THE FUNERAL PROCESSION [From the Papyrus of Ani (Brit, Mits. No- 10,470, sheet ■< OS £ CO !ooo< (— =& \ m a X=l GHT^r^iNMoj*- 4-^ ^1 /^ c < >>j^^ a ^iCl^^i a i <>4 i^^^Q -o^oja3^ Ci^l ^ja^^ii«sja^j^aio q ^j^ ^joyaB^ Ci^l ^oiaii^^o-A^ j^^anj^ iM 5 ] "^ D' SI : a ooo< M □ <*J a -ra ra a> 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 would 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, >- I- C0 < z >- Q X LU I < LJ O UJ I H O o CO UJ I I- 'S^W^Crr ■l: :i_ ..l.i .^l Iin; : ^MSsni«q>d:*J!«i-iiM^^ii'iW ^'-' ^h«qg; TS'on*l«-^«\5«Hvr:»^M\*-'\i.iiJ.»iV^^ :■ N-fl^i ffW-MflSlkKC'IW^I-'lM-'+'I'^li! *? ^V^HJOVI-iBe^^^W^^I^^ ^WIVt'.ftM^ivSft^'i^nSa^ T5 3 »->>^\c , ^ , ».'^ t&mrf-^ iv «r '»0lNjt:5ii/i! ^#§^ , 3-Ji€l'N^iiX= | gl | S-'\^H l - c .a--i'll'y3:- -tV^-ltf^l Uteq:»^8'E^^--lHHi^'-T'ai-HW ^^5\^ifwiji«-j»-HBiii8«i( 10 CO IS) 3 5 3 tiO a! a o o £. ai 03 a> sz +j E o 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 be 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 of the four sides of the coffin. On the right hand side, at the foot, is often painted or inlaid the double utchat i?5|P fS 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 of 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. Here we see vases and jars of 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, LVI 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 jTl "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. JUUUUUUUL AA>WVWVv m IX W gpggggS?!!] ® T fl- a * 1 *2 *1 2*. F in ii— Cu CD= Ml" EF| S £<£ rr F ^tiyimMJ^ 4£4 ie 10 ^ r III? £ iii C7» F n ii « 2 n 5 - I- cn < z >- Q > X Ul I < LU Q HI I h LL o o o CD U X QPWS^^KIF 3»M?Jg|tilili ^teEtTOMHteSMiia S^ifS|a^®f^ 9 ^i ^yi^HjsaKi wgiiiwa^l^pi 1 i^^ffiLlllfrrtlWit^^ g^lMiisiiHi &ws»H4 ^resTdffiMWfl fl^fePWr^g^V wiMfigymram tKgWBsP&iEMNigsi ^M4fa£lM^1WH^ Jgt^««wipiv^»g3 mfNzmwmiWffil ^3H fflCM^iT^ri jon-ci^ ©ISi JOSCsii mrim $®m IfcHSft^ E^&i^OIVfflttftMHI f^iti^i^ir^Ms^ ^wiMeuns^Hr^^l QgaiWBwaiiTii^ O^flMllHaV^ti^'IliSlM ^IOlW m .A? . -, ."-j_.j .3T — 7TT. — r.i .rJ j n=fc»k*n^»^ JOiiS^ttrWMWi^K ^■§HUR^WW lH:h«^ml^Sia4H^€y^jSfa^ Plate VHI THE BOOK OF THE DEAD IN THE XlXth DYNASTY. From the Papyrus of Hu-nefer, Brit. Mus. No. 9,901, sheet 2. THE HISTORY OF THE BOOK OF THE DEAD. LXIII hieratic and hieroglyphic texts which are found in Books of the Dead of the twentieth dynasty. In Plate IX we see the "royal mother Netchemet" standing behind her son Her-Heru ; the dress and ornaments of these royal personages shew the change which has taken place in such matters since the eighteenth and nine- teenth dynasties, and in the manner of depicting them. The colours of the Vignettes are more crude, the delicacy of design and of execution alike has de- parted, and a comparison of the text with that of the Papyrus of Nu shews that the skill of the scribe had deteriorated. The hieratic text on Plate X gives an excellent idea of the writing of the period. In the twentieth dynasty Books of the Dead inscribed for the priests of Amen began with a Vignette, either plain or coloured, in which the deceased was seen making offerings to Osiris or to the gods of Thebes. This was followed by a selection of Chapters from the Book of the Dead in use in the eighteenth dynasty, or by a series of texts peculiar to the period accom- panied by Vignettes taken from other funeral works. Sometimes, as in the case of the Princess Nesi-Khonsu, the document begins with a long, detailed list of the titles of Amen-Ra, who by this time had usurped the attributes of the old gods of Egypt, which is followed by a series of statements in which the god, in ap- parently legal language, swears to confer every favour possible upon the deceased lady. Such documents are not very long, and they are usually much narrower LXIV INTRODUCTION. than Books of the Dead of the earlier period. The mythological figures and scenes characteristic of the later documents of the priests of Amen are not yet well understood, for only a few have been published in entirety. Of papyri of the twenty-first dynasty which pre- serve many characteristics of the earlier period may be mentioned that of Anhai, a priestess of Amen (Brit. Mus. No. 10,472), a section of which is shewn on Plate XL Here we have, however, a w T ork sui generis which is very instructive from many points of view. The artist's work is the most valuable part of the papyrus, and the use of gold for purposes of illumination appears for the first time. In addition to the Vignettes of the older period we find here the scene of the Creation given much as it is found on the Sarcophagus of Seti I, and a rare Vignette which seems to refer to Khemennu, the city of Thoth. The texts are fragmentary and often have no connexion with the Vignettes which accompany them, but many of the Vignettes are of considerable interest. The handwriting is, in some places, very good, but it lacks the bold firmness which is characteristic of the older scribes. In papyri of the eighteenth dynasty we find many mistakes, but most of them may be attri- buted to momentary carelessness on the part of a weary scribe; whereas in those of the twenty- first and succeeding dynasties the writers of the texts seem to be altogether reckless. Texts are copied beginning Plate IX. THE BOOK OF THE DEAD IN THE XXth DYNASTY. ' ■ • s rf 01 i? . v -i -. ^ 3-ry ins From the Papyrus of Queen Netchemet, in the possession of H.R.H. the Prince of Wales. Plate X. THE BOOK OF THE DEAD IN THE XXth DYNASTY. v^i :«£4^i ton Hvttf^^ll^^in^ ? .'%Ji3t3^ c "" m * ho Dorwmic nf .