victory,’ (19) and they rejoice in him, and they “ascribe praise unto him with their hands, and they turn unto “him their faces. (20) The living one is triumphant, and is “even like a living soul dwelling in heaven, and he hath been “ordered to perform [his] transformations. Osiris (21) triumphed “over his enemies, and Osiris, the chief scribe and draughtsman, “Ptah-mes, triumphant, hath gained the victory (22) over his “enemies in the presence of the great divine sovereign chiefs “who dwell in heaven, and in the presence of the great divine “sovereign chiefs who dwell upon the earth.” Chapter CXXIX. [From Lepsius, Todteiibuch, Bl. 51.] Vignette : The deceased standing before a table of offerings, with both hands raised in adoration, in the presence of the gods Osiris, Isis, Horus the son of Isis, and Nephthys. Text : A HYMN OF PRAISE TO OSIRIS. (1) The Osiris, Auf- ankh, triumphant, saith : — “Homage to thee, O Osiris Un-nefer, triumphant, thou son “of Nut, thou first-born son of Scb, thou mighty one who contest “forth from Nut, thou King in the city of Nifu-ur,1 thou Governor “of Amentet, thou lord (2) of Abtu (Abydos), thou lord of souls, “thou mighty one of strength, thou lord of the atef crown in “Suten-henen, thou lord of the divine form in the city of Nifu- . A name of the city of Abydos. HYMN TO OSIRIS. 207 “ur, thou lord of the tomb, thou mighty one of souls in Tattu, “thou lord of [sepulchral] offerings, thou whose festivals are many “in Tattu. (3) The god Horus exalteth his father in every place “(or shrine), and he uniteth [himself] unto the goddess Isis and “unto the goddess Nephthys; and the god Thoth reciteth for him “the mighty glorifyings which are within him, [and which] come “forth from his mouth, and the heart of Horus is stronger than “that of all the gods. (4) Rise up, then, O Horus, thou son of “Isis, and avenge thy father Osiris. Hail, O Osiris, I have come “unto thee ; I am Horus and I have avenged thee, and I feed “this day upon the sepulchral meals of oxen, and feathered fowl, “and upon all the beautiful things [offered] unto Osiris. Rise up, “then, O Osiris, (5) for I have struck down for thee all thine “enemies, and 1 have taken vengeance upon them for thee. I “am Horus upon this beautiful day of thy fair rising in thy “Soul which exalteth thee along with itself on this day before “thy divine sovereign princes. Hail, O Osiris, (6) thy ka hath “come unto thee and is with thee, and thou restest therein in “thy name of Ka-Hetep. I maketh thee glorious in thy name “of Khu, and it maketh thee like unto the Morning Star in thy “name of Pehu, and it openeth for thee (7) the ways in thy “name of Ap-uat. Hail, O Osiris, 1 have come unto thee and “I have set thine enemies under [thy feet] in every place, and “thou art triumphant in the presence of the company of the “gods and of the divine sovereign chiefs. Hail, O Osiris, thou “hast received thy sceptre and (8) the place whereon thou art “to rest, and thy steps are under thee. Thou bringest food to “the gods, and thou bringest sepulchral meals unto those who “dwell in their tombs. Thou hast given thy might unto the “gods and thou hast created the Great God ; thou hast thy “existence with them in their spiritual bodies, thou gatherest “thyself unto (9) all the gods, and thou hearest the word of “right and truth on the day when offerings to this god are “ordered on the festivals of Uka.” 208 THE CHAPTERS OF COMING FORTH BY DAY. Chapter CXXIX. [See Chapter C.] Chapter CXXX. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 17).] Vignette : In the papyrus of Nu this Chapter has no vignette, but in the Saite Recension (see Lepsius, op. cit., Bl. 52) the deceased is seen standing in the stern of a boat behind Ra and two other gods. Text : (1) ANOTHER CHAPTER OF MAKING PERFECT THE K/W, WHICH IS [TO BE RECITED ON] THE BIRTHDAY OF OSIRIS, AND OF MAKING TO LIVE THE SOUL FOR EVER.1 (2) The chancellor- in-chief, Nu, triumphant, saith : — “The heavens are opened, the earth is opened, the West is “opened, the East is opened, the southern half of heaven is “opened, the northern half of heaven is opened, the doors arc “opened, and the (3) gates are thrown wide open to Ra [as] he “cometh forth from the horizon. The Sektet boat openeth for “him the double doors and the Matet boat bursteth open [for “him] the gates; he breatheth, and the god (4) Shu2 [cometh “into being], and he createth the goddess Tefnut. Those who “are in the following of Osiris follow in his train, and the over¬ seer of the palace, the chancellor-in-chief, Nu, triumphant, (5) “followeth on in the train of Ra. He taketh his iron weapon “and he forceth open the shrine even as doth Horus, and press¬ ing onwards he advanceth unto the hidden things of his habi- “tation with the libations of (6) his divine shrine ; the messenger “of the god that loveth him. The Osiris Nu, the overseer of “the palace, the chancellor-in-chief, triumphant, bringeth forth 1. Variant, “The Book of making the soul to live for ever. [To be recited] on the day of embarking in the boat of Ra to pass over to the chiefs of Hame.” See Naville, op. cit., Bd. II. p. 338. 2. Read Shu instead of moat. THE CHAPTER OE MAKING STRONG THE KHU. 209 “the right and the truth, and he maketh to advance the going “forward 1 of (7) Osiris. The Osiris Nu, the overseer of the “palace, the chancellor - in - chief, triumphant, taketh in [his] “hand[s] the cordage and he bindeth fast the shrine. Storms “are the things which he abominateth. (8) Let no water-flood “be nigh unto him, let not the Osiris Nu, the overseer of the “palace, the chancellor-in-chief, triumphant, be repulsed before “Ra, and let him not be made to turn back ; for, behold, the “Eye is in his two hands. (9) Let not the Osiris Nu, the over¬ seer of the palace, the chancellor-in-chief, triumphant, walk in “the valley of darkness, let him not enter into (10) the Lake “of those who are evil, and let him have no existence among “the damned, even for a moment. Let not the Osiris Nu fall “headlong (11) among those who would lead him captive, and “let not [his] soul go in among them. Let his divine face take “possession of the place behind the block, the block of the god “Septu.” “Hymns of praise be unto you, O ye divine beings of the “Thigh, (12) the knives of God [work] in secret, and the two “arms and hands of God cause the light to shine ; it is doubly “pleasant unto him to lead the (i3) old unto him along with “the young at his season. Now, behold, the god Thoth dwelleth “within his hidden places, and he performeth the ceremonies “of libation (14) unto the god who reckoneth millions of years, “and he maketh a way through the firmament, and he doeth “away with storms and whirlwinds from his stronghold, and “the Osiris Nu, the overseer of the palace, the chancellor-in- “chief, triumphant, arriveth in the places of his (15) habitations. “[O ye divine beings of the Thigh], do ye away with his sor- “row, and his suffering, and his pain, and may the sorrow of “the Osiris Nu be altogether put away. Let the Osiris Nu, the “overseer of the palace, the chancellor-in-chief, triumphant, gra- “tify (16) Ra, let him make a way into the horizon of Ra, let “his boat be made ready for him, let him sail on happily, and “let Thoth put light into [his] heart; (17) then shall the Osiris 1. Or, “images”. 14 2 10 THE CHAPTERS OF COMING FORTH BY DAY. “Nu, triumphant, praise and glorify Ra, and Ra shall hearken “unto his words, and he shall heat down the obstacles which i “come from his enemies. I have not been ( 1 8 ) shipwrecked, I “have not been turned back in the horizon, for I am Ra-Osiris, “and the Osiris Nu, the overseer of the palace, the chancellor- j “in-chief, shall not be shipwrecked (19) in the Great Boat. Be- ! “hold him whose face is in the god of the Thigh, because the j “name of Ra is in the body of the Osiris Nu, the overseer of 1 “the palace, the chancellor- in-chief, and his honour is in his j “mouth ; (20) he shall speak unto Ra, and Ra shall hearken “unto his words.” “Hymns of praise unto thee, O Ra, in the horizon, and ho- “mage unto thee, O thou that puriliest with light (21) the de¬ nizens of heaven, O thou who hast sovereign power over heaven “at that supreme moment when the paddles of thine enemies j “move with thee ! The Osiris Nu, the overseer of the palace, “the chancellor-in-chief, triumphant, (22) cometh with the or- “dering of right and truth, for there is an iron firmament in “Amentet which the fiend Apep hath broken through with his “storms before the double Lion -god, (23) and this will the “Osiris Nu set in order; O hearken ye, ye who dwell upon “the top of the throne of majesty. The Osiris Nu shall come “in among thy divine sovereign chiefs, (24) and Ra shall de¬ liver him from Apep each day so that he may not come nigh “unto him, and he shall make himself vigilant. The Osiris Nu “shall have power over the things which are written, he shall “receive (25) sepulchral meals, and the god Thoth shall pro- “vide him with the things which should be prepared for him. “The Osiris Nu maketh right and truth to go round about the “bows in the Great Boat, (26) and hath triumph among the “divine sovereign chiefs, and he established! [it] for millions of “years. The divine chiefs guide him and give unto him a pas¬ sage in the boat (27) with joy and gladness ; the first ones “among the company of the sailors of Ra are behind him, and “he is happy. Right and truth are exalted, and they have come “unto their divine lord, and praises have been ascribed unto THE CHAPTER OF MAKING STRONG THE KHU. 2 I I “(28) the god Neb-er-tcher. The Osiris Nu, the overseer of the “palace, the chancellor-in-chief, triumphant, hath taken in his “hands the weapon and he hath made his way through heaven “therewith ; the denizens thereof have ascribed praises unto him “as [unto] a divine being who standeth up (29) and never sinketh “to rest. The god Ra exalteth him by reason of what he hath “done, and he causeth him to make of none effect the whirl- “wind and the storm ; he looketh (3o) upon his splendours, “and he stablisheth his oars, and the boat saileth round about “in heaven, rising like the sun in the darkness. Thoth, the “mighty one, leadeth the Osiris Nu ( 3 1 ) within his eye, and “he sitteth [upon his] thigh[s] in the mighty boat of Khepera ; “he cometh into being, and the things which he saith come to “pass. (32) The Osiris Nu advanceth, and he journeyeth round “about heaven unto Amentet, the fiery deities stand up before “him, and the god Shu rejoiceth exceedingly, and they take in “their hands the bows [of the boat] of Ra along with his “divine mariners. (33) Ra goeth round about and he looketh “upon Osiris. The Osiris Nu is at peace, the Osiris Nu is at “peace. He hath not been driven back, the flame of thy moment “(34) hath not been taken away from him, [O Ra,] the whirl- “wind and storm of thy mouth have not come forth against “hint, he hath not journeyed upon the path of the crocodile — “for he abominateth (35) the crocodile — and it hath not drawn “nigh unto him. The Osiris Nu embarketh in thy boat, O Ra, “(36) he is furnished with thy throne, and he receiveth thy “spiritual form. The Osiris Nu travelleth over the paths of Ra “at daybreak to drive back the fiend Nebt ; [he] cometh (37) “upon the flame of thy boat, [O Ra,] upon that mighty Thigh. “The Osiris Nu knoweth it, and he attaineth unto thy boat, “(38) and behold he [sitteth] therein ; and he maketh sepulchral “offerings. ” Rubric : [this chapter shall be] recited over a boat of the GOD RA WHICH HATH BEEN PAINTED (39) IN COLOURS IN A PURE PLACE. AND BEHOLD THOU SHALT PLACE A FIGURE OF THE DECEASED IN THE BOWS THEREOF, AND THOU SHALT PAINT A SEKTET BOAT UPON THE RIGHT H* 2 I 2 THE CHAPTERS OF COMING FORTH BY DAY. SIDE THEREOF, AND AN ATET BOAT UPON THE LEFT SIDE THEREOF, AND THERE SHALL BE MADE (40) UNTO THEM OFFERINGS OF BREAD, AND CAKES, AND WINE, AND OIL, AND EVERY KIND OF FAIR OFFERING UPON THE BIRTHDAY OF OSIRIS. IF THESE CEREMONIES BE PERFORMED HIS SOUL SHALL HAVE EXISTENCE, AND SHALL LIVE FOR EVER, AND SHALL NOT DIE (41) A SECOND TIME. The following is from the Rubric to this Chapter in the Sa'ite Recension (see Lepsius, op. cit., Bl. 53) : — “[He shall know] the hidden things of the underworld, he shall “penetrate the hidden things in Neter-khertet (the underworld).” “[This Chapter] was found in the large hall (?) of the Temple “under the reign of His Majesty Hesepti, triumphant, and it was “found in the cavern of the mountain which Horus made for “his father Osiris Un-nefer, triumphant. Now since Ra looketh “upon this deceased in his own flesh, he shall look upon him “as the company of the gods. The fear of him shall be great, “and the awe of him shall be mighty in the heart of men, and “gods, and Kbits, and the damned. He shall be with his soul “and shall live for ever ; he shall not die a second time in the “underworld ; and on the day of weighing of words no evil “hap shall befall him. He shall be triumphant over his enemies, “and his sepulchral meals shall be upon the altar of Ra in the “course of each day, day by day.” Chapter CXXXI. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheets 17 and 18).] Vignette : This Chapter is without Vignette, both in the Papyrus of Nu and in the Sa'ite Recension (see Lepsius, op. cit., Bl. 54). Text : (1) The CHAPTER OF HAVING EXISTENCE NIGH UNTO RA.1 The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — “I am that god Ra who shineth in the night. Every (2) being “who followcth in his train shall have life in the following of 1. Or, “The Chapter of making the way into heaven nigh unto Ra”. THE CHAPTER OF LIVING NIGII UNTO RA. 2 I 3 “the god Thoth, and he shall give unto him the risings of Horus “in the darkness. The heart of Osiris Nu, the overseer of the “palace, the chancellor-in-chief, triumphant, is glad (3) because “he is one of those beings, and his enemies have been destroyed “by the divine princes. I am a follower of Ra, and [I have] “received his iron weapon. (4) 1 have come unto thee, O my “father Ra, and I have advanced to the god Shu. 1 have cried “unto the mighty goddess, I have equipped the god Hu, (5) “and I alone have removed the Nebt god from the path of “Ra. I am a Khu, and I have come to the divine prince at the “bounds of the horizon. I have met (6) and I have received the “mighty goddess. 1 have raised up thy soul in the following of “thy strength, and my soul [liveth] through thy victory and thy “mighty power ; it is I who give commands (7) in speech to “Ra, in heaven. Homage to thee, O great god in the east of “heaven, let me embark in thy boat, O Ra, let me open myself “out in the form of a divine hawk, (8) let me give my com¬ mands in words, let me do battle in my Sekliem (?), let me be “master under my vine. Let me embark in thy boat, O Ra, in “peace, (9) and let me sail in peace to the beautiful Amentet. “Let the god Tern speak unto me, [saying], ‘Wouldst [thou] “enter therein ?’ The lady, the goddess Mehen, is a million of “years, yea, two million years in (10) extent, and dwelleth in “the House of Urt and Nif-urt [and in] the Lake of a million “years ; the whole company of the gods move about among “those who are at the side of him who is the lord of divisions “of places (?). And I say, ‘On every road and among (11) these “millions of years is Ra the lord, and his path is in the fire ; “and they go round about behind him, and they go round about “behind him.’” Chapter C XXXI I. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 18).] Vignette : The deceased standing before a house and holding a long staff in his hand. In the Brocklehurst papyrus the soul of the deceased, 2 1 4 THE CHAPTERS OF COMING FORTH BY DAY. in the form of a human-headed bird, is seen hovering over a house by the side of which is a tree (see Naville, op. cit., Bd. I. Bl. 145). Text : (1) The Chapter of causing a man to come back TO SEE HIS HOUSE UPON EARTH.1 The Osiris Ani saith “I am the Lion-god (2) coming forth with extended strides. “I have shot arrows and I have wounded the prey ; I have shot “arrows and I have wounded the prey. I am the (3) Eye of “Horus, and I pass through the Eye of Horus at this season. “I have arrived at the furrows ; let the Osiris Ani advance in “peace.”2 Chapter CXXXI1I. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 16).] Vignette :3 The god Ra, hawk-headed and having upon his head the sun’s disk encircled with a serpent, seated upon a throne in a boat ; in his right hand he holds a sceptre and in the left the emblem of “life”. Above him is the legend, “Ra in his shrine.” Before him, but outside the boat, stands Nebseni, who “maketh adoration to Ra each day”, with both hands raised in adoration. Text : (1) The BOOK OF MAKING PERFECT THE KHU (2) WHICH IS TO BE RECITED ON THE DAY OF THE MONTH. The Osiris Nu, the overseer of the palace, the chancellor -in -chief, triumphant, saith : — “Ra riseth in his horizon, and his company of the gods follow “after him. The god cometh forth out of his hidden (3) habita¬ tions, and food falleth out of the eastern horizon of heaven at “the word of the goddess Nut who maketh plain the paths of ‘“Ra, whereupon straightway the Prince goeth round about. “(4) Lift up then thyself, O thou Ra, who dwellest in thy di- “vine shrine, draw thou into thyself the winds, inhale the north r. In the SaVte Recension (see Lepsius, op. cit., Bl. 54) the house is said to be “in the underworld”. 2. Another papyrus adds the words, “I have advanced, and behold, I have not been found light, and the Balance is empty of my affair”. 3. See the Papyrus of Nebseni, sheet 22. TIIE CHATTER OF MAKING PERFECT THE KIJU 215 “wind, swallow thou the skin(?) of (5) thy net on the day “wherein thou breathest right and truth. Thou separatest the “divine followers, and thou sailest in [thy] boat to Nut ; the “divine princes (6) march onwards at thy word. Thou takest “count of thy bones, thou gatherest together thy members, thou “settest thy face towards the beautiful Amentet, and thou contest, “being renewed each day. Behold, (7) thou art that Image of “gold, and thou dost possess the splendours of the disks of “heaven and art terrible ; thou contest, being renewed each day. “(8) Hail, the horizon rejoiceth, and there are shouts of joy in “the rigging [of thy boat] ; when the gods who dwell in the “heavens see the Osiris Nu, the overseer of the palace, the chan- “cellor-in-chief, triumphant, (9) they ascribe unto hint as his due “praises which are like unto those ascribed unto Ra. The Osiris “Nu, the overseer of the palace, the chancellor-in-chief, trium¬ phant, is a divine prince and he seeketh (?) the ureret crown “of Ra, (10) and he, the only one, is strong in good fortune (?) “in that supreme body which is of those divine beings who “arc in the presence of Ra. (11) The Osiris Nu is strong both “upon earth and in the underworld ; and the Osiris Nu is strong “like unto Ra every day. (12) The Osiris Nu shall not tarry, “and he shall not lie wuthout motion in this land for ever. Be- “ing doubly beautiful [he] shall see with his two eyes, and he “shall hear (i3) with his two ears; rightly and truly, rightly “and truly. The Osiris Nu is like unto Ra, and he setteth in “order the oars [of his boat] among those who are in the train “of (14) Nu. He doth not tell that which he hath seen, and “he doth not repeat that which he hath heard in the secret “places. Hail, (15) let there be shouts of joy to the Osiris Nu, “who is of the divine body of Ra, as he journeyeth over Nu, “and who propitiateth the Ka of the god (16) with that which “he loveth. The Osiris Nu, the overseer of the palace, the chan¬ cellor- in - chief, is a hawk, the transformations of which are “mighty (or manifold).” 1 1. The Papyrus of Nebseni has, “The Osiris Nebseni is the lord of trans¬ formations in the presence of the hawk of gold”. 2l6 THE CHAPTERS OF COMING FORTH BY DAY. Rubric : [this chapter shall be recited over a boat four * CUBITS IN ITS LENGTH (17) AND MADE OF GREEN PORCELAIN [ON WHICH HAVE BEEN PAINTED] THE DIVINE SOVEREIGN CHIEFS OF THE CITIES ; AND A HEAVEN WITH ITS STARS SHALL [ALSO] EE MADE, AND THIS THOU SHALT HAVE MADE CEREMONIALLY PURE BY MEANS OF NATRON AND IN¬ CENSE. AND, BEHOLD, (iS) THOU SHALT MAKE AN IMAGE OF RA IN YEL¬ LOW (?) COLOUR UPON A NEW PLAQUE AND SET IT AT THE BOWS OF THE BOAT. AND BEHOLD, THOU SHALT PLACE AN IMAGE OF THE KHU (19) WHICH THOU DOST WISH TO MAKE PERFECT [AND PLACE IT] IN THIS BOAT, AND THOU SHALT MAKE IT TO TRAVEL ABOUT IN THE BOAT [WHICH SHALL BE MADE IN THE FORM OF THE BOAT] OF RA ; AND HE SHALL SEE THE GOD RA (20) HIMSELF THEREIN. LET NOT THE EYE OF ANY MAN WHATSOEVER LOOK UPON IT WITH THE EXCEPTION OF THINE OWN SELF, OR THY FATHER,1 2 3 OR THY SON, AND GUARD [THIS] WITH GREAT CARE.2 [NOW THESE THINGS] SHALL MAKE THE KHU PERFECT IN THE HEART OF RA, AND IT SHALL GIVE UNTO HIM POWER WITH THE COMPANY OF THE GODS; AND THE GODS SHALL LOOK UPON HIM AS A DIVINE BEING LIKE UNTO THEMSELVES ; (21) AND MANKIND AND THE DEAD SHALL LOOK UPON HIM AND SHALL FALL DOWN UPON THEIR FACES, AND HE SHALL BE SEEN IN THE UNDERWORLD IN THE FORM OF THE RADIANCE OF RA. Chapter CXXXIV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 17).] Vignette :4 The boat of the sun, before which stand the deceased and his daughter;5 on the bows is perched the hawk of Horus with the crown of the South upon his head. In the boat are the gods Shu, Tefnut, Seb, Nut, Osiris, Isis, and Hathor, human-headed, and Horus, hawk-headed. In the Saite Recension the gods in the boat are nine in number, and behind them is the disk of the sun (see Lepsius, op. cit., Bl. 55). 