£>ju>on NAtnhnmAt Rr»it Mms. Nn. 10.490. shfifit 4. THE HISTOR Y OF THE BOOK OF THE DEAD. LXV at the end instead of at the beginning, omissions of whole sections are frequent, texts that have proper Vignettes are copied without the least regard to the correct Vignettes, and what is intended to be a Chap- ter frequently consists of nothing but a series of frag- ments of sentences copied without break merely to fill up the space which the artist had spared for the purpose. It seems as if the artist both painted the Vignettes and wrote the text, and as if his sole aim was to produce a handsome, but not accurate, docu- ment. The contents of the papyri reflect, no doubt, the religious views commonly held at that period, and, if this be so, it is clear that the priests of Amen held the texts, which they inserted alongside of the Chapters of the older period, to be of equal value and authority. Some of them went so far as fill their papyri with religious compositions which are never to be found in the old works. In Plate XII we have a Vignette with a few lines of text from the papyrus Brit. Mus. No. 10,478, which I believe was written in the twenty-second dynasty. The artist's work is a copy, or rather a very poor imitation, of the illuminating of the nineteenth dynasty, and the text consists of a series of compositions referring to the offerings which were to be made to the gods of the Qerti, or divi- sions of the underworld. Strictly speaking, these have nothing whatever to do with the Book of the Dead, but in the opinion of the scribe they were equally efficacious. In the same dynasty a large number of LXVI INTRODUCTION. copies of selections of Chapters from the Book of the Dead were written in hieratic, with Vignettes traced in outline in black ink. In some of these the papy- rus measures about 40 ft. by 1 ft. 6 in., and in others the dimensions are considerably less. An idea of the appearance of such papyri may be gained from Plate XIII, which illustrates both the fine drawing and small but clear hieratic writing of the period. It is probable that the Books of the Dead written in hieratic during the twentieth, twenty-first, and twenty-second dynasties belong to a Recension different in many respects from the Theban, but that such Recension is akin to the Theban there is no doubt whatever. In both the Chap- ters have no fixed order, and in both the Chapters have special titles, a characteristic which distinguishes them from the sections of the Books of the Dead of the fifth, sixth, eleventh and twelfth dynasties. It is tolerably easy to identify the papyri which were in- scribed before B. C. 900, in fact, as long as the power of the priests of Amen was paramount at Thebes, the copies of the Books of the Dead which were inscrib- ed for them reflect the prosperity of the confratern- ity. But when it became necessary for the priests to hide at Der el-bahari the mummies of the kings and queens who had been their greatest benefactors, and troublous times came upon them, everything re- lating to the rites and ceremonies connected with the dead suffered, and the relatives and friends of the dead were obliged to do for them not what they Plate XT. THE BOOK OF THE DEAD IN THE XXIst DYNASTY ■fglM *JTJI. ■ 1,162k *'■! .*>««■— "• -353. ■ -*TtvTin':;*JSbi. ...... IT C-f -.; I JK From the Papyrus of Anhai, Brit. Mus. No. 10,472, sheet 5. Plate XII. THE BOOK OF THE DEAD IN THE XXIInd DYNASTY. From Papyrus, Brit. Mus. No. 10,478, sheet 7. THE HISTORY OF THE BOOK OF THE DEAD. LXVII would, but what they could. Eventually, it would seem, a time came when no Books of the Dead were writ- ten, and this period corresponds, I believe, to the final failure of the domination of the priests of Amen. This is not the place to lament the mistake which the priests of Amen made when they tried to rule Egypt temporally as well as spiritually, or to regret the policy which made them exalt their god Amen above the older gods of the country whom the people had known and worshipped from time immemorial ; it is sufficient to know that in each matter they failed. They lost their own temporal power as the result of their intrigues, and at best they only succeeded in obtaining for their god a place side by side with the old gods. It must, however, not be forgotten that we owe some of the best and finest copies of the Book of the Dead to scribes who had married priestesses of Amen, and who were themselves attached to the brotherhood. With the rise of the kings of the twenty-sixth dy- nasty to power the Book of the Dead enters upon a new lease of life, and a general revival of ancient religious customs took place ; the temples were re- paired, ancient and long forgotten texts were re-co- pied, and artists and sculptors took their models from the best works of the masters of the Early Empire. Early in this dynasty, it appears, the priesthood which succeeded the priests of Amen awoke to the con- sciousness of the fact that the texts of the Book of LXVIII INTRODUCTION. the Dead needed re-editing and re-arranging, and they set to work to try to put some system into them. How and when exactly the work was done we know not, but it is probable that it was carried out by an assembly or college of priests. We have seen above that scribes tied themselves to no one plan in making their copies of the Book of the Dead and that the work of the artist on the Vignettes (which were sub- ordinate matters originally) was at times allowed to drive the text from the papyrus ; in the best papyri, too, the selection of texts copied is never the same, and the order of them is never the same. In fact each papyrus had a plan of its own. These things the priests of the twenty-sixth dynasty tried to correct, and the result of their labours was a Recension of the Book of the Dead which is usually called the "Sai'te". A number of papyri are extant which are inscribed therewith, and an examination of them shews that the Chapters follow a certain order, and that al- though the papyri vary in length, the selection of Chapters being not as full in some of them as in others, this order has few exceptions. Each of the early Re- censions of the Book of the Dead known to us ex- hibits peculiarities which reflect the religious views of the time when it was written, and the Sai'te Recen- sion is not an exception to the rule, for included in it are four Chapters (CLXII— CLXV) which have no counterparts in the papyri of the older period ; they are remarkable also for containing a number of for- Plate XIII. THE BOOK OF THE DEAD IN THE XXIInd DYNASTY. j J H i— ■■ « ■■■-■- * T .— , f ■■■■ ■ ■■ — ■ ■ I «l.| l «|l- 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- maic are not difficult to recognize. Plate XIV gives fourteen lines of text and part of a Vignette from a document of this class (Brit. Mus. No. 10,479), ar >d 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 of 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- pyrus is probably the best and longest MS. of the class known. The selection of Chapters is remarkably full ; the number of Chapters, however, is not 165 but 153, for three of them (Chaps. XVI, CXLIII, and CL) are in reality Vignettes, and nine others (Chaps. XL VIII, XLIX, LXXIII, CV1I, CXI, CXX, CXXI, 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 > X B o DC LU Q. o < LU _J o I- o. lu I I- < UI a LU I Ll o * o o ca LU I I- I- '1(1 w S3 ^-K^i^Hmi'i^ i^iiri ■^^g^si^^v^d^^ft^fr^^fr^^^^ill^igi *3 3^^oi:ri^^m^t^u^i?-^f^^^^^^^v^^Hi^ ^gW^^M^^Hl^W^l^l^f-H^^ll^l^ i2afcD ^ ^W«fcK^lli?S^ yg^l^KN^a^ im^^^wif^fe^^*^ ftllTMfltefftMk^H^*!^ l2 i°r; 10 o 3 .Q ■a O I- a _l o s: c Id < 0) 3 S. >> Q. C3 a> £ o THE BOOK OF THE DEAD IN THE GR/ECO-ROMAN PERIOD. Plate XVI. Hi©" .. r tL" y ■.■WW' "-Sflfl—1 ^^^&spip ■ **r3p£ i ■' 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 of 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". We 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 XVir. THE BOOK OF THE DEAD (OR BOOK OF BREATHINGS) IN THE GR/CCO-ROMAN PERIOD. From the Fapyrus of Kerasher, Brit. Mus. No. 9,995, sheet 2. Plate XVIII THE BOOK OF THE DEAD IN THE ROMAN PERIOD. - »-• ^ 2 "*^Jp-4u _ *^~ From Papyrus Brit. Mus. Nc. 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 of the dead and to the consideration of the future life ; a few of its kings were soldiers in the true sense of 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 of 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 Sai'te 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 Sai'te, 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 HISTORY OF THE BOOK OF THE DEAD. LXXV Thus the great religious work of the Egyptians, which had lasted for thousands of years and which in early times, cut in fine, 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 of 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 of the Dead, and, though he was primarily the god of 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. 341) 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 Book 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 of 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 £==> 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 of 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. c, 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 of 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 ' the writer identi- fies the king with the god Osiris and says to the god Tem, "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 ; if 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 Osirlde) 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 Horus 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 of the Dead' 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. 382 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 the ancient Egyptian believed that Osiris endured pain and suffered death on his behalf or not ; but it is quite clear that he believed there was some very OSIRIS AND THE RESURRECTION. LXXXIII 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 belief 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 f* 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. 11). "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 (/. c, 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 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 khaf, 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 sahu, 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 places it is distinctly said that the "soul is in heaven, and the body upon earth",' and even the dead body of Osiris himself rested upon earth in Heliopolis (see p. 290) ; elsewhere 2 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. 2ff. and p. 17, 1. 2ff. OSIRIS AND THE RESURRECTION. LXXXVII lars, and it is now generally rendered by "double" ; it has its equivalent in the Coptic svco and in the Greek sl'ckoXov, 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 of the incense and other offer- ings made therein, and it was the duty of 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 6a, 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, db, 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 of 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 "0 keep not captive my soul, keep not ward over "my shadow, but let a way be opened for 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. J 52). Another integral part of a man was the k/111, 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 ha, 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 khus* but it is doubtful if they w r ere endowed with sckhemu ; it is probable that they were not ; many of them were themselves sekhcmu or "Powers". XC INTRODUCTION. There remains now but one attribute of a man to mention, and that is the ren 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 ' we find the deceased making supplication that his name may flourish (literally, germinate) along with the names of Tem, 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 flourish 2 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 saku, or spiritual body, the ka, or double, the ba, or soul, the ab, or heart, the khu, or shining form, the sekhem, or vital force, 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 enumer- i. Recueil de Travaux, torn. XVII, p. 17. 