1. The Papyrus of Ani has “seven cubits”. 2. The words “or thy father” are from the Papyrus of Ani. 3. These words are from the Brocklehurst papyrus (see Naville, op. cit., Bd. II. p. 334). There are three copies of this rubric extant and no one of them is complete ! 4. See the Papyrus of Nebseni, sheet 6. 5. Called “Thent-Men-nefer.” THE CHAPTER OF MAKING PERFECT THE KHU. 2 I 7 Text : (i) Another Chapter of making perfect the KHU.1 The Osiris Nil, the overseer of the palace, the chancellor- in-chief, triumphant, saith : — “Homage to thee, O thou who art within thy divine shrine, “who shinest with rays of light (2) and sendest forth radiance “from thyself, who decreest joy for millions of years unto those “who love him, who givest their heart’s desire unto mankind, “thou god Khepera within thy boat who hast overthrown (3) “Apep. O ye children of the god Seb, overthrow ye the enemies “of Osiris Nu, the overseer of the palace, the chancellor-in-chief, “triumphant, and destroy ye them (4) from the boat of Ra ; “and the god Horus shall cut off their heads in heaven [where “they are] in the form of feathered fowl, and their hind parts shall “be on the earth in the form of animals and in the Lake in the form “of (5) fishes. Every male fiend and every female fiend shall the “Osiris Nu, the overseer of the palace, the chancellor-in-chief, de¬ stroy, whether he descendeth from the heaven, or whether he “cometh forth from (6) the earth, or whether they come upon “the waters, or whether they advance towards the stars, the god “Thoth, the son of Aner, coming forth from the Anerti, shall “hack them in pieces. The Osiris (7) Nu is silent and dumb(?); “cause ye this god, the mighty one of slaughter, the being “greatly to be feared, to make himself clean in your blood and “to bathe (8) himself in your gore, and ye shall certainly be “destroyed by him (9) from the boat of his father Ra. The “Osiris Nu is the god Horus to whom his mother the goddess “Isis hath given birth, (10) and whom the goddess Nephthys hath “nursed and dandled, even like Horus when [he] repulsed the “fiends of the god Suti ; and when they see the ureret crown “stablished (n) upon his head they fall down upon their faces “and they glorify [him]. Behold, when men, and gods, and Khus, “and the dead see the Osiris (12) Nu in the form of Horus with “the ureret crown stablished upon his head, they fall down upon I. In the Papyrus of Nebseni the title of this Chapter reads:— “The Chapter of embarking in the boat of Rif and of being with those who are in his following.” 2l8 THE CHAPTERS OF COMING FORTH BY DAY. “their faces. And the Osiris Nu, the overseer of the palace, the “chancellor-in-chief, (i3) triumphant, is victorious over his ene- “mies in the heights of heaven, and in the depths thereof, and “before the divine sovereign chiefs of every god and of every “goddess.” Rubric : (l4) [this chapter] shall re recited over a hawk stand¬ ing AND HAVING THE WHITE CROWN UPON HIS HEAD, [AND OVER FI¬ GURES OF] TEM, SHU, TEFNUT, SEB, NUT, OSIRIS, ISIS, SUTI, AND NEPHTHYS PAINTED IN YELLOW COLOUR (|5) UPON A NEW PLAQUE, WHICH SHALL RE PLACED IN [A MODEL OF] THE BOAT [OF THE SUN], ALONG WITH A FIGURE OF THE DECEASED WHOM THOU WOULDST MAKE PERFECT. THESE SHALT THOU ANOINT WITH CEDAR OIL, AND (16) INCENSE SHALL RE OFFERED UP TO THEM ON THE FIRE, AND FEATHERED FOWL SHALL RE ROASTED. IT IS AN ACT OF PRAISE TO RA AS HE JOURNEYETH, AND IT SHALL CAUSE A MAN TO HAVE HIS REING (17) ALONG WITH RA DAY P.Y DAY, WHITHER¬ SOEVER THE GOD VOYAGETH; AND IT SHALL DESTROY THE ENEMIES OF RA IN VERY TRUTH REGULARLY AND CONTINUALLY. Chapter CXXXV. [From Lepsius, Todtenbuch, Bl. 55.] Vignette : This Chapter has no Vignette. Text : Another Chapter to be recited when the Moon RENEWETH ITSELF ON THE DAY OF THE MONTH. The Osiris Auf-ankh, triumphant, saith : — “(1) Osiris unfettereth,” or, as others say, “openeth the storm “cloud [in] the body of heaven, and is unfettered himself ; Horus “is made strong happily each day. He whose transformations “are great (or many) hath offerings made unto him at the mo- “ment, (2) and he hath made an end of the storm which is in “the face of the Osiris Auf-ankh, triumphant. Verily he cometh, “and he is Ra in [his] journeying, and he is the four celestial “gods in the heavens above. The Osiris Auf-ankh, triumphant, “cometh forth (3) in his day, and he embarketh among the “tackle of the boat.” THE CHAPTER OE TRAVELLING IN THE BOAT OE RA. 219 Rubric : if this chapter be known by the deceased he shall BECOME A PERFECT KIIU IN THE UNDERWORLD, AND HE SHALL NOT DIE THEREIN A SECOND TIME, AND HE SHALL EAT HIS FOOD SIDE BY SIDE WITH OSIRIS. (4) IF THIS CHAPTER BE KNOWN BY HIM UPON EARTH HE SHALL BE LIKE UNTO THOTH, AND HE SHALL RE ADORED BY THE LIVING ONES ; HE SHALL NOT FALL HEADLONG AT THE MOMENT OF ROYAL FLAME OF THE GODDESS BAST, AND THE MIGHTY PRINCESS SHALL MAKE HIM TO ADVANCE HAPPILY. Chapter CXXXVIa. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 28).] Vignette : This Chapter has no vignette in the Theban Recension ; see Chapter CXXXVI B. Text : (1) Another Chapter of travelling in the Great Boat OF RA. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith : — (2) “Behold now, O ye luminaries in Annu, ye people in Kher- “aba, the god Kha(?) hath been born; his cordage (3) hath been “completed, and the instrument wherewith he maketh his way “hath [he] grasped firmly. I have protected the implements of “the gods, and I have delivered the boat Kha (?) for him. I “have come forth into heaven, and 1 have travelled therein with “Ra in the form of an ape, and have (4) turned back the paths “of Nut at the staircase of the god Sebek.” C> Chapter CXXXVIa. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 16).] Vignette : In the Theban Recension this Chapter has no Vignette, but in the Sai'te Recension the deceased stands in the boat of the god Ra who is seated therein (see Lepsius, op. cit., Bl. 56). Text : (1) Another Chapter of making perfect the KHU ; [it shall be recited] on the festival of Six. The Osiris 220 THE CHAPTERS OF COMING FORTH BY DAY. Nu, the overseer of the palace, the chancellor-in-chief, trium¬ phant, saith : — “Behold now, O ye luminaries in Annu (Heliopolis), ye people “in (2) Kher aba, the god hath been born ; his cordage (?) hath “been completed, and the instrument wherewith he maketh his “way he hath grasped firmly ; and the Osiris Nu is strong (3) “with them to direct the implement of the gods. The Osiris “Nu hath delivered the boat of the sun therewith . , and “he cometh forth (4) into heaven. The Osiris Nu saileth round “about in heaven, he travelleth therein unto Nut, he journeyeth “along with Ra, and he voyageth therein in the form of (5) “apes ; [he] turneth back the water-flood which is over the Thigh “of the goddess Nut at the staircase of the god Sebaku. (6) The “hearts of Seb and Nut are glad and repeat the name which is “new. Un-neferu reneweth [his] youth, Ra is in his splendours “of light, (7) Unti hath his speech, and lo, the god of the “Inundation is Prince among the gods. The taste of sweetness “hath forced a way into the heart of the destitute one, and the “lord of thy outcries (8) hath been done away with, and the “oars(?) of the company of the gods are in vigorous motion. “Adored be thou, O divine Soul, who art endowed more than “the gods of the South and North [in] their splendours! Behold, “(9) grant thou that the Osiris Nu may be great in heaven even “as thou art great among the gods ; deliver thou him from every “evil and murderous thing which may be wrought (10) upon “him by the Fiend, and fortify thou his heart. Grant thou, “moreover, that the Osiris Nu may be stronger than all the gods, “all the Khus , and all the dead. (11) The Osiris Nu is strong “and is the lord of powers. The Osiris Nu is the lord of right “and truth (12) which the goddess Uatchit worketh. The strength “which protects the Osiris Nu is the strength which protects the “god Ra in heaven. O god Ra, grant thou that the Osiris Nu “may travel on (i3) in thy boat in peace, and do thou prepare “a road whereon [thy] boat may journey onwards ; for the force “which protecteth (14) Osiris is the force which protecteth thee. “The Osiris Nu driveth back the Crocodile from Ra day by day. THE CHAPTER OF MAKING PERFECT THE KIIU. 22 1 “(15) The Osiris Nu cometh even as doth Horus in the splen- “dours(?) of the horizon of heaven, and he directeth (16) Ra “through the mansions of the sky ; the gods rejoice greatly “when the Osiris N11 repulseth the Crocodile. The Osiris Nu “hath the amulet (?) of the god, and (17) the cloud of Nebt “shall not come nigh unto him, and the divine guardians of the “mansions of the sky shall not destroy him. The Osiris Nu is a “(18) divine being whose face is hidden, and he dwelleth within “the Great House [as] the chief of the Shrine of the god. The “Osiris Nu carrieth the words of the gods to Ra, (19) and he “cometh and maketh supplication unto the divine lord (20) with “the words of his message. The Osiris Nu is strong of heart, and “he maketh his offering at the moment (21) among those who “perform the ceremonies of sacrifice.” Rubric : [this chapter] shall be said over a figure of the DECEASED WHICH SHALL BE PLACED IN [A MODEL OF] THE BOAT OF THE SUN, AND BEHOLD, [HE THAT RECITETH IT] SHALL BE WASHED, AND SHALL BE CEREMONIALLY PURE, (23) AND HE SHALL HAVE BURNT INCENSE BE¬ FORE RA, AND SHALL HAVE OFFERED WINE, AND CAKES, AND ROASTED FOWL FOR THE JOURNEY (OF THE DECEASED] IN THE BOAT OF RA. NOW, EVERY (24) KHU FOR AVHOM SUCH THINGS ARE DONE SHALL HAVE AN EXISTENCE AMONG THE LIVING ONES, AND HE SHALL NEVER PERISH, AND HE SHALL HAVE A BEING LIKE UNTO THAT OF THE HOLY GOD ; NO EVIL THING WHATSOEVER SHALL ATTACK HIM. (25) AND HE SHALL BE LIKE UNTO A HAPPY KHU IN AMENTET, AND HE SHALL NOT DIE A SECOND TIME. HE SHALL EAT AND HE SHALL DRINK IN THE PRESENCE OF OSIRIS EACH DAY; HE SHALL BE BORNE ALONG (26) WITH THE KINGS OF THE NORTH AND OF THE SOUTH EACH AND EVERY DAY; HE SHALL QUAFF WATER AT THE FOUNTAIN-HEAD ; HE SHALL COME FORTH BY DAY EVEN AS DOTH HORUS; (27) HE SHALL LIVE AND SHALL BECOME LIKE UNTO GOD; AND HE SHALL BE HYMNED BY THE LIVING ONES, EVEN AS IS RA EACH AND EVERY DAY CONTINUALLY AND REGULARLY FOR EVER. Chapter CXXXVI b. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 28).] Vignette : A boat in which is the head of a hawk, emblematic of Ra, 222 THE CHAPTERS OF COMING FORTH BY DAY. whereupon is a disk encircled by a serpent ; over the bows and stern are utchats, or symbolic eyes. Text : (i) The Chapter of sailing in the Great Boat OF RA TO PASS OVER (2) THE CIRCLE OF BRIGHT FLAME. The Osiris Nu, the overseer of the palace, the chancellor-in¬ chief, triumphant, saith : — “[Hail], ye bright and shining flames that keep your place “behind Ra, and which slay (3) behind him, the boat of Ra is “in fear of the whirlwind and the storm ; shine ye forth, then, “and make [ye yourselves] visible. I have come [daily] along “with the god Sek-hra from the bight of his holy lake, (4) and “I have seen the Maat [goddesses] pass along, and the lion-gods “who belong unto them. Hail, thou that dwellest in the coffer, “who hast multitudes of plants (?), I (5) have seen [what is] “there. We rejoice, and their princes rejoice greatly, and their “lesser gods (?) are glad. I have made a (6) way in front of “the boat of Ra, 1 have lifted myself up into his divine Disk, “1 shine brightly through his splendours ; he hath furnished “himself with the things which are his, taking possession thereof “as the lord of right and truth. (7) And behold, O ye company “of the gods, and thou ancestor of the goddess Isis, 1 grant ye “that he may bear testimony to his father, the lord of those “who are therein. 1 have (8) weighed the . in him [as] “chief, and I have brought to him the goddess Tefnut and he “liveth. Behold, come, come, and declare before him the testi- “monv (9) of right and truth of the lord Tern. I cry out at “eventide and at his hour, saying ; — Grant ye unto me (10) “that I may come. 1 have brought unto him the jaws of the “passages of the tomb ; I have brought unto him the bones “which are in Annu (Heliopolis); (n) I have gathered together “for him his manifold parts ; I have driven back for him the “serpent fiend Apep ; I have spit upon his gashes for him ; 1 “have made my road and I have passed in (12) among you. I “am he who dwelleth among the gods, come, let [me] pass I. Read “god Osiris”? THE CHAPTER OF THE FOUR FLAMES. 223 “onwards in the boat, the boat of the lord Sa. Behold, 0 “Heru-ur, (i3) there is a flame, but the Arc hath been extin¬ guished. I have made [my] road, O ye divine fathers and “your divine apes! I have entered upon the horizon, and I have “passed on (14) to the side of the divine princes, and I have “borne testimony unto him that dwelleth in his divine boat. “I have gone forward over the circle of bright (15) flame which “is behind the lord of the lock of hair which moveth round “about. Behold, ye who cry out over yourselves, ye worms in “[vour] hidden places, grant ye that I may pass onwards, (16) “for I am the mighty one, the lord of divine strength, and 1 “am the spiritual body (sah) of the lord of divine right and “truth made by the goddess Uatchit. His strength which pro¬ jected! (17) is my strength which protecteth, which is the “strength which protecteth Ra. [Grant ye that I may be in the “following of Ra], and grant ye that l may go round about “with him in Sekhet-hetep [and in] the two lands. (18) [I am] a “great god, and [I have been] judged by the company of his gods; “grant that divine, sepulchral meals may be given unto me.” Chapter CXXXVIIa. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 26).] Vignette : Four men, each holding a flame, standing in the presence of a god before whom are four pools or lakes. Text: (1) The Chapter of the four blazing flames which ARE MADE FOR THE KHU. Behold, thou shalt make four square troughs of clay, (2) whereon thou shalt scatter incense, and thou shalt fill them with the milk of a white cow, and by means of these thou shalt extinguish the flame. (3) The Osiris Nu, the overseer of the palace, the chancellor- in -chief, triumphant, saith : — “The fire cometh to thy K.A, O Osiris, governor of Amend ; “the fire (4) cometh to thy Ka, O Osiris Nu, the overseer of “the palace, the chancellor-in-chief, triumphant. He that ordereth 224 THE CHAPTERS OF COMING FORTH BY DAY. “the night cometh after the day. (5) [The flame cometh to thy “Ka, O Osiris, governor of those in Amend] 1 and the two “sisters (?) of Ra come likewise. Behold, [the flame] riseth in “Abtu (Abydos) and it cometh ; and I cause it to come [to] (6) “the Eye of Horus. It is set in order upon thy brow, O Osiris, “governor of Amend,2 and it is (7) fixed within thy shrine and “riseth upon thy brow ; it is set in order upon thy breast, O “Osiris Nu, (8) and it is fixed upon thy brow. The Eye of Horus “is protecting thee, O Osiris, governor of Amend, and it keepeth “thee (9) in safety ; it casteth down headlong all thine enemies “for thee and all thine enemies have fallen headlong before thee. “(10) O Osiris Nu, the Eye of Horus protecteth thee, it keepeth “thee in safety, and it casteth down headlong (11) all thine “enemies. Thine enemies have fallen down headlong before thy “Ka, O Osiris, governor of (12) Amend, the Eye of Horus pro- “tecteth thee, it keepeth thee in safety, and it hath cast down “headlong all thine enemies. (i3) Thine enemies have fallen “down headlong before thy Ka, O Osiris Nu, the overseer of “the palace, the chancellor-in-chief, triumphant, (14) the Eye “of Horus protecteth thee, it keepeth thee in safety, it hath cast “down headlong for thee all thine enemies, and thine enemies “have fallen down headlong before thee. The Eye of Horus “(15) cometh, it is sound and well, and it sendeth forth rays “like unto Ra in the horizon ; it covereth over with darkness “the powers of Suti, it taketh possession thereof and it bringeth “its flame (16) against him upon [its] feet(?). The Eye of Horus “is sound and well, thou eatest the flesh (?) of thy body by means “thereof, and thou givest praise (?) thereto. The four flames enter “into thy Ka, O Osiris, governor of (17) Amend, the four flames “enter into thy ka, O Osiris Nu, the overseer of the palace, the “chancellor- in -chief, triumphant. Hail, ye children of Horus, “Mesthi, Hapi, Tuamautef (18) and Qebhsennuf, ye have given “your protection unto your divine Father Osiris, the governor of “Amend, grant ye your protection to the Osiris Nu, triumphant. 1. Added from the Papyrus of Nebseni. 2. In the Papyrus of Nebseni the deceased is here addressed. THE CHAPTER OF THE FOUR FLAMES. 225 “(19) Now therefore, inasmuch as ye have destroyed the oppo- “nent[s] of Osiris, the governor of Amenti, he liveth with the “gods, and he hath smitten Suti with his hand and arm since light “dawned upon the earth, and Horus hath gotten power, (20) and “he hath avenged his divine Father Osiris himself ; and inas- “much as your divine father hath been made vigorous through “the union which ye have effected for him with the Ka of Osiris, “the Governor of Amenti — now the Eye of Horus (21) hath “avenged him, and it hath protected him, and it hath cast down “headlong for him all his enemies, and all his enemies have “fallen down before him — even so do ye destroy the (22) op- “poncnt[s] of the Osiris Nu, the overseer of the palace, the “chancellor- in-chief, triumphant. Let him live with the gods, “let him smite down his enemy, let him destroy [him] (23) “when light dawneth upon the earth, let Horus gain power “and avenge the Osiris Nu, let the Osiris Nu have vigour through “the union which ye have effected for him with his ka. O Osi- “ris Nu, the Eye of Horus hath avenged thee, it hath cast down “headlong all thine enemies for thee, and all thine enemies have “fallen down headlong before thee. Hail, Osiris, (24) Governor “of Amenti, grant thou light and fire to the happy soul which “is in Suten-henen (Heracleopolis) ; and [O ye children of Horus] “grant ye power unto the living soul of the (25) Osiris Nu “within his flame. Let him not be repulsed and let him not be “driven back at the doors of Amentet ; O let his offerings of “bread and of linen garments be brought unto him (26) among “[those of] the lords of funeral oblations, O offer ye praises as “unto a god, to the Osiris Nu, destroyer of his opponents] in “his form of right and truth and in his (27) attributes of a god “of right and truth.” Rubric : [this chapter] shall be recited over four fires [made OF] ATMA CLOTH WHICH HATH BEEN ANOINTED WITH HATET UNGUENT OF THEHENNU, AND THEY SHALL BE PLACED IN THE HANDS OF FOUR MEN WHO SHALL HAVE THE NAMES OF THE PILLARS OF HORUS WRITTEN (28) UPON THEIR SHOULDERS, AND THEY SHALL BURN THE FIRES IN THE BEAUTI¬ FUL RAYS OF RA, AND THIS SHALL CONFER POWER AND MIGHT UPON THE KHU AMONG THE STARS WHICH NEVER SET. IF THIS CHAPTER BE RECITED G 226 THE CHAPTERS OF COMING FORTH BY DAY. (29) FOR HIM HE SHALL NEVER, NEVER FAIL, AND HE SHALL BECOME A LIVING SOUL FOR EVER, AND THESE FIRES SHALL MAKE THE KHU AS VI¬ GOROUS AS OSIRIS, (3o) THE GOVERNOR OF AMENTI, REGULARLY AND CON¬ TINUALLY FOR EVER. IT IS A GREAT STRUGGLE. THOU SHALT NOT PER¬ FORM THIS CEREMONY BEFORE ANY HUMAN BEING EXCEPT THINE OWN SELF, OR THY FATHER, (3 1 ) OR THY SON, BECAUSE IT IS AN EXCEEDINGLY GREAT MYSTERY OF AMENTET, .AND IS A TYPE OF THE HIDDEN THINGS OF THE UNDERWORLD. FOR WHEN [THIS CEREMONY HATH BEEN PERFORMED] THE GODS, AND THE KHUS, AND THE DEAD SHALL SEE HIM (32) IN THE FORM OF THE GOVERNOR OF AMENTI, AND HE SHALL HAVE POWER AND DOMINION LIKE THIS GOD. IF THOU SHALT UNDERTAKE TO PERFORM FOR HIM [WHAT IS ORDERED] IN THIS “CHAPTER OF THE FOUR BLAZING FLAMES” EACH [DAY?], (33) THOU WILT CAUSE THE FORM OF THE DECEASED TO COME FORTH FROM EVERY HALL [IN THE UNDERWORLD] AND FROM THE SEVEN HALLS OF OSIRIS. AND HE SHALL HAVE AN EXISTENCE IN THE FORM OF THE GOD, HE SHALL HAVE POWER AND DOMINION CORRESPONDING TO THAT OF THE GODS AND THE KHUS FOR EVER AND EVER ; HE SHALL ENTER IN THROUGH THE HIDDEN PYLONS AND SHALL NOT BE TURNED BACK BEFORE THE GOD OSIRIS. AND IT SHALL COME TO PASS, IF THESE THINGS HAVE BEEN DONE FOR HIM, THAT HE SHALL ENTER IN AND COME FORTH, (35) HE SHALL NOT BE TURNED BACK, NO LIMIT [TO HIS JOURNEYING] SHALL BE SET, AND HE SHALL NOT HAVE SENTENCE OF EVIL PASSED UPON HIM ON THE DAY OF THE WEIGHING OF WORDS BEFORE THE GOD OSIRIS FOR EVER AND EVER. AND THOU SHALT PERFORM [WHAT IS ORDERED IN) THIS BOOK FOR (36) THE DECEASED, AND HE SHALL BECOME PERFECT AND PURE, AND [THOU SHALT] OPEN HIS MOUTH WITH THE IRON INSTRUMENT, AND SHALT WRITE DOWN THESE WRITINGS IN ACCORDANCE WITH THE THINGS WHICH -ARE FOUND IN THE BOOKS OF THE ROYAL SON HERU-TA-TA-F, (37) WHO DIS¬ COVERED [THEM] IN A HIDDEN CHEST— NOW THEY WERE IN THE HAND¬ WRITING OF THE GOD HIMSELF— IN THE TEMPLE OF THE GODDESS UNNUT, THE LADY OF UNNU (HERMOPOLIS), DURING HIS JOURNEY TO MAKE AN IN¬ SPECTION (38) OF THE TEMPLES, AND OF THE LANDS, AND OF THE FUNERAL SHRINES OF THE GODS. AND THESE THINGS SHALL BE DONE SECRETLY IN THE UNDERWORLD, THEY ARE MYSTERIES OF THE UNDERWORLD, AND THEY ARE (39) A TYPE OF THE MYSTERIES OF NETER-KHERT. And thou shalt say : — “[I] have come advancing quickly “and casting light upon [his] footsteps, and hiding [myself] to “cast light upon his hidden place (?). I stand up behind the “ Tet ; 1 (40) stand up behind the Tet of Ra turning back the “slaughter. I am protecting thee, O Osiris,” THE CHAPTER OF THE FOUR FLAMES. 