2. An interesting collection of such documents was published by Lieb- lein in i8g5 entitled Le livre Que mon nom fleurisse. 3. "Pepi passeth on with his flesh, Pepi is happy with his name, Pepi liveth with his ka" (1. 169). OS WIS AND THE RESURRECTION. XCI ated together made up the spiritual body which "ger- minated" in the kkat or material body. There is little doubt that the beliefs in the existence of these various members of 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 sahu, or spiritual body, came into being as a result of the prayers which were recited on the day of 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 of 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 of difficulty, chiefly because the Egyptians themselves did not, I imagine, form definite ideas on such sub- jects, or if they did, they did not put them in writ- ing. It is, however, perfectly certain that they be- XCII INTRODUCTION. lieved 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 of 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 ' 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 3i) 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, /. e., "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 of 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 trie 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. 10) 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 thy 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 OE THE DEAD. XCVI1 "of earth, thou king of Right and Truth, thou lord "of eternity, thou prince of everlastingncss, thou so- vereign of all the gods, thou god of life, thou crea- "tor ot eternity, thou maker of heaven wherein thou "art firmly established. The company of 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 (/. c, 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 "(7. 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 of 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- g XCVIII INTRODUCTION. "begotten one, 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 (/. <\, 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 unitv 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 One, 1 and what the Arabs meant, and still mean when i. "Hear, O Israel, Adonai our God is God One" ("HN) Deutero- nomy VI. 4. THE JUDGMENT OF THE DEAD. XCIX they cry out that Allah is One. 1 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 fathers" ; he is the king of eternity and lord of ever- lastingness, and his existence is for millions of years. In his name "Osiris" he is most terrible, and he en- dureth for 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. 1 2) 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 Beimu 1. "He God is One (XLl JdH ii,) ; the eternal God ; he begetteth not, neither is he begotten ; and there is not any one like unto him". Koran, Chap. CXII. C INTRODUCTION. "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-ncfer, the Papyrus of Qenna, and other documents of the period, it seems pretty clear that the Introductory Hymns 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-Heru-Khuti, or Ra-Harmachis, the great god THE JUDGMENT OF THE DEAD. CI 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. Temu 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 of "Horus son of Isis"; she probably typified the dawn. 8. Nephthys, daughter of Seb and Nut, sister of 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. 9. 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. 10. Hathor, the goddess of that portion of the sky wherein Horus the sun-god rose and set. 1 1 . 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, Khepera, 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-formed 2 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 meskhen 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. CIII head", it either typifies the embryo, or has some connexion with the birth of 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 w 7 ho have risen in a spi- ritual or glorified body from the dead. Though he stands at the entrance of the Hall and the weighing of the heart has not yet taken place, the artist de- picted him in the form in which 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 of 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 of 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 w 7 as 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. He 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." ' 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 khcru (masc.) or madt khcru (fem.) 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 of voice", "justified", "triumphant", "victorious"; they actually mean "right" (mad.) and "word" (khcru), and seem to be meant to express the belief on the part of 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 of 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 (V. lll Chap. XXIX b. 8. -j- ankh The object which this hiero- glyphic represents is not known, but it means "life", and symbolizes the life which the gods live. 9. ^g utchat Eye of Ra or Horus. Good health, safe, sound, protection. Two utchats Z^t^Z> typify the two eyes of Ra and the Sun and Moon. 10. T nefcr A musical instrument. Good luck, happi- ness, joy. 11. I sam A tool. Union, unity. 