227 Rubric : this chapter shall be recited over a let of crystal WHICH IS SET UP UPON A BRICK (41) MADE OF GREEN CLAY WHEREUPON HATH BEEN INSCRIBED THIS CHAPTER. THEN THOU SHALT MAKE A CAVITY IN THE WEST WALL, AND, HAVING [TURNED] THE FRONT OF THE TET TO¬ WARDS THE EAST [THEREIN] THOU SHALT WALL IT UP WITH EARTH MOIST¬ ENED WITH (42) CEDAR JUICE)?). IT WILL REPULSE THE ENEMIES OF OSIRIS WHO SET THEMSELVES AT THE EAST WALL. And thou shalt say: — ■ “[I] have driven back [thy foes, and “I] have kept watch for thee ; and he that is upon his moun¬ tain (z. p., Anubis) hath kept watch (43) at thy moment, and “hath repulsed [thy foes for thee], I have driven back the Cro- “codile [for thee] at thy moment, and I am protecting thee, “O Osiris Nu, the overseer of the palace, the chancellor-in-chief, “triumphant.” (44) Rubric : this chapter shall be recited over [A figure of] anubis MADE OF GREEN CLAY KNEADED (?) WITH INCENSE AND SET UP ON A BRICK OF GREEN CLAY WHEREUPON IT HATH BEEN INSCRIBED. (45) THEN THOU SHALT MAKE A CAVITY IN THE EAST WALL, AND HAVING [TURNED] THE FACE OF ANUBIS TOWARDS THE WEST [THEREIN], THOU SHALT WALL IT UP. [IT WILL REPULSE THE ENEMIES OF OSIRIS] WHO SET THEMSELVES AT THE SOUTH (WEST?) WALL. (46) And thou shalt say : — “I am the collar ( or girdle) of sand “around the hidden coffer turning back the arm from the blazing “flame of the funeral mountain ; I have marched over the roads, “and I am protecting the Osiris (47) Nu, the overseer of the “palace, the chancellor-in-chief, triumphant.” Rubric : [this chapter] shall be recited over a brick of green CLAY WHEREUPON IT HATH BEEN INSCRIBED ; AND THOU SHALT PLACE IN¬ CENSE (?) IN THE MIDDLE THEREOF, (48) AND THOU SHALT SMEAR IT WITH PITCH (OR RESIN) AND SET LIGHT TO IT. THEN THOU SHALT MAKE A CAVITY IN THE SOUTH WALL, AND HAVING [TURNED] THE FRONT OF THE BRICK TOWARDS THE NORTH [THEREIN], THOU SHALT WALL IT UP. [IT WILL REPULSE THE ENEMIES OF OSIRIS] WHO SET THEMSELVES AT THE (49) NORTH WALL. And thou shalt say : — “O thou that comest to make a burning, “I will not let thee do it ; O thou that comest to shoot forth 228 THE CHAPTERS OF COMING FORTH BY DAY. “[fire], I will not let thee do it. I will burn thee, I will shoot “forth [fire] (50) at thee, for I am protecting the Osiris Nu, “the overseer of the palace, the chancellor-in-chief, triumphant.” Rubric : [this chapter] shall be recited over a brick of green CLAY WHEREUPON IT HATH BEEN INSCRIBED, ALONG WITH A FIGURE (?) OF A (5 1 ) PALM TREE SEVEN FINGERS IN HEIGHT ; AND THOU SHALT OPEN ITS MOUTH. THEN THOU SHALT MAKE A CAVITY IN THE NORTH WALL, AND HAVING [TURNED] THE FACE OF THE FIGURE TOWARDS THE SOUTH [THERE¬ IN], THOU SHALT WALL IT UP [IT WILL REPULSE THE ENEAIIES OF OSIRIS WHO SET THEMSELVES AT THE SOUTH WALL]. “And behold, these things shall be performed by a man who “is clean and is (52) ceremonially pure, one who hath eaten “neither meat nor fish, and who hath not [recently] had inter¬ course with women ; and behold, thou shalt make offerings of “cakes and ale, and shalt burn incense on the fire of these gods. “(53) And every Khu for whom these things shall be done shall “become like a holy god in the underworld ; he shall not be “turned back at any gate in Amentet, and he shall be in the “following of (54) Osiris, wheresoever he goeth, regularly and “continually.” 1 Chapter CXXXVIIb. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 6).] Vignette : The goddess Api, the lady who giveth protection, in the form of a hippopotamus, setting light to a vessel of incense. In the Sai'te Re¬ cension the deceased is seen sitting upon a chair with two burning lamps on each side of him (see Lepsius, Todtenbuch, Bl. 56) ; there the Chapter is called, “Chapter of making the flame to burn up”. Text : (1) The Chapter of kindling a flame by Nebseni, THE SCRIBE AND DRAUGHTSMAN IN THE TEMPLE OF PTAH. [He saith] : — 1. The version of this Chapter found in the Papyrus of Nebseni (sheet 24) is much shorter than that here given and that Papyrus omits all the supple¬ mentary Chapters and rubrics which are written in the Papyrus of Nu ; a version much shorter still is given by Naville (op. cit., Bd. II. p. 36 1) from the Papyrus of Nefer-uben-f at Paris. THE CHAPTER OF ENTERING INTO ABYDOS. 229 “The white (or shining) Eye of Horus cometh. (2) The “brilliant Eye of Horus cometh. It cometh in peace, it sendeth “forth rays of light unto Ra in the horizon, and it destroyeth “the powers (3) of Set according to the decree (?). It leadeth “them on, and it taketh possession [of him], and its flame is “kindled against him. [Its] flame cometh and goeth about, and “bringeth (4) adoration (?) ; [it] cometh and goeth about heaven “in the train of Ra upon the two hands of thy two sisters, O “Ra. The Eye of Horus liveth, yea liveth within the great hall ; “the Eye of Horus liveth, yea liveth, and is An-Maut-f.” Chapter CXXXVIII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 19).] Vignette : The standard, emblematic of the nome of Teni, the capital of which was Abydos, surmounted by plumes and uraeus, etc., being set up by Isis and Osiris. On each side winged utchats, a fan or fly-flapper held upright by an emblem of life from which project human hands and arms, the hawk emblematic of Horus-Sept, a ram having plumes above his horns, and three gods standing upright. On one side are the Souls of Pe, and the jackal, emblem of Anpu (Anubis) or of Ap-uat ; and on the other are the Souls of Tep and the jackal, emblem of Ap-uat or of Anpu. Beneath the standard are the lion-gods of the horizon, one of whom is called “Yesterday” and the other “To-morrow”. Text : (1) THE CHAPTER OF ENTERING INTO AbTU, AND OF BEING IN THE FOLLOWING OF OSIRIS. The Osiris Nu, the over¬ seer of the house, the chancellor-in-chief, triumphant, saith: — (2) “Hail, ye gods who dwell in Abtu ( Abydos), ye divine sove¬ reign chiefs who are gathered together, come ye forward with “joy and gladness to (3) meet me, and look ye upon my divine “father Osiris. I have been judged, and I have come forth from “his shrine. I am Horus, the lord of Qemt (Egypt), and of the “(4) red hilly desert ; I have taken possession thereof. There is “none who hath power over him, his Eye is mighty against his “enemies, he hath avenged his divine Father, he hath destroyed 23o THE CHAPTERS OF COMING FORTH BY DA Y. “the waterflood of his mother, he hath (5) crushed his enemies, “he hath put down violence mightily, and hath stilled the strength “of the god Nebt. The divine prince of many peoples, the sove¬ reign of the two lands, hath taken possession of the house of “his divine Father (6) by means of the written decrees. I have “been tried in the Balance, my word is right and true, I have “gained the mastery over my enemies, and bring to naught (?) the “things (7) which they work against me. I am strong in the “strength which protecteth me, I am the son of Osiris, and my “divine Father protecteth his body with strength and might (?).” Chapter CXXX1X. [See Chapter CXXIII.] Chapter CXL. [From Lepsius, Todtenbuch, Bl. 57.] Vignette : The deceased kneeling, with both hands raised in adoration, before the jackal of Anubis which is couchant on a pylon, a kneeling figure having an utchat on his head, and the god Ra. Text : The Book which is to be recited on the last DAY OF THE SECOND MONTH OF THE SEASON PERT 1 WHEN THE UTCHAT IS FULL IN THE SECOND MONTH OF THE SEASON PERT. (1) The Osiris Auf-ankh saith : — “The divine Power hath risen and shineth [in] the horizon, “and the god Tern hath risen [out of] the odour of that which “floweth from him. The Khus shine in heaven and Het-benbenet “[2) rejoiceth, for there is among them a form which is like “unto themselves ; and there are shouts and cries of gladness “within the shrine, and the sounds of those who rejoice go “round about through the underworld, (3) and homage [is paid] 1. /. e., the sixth month of the Egyptian year, which the Egyptian Christians or Copts call Mekhir Mujip or Gr. pe^ip. THE BOOK OF THE SECOND MONTH OF PERT. 23 i “unto him at the decree of Tern and Heru-khuti (Harmachis). ‘‘His Majesty ordereth the company of the gods to follow in “the train of his Majesty; his Majesty ordereth the calling of “the Utchat with you [to] (4) my members. He hath given “strength to all my limbs, and hath made them vigorous that “which cometh forth from the mouth of His Majesty. His divine “Eye resteth upon its seat with His Majesty at that hour (5) “of the night, on the day(?) of the fulfilment of the fourth “hour (or four hours) of the beautiful land (?), on the last day “of the second month of the season pert. The Majesty of the “ Utchat is in the presence of the company of the gods, and “His Majesty shineth as he shone in the primeval time, when “the Utchat was [first] (6) upon his head. Ra, Tern, Utchatet, “Shu, Seb, Osiris, Suti, Horus, Menth, Bah, Ra-er-neheh, Tehuti, “Naarn, (7) Tchetta, Nut, Isis, Nephthys, Hathor, Nekht, Mert(?), “Maat, Anpu, and Ta-mes-tchetta [are] the soul and body of “Ra. (8) The computation of the Utchat hath been made in the “presence of the divine lord of this earth ; it is full to the utter- “most, and it resteth (or setteth). And these gods are rejoicing “on this day, and they have their hands beneath (?) them, and “the festival of every god (9) having been celebrated, they say: — “Hail, praise be unto thee, O thou who art as Ra, rejoice in “him, for the mariners of [his] boat sail round about, and [he] “hath overthrown the fiend Apep. Hail, praise be unto thee, O “thou who art as Ra who maketh himself to come into being “(10) in the form of the god Khepera. Hail, praise be unto thee, “O thou who art as Ra, for [he] hath destroyed his enemies. “Hail, praise be unto Ra, for he hath crushed the heads of the “children (11) of impotent rebellion. And praise and rejoicing “be unto the Osiris Auf-ankh, triumphant.” Rubric : [this chapter] shall be recited over an utchat of REAL LAPIS -LAZULI OR OF MAK STONE PLATED WITH GOLD, BEFORE WHICH SHALL BE OFFERED (12) EVERY KIND OF FAIR AND PURE OBLATION WHEN RA SHEWETH HIMSELF ON THE LAST DAY OF THE SECOND MONTH OF THE SEASON PERT. AND THOU SHALT MAKE ANOTHER UTCHAT OF JASPER AND PLACE IT UPON SUCH PART OF THE DEAD MAN’S BODY AS 232 THE CHAPTERS OF COMING FORTH BY DAY. THOU PLEASEST, AND WHEN THIS CHAPTER HATH BEEN RECITED (i3) BE¬ FORE THE BOAT OF RA, THE DECEASED SHALL BE BORNE ALONG WITH THESE GODS, AND HE SHALL BECOME ONE OF THEM, AND HE SHALL BE MADE TO RISE UP IN THE UNDERWORLD. AND WHILST THIS CHAPTER IS BEING RECITED, AND LIKEWISE WHILST THE OFFERINGS ARE BEING MADE (14) AT THE TIME WHEN THE UTCHAT IS FULL, FOUR ALTARS SHALL BE LIGHTED FOR RA-TEM, AND FOUR FOR THE UTCHAT, AND FOUR FOR THE GODS WHO HAVE BEEN MENTIONED. AND UPON EACH ONE OF THEM SHALL THERE BE BREAD-CAKES MADE OF FINE FLOUR, AND FIVE WHITE CAKES, AND PLANTS (?), AND FIVE WHITE CAKES, AND SHAI, AND FIVE BAAQ, AND OF INCENSE ONE MEASURE, AND OF TEQ INCENSE ONE MEASURE, AND ONE ROASTED JOINT OF MEAT. Chapters CXLI and CXLII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 15).] Vignette : The deceased, with hands raised in adoration, bowing before a table of offerings of every kind ; or, the deceased standing and offering incense and pouring out a libation before Osiris ; or, the god Osiris seat¬ ed within a shrine on a throne, by the side of which stand Isis and Nephthys. On a lotus flower stand the four Children of Horus, and on a standard is a jackal, emblematic of Anubis. These Vignettes are figured by Naville (op. cit., Bd. I. Bl. 153), and differ entirely from the Vignette which accompanies Chapter CXLII in the Sa'fte Recension (see Lepsius, op. cit., Bl. 59). Originally the text of Chapters CXLI and CXLII formed one composition, but it might readily be divided into two sections, viz., the list of the gods to whom a man was directed to make offerings for the benefit of his father and his son, and a list of the names of Osiris, and this is what the Editors of the Sai'te Recension actually did, and they emphasized the division by giving to each section a distinct title. Text : [HERE BEG1NNETH] THE BOOK 1 [WHICH] A MAN SHALL RECITE FOR HIS FATHER OR FOR HIS SON DURING THE FESTI¬ VALS OF A.MENTET, WHEREBY HE SHALL MAKE HIM PERFECT WITH RA AND WITH THE GODS, AND WHEREBY HE SHALL HAVE 1. In the Sai'te Recension the title of the first section runs: — “[HERE BE- “GINNETH] THE BOOK OF MAKING PERFECT THE DECEASED, AND OF KNOW¬ ING THE NAMES OF THE GODS OF THE SOUTHERN AND NORTHERN “HEAVENS, AND OF THE GODS OF THE QERTI , AND OF THE GODS WHO “ARE THE GUIDES OF THE UNDERWORLD (TUAT). IT SHALL BE RECITED “BY A MAN FOR HIS FATHER OR FOR HIS MOTHER,” etc. THE BOOK OF TIIE FESTIVAL OF AM ENT FT. 233 HIS EXISTENCE WITH THEM ; IT SHALL BE RECITED ON THE NINTH DAY OF THE FESTIVAL. Behold, the Osiris Nu, the over¬ seer of the palace, the chancellor-in-chief, triumphant, maketh offerings of cakes, and ale, and oxen, and feathered fowl, and joints of roast meat ; and he burneth incense 1. to Osiris, the governor of Amenti,1 2. to Ra-Heru-khuti (Ra-Harmachis),2 3. to Nu,3 4. to Maat, 5. to the Boat of Ra, 6. to Temu,4 7. to the Great company of the gods, 8. to the Little company of the gods, 9. to Horus, the lord of the ureret crown, 10. to Shu, 11. to Tefnut, 12. to Seb,5 13. to Nut,6 14. to Isis, 15. to Nephthys,7 16. to the Temple of the Kas of Nebt-er-tcher, 17. to the Raging-one-of-heaven-who-raiseth-up-the god, 18. to Aukert 8-dwelling-in-her-place, 19. to the city of Meht-Khebitet, the sahu of the god, 20. to the Goddess-greatly-beloved-with-red-hair, 21. to the Goddess-joined-unto-life-with-flowing-hair, 22. to the Goddess-whose-name-is-mighty-in-her-works, 23. to the Bull, the husband of the divine Cow,9 24. to the beautiful Power of the beautiful Rudder of the northern heaven,10 1. The S. R. (/. e., Sai'te Recension) adds, “lord of the four districts of Abtu (Abydos).” 2. S. R., Heru-khuti. 3. The S. R. adds, “Father of the gods.'’ 4. S. R., Tem-Khepera. 5. In the S. R. Seb and Nu are mentioned together. 6. In the S. R. Seb and Nut are mentioned together. 7. In the S. R. Osiris, Isis, and Nephthys are mentioned together. 8. In the S. R., Amenti. 9. In the 5. R., “To the Bull of the Cows.” 10. In the S. R., “To the beautiful Power, the Opener of the Disk. To the beautiful Rudder of the northern heaven.” THE CHAPTERS OF COMING FORTH BY DAY. 234 25. to Him that revolveth, the guide of the two lands, the beautiful Rudder of the western heaven,1 26. to the God of light, who dwelleth in the Temple of the ashemu2 beings, the beautiful Rudder of the eastern heaven,13 27. to the Dweller in the Temple of the ruddy ones, the beautiful Rudder of the southern heaven,3 28. to Mesthi, 29. to Hapi, 30. to Tuamautef, 31. to Qebhsennuf,4 32. to the Atert of the South, 33. to the Atert of the North, 34. to the Sektet boat,5 35. to the Atet boat,6 36. to Thoth,7 37. to the Gods of the South, 38. to the Gods of the North,8 3g. to the Gods of the West, 40. to the Gods of the East,9 41. to the Gods of the Thigh, 42. to the Gods of the funeral offerings,10 43. to the Great House, 44. to the Temple of Flame,11 45. to the Gods of the places of the dead, 46. to the Gods of the horizon,12 47. to the Gods of the fields, 1. In ihe S. R. “To Him that revolveth, the guide of the two lands. To the beautiful Rudder of the eastern heaven.” 2. I. e., the gods in material forms. 3. In the S. R. this paragraph is in two sections. 4. In the S. R. the four “children of Horus" are mentioned together. 5. In the S. R. the two boats of the Sun are mentioned together. 6. After “Atet boat”, the S. R. adds, “to Hathor.” 7. In the S. R. “To Thoth, the Bull of Mast, to Thoth, the Weigher of the words of the Company of the gods, to Thoth, the Guide of the gods.” 8. In the S. R. the gods of the South and North are mentioned together. 9. In the S. R. the gods of the West and East are mentioned together. 10. This line is omitted in the S. R. 11. In the S. R. the “Great Double-House,” and the “Double-House of Flame” are mentioned together. 12. In the S. R. the gods of the cemeteries and of the horizon are mentioned together. THE BOOK OF THE FESTIVAL OF AMENTET. 2^5 48. to the Gods ( i)f the ( divine Perti,1 49. to the Gods 1 Df the < divine Nesti,2 50. to the Roads of the South, 51* to the Roads of the North,3 52- to the Roads of the East, 53. to the Roads of the West,4 54* to the Doors of the Underworld, 55- to the Pylons of the Underworld, 56. to the Leaves of the hidden doors, 57- to the hidden doors, 58. to the Guard ians of the leaves of the Doors (Underworld),5 59. to the Hidden Faces who guard the roads, 60. to the Guardians who give divine food(?), 61. to the Guardians of the funeral mountains who give happy faces (?), 62. to the Flaming beings who give forth fire, 63. to the divine burning Altars, 64. to those who scatter and extinguish the flame of fire in Amentet,6 65. to Osiris-Un-nefer,7 66. to Osiris-Ankhti, I. In the S. R. the gods of the fields and of the Qerti (not Perti) are men¬ tioned together. 2. In the S. R., ‘‘little ones.” 3. In the S. R. the gods of the netches and the southern and northern roads are mentioned together. 4. In the S. R. the roads of the West and East are mentioned together. 5. In the 5. R. we have : — “To the Guide of the doors of the Tuat, to the Doorkeepers of the Tuat and of the pylons of the Tuat, to the hidden pylons of the Tuat, to the Doorkeepers of the pylons of the Tuat, to the hidden doors of the Tuat.” 6. In the S. R. we have : — “To those who scatter and extinguish the fire, to the fire in Amentet,” and after these lines are added the following : — “To Him that giveth triumph to the Khu, “To the Perfect one in Amentet, “To the East (Abtet) and to its Ka. 7. In the S. R. here begins Chapter CXLII with the title, “The Book of “making perfect the deceased, and of making [him] to advance with long strides, “and to come forth byr day in all the transformations which he pleaseth, and “to know the names of the god Osiris in every place wherein he chooseth “to be.” 236 THE CHAPTERS OF COMING FORTH BY DAY. 67. to Osiris-lord-of-life, 68. to Osiris-lord-of-\vholeness, 69. to Osiris-dweller-in-Peku (?), 70. to Osiris-Orion ( Salt ), 71. to Osiris-Saa, 72. to Osiris-dweller-in-temples, 73. to Osiris-in-Resenet, 74. to Osiris-in-Mehenet, 75. to Osiris-golden-one-of-millions-of-years, 76. to Osiris-Bati-erpit, 77. to Osiris-Ptah-lord-of-life, 78. to Osiris-dweller-in-Re-stau, 79. to Osiris-dweller-in-the-funeral-mountain, 80. to Osiris-in-Ati, 81. to Osiris-in-Sehtet, 82. to Osiris-in-Netchefet, 83. to Osiris-in-Resu, 84. to Osiris-in-Pe, 85. to Osiris-in-Neteru, 86. to Osiris-in-Sau-the-Lower, 87. to Osiris-in-Baket, 88. to Osiris-in-Sunnu, 89. to Osiris-in-Rehenenet, 90. to Osiris-in-Apen, 91. to Osiris-in-Qefennu, 92. to Osiris-Sekri-in-Pet-she, g3. to Osiris-dweller-in-his-city, 94. to Osiris-in-Pesk-re, 95. to Osiris-in-his-habitations-in-the-Land-of-the-North, 96. to Osiris-in-heaven. 97. to Osiris-in-his-habitations-in-Re-stau, 98. to Osiris-Netchesti, 99. to Osiris-Atef-ur, 100. to Osiris-Sekri, 10 1. to Osiris-governor-of-eternity, 102. to Osiris-the-begetter, THE BOOK OF MAKING PERFECT THE DECEASED. li'] 103. to Osiris-in-th£-water (?), 104. to Osiris-in-battle (?), 105. to Osiris-lord-of-everlastingness, 106. to Osiris-Prince, 107. to Osiris -Taiti, 108. to Osiris-in-Re-stau, 109. to Osiris-upon-his-sand, no. to Osiris-dweller-in-the-hall-of-the-Cow, in. to Osiris-in-Tanenet, 1 12. to Osiris-in-Netebit, 1 1 3. to Osiris-in-Saa, 1 14. to Osiris-in-Beteshu, 1 15 to Osiris-in-Tepu, 1 1 6. to Osiris-in-Sau-the-Upper, 1 17. to Osiris-in-Nepert, 1 18. to Osiris-in-Shennu, 1 19. to Osiris-in-Henket, 120. to Osiris-in-Ta-sekri, 121. to Osiris-in-Shau, 122. to Osiris-in-Fat-Heru, 123. to Osiris-in-Maati, 124. to Osiris-in-Hena. In the Sa'ite Recension (see Lepsius, op. cit., Bl. 59) Chapter CXLII is much fuller than in the papyri extant which contain the Theban Recension ; as there given it is in a tabular form and is divided into six sections each containing twenty-six lines. It runs : — Text : The Book of making perfect the deceased and OF MAKING HIM TO ADVANCE WITH LONG STRIDES, AND TO COME FORTH BY DAY IN ALL THE TRANSFORMATIONS WHICH PLEASE HIM, AND TO KNOW THE NAMES OF THE GOD OSIRIS IN EVERY PLACE WHEREIN HE CHOOSETH TO BE. The Osiris Auf-ankh, born of Sheret-Amsu, triumphant, saith : — I. (1) “Osiris-Un-nefer, (2) Osiris-the-living-one, (3) Osiris- “lord-of-life, (4) Osiris-Neb-er-tcher, (5) Osiris-opener-of-the- 238 THE CHAPTERS OF COMING FORTH BY DAY. “back-of-the-two-lands, (6) Osiris-dweller-in-Un, (7) Osiris- “dweller-in-corn, (8) Osiris-Sah (Orion), (9) Osiris-holy-crown- “of-the-Souls-of-Annu (Heliopolis), (10) Osiris-dweller-in-Thene- “net, (11) Osiris-in-Resenet, (12) Osiris-in-Mehenet, (i3) Osiris- “lord-of-millions-of-years, (14) Osiris-son-of-the-£Vpet/ (/. e., Isis “and Nephthys), (15) Osiris-Ptah-lord-of-life, (16) Osiris-dweller- “in-Re-stau, (17) Osiris-governor-of-the-world-dwelling-in-Tattu, “(18) Osiris-dweller-in-the-funeral-mountain, (19) Osiris- holy- “Soul-in-Tattu, (20) Osiris-in-Ati (?), (21) Osiris-in-Heset,” or as others say, “in Neter-seh, (22) Osiris-lord-of-Ta-ankhtet (?'. - 1 1 A X D WITH THE FACE OF THE DIVINE SOUL, AND HAVING PLUMES AND A BACK (i5) LIKE A HAWK; AND IN THE PUPIL OF THE OTHER THERE SHALL BE A FIGURE OF THE GOD-OF-THE-LIFTED HAND WITH THE FACE OF THE GODDESS NEITH, AND HAVING PLUMES AND A BACK LIKE A HAWK. AND THIS CHAPTER SHALL BE WRI TTEN WITH ANTI EITHER UPON A MEH STONE _ OR UPON MOTHER-OF-EMERALD (16) OF THE SOUTH AND [DIPPED] IN WATER OF THE WESTERN LAKE OF QEMT EGYPT), OR UPON A BANDAGE OF UATCHET LINEN WHEREWITH A MAN SHOULD SWATHE EVERY LIMB. AND THE DE¬ CEASED SHALL NOT BE TURNED BACK AT ANN GATE OF THE UNDERWORLD; AXOTHER CHAPTER 2g3 HE SHALL EAT (17) AN1) DRINK AND EASE HIMSELF EVEN AS HE DID WHEN HE WAS UPON EARTH ; AND NONE SHALL RISE UP TO CRY OUT AGAINST HIM; AND HE SHALL HE PROTECTED FROM THE HANDS OE THE ENEMY FOR EVER AND EVER. IF THIS HOOK BE RECITED FOR HIM UPON EARTH HE SHALL NOT BE SEIZED (18) BY THE MESSENGERS OF ATTACK WHO WORK EVIL IN ALL THE EARTH; HE SHALL NOT HAVE GASHES INFLICTED UPON HIM ; HE SHALL NOT DIE THROUGH THE SLAUGHTER OF SET ; AND HE SHALL NOT BE CARRIED OFF TO ANY PLACE OF RESTRAINT WHATSOEVER; BUT HE SHALL GO IN UNTO THE QES'BET, AND HE SHALL COME FORTH WITH TRIUMPH, (ly) AND HE SHALL GO OUT TO TERRIFY THE EVIL-DOERS WHO EXIST IN ALL THE EARTH. Chapter CLXIV. [From Lepsius, Todtenbucli, Bl. 78.] Vignette : A goddess, with a head of a woman and two heads of a vulture, standing with outstretched wings. On each side of her is a dwarf with two heads, one of a man and one of a hawk ; each dwarf lias a disk and plumes upon his head. Text : Another Chapter. (1) “Homage to thee, O Sekhet-Bast-Ra, thou mistress of the “gods, thou bearer of wings, lady of the Anes bandlet, queen of the “crowns of the South and of the North, only One, sovereign of her “father superior to whom the gods cannot be, thou mighty one “of enchantments (2) in the Boat of Millions of Years, thou who “art pre-eminent, who risest in the seat of silence, mother of “Pashakasa, royal wife of Parrehaqa -Kheperu, (3) mistress and “lady of the tomb, mother in the horizon of heaven, gracious “one, beloved, destroyer of rebellion, offerings are in thy grasp, “and thou art standing in the bows of the boat of thv divine “father (4) to overthrow the Fiend. Thou hast placed Maat in “the bows of his boat. Thou art the hre goddess Ami-seshet (?) “whose opportunity escapeth her not ; thy name is Kaharesa- “pusaremkakaremet. (5) Thou art like unto the mighty flame “of Saqenaqat which is in the bows of the boat of thy father “Harepukaka-share-sha-baiu, (6) for behold, thus is [the name THE CHAPTERS OF COMING FORTH BY DAY. 294 “littered] in the speech of the Negroes, and of the Anti, and of “people of Ta-Kensetet (Nubia). Praise be to thee, 0 Lady, “who art mightier than the gods, and words of adoration rise “to thee from the Eight gods. The living souls who are in their “chests (7) praise thv mvsterv, O thou who art their mother, “thou source from whom they sprang, [who] makest for them a “place of repose in the hidden underworld, [who] makest sound “their bones and preservest them from terror, (8) who makest “them strong (?) in the abode of everlastingness, who preservest “them from the evil chamber of the souls of the god-of-the-tcr- “rible-face [who is] among the company of the gods. ‘Babe that “comest forth from the god-of-the-terrible-face who keepeth his “body hidden’ is thy name. (9) ‘Atare-am-tcher-qemtu-rennu-par- “sheta’ is the name of one divine son, ‘Pa-nemma’ [is the name] “of the other. ‘Utchat of Sekhet, mighty lady, (10) mistress of “the gods’ is thv name. ‘Emanation of . ’ is the name of “Mut, who maketh souls strong (?) and who makcth sound bo- “dies, and who delivereth them from the abode of the fiends “which is in the evil chamber, (n) The goddess saith with her “own mouth, ‘They shall never be fettered, and I will do ac¬ cording to what ye say, O ye Tchaui of the divine son, for “whom they performed the funeral rites.’” Rubric : (12) [this chapter] shall be recited over | i figure of] MUT WHICH HATH THREE HEADS ; THE FIRST SHALL BE LIKE UN'TO THAT OF PEKHAT, AND SHALL HAVE [UPON IT] PLUMES ; THE SECOND SHALL BE LIKE UNTO THAT OF A MAN AND SHALL HAVE [UPON IT] THE CROWNS OF THE SOUTH AND NORTH ; AND THE THIRD SHALL BE LIKE UNTO THAT OF A VULTURE AND SHALL HAVE [UPON IT] PLUMES. AND THE FIGURE SHALL HAVE A PHALLUS (i3), AND A PAIR OF WINGS, AND THE CLAWS OF A LION, AND IT SHALL BE PAINTED WITH ANT AND POWDER (?) OF UATCH MIXED (?) WITH YELLOW COLOUR (?) UPON A BANDAGE OF AXES LINEN. IN FRONT OF IT SHALL STAND ONE DWARF, AND BEHIND IT [ANOTHER]; AND (14) [EACH] SHALL HAVE UPON HIM PLUMES, AND [ONE] HAND AND ARM SHALL BE RAISED, AND [EACH] SHALL HAVE TWO FACES, ONE OF A HAWK AND ONE OF A M AN, AND THE BODY OF EACH SHALL BE FAT. [THEN SHALL THE DECEASED] BE DIVINE ALONG WITH THE GODS IN THE UNDERWORLD; (12) HE SHALL NEVER, NEVER BE TURNED BACK; HIS FLESH AND HIS BONES SHALL BE LIKE THOSE OF ONE WHO HATH NEVER BEEN DEAD; HE SHALL THE CHAPTER OF ARRIVING IS PORT. 295 DRINK WATER AT THE SOURCE OF THE STREAM; A HOMESTEAD SHALL BE GIVEN UNTO HIM IN SEK.HET-A ANRE ; (16) HE SHALL BECOME A STAR OF HEAVEN; HE SHALL SET OUT AGAINST l'HE SERPENT-FIEND NEKAU AND AGAINST TAR, WHO ARE IN THE UNDERWORLD; HE SHALL NOT BE SHUT IN ALONG WITH THE SOULS WHICH ARE FETTERED; HE SHALL DELIVER HIMSELF WHEREVER HE MAY BE; AND WORMS SHALL NOT DEVOUR HIM. Chapter CLXV. [From Lepsius, Todtenbuch, Bl. 79.] Vignette : An ithyphallic god with the body of a beetle ; on his head are plumes, and his right hand and arm are raised. Behind him is a man who has a ram's head on each shoulder. Text : The CHAPTER OF ARRIVING IN PORT . To make the body germinate, and to drink water, and not to disappear recite the following : — - (1) “Hail, O Bekhennu, Bekhennu ; O Prince, Prince; O Amen, “Amen; O Re-Iukasa ; O god, Prince of the gods of the east¬ ern part (2) of heaven, O Amen-Nathakerethi-Amen. O thou “whose skin is hidden, whose form is secret, thou lord of the “two horns, . of Nut, thy name is Na-(3)ari-k, or (as “others say) ‘Ka-ari-ka’. ‘Kasaika’ is thy name. ‘Arethikasathika’ “is thy name. ‘Amen-na-an-ka-entek-share’, (4) or (as others say) “‘Thekshare-Amen-kerethi’ is thy name. O Amen, let me make “supplication unto thee. I, even I, know thy name. Thy trans¬ formations (5) are in my mouth, thy skin is before my eyes. “Come, I pray thee, and place thou thy heir and thy image, “Osiris Auf-ankh, triumphant, born of Sheret-Amsu, triumphant, “(6) in the everlasting underworld. Grant thou that all his “members may repose in Neter-khertet (the underworld) or (as “others sav) in Akertet (the underworld) ; let his whole body be- “come like that of a god; let him escape from the evil chamber “and let him not be imprisoned (7) therein. 1 adore thy name. “Thou hast made for me a skin, and thou hast comprehended “[my] speech, and thou knowcst it exceedingly well. ‘Amen’ is 2g6 THE CHAPTERS OF COM 1ST, FORTH BY DAY “thy name. O Retsashaka, (8) I have made for thee a skin, [nam¬ ely] a divine soul. ‘Ireqai’ is thy name; ‘Marqathai’ is thy name; “‘Rerei’ is thy name; ‘Nasaqbubu’ fg) is thy name; ‘Thanasa- “Thanasa’ is thy name ; ‘Shareshathakatha’ is thv name. O Amen, “O Amen, O God, O God, O Amen, (io) 1 adore thy name, “grant thou to me that I may comprehend thee ; grant thou “that I may have peace in the Tuat (underworld) and may pos¬ sess all my members [therein]. And the divine Soul which is “in Nut (n) saith : — ‘I will make my divine strength to pro¬ ject thee, and I will perform everything which thou hast said.’” Rubric : [this chapter] shall re recited over [a figure of) the GOD-OF-THE-LIFTED-HAND WHICH SHALL HAVE PLUMES UPON ITS HEAD ; THE LEGS THEREOF SHALL BE WIDE APART, AND THE MIDDLE PORTION OF IT SHALL BE IN THE FORM OF (12) A BEETLE, AND IT SHALL BE PAINTED BLUE WITH LAPIS-LAZULI MIXED WITH QAMAI WATER. AND [IT SHALL BE RECITED OVER] A FIGURE WITH A HEAD LIKE UNTO THAT OF A MAN, AND THE HANDS AND ARMS THEREOF SHALL BE STRETCHED (i3) AWAY [FROM ITS BODY] ; ABOVE ITS RIGHT SHOULDER SHALL THERE BE THE HEAD OF A RAM, AND ABOVE ITS LEFT SHOULDER SHALL THERE BE THE HEAD OF A RAM. AND THOU SHALT PAINT UPON A PIECE OF LINEN A FIGURE OF THE GOD-OF-THE-LIFTED HAND (14) IMMEDIATELY OVER HIS HEART, AND THOU SHALT PAINT THE [OTHER] FIGURE OVER THE BREASTS. LET NOT THE GOD SUKATI (15) WHO IS IN THE UNDERWORLD KNOW IT. THEN SHALL THE DECEASED DRINK WATER FROM THE SOURCE OF THE STREAM, AND HE SHALL SHINE LIKE THE STARS IN THE HEAVENS ABOVE. Chapter CLXVI. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 21).] Vignette : A head-rest. Text : (1) THE CHAPTER OF THE PILLOW. “Thou art lifted up, O sick one that liest prostrate, (2) O “scribe Nebseni. (3) They lift up thy head to the horizon, thou “art raised up, and dost triumph by reason of what hath been “done for thee. Ptah hath overthrown (4) thine enemies [ac- THE CHAPTER OF BRINGING THE ETCH AT. 297 “cording to what] was ordered to be done for thee. Thou art “Horns, the son of Hathor, Nesert, Nesertet, who giveth [back] “the head (5) after the slaughter. Thy head shall not be carried “away from thee after [the slaughter], thy head shall never, “never be carried away from thee.” Chapter CLXVII. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 22).] Vignette : An Utclxat resting upon the emblem of gold(?). Text: (1) The CHAPTER OF BRINGING THE UTCHAT. (2) Neb¬ seni, the scribe, saith : — “The god Thoth hath brought the Utchat, (4) and he hath made it to rest ( or to be at peace) after it departed, [O] (5) “Ra. It was grievously afflicted by storm, but Thoth (6) made “it to be at rest after it had departed from the storm. 1 am “sound, (7) and it is sound ; I am sound, and it is sound ; and “Nebseni, the lord of pietv, is sound.” Chapter CLXVII I. [From the Papyrus of Mut-hetep (Brit. Mus. No. 10,010, sheet 2).] Vignette : (a) A stream upon which sail three boats. The first contains Khnemu, the second Khepera, and the third Ra ; each god is seated in a shrine. Harpocrates occupies the place of look-out in the boats of Khnem and Ra. Behind the boats Ra is seated on a throne which rests on the water ; two hands and arms stretch down from heaven and enshrine him. (b) A man-headed sphinx on a bier. A god with a serpent on his head. Two gods lying on biers with a serpent between. Anubis. A goddess seated. A bull on a pedestal. A man-headed lion. Two gods and two goddesses. A bowed human figure and a mummy. A man holding a disk. A disk shedding light. Two women lying face downwards. Two male figures each carrying a human being on his head. 2g8 THE CHAPTERS OF COMING FORTH BY DAY. Text : The twenty-seven short lines of text which accompany this Vignette consist of extracts from a version of the Chapter which is given in full immediately following, and to this the reader is referred. Chapter CLXVIII. [From the Papyrus, Brit. Mus. No. 10,478, sheet 2 — 7.] Section I. 1. Text : (1) “May they who carry the burden above them “to heaven in front of the boat of Ra grant that Osiris . . . A “may see Ra when he shineth.” Vignette : A god carrying a child upon his shoulders, and the number four, llll. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . the lord of “offerings in Amentet, in the Bight of Sekhet-hetep.” 2. Text : (1) “May they who carry the burden above them “to heaven in front of the boat of Ra grant that Osiris .... “may see Ra when he shineth.” Vignette : A god carrying a child upon his shoulders, and llll. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . the follower “of the great god, the lord of the beautiful Amentet.” 3. Text : (1) “May they who smite Ra grant that cakes shall “come unto Osiris .... as to the followers of Ra [when] he “setteth.” Vignette : A woman lying face downwards, and llll. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . when Horus, “the lord of Tehent, cometh.” 1. Spaces intended for the name of the deceased are painted in yellow but left blank throughout the papyrus ; from the fact that the name ‘Mut’ frequently occurs immediately following a space it would seem that the deceased was an official of this goddess. THE CHAPTER OF THE OFFERINGS. 299 4. Text : (1) “Mav they who possess offerings grant that “Osiris .... shall exist, even as do those who are in the under- “world." Vignette : A woman lying face downwards, and Nil. Text : (2) And there shall he made unto them an offering of “a libation of one vase upon earth by Osiris .... who shall “come forth and go in along with Ra for ever.” 5. Text : (1) “May those who build up grant that Osiris “shall arrive happily in the Hall of Double Truth.” Vignette : A woman lying face downwards, and llll. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris ... as lord of “offerings in the beautiful Amentet.” 6. Text : (1) “May those who make adorations grant that “Osiris . . . shall follow after Ra in his boat.” Vignette : A god bowing to the ground, and llll. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . who shall “walk with long strides with the gods of the underworld.” 7. Text : (1) “May those who have offerings, and who make “sacrificial meals for the gods, grant oblations of tclufau food “to Osiris .... in the underworld.” Vignette : A god holding upright a conical object V . Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris .... along with “them, whose souls shall stand up at the pvlon.” Section II. THE GODS OF THE EIGHTH QERERT IN THE UNDER¬ WORLD, WHOSE ATTRIBUTES ARE HIDDEN, AND WHO .... WINDS. 1. Text: (1) “May the gods who dwell in their shrines, the “princes of Nu, grant that Osiris .... shall drink water.” Vignette: A god in a shrine, with three serpents in front of him and three behind him ; at the entrance to the shrine is the number four¬ teen, mm . Text : fa) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . . ; may his “soul live and his body be preserved in the underworld.” 3oo THE CHAPTERS OF COMING FORTH BY DAY. 2. Text : (i) “May the gods who are in the following of “Osiris grant that the body of Osiris .... shall rest along with “his sail.” Vignette : A woman, and a god, and the number fourteen, mill. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris .... by the “side of the great god within his boat.” 3. Text : (1) “May Aha (/. e., He who standeth) make Osiris . . . . to praise Ra when he riseth.” Vignette : A god, standing, holding a sceptre. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . ., trium¬ phant, who shall be with those who are over [their] altars.” 4. Text : (1) “May Amen (z. e., the Hidden one) give power “unto Osiris .... in the Hall of Seb.” Vignette : A cow standing on a standard. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris .... triumphant, “who knoweth all the mysteries of the Tuat.” 5. Text : (1) “May Sheta (z. e., the Secret one) make the body “of Osiris .... to grow and to be sound upon earth and in “the underworld.” Vignette : A god standing upright. Text : (2) “And there shall be made unto them an offering “of a libation of one vase by Osiris .... as the lord of strides “in the underworld and in Re-stau.” 6. Text : ( 1 ) “May Setek give cakes and ale to Osiris . . . . “along with you in the House of Osiris."' Vignette : A god, standing, with a platform upon his head, whereon is a bull. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris .... who hath “entered into all the secret places of the Tuat.” 7. Text: (1) “Mav Sesheta Ausar (z. e., he who maketh Osiris “to be secret) grant that Osiris .... may be a lord of stride[s] “in the habitation of Tchesert."" THE CHAPTER OF OFFERINGS. 3oi Vignette : A god, standing, with a platform upon his head, whereon is a bull. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth when he becometh the “lord of an abode in the underworld.” 8. Text : (1) “May Sherem not allow anv evil thing to come “to Osiris .... in the underworld.” Vignette : A god standing upright. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris .... the soul “that hearkeneth unto the words of the gods.” 9. Text : (x) “May Sta (/'. e., the leader) grant that Osiris . . . . “may see Ra when he riseth and when he setteth.” Vignette : A bull upon a standard. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . . ; may his “limbs live and may his limbs be sound for ever.” 10. Text: (1) “May Senk (?. e., splendour) give glory to Osi- “ris .... upon earth, and make him strong in Amentet.” Vignette : A god standing upright. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . . ; may his “legs have power as the lord of an abode in Amentet.” 11. Text: (1) “May He-who-liveth-in-darkness (/. e., Horus) “grant that Osiris .... shall be among those who are over their “altars.” Vignette : A crocodile- headed god standing upright. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris .... who is in “the everlasting Tuat.” 12. Text : (1) “May the .... of Osiris .... grant that he shall “be near the great god, the lord of Amentet.” Vignette : A god standing upright, and the number four, llll. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth bv Osiris . . . . ; may he 3o2 THE CHAPTERS OF COMING FORTH BY DAY. “become the lord of [his] hands and have power over [his] heart “in the underworld.” 13. Text: (i) “May those whose hands hide grant that Osi- “ris .... shall be along with them in the underworld.” Vignette : A god standing upright, and hiding something with his hands. Text : (i) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . ; may “they bring me to the throne of Osiris.” 14. Text: (1) “May those whose hands hide grant that “Osiris . . . shall be sound, and that offerings shall be before “him continually.” Vignette : [As in No. i3]. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . who shall “be [a lord of] horns and shall listen unto the words of the gods.” 15. Text: (1) “May He whose limbs are hidden give right “and truth to Osiris before Ra, and in the company of his gods.” Vignette : A god standing upright. Text: (2) And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris .... as lord “of the phallus and ravisher of women for ever.” 16. Text : (1) “May the souls who come forth open the “mouth of Osiris .... among the gods who are along with “them.” Vignette : A bird on a tree, and the number four, Nil. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris .... among “the living ones, the lords of eternity.” 17. Text: (1) “May Those who belong to their .... grant “that Osiris .... may have power over his offerings upon earth, “even as have the gods, the lords of [offerings].” Vignette : A god standing upright, and the number four, INI. Text: (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris .... who shall “be endowed abundantly with tchefau food in the underworld.” THE CHAPTER OF OFFERINGS 3o3 18. Text : (i) “May those who receive grant that Osiris . . . . “shall enter in over all the secret places of the Tuat.” Vignette : A god bowing to the ground, and a star. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . who shall “have power over offerings upon earth, and be the lord of “altars.” 19. Text: (1) “May the Anenit (7. e., Widows (?)) grant that “Osiris . . . shall be with the great god as possessor of a phallus “before . . Vignette : A woman kneeling on a couch. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . who shall “be ordered to dwell in the secret place in the darkness.” 20. Text : (1) “May Osiris-Anubis grant that Osiris . . . may “be a possessor of a seat in Ta-tchesertet.” Vignette : Anubis holding a hawk-headed sceptre in each hand. Text : (2) “And there shall be made unto them an offering of “a libation of one vase upon earth by Osiris who shall go in “and pass through the pylon of Osiris.” Section III. The gods of the [tenth] Qerf.rt in the Tuat who ARE TO BE PRAISED AND WHOSE MYSTERIES ARE HOLY. 1. Text : (1) “May those who are denizens of light grant that “Osiris . . . shall shine in the darkness.” Vignette : A god standing upright and the number eight 1111. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . who prais- “eth the great god in his abode day by day.” 2. Text : (1) “May the Smiters grant that Osiris . . . may be “among those who sing praises.” Vignette : A god standing upright holding in his upraised hand a hatchet dripping with blood. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris .... on the THE CHAPTERS OF COVING FORTH BY DAY. 304 “day when he repulseth the serpent fiend Bi, the mighty one “of iniquity.” 3. Text: (1) “May the company of the gods who guard those “who are in [the Ttiat], .... give the breaths of life to Osiris “upon earth and in the underworld.” . 