12. cQd khut The sun on the horizon. The coming forth with the rising sun, and the abode of the blessed dead with Ra in the west. 1 3. Q ketch White crown. Southern or Upper Egypt. 14. \f tesher Red crown. Northern or Lower Egypt. 15. Q. shen The sun's orbit. Eternity. k* CLXIV 16. tnu INTRODUCTION. , | user Sceptre. Power. 1 7. ren A rope which enclosed the name of kings and royal persons ; this sign is commonly known as cartouche. Name. The preservation of the name was considered to be of the highest importance, for the blotting out of a man's name brought with it eternal death. An instrument. Joy, pleasure, sexual pleasure, happiness. An angle. Protection. Frog. New life, resurrection. Level (?). Equilibrium, straightness. Staircase, steps. The steps whereon Ra rested in Khemennu, and where- on Osiris stands in the underworld. 2 3. I maqet Ladder. The ladder by which the de- ceased ascended into heaven. 24. tB=i tchebaiii Two fingers. The fingers which the god extended to the deceased to enable him to enter heaven. 25. n maat Feather. What is straight, right, truth, law. 26. w kheper Beetle. The type of the self-begotten god, the creator of the gods and of heaven, and earth, and all that therein is ; and the symbol of the resurrection. menat 19. [p neha 20. j^ hefn 2 1 . /r\ sekhekli 22. ^ khet THE MAGIC OF THE BOOK OF THE DEAD. CLXV Finally, mention must be made here of the great importance attached by the Egyptians to the know- ledge of the names of gods, supernatural beings, etc., and it seems that the deceased who was ignorant of them must have fared badly in the underworld. Thus in Chapter Ib (see p. 24) it is said that the deceased knoweth Osiris and his names ; in Chapter XCIX (see p. 158) the deceased is obliged to tell the names of every portion of the boat wherein he wishes to cross the great river in the underworld ; in Chapter CXXV (p. 190) Anubis makes him declare the names of the two leaves of the door of the Hall of Osiris before he will let him in, and even the bolts, and bolt-sockets, and lintels, and planks will not allow him to enter until the deceased has satisfied them that he knows their names. Entrance into the seven Arits or man- sions (see p. 240) could not be obtained without a knowledge of the names of the doorkeeper, watcher, and herald who belonged to each ; and similarly, the pylons of the domains of Osiris (see p. 243 f.) could not be passed through by the deceased without a declaration by him of the name of each. The idea underlying all such statements is that the man who knows the name of a god could invoke and obtain help from him by calling upon him, and that the hostility of a fiend could be successfully opposed by the re- petition of his name. The knowledge of the names of fiends and demons constituted the chief power of the magicians of olden times, and the amulets of CLXVI INTRODUCTION. the Gnostics which were inscribed with numbers of names of supernatural powers are the practical ex- pression of the belief in the efficacy of the know- ledge of names which existed in Egypt from time immemorial. THE OBJECT AND CONTENTS OF THE BOOK OF THE DEAD. Though the Chapters of the Book of the Dead re- present beliefs belonging to various periods of the long life of the Egyptian nation, and opinions held by several schools of thought in Egypt, the object of them all was to benefit the deceased. They were intended to give him the power to have and to en- joy life everlasting, to give him everything which he required in the life beyond the grave, to ensure -his victory over his foes, to procure for him the power of going whithersoever he pleased and when and how he pleased, to preserve the mummy intact, and finally to enable his soul to enter into the bark of Ra or into whatever abode of the blessed had been conceived of by him. A perusal of the translations of the Chapters will shew the reader what their contents are, but it will not be out of place here to group certain Chap- ters which have a common object, for the various be- liefs which they represent then become more clear. A certain number of the Chapters of the Book of the Dead are hymns which are addressed either to CLXVIII INTRODUCTION. Ra or to Osiris. In the present work these are repre- sented, by the hymns from the papyri of Ani, Qenna, Hu-nefer, and Nekht (see pp. 3 — 12), which I have called "Hymns Introductory", and to these we should add Chapters CLXXXII and CLXXXIII, which are re- ally hymns to Osiris by Thoth. Another collection of fine hymns is found in Chapter XV, where we have hymns to Ra and Osiris, and a Litany to Osiris ; the Papyrus of Ani, from which these are translated, gives the oldest and most complete form of the Chapter. They are most important, for they enable us to under- stand what attributes were ascribed to Ra, and it seems as if many of them were, in later times, trans- ferred to Osiris, who was originally nothing but a god of the dead. With these hymns should be mentioned the texts which accompany the Judgment Scene, but these have already been described in the chapter on that subject given above, and they are fully translated on pp. 1 2 — 15. The Judgment Scene also leads us to the con- sideration of the CXXVth Chapter, which is certainly one of the most important and interesting in the whole book. It consists of three parts : — Introduction, Ne- gative Confession, and Concluding Text. The Intro- duction was said by the deceased at the entrance to the Hall of double Maati, the Negative Confession was recited by him before the forty-two gods who sat in judgment upon him in this Hall, and the Con- cluding Text was uttered by him when