111 111 Vignette : A god lying on a bier, and the number nine, III . Text: (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . ., who “shooteth forth [his] hand, and repulseth him that cometh.” 4. Text: (x) “May the company of the gods of the hidden “hand give glory unto Osiris .... as unto the perfect Kims.” Vignette : A god standing upright, and the number nine, III . Text: (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . ., who shall “be sound upon earth and in the underworld.” 5. Text : (1) “May the Hidden goddess grant that the soul “of Osiris, . . . may grow, and that his body may be preserved “even as are those of the gods who dwell in the Tuat.” Vignette : A woman standing before an Utchat. Text: (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . ., whose “soul shall rest upon whatever seat he pleaseth.” 6. Text : 1) “May the souls of the gods who have come “into being in the members of Osiris . . . grant that he shall “have peace.” Vignette : A woman lying upon her back, and the number twentv- one, run. Text: (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . ., who shall “receive his place in the land of the underworld.” 7. Text: (1) “May those who praise Ra not turn Osiris . . . “back at the pylons of the Tuat.” Vignette : A god standing upright, and the number four, I III. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth bv Osiris . . ., who shall THE CHAPTER OF OFFERINGS. 3o5 “come forth by day and shall refresh himself in the place of “coolness.” 8. Text : (i) “Mav the beings of warlike face grant coolness “unto Osiris ... in the place of flame.” Vignette : A woman standing upright, and the number four, INI. Text : (2) “And there shall be made unto them an offering “o( a libation of one vase upon earth by Osiris . . ., who shall “sit in the shrine with the great god.” Section IV. THE GODS OF THE ELEVENTH QERERET [OF THE That] . 1. Text : (1) “May the goddess Amemet grant that Osiris . . . “shall be strong before the great god in the Tuat.” Vignette : A woman in a shrine. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth bv Osiris . . ., who shall “become like the god Khepera in Amentet.” 2. Text : (1) “May the Soul of Ament grant sepulchral meals “unto Osiris . . . upon earth and in the underworld.” Vignette : A god standing upright. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . ., the lord “of the abode of peace in the mountain of the underworld.” 3. Text : (1) “May the Soul of the Earth make Osiris . . . . “to triumph over his enemies in heaven and upon earth.” Vignette : A god standing upright, with drooping hands, and the number four, Nil. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris ...... whose “body shall be concealed from any that would look upon him.” 4. Text : “May those who sing praises grant that Osiris . . . “shall be like the divine mariners who are in heaven.” Vignette : A man standing upright with his hands raised. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . when he “entereth through the hidden pylons.” 20 3o6 THE CHAPTERS OE COMING FORTH BY DAY. 5. Text : (1) “May the company of the gods who rule over “Ament grant that Osiris .... shall go in through the secret “door of the House of Osiris.” Ill III Vignette : A god lying upon a bier, and the number nine, III . Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . ., who shall “walk with long strides among the lords of the Tuat.” 6. Text : (1) “May the company of the gods who are in the “following of Osiris grant that Osiris . . . shall have power over “his enemies.” Vignette : A god lying upon, or by the side of, a serpent on a bier. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . wThen he “becometh a perfect soul day by day(?).” 7. Text : “May Aqeh grant that Osiris shall be with Ra, and “that he shall walk over heaven for ever.” Vignette : A god standing upright and holding a sceptre. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . when he is “in the following of him that dwelleth in the city of embalm- “ment (/. e., Anubis), the lord of Ta-tchesert.” 8. Text : (1) “May those who .... Osiris grant that the soul “of Osiris .... may live, and that it may never die a second “time.” Vignette : A god standing upright, and the number four, III). Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . ., for whom “lamentation shall be decreed as for his god.” 9. Text : (1) “May the Nine Watchers grant that Osiris . . . “may wake up and that he may never be destroyed.” Ill Vignette : Anubis on a standard and the number nine, III III. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . ., triumphant “before Osiris, the lord of the land of the Lake.” THE CHAPTER OE OFFERINGS. 3c>7 10. Text : (i) “May the Nine Mourners cause mourning to “he made for Osiris ... as was made for Osiris.” Vignette : A woman lying on the ground face downwards. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . when his “soul cometh forth with the Khu .” 11. Text: (1) “May he that invoketh Ra invoke Osiris . . . . “before Ra and before the company of his gods.” Vignette : A god crying out to some one. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . when his “soul goeth into the hidden place and comcth forth from earth.” 12. Text : (1) “May Aqen drive away every evil thing from “Osiris ... for ever.” Vignette : A god standing upright with hands hanging down. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . when he “cometh in peace and hath triumphed.” 13. Text : (1) “May those who dwell with Tesert grant that “Osiris .... may go in and come out with long strides like “the lords of the Tuat.” Vignette : A woman-headed serpent over a pylon. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . ., who shall “go in and come forth through the door of the Tuat.” 14. Text : (1) “May the goddess Tesert grant that Osiris . . . “may have power over the water.” Vignette : A god standing upright, and the number four, INI. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . when he “shall walk up the Great Staircase.” 15. Text: (1) “May Mehenit grant that Osiris . , . may be a “distinguished being in the Tuat for ever.” Vignette : A serpent on a pylon. Text: (2) “And there shall be made unto them an offering 20 3oS THE CHAPTERS OF COMING FORTH BY DAY. “of a libation of one vase upon earth by Osiris ... as a per¬ fect soul in his shrine.” 16. Text: (i) “May those who dwell with Mehenit grant “that Osiris . . . may walk with long strides in the holy place.” Vignette : A woman standing upright, and the number four, llll. Text: (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris .... when he “is with the followers of Horus.” 17. Text: (1) “May the company of the gods who hide “Osiris grant that Osiris . . . shall sit upon the throne which “he loveth.” Ill Vignette : A seated god. and the number nine, III III. Text: (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . ., who shall “be among the lords of Maat.” 18. Text : (1) “May he that destroyeth the face open the face “of Osiris . . . and let him see the Khu." Vignette : A god standing upright. Text: (2) “And there shall be made unto them an offering “of a libation of one vase upon earth bv Osiris . . ., who shall “be in the following of the goddess Mehi of Amentet.” Section IV. The gods of the twelfth Qereret in the Tuat 1. Text: (1) “May Maat grant that Osiris . . . may be a lord “of the Lake of Maati.” Vignette : A god standing upright and holding a sceptre. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris ... as a lord “of offerings in Sekhet-Aaru.” 2. Text: (1) “May the gods who dwell in the land of the “Tuat grant justice unto Osiris ... in the Hall of Double Truth.” Vignette : A god standing upright and holding a sceptre. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . ., who shall “plough in Sekhet-Hetep.” THE CHAPTER OF OFFERINGS. 3og 3. Text : (i) “May the gods who dwell with Mehen grant “that Osiris . . . shall be in whatsoever place his ka wisheth “to be.” Vignette : A god within the folds of a serpent. Text: (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . ., who shall “come into being at the words of the lord of Amentet.” 4. Text: (1) “May the gods who possess land grant a lake “unto Osiris ... in Sekhet-Aanru.” Vignette : A god standing upright, and the number four, Mil. Text: (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . who shall “sit upon whatsoever place he would there.” 5. Text: (1) “May Her-ta(?) grant an estate unto Osiris . . . “in Sekhet-Hetep.” Vignette : A snake-headed god. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . who shall “be protected by amulets (?) like the lords of the Tuat.” 6. Text: “May the gods who dwell in the land grant offer¬ ings, and tchefau food, and joints of meat to Osiris ... in “the underworld.” Vignette : A god standing upright with arms hanging down, and the number four, llll. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . when Ra “setteth in Manu.” 7. Text: (1) “May the Chiefs of the secret things who dwell “in the land place their wall behind Osiris . . . even as they “do for the Still-Heart.” Vignette : A ram-headed sceptre. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris . . . when he “cometh forth and goeth into the underworld.” 8. Text: (1) “May the gods who dwell in the folds of the “serpent goddess Mehen grant a sight of the Disk to Osiris . . .” THE CHAPTERS OF COMING FORTH BY DAY. 3io Vignette : A god within the folds of a serpent. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris ... as a khu “who hath gained power over fresh water.” 9. Text: (1) “May Anu-ba(?) grant peace unto Osiris ... in “Amentet.” Vignette : A god bowing. Text : (2) “And there shall be made unto them an offering “of a libation of one vase upon earth by Osiris ... in coming “out and going into Ament, along with other folk [therein].” Chapter CLXIX. [From the Papyrus of Nefer-uben-f (see Naville, op. cit., Bd. I. Bl. 190).] Vignette : This Chapter is without vignette. Text : The Chapter of making to stand up the Henkit.1 (1) The Am-khent, Osiris Nefer-uben-f, triumphant, saith : — “Thou art the Lion-god. Thou art the double Lion-god. “Thou art Horus, the avenger of his father [Osiris]. Thou art “Four, the four glorious gods. Acclamation is made [unto thee] “along with cries of delight (2) and sounds of joy, and the “water from their haunches and from their thighs I bring [unto “thee]. Thou art lifted up on thv right side, and thou art lifted “up on thy left side. The god Seb hath opened for thee (3) “thy two eyes which were blind, and he hath given [thee] the “power to stretch out thy legs [in walking]. Hath been bound “unto thee thy heart (rib), [thy] mother, and thy heart (hat) is “in thy body. Thy soul is in heaven, and thy body is under “the ground. There are cakes for thy body, and water for thy “throat, and sweet (4) breezes for thy nostrils, and thou art “satisfied with offerings. Those who dwell in their shrines open “their abodes (?) unto thee, thou hast thy provisions (?), and thou “journeyest along. Thou art stablished upon that which ema- 1. I. e., the funeral bed. THE CHAPTER OF SETTING UP THE FUNERAL BED. 3 1 1 “nateth from thy existence, and thou comest forth from heaven. “The cord hath been coiled up for thee (5) by the side of “Ra, and thou snarest fish with the net in the stream from “which thou drinkest vessels of water. Thou performest a “journey on thy legs, and in going forward thou dost not “stumble (?) ; thou comest forth (6) from over the earth, thou “dost not make thy appearance from below the walls [thereof]. “Thy walls are not thrown down, and what there is of thine “within hath been made for thee by the god of thy city. Thou “art pure, thou art pure. Thy fore parts are washed by libations, “and thy hinder parts are cleansed (7) with resin and natron, “and made cool with incense. Thou art made clean with the “milk of the Hap cow, and with the ale of the goddess Tene- “mit, and with natron. All the evil which clung to thee (8) “hath been done away with, and Tefnet, the daughter of Ra, “hath made offerings on thy behalf even as she did for her father “Ra ; and the funeral valley which was the burial place of her “father Osiris hath been set in order for thee. I make to eat of “the sweet things (g) which he giveth there the Osiris Nefer- “uben-f, triumphant, that is to say, the celestial cakes which “are before Ra, and the grain (?) and drink, and the four ter¬ restrial cakes which are before the god Seb, and the grain “[brought by] the citizens. (10) I have brought unto thee Sekhet- “hetep and the gifts thereof are before thee. Thou comest forth “as Ra, thou hast gotten power as Ra, and thou hast gotten “power over thy legs ; and thou, O Osiris Nefer-uben-f, hast “gotten power over thy legs at every (11) season and at every “hour. Thou hast not been condemned in the judgment, thou “hast not been put under restraint, a guard hath not been set “over thee, thou hast not been imprisoned, and thou hast not “been given over to the chamber of the Fiends (12) therein. “The sand is gathered together before thy face and guarded “are the offerings which are for thee ; thy face is not suffered “to be turned back, and thou art guarded and dost not come “forth. Thou hast received thy tunic, and thy sandals, and thy “stick, (i3) and thy garment, and thy weapons for fighting of 3l2 THE CHAPTERS OF COMING FORTH BY DAY. “all kinds wherewith thou shalt cut off heads ; thou shalt turn “back the necks of thy foes whom thou shalt take captive, and “thou shalt keep away from thee death so that it shall not “come nigh unto thee. And the (14) Great God hath said con¬ cerning thee : ‘Bring him [hither] on the day when events “‘take place.’ The Hawk rejoiceth in thee, and the Smen goose “cackleth at thee. Ra openeth for thee the doors of heaven, “and Seb unbolteth for thee the earth. (15) Thy khu is mighty, “and it is perfect knowing thy name ; thy soul maketh a way “through Ament, and thy perfect soul, O Nefer-uben-f, trium¬ phant, hath the power of speech. Thy form is within Ra (16) “and it resteth within the divine sovereign chiefs of him who “uniteth the two paths ; mankind keepeth guard over it, and “the double Lion-god guideth it, to the place where thou, O “Osiris Nefer-uben-f, triumphant, makest thy ka to rest. And “behold, the two lands and mankind work (17) the snare for “thee. Thou livest, thy soul is strong, thy body is enduring “and great, thou hast sight of the fire, thou dost snuff the “breeze, thy face doth penetrate into the house of darkness, (18) “thou abidest at the Gap, thou dost not see the whirlwind and “the storm, thou followest in the train of the prince of the “two lands, and thou refreshest thyself on the branch of merit “tree on both sides of the god Ur-hekau. The goddess Seshetet “sitteth (19) before thee, the god Sa protecteth thy members, “the steer and his cow give thee milk from the breast [in] the “following of Sekhat-Heru. Thou washest thyself at the mouth “of the stream of Kher-aba, (20) thou art in favour with the “princes of the cities of Pe and TeP, the god Thoth and thy- “self see each other, and Ra in heaven holdeth converse with “thee, thou comest forth from and thou enterest into the a nit “chamber, and thou holdest converse with the two divine com¬ batants (i. e., Horus and Set). (21) Thy ka is with thee to “make thee to rejoice, thy heart is with thee to [give thee] thy “transformations, happy . . . keep watch over thee, the company “of the gods make thy heart glad, thou comest forth to four “cakes in the city of Sekhem, and four in (22) the city of THE CHAPTER OF ARRANGING THE FUNERAL BED. 3 I 3 “Aqennu, thou contest forth to four in the city of Annu, upon “the altar of the lady of the two lands. The stars keep watch “over thee by night, the lords of Annu have a favour unto “thee, the god Hu is in thy mouth, thy feet are not (23) turn- “ed back, and thy members have life. Thou graspest the smd in “Abtu, the sacrificial cakes of the divine chiefs and the libations “of the celestial beings are brought forward to thee, with the “offerings in the festival (24) which are due to Osiris on the “morning of the Uak festival for hidden things (?). Thou art “ornamented with objects of gold, and thine apparel is inter- “woven (?) with byssus. Hapi (?. e., the Nile) thrusteth himself “upon thy body (25 ), thou hast power over the tablet (?) which “is inscribed with [lists of] offerings, and thou drinkest water “on both sides of the Lake of Testes (?). The gods who are “there have a favour unto thee, and thou contest forth from “heaven along with the gods (26) who make to advance the umaat of Ra, and thou art led into the presence of the com- “pany of the gods ; and there is done for thee even as it is “done for one of them. Thou art the Khart bird of the geese, “and Ptah of the Southern (27) Wall maketh an offering unto “Nefer-uben-f, triumphant.” Chapter CL XX. [From the Papyrus of Nefer-uben-f (see Naville, op. cit., Bd.I. Bl. 191)-] Vignette : This Chapter is without Vignette. Text : (1) THE CHAPTER OF ARRANGING THE HENK1T.1 (1) The Osiris Nefer-uben-f saith - “Thy flesh have I given unto thee. Thy bones have I fastened “together for thee. Thy members have 1 collected for thee. The “earth submitteth itself unto thee. Thy limbs are guarded. Thou “art the (2) mighty one within the egg. Thou art set in order. “Thou seest the gods(?). Thou settest out on thy way, and thy 1. I. e., the funeral bed. 3 14 THE CHAPTERS OF COMING FORTH RY DAY “hand [reacheth] unto the horizon, and unto the holy place “where thou wouldst be. There is acclamation made unto thee, “and there are (3) shouts of joy raised to thee at thine ap¬ pearances at the altar. Horus maketh thee to stand up at his “risings, even as he did him who is in the chamber of holiness. “Hail, Osiris Nefer-uben-f, triumphant, the goddess Ua(?) hath “given thee birth, (4) and Anpu (Anubis), who dwelleth upon “his hill, hath set thee in order, and he hath fastened for thee “thy swathings. Hail, Nefer-uben-f, the god Ptah-Sekri hath “given unto thee of the ornaments of the divine house which “he hath. (5) Hail, Nefer-uben-f, the god Thoth himself cometh “unto thee with the books of holy words, and he maketh thy “hand [to reach] unto the horizon, even unto the place [wherein] “thy ka loveth to be ; and Osiris worketh [for thee on] the “night of journeying unto life. Thy white crown (6) is sta- “blished on thy brow. The god Nemu is with thee, and he “giveth unto thee fine feathered fowl. Hail, Osiris Nefer-uben-f, “triumphant, thou hast been set in order upon thy funeral “couch ; thou comest forth, and Ra (7) who is in the hidden “horizon within his boat hath set thee in order. Hail, Osiris “Nefer-uben-f, triumphant, the god Tern, the father of the gods, “hath made for thee the things which are to endure for ever. “Hail, Osiris Nefer-uben-f, triumphant, (8) the god Amsu of “Qebti hath set thee in order, and the gods of the shrine praise “thee. Hail, Osiris Nefer-uben-f, with two-fold happiness thou “settest out in peace to thine everlasting habitation and to thine “abode of eternity. Homage is paid unto thee (9) in the cities “of Pe and Tepu in the shrine which thy ka loveth and be- “fore thine abode, and thou art the mighty one of souls, and “ . hath set thee in order, and the gods embrace “thee. (10) Thou art like a god, and thou hast been begotten “for transformations which are more numerous and with a “created form more perfect than those of the gods. Thou hast “more light (?) than the Kims and thou art more mighty of “souls than are those who are in [them]. Hail, (11) Osiris “Nefer-uben-f, Ptah on his Southern Wall hath set thee in order, THE CHAPTER OF TYING ON THE GARMENT OF PURITY. 3 I 5 “and he hath made to advance thine abode more than [that of] “the gods. Hail, Osiris, the am-khent, Nefer-uben-f, thou art “Horus, the son of Isis, begotten of (12) Ptah ; and Nut hath “created [thee] a being of light like unto Ra in the horizon when “he illumineth the two lands with his beauteous light. And “the gods say unto thee : — ‘Come forward, advance now and “‘look thou upon the things which are thine in thine (i3) “‘abode of everlastingness.’ The goddess Rennutet, the heir “and first-born of Tern, hath set thee in order in the presence “of the company of the gods (14) of Nut. I, even I, am the “heir of heaven, and the fellow of the God who maketh his “light. 