he had passed THE OBJECT AND CONTENTS, ETC. CLXIX the ordeal of judgment and was beginning his new life. It is probable that these three texts were origin- ally merely versions each of the other, but in the eighteenth dynasty they are all copied together into papyri. The deceased first asserted that he had not committed certain sins ; he next addressed forty-two gods by their names and declared before each that he had not committed the special sin which it was the duty of the god to punish ; and lastly he makes a third confession, the first part of which is practically in the same words as a portion of the Introduction. The Introduction provided the passwords which en- abled him to enter the Hall, and the Concluding Text provided those which enabled him to go forth from it. It is impossible to say when or how this beautiful Chapter with its lofty conceptions of morality grew, but, although the form in which these are set forth is not older than the eighteenth dynasty, the ideas themselves belong to a period which is as old as the rule of the kings of the third dynasty. From the Negative Confession we see that the pious Egyptian abhorred fraud, theft, deceit, robbery with violence, iniquity of every kind, adultery, unchastity and sins of wantonness, manslaughter, murder, incitement to murder, and that he delighted in shewing he had wronged none in any way. He neither purloined the things which belonged to his god, nor did he slay the sacred animals ; he thought not lightly of the god of his city, and he never cursed him. He honoured CLXX INTRODUCTION. his king, and he neither wasted his neighbour's plough- ed lands nor denied his running stream. He spake not haughtily, he behaved not insolently, he multiplied not his speech overmuch, he abused no man, he attacked no man, he swore not at all, he stirred not up strife, he terrified no man, he was not a man of wrath, he spake evil of none, and he never pried into matters to make mischief. He judged not hastily, he defrauded not his neighbour in the market, he shut not his ears to the words of right and truth, he sought not honours, he never gave way to anger except for a proper cause, and he sought not to enrich himself at the expense of his neighbours. It is difficult to give the exact shades of meaning of many of the words in this Con- fession, but the general sense is thoroughly well made out ; the Egyptian code of morals, as may be seen from the CXXVth Chapter, was the grandest and most comprehensive of those now known to have existed among the nations of antiquity. The CXth Chapter, which describes the employments and enjoyments of the deceased in the Sekhet-hetep and Sekhet-Aaru, or Elysian Fields, contains ideas of the greatest antiquity, which date, probably, from the time when the system of village communities was in vogue in Egypt. The deceased ploughs, sows, and reaps, and lives exactly the same kind of life as a farmer would live in the fertile lands of the Delta, and it would seem that he enjoys all the pleasures which a human being enjoys upon earth. In the Vth THE OBJECT AND CONTENTS, ETC. CLXXI Chapter of the Book of the Dead the deceased found a text which would free him from certain agricultural labours which had to be done in the Elysian fields, but inasmuch as the work of watering and top-dress- ing the fields and sowing the crops had to be done by some one, figures, made in the form of the de- ceased and inscribed with his name, were buried with the dead to toil for him. Such figures have often in their hands models of the basket in which the field labourer carried earth and the hoe with which he filled it ; and the text of the VI th Chapter, which was also inscribed upon them, provided the deceased with substitutes to toil for him in the farms of the gods. The reader will seek, and seek in vain, for many of the attributes of the prayers of Christian nations, and it is a noticeable fact that the Egyptian had no conception of repentance ; at the Judgment which took place in the Hall of Osiris he based his claim for ad- mission into the kingdom of that god upon the fact that he had not committed certain sins, and that he had feared God and honoured the king, and had given bread to the hungry, drink to the thirsty, clothes to the naked, and a boat to him that had suffered ship- wreck on the Nile. His belief in the efficacy of works was great, and, when he had any doubt about their power to deliver him finally from the hosts of dark- ness, he protected himself by means of amulets, in- scribed or plain, and figures of gods painted upon CLXXII INTRODUCTION. his coffin and papyrus, or cut in wood or on stones which possessed magical powers. The Chapters which refer to such amulets are Nos. XIII, XIX, XXX b, LXXXIX, C, CXXV, CXXX, CXXXIII, CXXXIV, CXXXVIa, CXXXVIIa, cxl, CXLIV, CLVI, CLVII, CLVIII, CLIX, CLXII, CLXIII, CLXIV, CLXV, and CLXVI. One of the most interesting Chapters in the whole book is the XVII th, which contains a series of state- ments concerning the origin of the gods and the things of the next world. To many of these statements more than one explanation of their meaning is appended, and as these occur in copies of the Chapter which are found inscribed upon coffins of the eleventh dynasty, it is clear that already at that early date several opinions on these matters existed. The views ex- pressed in the Chapter appear to be those of the an- cient College of Priests at Heliopolis which became gradually adopted throughout Egypt. The Vignettes which accompany the Chapter in the best illuminated papyri are most elaborate, and they shew by their attention to detail that it formed one of the most important of the texts of this class which were co- pied for general use. The LXIVth Chapter was very highly esteemed, and it was believed to be one of the oldest parts of the Book of the Dead. Already in the eleventh dy- nasty it existed in two versions, one of which was thought to have been composed or edited in the first THE OBJECT AND CONTENTS, ETC. CLXXIII dynasty, and the other in the fourth dynasty. The longer version is entitled simply "The Chapter of Coming Forth by Day in the underworld", but the shorter is described as "The Chapter of knowing the 'Chapters of Coming Forth by Day' in a single Chap- ter". Whether we are to understand by the latter title that the Chapter contained the essence of all the Chapters of the Book of the Dead and that the de- ceased who was provided with it was as well pro- tected as if he had copies of them all, is not quite clear, but it seems probable. It will be noticed that several Chapters are called "Chapters of Coming Forth by Day", and among them may be specially noticed : — Chapters II and III, which provide that the deceased may come forth in the underworld and "live after he hath died, even as doth Ra day by day" ; Chapter LXV, which provides that the Khu of the deceased shall live and shall inflict blows upon his enemy ; Chapter LXVI, which gives the deceased power to "alight upon the forehead of Ra" ; Chapter LXVIII, which gives him mastery over everything which is in the underworld, and enables him to jour- ney about among the living ; Chapters LXIX, LXX, and LXXI, wherein he identifies himself with Osiris, Sah (Orion), Anubis, Horus, and Tem, and declares his power over the winds of heaven ; Chapter LXXII, which enables him to "come forth by day in all the forms which he pleaseth to take" and to enter into an abode in the Elysian Fields, where he shall be CLXXIV INTRODUCTION. amply provided with wheat and barley ; and Chapter CLXXX, which enables him to go about in the under- world with freedom of movement and to perform all the transformations of a "living soul". An important group of Chapters referring to the transformations which a man may undergo , if he pleases, in the underworld, is introduced by Chapter LXXVI, wherein the deceased declares that he has been led unto the "House of the King" by the man- tis, or so-called "praying insect". These Chapters en- able him to transform himself into a hawk of gold (Chap. LXXVII), into a divine hawk (Chap. LXXVIII), into the Governor of the divine sovereign princes (Chap. LXXIX), into the god who giveth light in the darkness (Chap. LXXX), into a lotus (Chaps. LXXXIa and LXXXIb), into the god Ptah and into a living being in Annu (Chap. LXXXII), into a Bennu (phoe- nix?) (Chap. LXXXIII), into a heron (Chap. LXXXIV), into a living soul (Chap. LXXXV), into a swallow (Chap. LXXXVI), into the serpent Sata (Chap. LXXXVII), and into a crocodile (Chap. LXXXVIII). A considerable number of Chapters refer, as we should naturally expect, to the preservation of the body of the deceased in the tomb, and several were expressly written to give him power to resist the at- tacks of enemies, and to obtain meat, and drink, and the power of motion in the underworld. Thus Chap- ter I, which is proved by its title and Vignette to refer to the ceremonies which took place on the day THE OBJECT AND CONTENTS, ETC CLXXV of the funeral, provides for the burial of the body in the proper way so that "the deceased may go in after coming forth"; and Chapters VIII, IX, XI, XII, XIII, XLVIII, LXVII, CVII, CXVIII, CXIX, CXXII, CLXI, and CLXXX enable him to make his wav in the underworld without let or hindrance and to overcome his enemies. The deceased washed to protect himself by means of magical formulae ; Chapter XXIV provides these formulae for him, and Chapter XXXII gives him the power to keep hold of them. Chapters XXI and XXII give the deceased a mouth, and Chapter XXIII provides him with the power of opening it ; Chapter XXV gave him the faculty of remembering his name. Seven Chapters (XXVI — XXX b) gave him a heart, and provided him with prayers and formulae, which prevented those who stole hearts from snatch- ing it away from him and from driving it away from him when it was weighed in the Judgment Hall of Osiris. The crocodile, which came to steal away the words of power and protection which the deceased had with him, was repulsed by the words of Chapter XXXI. Chapters XXXIII, XXXIV, XXXV, XXXVI, XXXVII, and XXXIX prevented him from being stung or bitten by snakes and serpents, and did away with the power of the beetle (?) apshait to gnaw his body to pieces. Chapters XXXVIII a and XXXVIIIb en- abled him to escape from the deadly cobra, and Chapter XL delivered him from the power of the serpent who, though he is here acting as the friend CLXXVJ INTRODUCTION. of Horus by devouring the Ass which typifies the fiend Set, is, nevertheless, to be feared. In the under- world and the cities thereof punishment was inflicted on the dead, and to provide the favoured of Osiris with power to escape from stripes, and wounds, and decapitation at the deadly block Chapters XLI, XLII, XLIII, and L were composed. The deceased wished for a seat in the celestial Annu (Heliopolis), and this was given him by Chapter LXXV, and Chapter XLVII prevented his throne and his habitation from being removed by any hostile being. He sighed to have power over running water and to snuff the sweet breath of the north wind, and these comforts were secured for him by Chapters LIV, LV, LVI, LVII, LVIII, LIX, LX, LXI, and LXII ; the large number of Chapters written for this purpose will shew how great was the anxiety of the Egyptian in this matter. As fire and boiling water existed in the underworld he hastened to protect himself from burns or scalds by the use of Chapters LXIIIa and LXIIIb. Proper food was as necessary to the ka or double of the