1 have come forth from the womb, and I shall grow “young again even as doth (15) my father, and I shall not be “prevented from making [my] answer in my season.” Chapter CLXXI. [From the Papyrus of Amen-hetep (see Mariette, Papyrus de Boulaq, tom. III. PI. 7).] Vignette : This Chapter has no Vignette. Text : (x) The CHAPTER OF TYING ON THE GARMENT OF PURITY (ab). “O Tern, O Shu, O Tefnut, O Seb, O Nut, O Osiris, O Isis, “O Set, O Nephthys, (2) O Heru-khuti (Harmachis), O Hathor “in the Great House, O Khepera, O Menthu, the lord of Thebes, “O Amen, the lord of the thrones of the two lands, O Great “company of the gods, O Little company of the gods, O gods “and goddesses who dwell in (3) Nu, O Sebek of the two llMeht, O Sebek in all thy manifold names in thine every place “wherein thy Ka hath delight, O gods (4) of the south, O gods “of the north, O ye who are in heaven, O ye who are upon “earth, grant ye (5) this garment of purity to the perfect Khu “of Amen-hetep. Grant ye your strength [unto him], (6) and “destroy ye [all] the evil which belongeth unto Amen-hetep by 3i6 THE CHAPTERS OF COMING FORTH BY DAY. “means of this garment of purity. Hold [ye] him guiltless, then, “for ever and ever, and destroy ye [all] the evil which belongeth “unto him.” Chapter CLXXII. [From the Papyrus of Nebseni, (Brit. Mus. No. 9,900, sheets 32, 33).] Vignette : This Chapter has no Vignette. Text: (1) The first of the Chapters of the arrange¬ ments (or praisings) which are to be performed in the UNDERWORLD. “[I snuff] the bet incense, I inhale the scent of hesmen (natron) “and (2) incense . , I am pure with the purity of . , “[pure are] the praises which come forth from my mouth, more “pure than madt(J) itself (3) . of the fish that are in the “river ; to the statue of the Temple of Hesmen (natron). Pure “are the praises (4) of the scribe Nebseni, the designer of the “house of gold, begotten of the scribe and designer Thena, “triumphant, born of the lady of the house Mut-restha, trium¬ phant. And as for the scribe Nebseni, the lord of piety, who “is happy with a two-fold happiness, (5) Ptah hath a favour “unto him, and He of the Southern Wall hath a favour unto “him, and every god hath a favour unto him, and every god- “dess hath a favour unto him. Thy beauties are a stream (6) “[bearing] things which cause rest and are like unto water which “floweth nearer (?) ; thy beauties are like a hall of festival wherein “each man may exalt his [own] god ; thy beauties are like unto “the pillar of the god Ptah (7) and like the courtyard of incense(?) “of Ra. Nebseni, the scribe and designer of the Temple of Ptah, “hath been made a pillar of Ptah, and the libation vase of the “god of the Southern Wall.” I. (8) “Hail, verily thou art invoked; hail, verily thou art in- “voked. Hail, verily thou art lamented. Verily, thou art praised ; “verily, thou art exalted ; verily, thou art glorious ; verily, thou THE CHATTER OF PRAISINGS. 3 1 7 “art strong. Hail, thou scribe Nebseni, thou who hast been raised “up, (9) thou art raised up by means of the ceremonies which “have been performed for thee. Thine enemies have fallen and “the god Ptah hath thrown down headlong (10) thy foes; thou “hast triumphed over them and thou hast gained power over “them. They obey thy words and they perform that which thou “orderest them [to do] ; thou art raised up, and thy word is a “law unto the divine sovereign chiefs of every god, and of every “goddess.” (ri) II. “Hail, verily thou art invoked ; hail, verily thou art in- “voked. Thy head, O my lord, is a standard with locks of rip- “pling hair like unto the hair of a woman of Asia ; thy face “shineth more brightly than the House (12) of the Moon-god ; “the upper part of thy head is azure in colour ; thy locks are “blacker than the doors of the underworld ; thy hair is dark as “night ; thy visage is decorated with an azure blue ; (i3) the “rays of Ra are upon thy face ; thy garments are of gold which “Horus hath deftly ornamented with azure blue ; thine eye-brows “are the two sister goddesses who are at peace with each other “and whom Horus (14) hath deftly ornamented with azure blue; “thy nose snuffeth in and thy nostrils exhale as it were the winds “from heaven. Thine eyes look towards (15) Mount Bakhau of “the rising sun ; thine eyelashes are fixed each day, and the “upper eyelids to which they belong arc of veritable lapis-lazuli ; “the apples of thine eyes are [as] offerings of peace (?) ; and the “lower eyelids are filled with (16) eye-paint of mestchem. Thy “two lips give unto thee law, they repeat unto [thee] the law “of Ra, and they make to be at peace the hearts of the gods. “Thy teeth are the two heads (17) of the serpent goddess Mehen “which sport (?) with the Horus gods ; thy tongue is made skil- “ful ; thy speech is more shrill than that of the tchern bird of “the field ; thy jawbones are starry lamps ; (18) thy breasts (?) “are stablished upon their seats ; and they journey unto the “funeral mountain of Amentet.” III. “[Hail, verily thou art invoked ; hail, verily thou art in- “voked.] Thy neck is decorated with gold, and (19) it is girt 3i8 THE CHAPTERS OF COMING FORTH BY DAY. “about (?) with refined copper. Thv gullet and throat are those “of Anpu ; thy bones are the bones of the two Uatch goddesses ; “thy backbone is (20) studded with gold, and is girt about (?) “with refined copper ; thy loins (?) are those of Nephthys ; thy . . . “is a Nile which is without water ; thy buttocks (21) are two “crystal eggs ; thy thighs are strong for walking ; thou sittest “upon thy seat ; and the gods [give] (22) unto thee thine eyes, “O scribe Nebseni, thou lord of pietv.” IV. “[Hail, verily thou art invoked ; hail, verily thou art in- “voked.] Thy throat is the throat of Anpu ; thy members (23) “are plated with gold ; thy breasts are two crystal eggs which “Horus hath deftly ornamented with azure blue ; thy shoulders “are made like unto crystal ; thine arms (24) are stablished “through the strength which protecteth them ; thy heart is glad “each day; thy breast is of the work of the two divine Forms; “thy person adoreth the starry deities who dwell in the heights “and depths of heaven; (25) thy belly is, as it were, the hea- “vens ; thy navel is the Tuat (/. e., underworld) which isopen, “and which ordereth the light in the darkness, and the offerings “of which are (26) ankharn flowers.’ And Nebseni praiseth the “majesty of Thoth, the beloved one [saying] : — ‘May his beau¬ ties be in my tomb, and may all the purity which he loveth “(27) be there even as my God hath commanded for me.’” V. “Hail, verily thou art invoked ; hail, verily thou art in¬ voked. Thy two hands are a pool of water in the season of “an abundant inundation, a pool of water fringed about with “the divine offering of the water-god. Thy (28) thighs are “encircled with gold ; thy knees are the plants of the waters “where are the nests of the birds ; thy feet are stablished each “day ; thy legs lead thee into a (29) path of happiness, O scribe “Nebseni, thou favoured one. Thy hands and arms are pillars (?) “[set] upon their pedestals; thy fingers are strips (?) of gold, the “nails of which are like sharp flakes (3o) of flint by reason of “the works which they perform for thee.” VI. “Hail, verily thou art invoked ; hail, verily thou art in- “voked. Thou clothest thyself with the garment of purity ( abu ), THE CHAPTER OF PRAISINGS. 3ig “and behold, thou drawest off from thyself the innet garment “when (3i) thou goest up to stretch thyself upon the couch (?). “Haunches of meat are cut for thy ka, O scribe Nebseni, and “a ljreast ( or heart) of the animal is offered unto thy sa.hu. “Thou receivest a garment of the finest linen (32) from the “hands of the ministrant (?) of Ra ; thou eatest the cakes upon “the cloth which the goddess Tait herself hath prepared ; thou “eatest the haunch of the animal (33) ; thou takest boldly the “joint which Ra hath endowed with power in his holy place ; “thou washest thy feet in the silver basins which the god Seker, “the artificer, hath wrought ; and behold, (34) thou eatest of “the cake which appeareth on the altar and which the two “divine fathers have sanctified. Thou eatest of the baked bread “and of the hot meats of the storehouse ; thou (35) smcllcst “the flowers ; thy heart feareth not [to advance] to the altar of “the offerings made to thee ; and those who feed thee with “food make for thee the loaves and bread-cakes of the Souls “of Anna (Heliopolis), (36) and they themselves bear them “unto thee. Thine offerings (?) are ordered for thee, and thy “ordinances are in the gates of the Great House. Thou risest “up like Sah (Orion) ; thou arrivest like the star Bau ; (37) and “the goddess Nut [stretcheth out] her hands unto thee. Sah “(Orion), the son of Ra, and Nut, who gave birth to the gods “ — the two mighty gods in heaven — speak each to the other, “saying, (38) ‘Take the scribe and draughtsman Nebseni into thine “‘arms, and I will take him into mine on this day, and let us ‘“make happiness for him when praises are sung to him and “‘when mention is made of him, and when [his name] is in “‘the mouth of all young men and maidens.’ (3g) Thou art “raised up, [O Nebseni,] and thou hearest the songs of com- “memoration through the door of thy house.” VII. “Hail, verily thou art invoked ; hail, verily thou art in- “voked. Anubis hath bestowed upon thee thy winding-sheet, “he hath (40) wrought [for thee] according to his will, he “hath provided thee with the ornaments of his bandages, for “he is the overseer of the great god. Thou settest out on thy 320 THE CHAPTERS OF COMING FORTH BY DAY. “way and thou hast been washed in the Lake of Perfection ; “thou makest offerings in the celestial mansions, and thou pro- “pitiatest (41) the lords of Annu (Heliopolis). The water of “Ra is presented unto thee in vessels, and milk in large vases. “Thou art raised up and thou makest offerings upon the altar, “thou washest thy feet upon the stone of . (42) on the “banks of the Lake of God. Thou comest forth and thou seest “Ra upon the pillars which are the arms of heaven, upon the “head of An-mut-f and upon the arms of Ap-uat ; he openeth “out for thee a way (43) and thou seest the horizon wherein “is the place of purity which thou lovest.” VIII. “Hail, verily thou art invoked ; hail, verily thou art “invoked. Offerings are allotted unto thee in the presence of Ra, “and according to that which Horus and Thoth ordered for thee “thou hast had a beginning and an end. (44) They invoke thee, “O scribe Nebseni, and see thy splendour there, causing thee “to come forth [as] a god (45) and to advance to the Souls of “Annu. Thou goest forth upon the great roads in thy Sah, who “hast received the offerings of thy father upon thy two hands ; “thou art furnished with linen garments each day, at the be- “ginning of the journey of the god through the gates of the “(46) Great House.” IX. “Hail, verily thou art invoked ; hail, verily thou art in¬ voked. The scribe Nebseni hath air for his nose and breath “for his nostrils, and one thousand geese, and fifty baskets of “pure and fair offerings. Hail, Nebseni, thine enemies have “fallen down headlong and they shall nevermore exist.” Chapter CLXX11I. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheets 9 and 10).] Vignette : “Osiris, the great god, the lord of Abtu, the lord of trans¬ formations, the prince of eternity”, seated in a shrine ; the deceased stands, with hands raised in adoration, before the god, and the ground THE SPEECHES OF 11 OR US TO OSIRIS. 32 1 between them is covered with the bodies of birds and beasts which have been prepared for sacrifice. Text : The speeches of Horus to his divine father Osiris when he entereth in to see him, and when he COMETH FORTH FROM NEAR THE GREAT ABT CHAMBER TO LOOK UPON RA AS UN-NEFER, THE LORD OF TA-TCHESERT ; THEN DOTH EACH EMBRACE THE OTHER AT THE PLEASURE OF HIS KHU, THERE IN THE UNDERWORLD, (i) A Hymn of Praise to “Osiris, governor of those in the underworld, the great god, the “lord of Abydos, the king of eternity, the prince of everlasting- “ness, the holy god in Re-stau, (2) by the scribe Nebseni, who “saith : — (3) “I ascribe praise unto thee, O lord of the gods, thou God “One, who livest (4) upon right and truth, behold, I thy son “Horus come unto thee ; (5) I have avenged thee, and I have “brought to thee madt — even to the place where is the com- “pany of thy gods. (6) Grant thou that I may have my being “among those who are in thy following, for 1 have overthrown “all thy (7) foes, and I have stablished all those who are of “thy substance upon the earth for ever and ever.” [Here follow forty declarations each of which is preceded by the words “Hail, Osiris, I am thy son”.] (8) “I have come, and I have avenged [thee, O my father “Osiris], (9) “I have come, and I have overthrown for thee thine ene- “mies. (10) “I have come, and I have done away with every evil “thing which belongeth unto thee. ( 1 1 ) “1 have come, and 1 have slain for thee him that at¬ tacked thee. (12) “I have come, and I have sent forth mine arm against “those who were hostile towards thee. (13) “I have come, and I have brought unto thee the fiends “of Set with their fetters upon them. (14) “I have come, and I have brought unto thee the land of “the South, and 1 have united unto thee the land of the North. 322 THE CHAPTERS OF COMING FORTH BY DAY. (15) “I have come, and I have stablished for thee divine of¬ ferings from the South and from the North. (16) “I have come, and I have ploughed1 for thee the fields. (17) “I have come, and I have filled for thee the canals with “water. (18) “I have come, and 1 have hoed up for thee the ground. (19) “1 have come, and I have built cisterns for thee. (20) “I have come, and I have gone round about the soil “for thee. (21) “I have come, and I have made sacrificial victims of “those who were hostile to thee. (22) “I have come, and I have made sacrifices unto thee of “thine animals and victims for slaughter. (23) “I have come, and I have supplied [thee] with food in “abundance [of the creatures which are upon earth]. (24) “I have come, and I have brought unto thee . (25) “I have come, and I have slain for thee . (26) “I have come, and I have smitten for thee emasculated “beasts. (27) “I have come, and I have netted for thee birds and “feathered fowl. (28) “I have come, and I have taken captive for thee thine “enemies in their chains. (29) “I have come, and I have fettered for thee thine ene- “mies with fetters. (30) “I have come, and I have brought for thee cool water “from Abu (Elephantine), wherewith thou mayest refresh thine “heart. (31) “I have come, and I have brought unto thee herbs of “every kind. (32) “I have come, and I have stablished for thee those who “are of thy substance daily. (33) “I have come, and I have made thy cakes in the city “of Pe of the red barley. 1. The text actually has, ‘‘I have overthrown.” (34) “1 THE SPEECHES have come, and 1 OF HORUS TO OSIRIS. 32 3 have made thy ale in the city of “Tepu of the white grain. (35) “I have come, and 1 have ploughed for thee wheat and “barley in Sekhet-Aaru. (36) “i have come, and I have reaped it for thee therein. (37) “i have come, and I have glorified thee. [38] “i have come, and I have given [to thee] thy souls. (39» “i have come, and I have given [to thee] thy power. (4°) “i have come, and I have given [to thee thy] . (41) “i have come, and I have given [to thee thy] . (42) “i have come, and I have given [to thee] thy terror. (43) “i have come, and I have given [to thee] thy victory. (44) “i have come, and I have given to thee thine eyes, “[whic. It arc] the plumes on thy head. (45) “I have come, and I have given [to thee] Isis and Neph- “thys that they may stablish 1 thee. (46) “1 have come, and 1 have filled for thee the Eye of “Horus i [with] oil (or unguent). (47) “I have come, and I have brought unto thee the Eye of “Horus, whereby thy face shall be destroyed.” Chapter CLXXIV. [From the Papyrus of Mut-hetep (Brit. Mus. No. 10,010, sheet 3).] Vignette : The deceased standing with her back towards a door from which she has just come forth. Text : (1) The Chapter OF CAUSING THE KIIU TO COME FORTH FROM THE GREAT DOOR.1 Mut - hetepeth , triumphant, saith : “Thy son hath offered up for thee [a sacrifice], and the “divine, mighty ones tremble (2) when they look upon the “slaughtering knife which is in thy hand [when] thou contest 1. For the original form of this Chapter as found in the Pyramid of Unas, see Maspero, Recueil de Travaux, tom. IV. p. 43. 11. 3yg — 399. 324 the chapters of coming forth by day. “forth from the Tuat. Homage to thee, O god Saa, the god “Seb hath created thee, and the company of the gods have “given birth unto thee. (3) Horus resteth upon his Eye, and “the god Tern resteth upon his years, and the gods of the east “and of the west rest upon the mighty one who hath come “into existence within [thy] hand. (4) A god hath been born “[now that] I have been born ; I see and I have sight ; I have “my existence ; I am lifted up upon my place ; [I have] done “what hath been decreed ; (5) [I] hate slumber ; I have endowed “with might the feeble one. He that dwelleth in the city of “Netet hath made cakes for me in the city of Pe, and I have “received [my form] in Annu, for it is Horus who hath com- “manded (6) what shall be done for his father the lord of “winds (?), and the god Set quaketh ; he hath raised me up, “and Tern hath raised me up. O, I am the mighty one, (7) “and I have come forth from between the thighs of the com- “pany of the gods. I have been conceived by Sekhet (8) and “by [Shes] - Khentet, and I have been brought forth at the “door of the star Sept (Sothis), the foremost (?) one who with “long strides (9) bringeth along the celestial path of Ra day “by day. I have come to my habitation (10) as prince of the “North and South, and I rise (or I am crowned) in the gate. “Hail, thou of the (n) double plumes who art called by the “name of Mi-shepes, I am the lotus (12) which shineth in the “Land of Purity and which hath received me and which maketh “my abode at the nostrils of the Great Form, (i3) I have come “into the Lake of Flame, and I have placed right and truth in “the Place of Sin. (14) I am the watcher of the sesheru garments, “and the watcher of the Uraeus on the night of the flood of the “Great one. (15) I rise like Nefer-Tem, who is the lotus at the “nostrils of Ra, when he cometh forth from the horizon each “day ; and the gods are purified at the (16) sight of the lady “of the house Mut-hetepeth, who is triumphant before the Kas “and who gathereth together hearts for Saau-ur, whom (17) the “god, Saa-Amenti-Ra, holdeth(?). I have come upon my seat “before the A'us, and I have gathered together hearts for Saa- THE CHAPTER OF NOT DYING A SECOND TIME. 325 “urt, and I have my being (18) as Saa whom Ra the god of “Amenti, holdeth (?) ; and the tchetch implement is with me. I “recite the mighty [words] which are in the heart on the festival “of the Ansi garment, and 1 am Sa -Amenti (ig)-Ra, the strong (?) “of heart within the hidden chamber of Nu.” Chapter CL XXV. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 29).] Vignette : The deceased and his wife standing, with hands raised in adoration, before the god Thoth, who is seated upon a pylon-shaped throne, and has the emblem of “life” upon his knees. Text : (1) The Chapter of not dying a second time. Osiris, the scribe Ani, triumphant, saith : — (2) “Hail, Thoth ! What is it that hath happened unto the di- “vine children of Nut? (3) They have done battle, they have “upheld strife, they have done evil, (4) they have created the “fiends, they have made slaughter, they have caused (5) trouble; “in truth, in all their doings the mighty have worked against “the weak. (6) Grant, O might of Thoth, that that which the “god Tern hath decreed [may be done] ! And thou regardest “not evil, nor art thou (7) provoked to anger when they bring “their years to confusion and throng in and push to disturb “their months ; for in all that they have done (8) unto thee “they have worked iniquity in secret. I am thy writing palette, “O Thoth, and I have brought unto thee thine ink-jar. I am “not (9) of those who work iniquity in their secret places ; let “not evil happen unto me.” Saith Osiris, the scribe Ani : — (10) “Hail, Tmu ! What manner “[of land] is this into which I have come? It hath not water, “it hath not air; it is depth unfathomable, (11) it is black as “the blackest night, and men wander helplessly therein. In it “a man may not live in quietness of heart ; nor may the long¬ ings of love be satisfied (12) therein. But let the state of 3a6 THE CHAPTERS OF COMING FORTH BY DAY “the shining ones be given unto me instead of water and air “and the satisfying of the longings of love, and let quietness “of heart be given unto me instead of cakes (i3) and ale. The “god Tern hath decreed that I shall see thy face, and that I “shall not suffer from the things which pain thee. May every “god transmit unto thee (14) his throne for millions of years. “Thy throne hath descended unto thy son Horus, and the god “Tern hath decreed that his course shall be among the holy “princes. (15) In truth, he shall rule over thy throne, and he “shall be heir of the throne of the Dweller in the Lake of “Double Fire. In truth, it hath been decreed that in me he shall “see his likeness, and that my face (16) shall look upon the “face of the lord Tern. How long then have I to live ? It is “decreed that thou shalt live for millions of millions of years, “a life of millions of years. (17) May it be granted unto me “that I pass on unto the holy princes, for indeed, 1 am doing “away with all the wrong which I did, from the time when “this earth came into being from Nu (18), when it sprang “from the watery abyss even as it was in the days of old. I “am Fate (or Time) and Osiris, and I have made my transfor¬ mations into the likeness of divers (ig) serpents. Man knoweth “not, and the gods cannot behold, the two-fold beauty which I “have made for Osiris, who is greater than all the gods. I have “given unto him (20) the region of the dead. And verily, his “son Horus is seated upon the throne of the Dweller in the “Lake of Double Fire, as his heir. I have made him to have “his throne (21) in the boat of millions of years. Horus is sta- “blished upon his throne, [among his] friends and all that be¬ longed unto him. Verily, the soul of Set, which (22) is greater “than all the gods, hath departed. May it be granted that I “bind his soul in the divine boat (23) at my (?) will, and that “[he] may have fear of the divine body. O my father Osiris, “thou hast done for me that which thy father Ra did for thee. “May I abide upon the earth lastingly ; (24) may I keep pos¬ session of my throne ; may my heir be strong ; may my tomb “and my friends who are upon earth flourish ; (25) may my THE CHAPTER OF NOT DYING A SECOND TIME. 327 “enemies be given over to destruction and to the shackles of “the goddess Serq. I am thy son, and Ra is my father. (26) “For me likewise thou hast made life, strength, and health. “Horus is established upon his throne. Grant thou that the “days of my life may come unto worship and honour.” The remains of a much longer version of this Chapter have been found in the papyrus of “a scribe of the offerings of the King of the North and South”, called Ra (see Lepsius, op. cit., Bd. I. Bll. 198, 199), and from these we may see that the hap¬ piness of the deceased in the underworld was more fully de¬ scribed therein. No connected sense can, however, be given to this version, for the beginnings and ends of the lines of the text of the Chapter are wanting almost throughout. From the Rubric we learn that the Chapter was “to be recited over a figure of Horus made of lapis-lazuli which was to be laid upon the neck of the deceased”, and that the performance of this ceremony was believed to be most efficacious in securing im¬ portant benefits for the dead. Chapter CL XXV I. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 22).] Vignette : This Chapter is without Vignette. Text : (1) The CHAPTER OF NOT DYING A SECOND TIME. The Osiris Nu, the overseer of the palace, the chancellor-in- chief, triumphant, saith : — “That which I abominate is the land of the East. Let me not “enter into the torture chamber. Let there not be done unto “me any of those (2) things which the gods hold in abomina¬ tion, for behold, [I] have passed as a pure being through the uMesqet chamber. And let the god Neb-er-tcher grant unto me “his glorious power on the day of burial (3) in the presence of “the Lord of Things." 328 THE CHAPTERS OF COMING FORTH BY DAY. Rubric : if [the deceased] know this chapter he shall become LIKE A PERFECT KHU IN THE UNDERWORLD. Chapter CLXXVII. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 18).] Vignette : The deceased standing upright ; pure water is being poured out before him, and offerings of linen garments are being made unto him. Text : (1) Thf Chapter of raising up the khu and of MAKING THE SOUL TO LIVE IN THE UNDERWORLD. The scribe Nebseni, the draughtsman in the Temple of Ptah, the lord of piety who is in the favour of his god, saith : — (2) “[Hail,] Nut,1 Nut who castest thy father to earth and set- “test (?) Horus behind him, his wings grow like [those of] a “hawk, and his plumes like (3) [those of] him who seeth (?). “His soul hath been brought unto him, he is filled with words “[of magical power], and his place is decreed for him opposite “to (4) the stars of the heaven, for behold thou art a star of “Nut by thyself . . . Thou seest the scribe Nebseni, the lord of “piety, [in] happiness, (5) and giving his commands unto the “Khus ; and behold, the divine Power (or Prince) is not [among “them], and thy ... is not among them, unless thou art among “them. Thou seest the chief Nebseni, the scribe (6) and draughts¬ man of the Temple of Ptah, in the form of a soul who hath “the horns of the cows Smamet and An-unser the Black. [Hail,] “children of Serat-Beqet, who have sucked milk from (7) the “four Uaipu cows (?), Horus of the blue eyes cometh unto you; “protect ye Horus of the red eyes who is sick. Let not his “soul be turned back, (8) let his offerings be brought [unto him], “let the things which are for his benefit (?) be carried to him; “and let them come upon the shoulder over the West. This “only one advanceth to thee. The God speaketh thy words 1. For an original form of this text as found in the Pyramid of Unas, see Maspero, Recueil de Travaux, tom. IV. 1. 36 1 ff. THE CHAPTER OF RAISING UP THE DEAD BODY. 3 29 “ . (9) ; the gods make thv name to be triumphant before “the gods, and the company of the gods distinguish thee with “their hands. The God of the Field of the gods speaketh, and “thou gainest the power over the door of Ka s in their horizon; “they unbolt (10) for thee their doors, for they have a favour “unto thee, and thou gainest power over their shrines. The god “[Seb and his company of gods enter in], and they come forth “lifting on high (n) their faces, and they look upon thee in “the presence of the great god Amsu ...... thy head . . . . “thy head. I [make to] stand up thy head [for thee], and thou “hast power thereover. His head diminisheth behind thee, but “thy head shall not diminish, and thou shalt not be destroyed, “and thou shalt do what thou hast to do before men and be- “fore the gods.” Chapter CLXXVIII. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 19).] Vignette : This Chapter has no Vignette. Text : (1) The Chapter of raising up the dead body, [OF GIVING SIGHT TO] THE EYES, OF GAINING POWER OVER THE EARS, OF STABLISHING (2) THE HEAD, AND OF PROVIDING THE FACE WITH THE POWER OF PROTECTION. The Osiris, the scribe Nebseni, the draughtsman of the Temple of Ptah, the lord of piety, saith : — • “The Eye of Horus is presented unto thee, and it feedeth “thee with the food of offerings. Hail,1 ye who make the (3) “labourers to rejoice and who raise up the heart and purify the “body, who have eaten the Eye of Horus, thou Olive tree in “Annu, (4) destroy ye [what evil there is] in the body of [Osiris] “Nebseni, the scribe and draughtsman in the Temple of Ptah. 1. For a very ancient form of the text of this Chapter as found in the Pyramid of Unas, see Maspero, Recueil de Travaux, tome III. Unas. 1. 166 ft'. 33o THE CHAPTERS OF COMING FORTH BY DAY. “O Osiris, let him not suffer thirst before his god, let him “suffer neither hunger nor thirst, and let the god (5) Khas(?) “carry them away, and let him do away with his hunger, O “thou that fillest, O thou that fillest hearts. O chiefs who dis¬ pense cakes [and ale], O ye who have charge of (6) the water “flood, command ye that cakes and ale be given unto the “Osiris Nebseni even as Ra himself commanded this thing. “And, moreover, Ra hath commanded those who are over the “abundance of the (7) year to take handfuls of wheat and “barley and to give them to him for his cakes, for behold, he “is a great bull ; [these] shall ye give to the Osiris Nebseni. “O guardian of the five cakes in (8) the divine house, three “cakes are in heaven before Ra, and two are upon earth before “the company of the gods ; may he burst through Nu, may he “see, may he see ! O Ra, be gracious unto the scribe (9) Neb- “seni this day, be gracious. The scribe Nebseni is as a lord “of piety according to the command of Shu and Isis, and he “hath been united (10) unto the piety of happiness before his “god. May [the gods] give cakes and ale unto the scribe Neb- “seni, and may they prepare for him all good and pure things “(11) this happy day, things for journeying and travelling, things “of the Eye of Horus, things of the boat (?), and all things “which should enter into the sight of the god. Thou shalt “have power over the water, and thou shalt advance to (12) “the table of offerings having cakes (?) and four measures (?) of “water. The Eye of Horus hath ordered these things for the “scribe Nebseni, and the god Shu hath ordered the [means of] “subsistence for him, (i3) [both] cakes and ale. Watch, O judges “of the form (?) of Thoth, watch him that lieth in death. Wake “up, O thou that dwellest in [Kenset]! Grant thou offerings (14) “in the presence of Thoth, the mighty god, who cometh forth “from Hapi (/. e., the Nile), and of Ap-uat who cometh forth “from Asert, for the mouth of Nebseni, the scribe and designer “of the (15) Temple of Ptah, is pure. The company of the gods “offer incense to the scribe Nebseni, and his mouth is pure, “and his tongue which is therein is right and true. That THE CHAPTER OF RAISING UP THE DEAD BODY. 33 1 “which (16) the scribe Nebseni abominateth is tilth, and he “hath freed himself therefrom even as Set freed himself [from “it] in the city of Rehiu, and he hath set out [with] Thoth for “heaven (17). O ye who have delivered the scribe Nebseni “along with yourselves, let him eat of that whereof ye eat, let “him drink of that whereof ve drink, let him sit down upon “that whereon (18) ye sit, let him be strong in the strength “wherein ye are strong, let him sail about where ye sail about; “the scribe Nebseni hath drawn the net together in the (19) “region of Aaru, and he hath running water in Sekhet-hetep, “and his offerings are among [those of] the gods. The water “of the scribe Nebseni (20) is the wine of Ra, and Nebseni “goeth round about heaven and travelleth [therein] like unto “Thoth. It is an abomination unto the scribe Nebseni to suffer “hunger and not to eat, and it is an abomination unto him “(21) to be thirsty [and not to drink]; but sepulchral meals “have been given unto him by the lord of eternity, who hath “ordered [these things] for him. The scribe Nebseni was con¬ ceived in (22) the night, and was brought forth in the day¬ light, and those who are in the following of Ra, the divine “ancestors, adore [him], [The scribe Nebseni was conceived in “Nu, and was brought forth in Nu, and he hath come] 1 and “hath brought to you what he hath (23) found of that “which the Eye of Horus hath shed upon the branches of the “ Then tree. The governor of those in Amenti cometh to him “and bringeth to him the divine food and offerings of Horus, “(24) the governor of Temples, and upon that whereon he doth “live the scribe Nebseni liveth also, and of that whereof he “drinketh doth the scribe Nebseni, the designer of the (25) “Temple of Ptah, drink also, and facing his offerings of cakes “and ale is a haunch of meat also. Osiris, the scribe Neb- “seni, is triumphant, and he is favoured of Anubis (26) who “is upon his hill.” “Hail, scribe Nebseni, thou hast the form wherein thou hadst 1. These words are added from the Pyramid of Unas, 11. 199, 200. 332 THE CHAPTERS OF COMING FORTH BY DAY. “thine existence upon earth, and thou livest and renewest thy “youth each day ; thy face is uncovered and thou seest (27) the “lord of the horizon, who giveth to thee sepulchral meals in thy “hour and in thy season of night. Horus hath avenged thee, “and he hath destroyed the jaw-bones (28) of thine enemies ; he “hath shut in the doer of violence at the mouth of his fortress.” “Hail, scribe Nebseni, thou hast no enemies in Het-ur, (29) “and the scales balanced when thou wert weighed therein, and “the hall wherein they were belonged to Osiris, the lord of of¬ ferings of Amentet. And thou shalt enter in at will, and thou “shalt see (3o) the Great God in his form, and life shall be given “to thy nostrils, and thou shalt triumph over thine enemies.” “Hail, scribe Nebseni, what thou abominatest is (3i) iniquity. “The divine lord of creation hath made peace with thee on the “night of silencing the weeping. And sweet life, whereupon “Thoth resteth, hath been given unto thee from the mouth of “the company of the gods, (32) and thou dost triumph over thine “enemies, O scribe Nebseni. Thy mother Nut spreadeth herself “over thee1 in her name of Shetet-pet, and she maketh thee to “be a follower (33) of the great god, and to be without ene- “mies, and she delivereth thee from every evil thing in her “name of Khnemet-urt, the divine, mighty form who dwelleth “among her (3q) children, O scribe Nebseni.” “Hail,2 chiefs of the hours, ancestors of Ra, make ye a way “for the scribe Nebseni, the lord of piety, (35) and let him pass “within the circle of Osiris, the lord of the life of the two lands, “who liveth for ever. And let the scribe Nebseni, the draughts- “man in the Temple of Ptah, the lord of piety, the happy one, “(36) be in the following of Nefer-Tem, the lotus at the nostrils “of Ra . in the presence of the gods, and let him see Ra for ever.” 1. This line is found on the cover of the wooden coffin of Men-kau-Ra (Mycerinus), Brit. Mus. No. 6647. See my Papyrus of Ani, p. XX. 2. See the Pyramid of Unas, 1. 399 f. THE CHAPTER OF ADVANCING FROM YESTERDAY. 333 Chapter CL XXIX. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 15).] Vignette : This Chapter has no Vignette. Text : (1) The Chapter of advancing from yesterday AND OF COMING FORTH BY DAY ; whereby he and his (2) members shall be provided with food. The overseer ot the palace, the chancellor- in -chief, Nu, triumphant, the son of the overseer of the palace, Amen-hetep, triumphant, saith : — • “Let my speech of yesterday be given [unto me]. I come “daily. 1 have come forth from the god of creation, (3) 1 am “Sepes coming forth from his Tree, and I am Nun coming “forth from his might. I am the lord of the ureret crown, and “ . . the god Neheb-kau (4). I am Tesher who “avengeth his Eve. I died yesterday but I come to-day. The “mighty Lady who is the guardian of the door hath made a “way for me. I come forth (5) by dav against mine Enemv, “and I have gained the mastery over him ; he hath been given “over unto me, and he shall not be delivered out of my hand. “And he shall come to an end before me in the presence of “the [great] divine sovereign chiefs [Iwho are in the underworld. “The first, great rank hath been given unto me by him, along “with the shade and form of the living gods ; and I have made “[mv] path . Mine Enemv hath been brought unto me, “and he hath been given unto me, and he shall not be delivered “out of my hand ; the things which concern me have been ended “in the presence of the divine sovereign chiefs of] Osiris (6) who “is [clothed] in his apparel. And behold, the governor of those “in Amend . I am the lord of redness on the dav of “transformations. I am (7) the lord of knives and injury shall “not be done unto me. 1 have made [my] path. I am the scribe “[who writeth down] the odorous things which are in the “sweet-smelling incense (?), and the things which belong to the 1 . The words in brackets are added from the Papyrus of Nebseni. 334 the chapters of coming forth by DAY. “mighty Ruddy one have been brought [to me], (8) and the “mighty Ruddy one hath been given to me. I have come forth “by day against my Enemy, I have brought him along, I have “gained the power over him; he hath been given unto me, and “he shall not be delivered (9) out of my hand. He hath come “to an end beneath me in the presence of the divine sovereign “chiefs, and I eat him in the great field on the altar of Ua- “fchit ; I have (10) gained the mastery over him as Sekhet, the “great lady. I am the lord of transformations, for I have the “transformations of every god, and they go round about in Chapter CLXXX. [From a Papyrus at Paris (see Naville, op. cit., Bd. I. BI. 204).] Vignette : The deceased kneeling in supplication before three gods. Text : (1) The Chapter of coming forth by day, of PRAISING RA IN AmENTET, OF ASCRIBING PRAISE UNTO THOSE WHO DWELL IN THE TUAT, OF OPENING UP A PATH FOR THE (2) PERFECT KHU IN THE UNDERWORLD, OF CAUSING HIM TO WALK, OF MAKING LONG HIS FOOTSTEPS, OF GOING IN AND COMING FORTH FROM THE UNDERWORLD, AND OF PERFORMING TRANSFORMATIONS LIKE A LIVING SOUL. (3) The Osiris . triumphant, saith : — “Ra setteth as Osiris with all the diadems (4) of the divine “ Khus and of the gods of Amentet. He is the One divine form, “the hidden one of the Tuat, the holy Soul at the head of Amentet, “Un-nefer, whose duration of life (5) is for ever and for ever. “Words of praise are addressed to thee, [O Osiris], in the Tuat, “and thy son Horus hath satisfaction in thee, and he hath spoken “[unto thee] the decree of words. (6) Thou makest him to rise “upon those who dwell in the Tuat like a mighty divine Star, “unto whom the things which are his have been brought in “the Tuat. Thou travellest through it, O son of Ra, and contest THE CHAPTER OF COMING FORTH BY DAY. 335 “forth like Tern. (7) Words of praise are addressed unto thee “by those who dwell in the Tuat, [which is] the throne-chamber “dear to thy Majesty, the King, the Prince of Aukert, the “mighty Ruler, [who is crowned with] the Ureret crown, (8) “the great God whose seat is hidden, the Lord and Weigher “of words, and the Sovereign of his divine chiefs. And words “of praise are addressed unto thee by those who dwell in the “Tuat, and they have satisfaction [in] thee. And words of “praise are addressed (9) unto thee by those who dwell in the “Tuat, and the divine beings who weep pluck out their hair “for thee, and they smite their hands together, and they praise “thee, and they cry out (10) before thee, and they weep for “thee, and they rejoice that thy soul hath glorified thy dead “body. The souls of Ra in Amentet are exalted, and in the “zone (?) of the Tuat the souls .... (ir) cry out in their songs “of exaltation unto the souls of Ra who dwrelleth therein ; the “body and souls of the god Tchentch dwell in the Tuat, and “(12) his divine soul resteth therein.” “Hail, Osiris, I am a servant of thy temple, and one who “dwelleth within thy divine house ; and thou utterest with com- “mand the words of the decree. Grant thou that I may rise “like a luminary among the denizens (i3) of the Tuat, and “like a mighty star unto whom in the Tuat the things which “are his have been brought. Let [me] journey through it [like] “the son of Ra, and let [me] come forth as Tem. Let me “have rest in the Tuat, (14) let me gain the mastery over the “darkness, let me enter therein, let me come forth therefrom, “let thy hands receive me, O Ta-tiunen, (15) and let the He- “tepu gods lift me up, O stretch ye out your hands to me, for “I, even I, know [your] names. (16) Lead ye me along, praise “ye me, O Hetepu gods with your praises, for Ra rejoiceth “over the praises which are offered unto me (17) even as he “doth over those which are offered unto Osiris. I have stablished “for you your offerings, and ye have obtained the mastery over “your oblations, even as Ra hath commanded me [to do]. (18) “I am the god Mehiu and I am his heir upon the earth, and 336 THE CHAPTERS OF COMING FORTH BY DAY. “I have made [my] path. O ye Hetepu gods, grant ye that I “may enter into the Tuat, and let me make a way (19) into “the beautiful Amentet. I have stablished the sceptre of the god “Sah and the nemmes crown for the god whose name is hidden. “Look ye, then, (20) O Hetepu gods, and ye gods who are the “guides of the Tuat, and grant that I may receive my glorious “might, and let me rise like a luminary (21) above his hidden “place, and deliver ye me from the deadly stakes of those who “are chained thereunto. Chain ye me not unto your (22) deadly “stakes, and give ye me not over to the habitation of the fiends “who slay.” “I am the heir of Osiris, and I have received his nemmes “crown in the Tuat ; (2 3) look ye upon me, then, and let me “rise like a luminary who hath come forth from your members; “and let me come into being like my divine father (24) who “is worshipped. Look ye upon me, then, and rejoice ye in me, “and grant that I may rise up, (25) and that I may come into “being like him whose transformations were destroyed. Open “ye a way unto my divine soul, O ye who stand upon your “places. Grant ye that (26) I may rest in the beautiful Amentet, “and decree ye for me a seat in front of you. Open out ye to “me your paths, and draw back for me the bolts of your doors. “(27) Behold, O Ra, as thou art the guide of this earth, so let “the divine souls be [my] guides, and let [me] follow after the “gods. I am he who guardeth (28) his own pylon, and [I am] “led along by those who lead ; I am he who keepeth ward “over his doors, and who setteth the gods in their places; (29) “1 am he who dwelleth upon his standard within the Tuat. 1 “am the god Henbi, the guardian of the lands (?) of the gods; “1 am the boundaries of the Tuat, (3o) I am the god Hetepi “in Aukert. My offerings have been made in Amentet by the “divine souls who dwell in the gods. (3i) I am the god Meh- “a-nuti-Ra. I am the hidden Bennu bird ; 1 enter in [as] he “resteth in the Tuat, and [I] come forth [as he] resteth (32) “in the Tuat. I am the lord of the celestial abodes and I journey “through the night sky after Ra. My offerings are in heaven in THE CHAPTER OF ENTERING IN TO THE CHIEFS OF OSIRIS. 337 “the Field of (33) Ra, and my sepulchral meals are on earth “in the Field of Aaru. I travel through the Tuat like the beings “[who are with] Ra, and 1 weigh (34) words -like the god “Thoth. I stretch myself at my desire, I run forward with my “strides in my spiritual form of (35) hidden qualities, and my “transformations are those of the double god Horus-Set. I am “the president of the food of the gods of the Tuat, and I give “the sepulchral offerings (36) of the Kims. I am the God of the “Mighty Heart who smiteth his enemies. Hail, ye gods and Khus , “the ancestors (?) of Ra, who follow after (37) the divine Soul “which he hath, lead ye me along as ye lead [him] along, and “do ye, who are the guides of Ra and who are leaders (38) “dwelling in the upper heaven, [guide me], for I am like unto “the divine and holy Soul who is in Amentet.” Chapter CLXXX1. [From the Papyrus of Qenna (see Leemans, Papyrus Egyptian, T. 2. PL 16).] Vignette : The deceased kneeling in adoration before three gods who are seated before a door ; behind are a lion-headed and a vulture-headed god, each of whom has a serpent above his head. Text : (x) THE CHAPTER OF ENTERING IN TO THE DIVINE SOVEREIGN CHIEFS OF OSIRIS, AND TO THE GODS WHO ARE GUIDES IN THE TUAT, (2) AND TO THOSE WHO KEEP WARD OVER THEIR GATES, AND TO THOSE WHO ARE HERALDS OF THEIR HALLS, (3) AND TO THOSE WHO ARE THE PORTERS OF THE DOORS AND PYLONS OF A.MENTET ; AND OF MAKING THE TRANSFORMATIONS LIKE (4) A LIVING SOUL ; AND OF PRAIS¬ ING Osiris and of becoming the Prince of the divine SOVEREIGN CHIEFS. The Osiris Qenna, triumphant, saith : — “Homage to thee, O governor (5) of Amentet, Un-nefer, “lord of Ta-tchesert, (6) O thou who art diademed like Ra, “verily I come to see thee and to rejoice (7) at thy beauties. “His disk is thy disk ; his rays of light are thy rays (8) of 22 338 THE CHAPTERS OF COMING FORTH BY DAY. “light ; his Ureret crown is thy Ureret crown ; his majesty is “thy majesty ; his risings are thy (9) risings ; his beauties are “thy beauties ; the terror which he inspireth is the terror which “thou inspirest ; his odour (10) is thy odour ; his hall is thy “hall, his seat is thy seat; his throne is thy throne; (11) his “heir is thy heir ; his ornaments are thy ornaments ; (12) his “decree is thy decree ; his hidden place is thy hidden place ; “his things are thy things ; (i3) his knowledge (or powers) is “thy knowledge ; the attributes of greatness which are his are “thine ; the power (14) which protecteth him protecteth thee ; 1 “he dieth not and thou diest not ; he is not triumphed over “(15) by his enemies, and thou art not triumphed over by thine “enemies; no evil thing whatsoever hath happened (16) unto “him, and no evil thing whatsoever shall happen unto thee “for ever and for ever.” (17) “Homage to thee, O Osiris, son of Nut, lord of the two “horns, whose Atef crown is exalted, may the Ureret crown be “given unto him, along with sovereignty before the company of “the gods. (18) May the god Temu make terror of him to exist “in the hearts of men, and women, (19) and gods, and Khus, “and the dead. May dominion be given unto him in Annu “(Heliopolis) ; (20) may he be mighty of transformations in “Tattu (Mendes) ; may he be the lord greatly feared in the “Aati ; may he be mighty in (21) victory in Re-stau ; may he “be the lord who is remembered with gladness in the Great “House ; may he have manifold (22) risings like a luminary in “Abtu (Abydos) ; may triumph be given unto him in the pre¬ sence of the company of the gods ; (23) may he gain the “victory over the mighty Powers ; may the fear of him be “made to go [throughout] the earth ; and may (1) the princes “stand up2 upon their stations before the sovereign of the gods “of the Tuat, (2) the might v Form of heaven, the Prince of “the living ones, the King of those who are therein, and the 1. Reading maket-f mdket-k. 2. What follows here is from the text given by Naville ( op . cit., Bd. I. Bl. 206). THE CHAPTER OF ENTERING IN TO THE CHIEFS OF OSIRIS. 33g “Gloritier of thousands in Kher-aba. The denizens of heaven “rejoice in him who is the (3) lord of the chosen offerings in the “mansions above ; a meat offering is made unto him in the city “Het-ka-Ptah (Memphis) ; and the ‘things of the night’ are pre¬ pared for him in Sekhem (Letopolis). Behold, O mighty god, “thou great one of (4) two-fold strength, thy son Horus aveng- “eth thee. He doeth away with every evil thing whatsoever “that belongeth to thee, he bindeth up in order for thee thy “person, he gathereth together for thee thy members, he col- “lecteth for thee thy bones, he bringeth to thee thy . “(5) . . ; thou art raised up, then, O Osiris, I have given unto “thee thy hand, and I make thee to stand up alive for ever “and ever. The god Seb directeth (?) thy mouth, the great com- “panv of the gods protecteth thee, .... (6) . . . ., and they ac¬ company thee unto the door of the gate of the Tuat. Thy “mother Nut placeth her hands behind thee, she giveth thee “strength, and she reneweth the power which protecteth thee. “(7) . births, thy two sisters Isis and Nephthys come unto “thee, and they unite thee unto life, and strength, and health, “and thy heart rejoiceth before them ; (8) . they ... in “thee through love of thee, and they load thy hands for thee “with things of all kinds. All the gods present unto thee pro¬ visions, and behold, (9) they praise thee for ever. Happy art “thou, O Osiris, for thou art crowned, and art endowed with “strength, and art glorious ; and thine attributes are stablished “for thee. Thy face is like that of Anpu, (10) Ra rejoiceth in “thee, and he maketh himself to be a brother to thy beautiful “person. Thou sittest upon thy throne, the god Seb maketh a “libation for thee, and that which thou wishest to receive is “in thy hands in Amentet. (11) Thou sailest over the celestial “regions each day, thy mother Nut maketh thee to go forth on “thv way, and thou settest in life in Amentet in the boat of “Ra each day, along with (12) Horus who loveth thee. The “protecting strength of Ra guardeth thee, the words of might “of Thoth are behind thee, and Isis maketh strength to follow “after thy person (i3).” 22 * 340 THE CHAPTERS OF COMING FORTH BY DAY. “I have come to thee, 0 lord of Ta-tchesert, Osiris, Gover¬ nor of those who are in Amentet, Un-nefer, whose twofold “existence is for ever and for ever. My heart is right and true, “my hands are pure, I have brought (14) things unto their “divine lord, and offerings unto the god who made them. I have “come and I have advanced to your cities. I have done that “which was good upon earth, I have slain thine enemies for “thee like sacrificial oxen (15). I have slaughtered for thee thv “adversaries, and I have made them to fall down [upon] their “faces before thee. I am pure, even as thou art pure ; I have “made pure for thee thy festival ; and I have . (16) upon “thine altar to thy soul, and to thy Form, and to the gods, and “to the goddesses who are in thy train.” Rubric : (24) if this chapter be known [by the deceased] things OF EVIL SHALL NOT GAIN THE MASTERY OVER HIM, AND HE SHALL NOT BE TURNED BACK FROM ANY OF THE DOORS OF AMENTET ; BUT HE SHALL (25) GO IN AND COME OUT, AND CAKES, AND ALE, AND ALL BEAUTIFUL THINGS SHALL BE GIVEN UNTO HIM IN THE PRESENCE OF THOSE WHO DWELL IN THE TUAT. Chapter CLXXX1I. [From the Papyrus of Mut-hetep (Brit..Mus. No. 10,010, sheet 4).] Vignette : The deceased lying upon a bier within a funeral chest or coffer ; beneath the bier are three vases. At the foot stand Isis, Hapi, and Tuamautef, and at the head Nephthys, Mestha, and Qebhsennuf. In the upper and lower registers are a number of seated and standing man¬ headed and animal-headed deities who hold in their hands snakes, lizards, and knives. Text : (1) The BOOK OF STABLISHING OSIRIS FIRMLY, OF GIVING AIR TO THE STILL-HEART, WHILST THOTH REPULSETH THE FOES OF OSIRIS, who cometh there in his transformations, (2) and is protected, and made strong, and guarded in the under¬ world by the operation of the will of Thoth himself, and Shu setteth upon him each day. [Thoth saith : — ] THE BOOK OF STABLISIIING OSIRIS. 34i “I am Thoth, the perfect scribe, (3) whose hands are pure, “the lord of the two horns, who maketh iniquity [to be de¬ stroyed], the scribe of right and truth, who abominateth sin. “Behold, he is the writing-reed of the god Neb-er-tcher, the “lord of laws, (4) who giveth forth the speech of wisdom and “understanding, whose words have dominion over the two lands. “I am [Thoth], the lord of right and truth, who trieth the “right and the truth for the gods, the judge of words in “their essence, whose words triumph over violence. I have scat¬ tered (5) the darkness, I have driven away the whirlwind “and the storm, and I have given the pleasant breeze of the “north wind unto Osiris Un-nefer as he came forth from (6) “the womb of her who gave him birth. I have made Ra to “set as Osiris, and Osiris setteth as Ra setteth. 1 have made “him to enter into the hidden habitation to vivify the (7) heart “of the Still-Heart, the holv Soul, who dwelleth in Amentet, “and to shout cries of joy unto the Still-Heart, Un-nefer, the “son of Nut.” (8) “I am Thoth, the favoured one of Ra, the lord of might, “who bringeth to a prosperous end that which he doeth, the “mighty one of enchantments who is in the boat of millions “of years, the lord of laws, the subduer of the two lands, (9) “whose words of might gave strength to her that gave him birth, “whose word doeth away with opposition and fighting, and “who performeth the will of Ra in his shrine.” “I am Thoth, who made Osiris to triumph (10) over his “enemies.” “I am Thoth who issueth the decree at dawn, whose sight “followeth on again after [his] overthrow at his season, the guide “of heaven, and earth, and the underworld, (11) and the creator “of the life of [all] nations and peoples. 1 gave air unto him “that was in the hidden place by means of the might of the “magical words of my utterance, and Osiris triumpheth over his “enemies. (12) I came unto thee, O lord of Ta-tcheser, Osiris, “Bull of Ament, and thou wert strengthened for ever. I set “everlastingness as a protection for thy members, and I came THE CHAPTERS OF COMING FORTH BY DAY. 342 “[unto thee] having protection (i3) in my hand, and I guarded “[thee] with strength during the course of each and every dav ; “protection and life were behind this god, protection and life “were behind this god, and his ka was glorified with power.” “The king of the Tuat, (14) the prince of Amentet, the victor¬ ious conqueror of heaven, hath the Atef crown firmly stablished “[upon him], he is diademed with the white crown, and he “graspeth the crook and the whip ; unto him, the great one of “souls, the mighty one of (15) the Ureret crown, every god “gathereth together, and love for him who is Un-nefer, and “whose existence is for everlasting and all eternity, goeth through “their bodies.” “Homage to thee, O Governor of those who are in Amenti, “(16) who makest mortals to be born again, who renewest thy “youth, thou comest who dwellest in thy season, and who art “more beautiful than . , thy son Horus (17) hath avenged “thee ; the rank (or dignity) of Tern hath been conferred upon “thee, O Un-nefer. Thou art raised up, O Bull of Amentet, “thou art stablished, yea stablished in the body of Nut, who “uniteth herself (18) unto thee, and who cometh forth with thee. “Thy heart is stablished upon that which supporteth it, and thy “breast is as it was formerly ; thy nose is firmly fixed with life “and power, thou livest, and thou art renewed, and thou makest “thyself (19) young like Ra each and every day. Mighty, mighty “is Osiris in victory, and he is firmly stablished with life.” “I am Thoth, and I have pacified Horus, and I have quieted “the two (20) divine Combatants in their season of storm. I “have come and I have washed the Ruddy one, I have quieted “the Stormy one, and I have filled (?) him with all manner “of evil things.” (21) “I am Thoth, and I have made the ‘things of the night’ in “Sekhem (Letopolis).” “I am Thoth, and 1 have come daily into the cities of Pe “and Tepu. I have led (22) along the offerings and oblations, “I have given cakes with lavish hand to the Khus, I have pro¬ jected the (2 3) shoulder of Osiris, I have embalmed him, I .1 HYMN TO OSIRIS. 343 “have made sweet his odour, even as is that of the beautiful “god.” “I am Thoth, and 1 have come each day into the city of (24) “Kher-aba. 1 have tied the cordage and 1 have set in good “order the Makhent boat, and I have brought [it] [from] the “East [to] the West. I am more exalted upon my standard (25) “than any god in my name of ‘He whose face is exalted’. I “have opened fair things in my name of Ap-uat (/'. e ., Opener “ol the road), and I have (26) ascribed praise and done homage “unto Osiris Un-nefer, whose existence is for ever and for ever.” Chapter CLXXXIJ1. [From the Papyrus of Hu-nefer (Brit Mus. No. 9,901, sheet 3).] Vignette : (a) The deceased and his wife standing with hands raised in adoration; (b) Thoth, ibis-headed, standing upright and presenting sym¬ bols of “strength” and “life”. Text: (1) The Osiris Hu-nefer, the overseer of the PALACE OF THE LORD OF THE TWO LANDS, TRIUMPHANT, praiseth Osiris and acclaimeth him, and doeth homage unto Un-nefer, and boweth to the ground before the lord of Ta-tchesert, and exalteth those who are upon HIS SAND, (2) saving : — “I have come unto thee, (3) O son of Nut, Osiris, Prince of “everlastingness ; I am in (4) the following of the god Thoth, “and I have rejoiced (5) at every thing which he hath done “for thee. He hath brought unto thee sweet air (6) for thy nose ; “and life and strength to thy beautiful face ; and the north “wind which (7) cometh forth from Tem for thy nostrils, O “lord of (8) Ta-tchesert. He hath made the god Shu to shine “upon thv body ; (9) he hath illumined thv path with rays of “splendour ; he hath destroyed (10) for thee [all] the evil de¬ fects which belong to thy members by (11) the magical power “of the words of his utterance. He hath made the two Horus 344 THE CHAPTERS OF COMING FORTH BY DAY. “brethren to be at peace for thee ; he hath destroyed the storm- “wind and the hurricane ; he hath made the two Combatants “to be gracious unto thee and the two lands to be (12) at peace “before thee ; he hath put away the wrath which was in their “hearts, and each hath become reconciled unto his brother. “Thy son Horus is triumphant in the presence (i3) of the “whole company of the gods, the sovereignty over the world “hath been given unto him, and his dominion is in the utter- “most parts of the earth. The throne of the god Seb hath been “adjudged unto him, (14) along with the rank which hath been “founded by the god Temu, and which hath been stablished “bv decrees in the Chamber of books, and hath been inscribed “upon an iron tablet according to the command (15) of thy “father Ptah-Tanen, [when he sat upon] the great throne. He “hath set his brother upon that which the god Shu beareth “up, to stretch out the waters over the mountains, and to make “to spring up (16) that which groweth upon the hills, and the “grain (?) which shooteth upon the earth, and he giveth increase “by water and by land. Gods celestial and gods terrestrial “transfer themselves to the service of thy son Horus, (17) and “they follow him into his hall, [where] a decree is passed that “he shall be lord over them, and they perform it straightway.” “Thy heart rejoiceth, O lord of the gods, thy heart rejoiceth “(18) greatly; Egypt and the Red Land are at peace, and they “serve humbly under thy sovereign power. The temples are “stablished upon their own lands, cities and nomes (19) possess “firmly the property which they have in their names, and we “will make to thee the divine offerings which we are bound to “make, and offer sacrifices in thy name for ever. (20) Acclamations “are made in thy name, libations are poured out to thy ka, sepul¬ chral meals [are brought unto thee] by the khus who are (21) “in thv following, and water is sprinkled upon the offerings (?) “(22) upon both sides of the souls (23) of the dead in this “land ; every (24) design which hath been ordered for thee ac¬ cording to his (z. e., Ra’s) commands in the beginning hath “been perfected. (25) Now therefore, O son of Nut, thou art IIYMN TO OSIRIS. 345 “diademed as (26) Neb-er-tcher is diademed at his rising. Thou “livest, (27) thou art stablished, thou renewest thy youth, and “thou art true and perfect ; thy father Ra maketh strong thv “members, and the company of the gods make acclamations unto “thee. The goddess Isis (28) is with thee and she never leaveth “thee ; [thou art] not overthrown by thine enemies. The lords “of all lands praise thy beauties even as they praise Ra when “(29) he riseth at the beginning of each day. Thou risest up “like an exalted one upon thy standard, thy beauties exalt the “face [of man] and make long [his] stride. (3o) I have given “unto thee the sovereignty of thy father Seb, and the goddess “Mut, thy mother, who gave birth to the gods, brought thee “forth as the (3i) firstborn of five gods, and created thy beau¬ ties and fashioned thy members. Thou art stablished as king, “the white crown is upon thy head, and thou hast grasped in “thv hands the crook and the whip ; whilst thou wert in the “womb, and hadst not us yet come forth therefrom upon the “earth, thou wert (32) crowned lord of the two lands, and the uAtef crown of Ra was upon thy brow. The gods come unto “thee bowing low to the ground, and they hold thee in fear ; “they retreat and depart when they (33) see thee with the terror “of Ra, and the victory of thy Majesty is in their hearts. Life is “with thee, and offerings of meat and drink (34) follow thee, “and that which is thy due is offered up before thy face.” “Grant thou that I may follow in the train of thy Majesty “even as I did upon earth. Let my soul (35) be called [into “the presence], and let it be found by the side of the lords of “right and truth. I have come into the City of God — the “region [which existed] in primeval time — with [my] soul, and “with [my] double, and with [my] khu to dwell in this land. “(36) The god thereof is the lord of right and truth, he is the “lord of the tcliefau food of the gods, and he is most holy. “His land draweth unto itself every [other] land ; the South “cometh sailing down the river thereto, and the North, (37) “steered thither by winds, cometh daily to make festival therein “according to the command of the God thereof, who is the lord 346 THE CHAPTERS OF COMING FORTH BY DAY. “of peace therein. And doth he not say, ‘The happiness thereof “(38) is a care unto me ?’ The god who dwelleth therein “worketh right and truth ; unto him that doeth these things “he giveth old age, and to him that followeth after them rank “and honour, and at length he attaineth unto (3g) a happy “funeral and burial in Ta-tchesert.” “I have come unto thee, and my hands hold right and truth, “and my heart hath no crafty wickedness therein. (40) 1 offer “up before thee that which is thy due, and I know that whereon “thou livest. I have not committed any sin in the land, and “I have defrauded no man of (41) that which is his. “I am Thoth, the perfect scribe, whose hands are pure. I am “the lord of purity, the destroyer of evil, the scribe of right “and truth, and that which I abominate is (42) sin. Behold “me, for I am the writing reed of the god Neb-er-tcher, the “lord of laws, who giveth forth the word of wisdom and under¬ standing, and whose speech hath dominion over the two lands. “I am (43) Thoth, the lord of right and truth, who maketh “the feeble one to gain the victory, and who avengeth the “wretched and the oppressed on him that wrongeth him. I “have scattered the darkness ; (44) I have driven away the storm, “and I have brought the wind to Un-nefer, the beautiful breeze “of the north wind, even as it came forth from the womb (45) “of his mother. I have caused him to enter into the hidden “abode to vivify the heart of the Still-Heart, Un-nefer, the son “of Nut, Horus, triumphant.” Chapter CLXXX1V. [From the Papyrus of Uaa (see Naville, op. cit , Bd. I. Bl. 210).] Vignette : The deceased standing upright before Osiris, who wears the Atef crown, and holds in his hands the whip and crook, emblems of sovereignty and dominion. HYMN TO OSIRIS. 3+7 Text : (1) THE CHAPTER OF BEING NIGH UNTO OSIRIS.1 [The Osiris Uaa, the overseer of the estates of Amen, triumphant, saith : — ] Chapter CLXXXV. [From the Papyrus of Sutimes (ed. Guieyesse and L.efebure, Paris, 1877, PI. 1).] Vignette : “Osiris at the head of Abtu, the great god, Prince of eternity and Governor of Amentet”, enthroned within a shrine ; he holds in his hands the whip and crook, emblems of sovereignty and dominion. Before him, with hands raised in adoration, stand the deceased and “his wife Hent-neteru, the lady of the house, the singing woman of Amen, triumphant”. Text : (3) THE GIVING OF PRAISES UNTO OSIRIS, AND PAY¬ ING HOMAGE UNTO THE LORD OF ETERNITY, AND PROPITIATING THE GOD IN HIS WILL, AND DECLARING THE RIGHT AND TRUTH, THE LORD OF WHICH IS UNKNOWN. The Osiris Sutimes, the libationer and president of the altar chamber in the Apts, the president of the scribes of the Temple of Amen, triumphant, saith : — “Homage to thee, O thou holy god, thou mighty and bene- “ficent being, thou Prince of eternity who dwellest in thy abode “in the Sektet boat, thou whose risings are manifold in the uAtet boat, to thee are praises rendered in heaven a'nd upon “earth. Peoples and nations exalt thee, and the majesty of the “terror of him is in the hearts of men, and khus, and the dead. “Thy Soul is in T