de- ceased as fresh air and water, and to ensure it against the need to eat filth and to drink dirty water Chap- ters LII, LIII, CV, CX, CXLVIII and CLXXXIX were composed ; the idea of the ka being obliged to wan- der about starving and in search of food was so ab- horrent to the pious Egyptian that every text which could in any wise help to secure sufficient meat and drink for it was gladly copied over and over again. THE OBJECT AND CONTENTS, ETC. CLXXVII The object of Chapters IV, LXXIV, CXVII, CXIX, was to enable the deceased to walk about at will, and to roam through Re-stau, or the passages of the tomb and underworld, and when his way was stopped by Apep, Chapter VII enabled him to pass over the back of the fiend. The union of the soul with the body was provided for by Chapter LXXXIX , as was the escape of the soul and the shade from the bonds of the tomb by Chapters XCI and XCII. Though the deceased had no wish to go to the east in the underworld (see Chap. XCIII) he, nevertheless, wish- ed to visit the celestial Abydos ; a successful jour- ney to this city was secured by the use of Chap- ter CXXXVIII. In spite of the best efforts of the embalmers bodies sometimes rotted and perished in their tombs ; such calamities were averted by Chapters XLV and XL VI, and especially by Chapter CLIV, which is one of the most interesting in the whole book. Overthrow in the underworld was avert- ed by the use of Chapter LI, the wrath of the god was appeased by Chapter XIV, and the danger of dying a second time was done away with by Chap- ters XLIV, CLXXV, and CLXXVI. The love of ritual and ceremony induced the Egyptians to take special care about the arrangement of the mummy, and coffin, and funeral furniture in the mummy chamber, and to make certain that all was properly done in this matter, Chapter CLI, which consists of a view of the chamber and a group of short but important texts, was com- CLXXVIII INTRODUCTION. posed. The type of this chamber was, of course, the tomb of Osiris. The Hall of Osiris wherein the god dwelt with his princes could only be reached after certain doors, and mansions, and domains, which were guarded by porters in the form of monsters, had been successfully .passed through by the deceased ; to en- able the deceased to go through the seven mansions, and the twenty-one pylons, arid the fifteen domains, Chapters CXLIV— CXLVH, CXLIX, and CL were written. These provided the deceased with the names of the beings who were in charge of the doors, and supplied him with the speeches which it was neces- sary that he should make. During his journey in the underworld the deceased came to a huge river which he was obliged to cross ; to enable him to embark in the mystical boat, every portion of which possessed a name which he was bound to know and be able to repeat, he provided himself with Chapters XCVIII and XCIX. But this boat only served to take him across the river, and he longed to be able to embark in the Boat of Ra, and to sit in its bows and to sail about with the god for ever ; this delight, however, could only be secured for him by means of Chapters C, CI, CII, CXXXIV, CXXXVIa, and CXXXVIb, and, as a result, copies of most of these Chapters exist in near- ly all large papyri. The Egyptian believed that he would encounter the foes who attacked Osiris in the underworld, and that the calamities which befel the god would come upon him also ; he who delivered THE OBJECT AND CONTENTS, ETC. CLXXIX Osiris out of all his troubles was Thoth, the scribe of the gods, and to him were addressed Chapters XVIII and XX, which secured for the deceased the protection and triumph which this god had se- cured for "his brother Osiris". The favour of Thoth was so necessary that four Chapters (XCIV, XCV, XCVI, XCVII) were written to instruct the deceased to make an offering of a palette and an ink-jar to the god, and how to become nigh unto him. Before the deceased could roam at will in the underworld it was necessary that he should know the deities of the chief cities of the four quarters of the land where- in he was ; Chapters CVII and CVIII enabled him to know the "souls of Amentet", (i. e., of the West), Chap- ter CIX enabled him to know the "souls of the East", Chapter CXII enabled him to know the "souls of the city of Pe" [in the north], Chapter CXIII enabled him to know the "souls of the city of Nekhen" [in the south], Chapter CXV enabled him to know the "souls of Annu", and Chapters CXIV and CXVI enabled him to know the "souls of the city of Khemennu" (Hermo- polis). In the underworld the deceased was threatened by the danger of the snarer or fowler and his net, and Chapters CLIIIa and CLIIIb were written to en- able him to escape from them. Two Chapters, CLXIX and CLXX, provided for the stablishing of the fune- ral bed of the deceased ; two Chapters, CLXVIII a and CLXVIII b, set out at length the libations which it was necessary for him to pour out ; Chapter CXXIII l* CLXXX INTRODUCTION. . gave him power to enter the "Great House" ; Chap- ters CXXVI, CXXVII, CXXVIII, CLXXXV, and CLXXXVI supplied him with the prayers which had to be said to the holy apes, and to the gods who were the leaders and guides in the underworld, and to Osiris and Hathor ; Chapter CXXXII enabled him to go back to see his house ; Chapter CLII gave him power to build a house upon earth ; Chapter CLXXI provided him with the girdle of purity ; Chapters CI1I, CXXIV, CXXXI, and CLXXXI gave him power to go in before the divine sovereign chiefs of Osiris and to be nigh unto Ra ; Chapter CIV gave him a seat among the "great gods" ; and Chapter CLXXXIV brought him "nigh unto Osiris". Chapter CXXX, which "made perfect the Khu", was ordered to be recited on the birthday of Osiris ; Chapter CXXXIII made the Khu perfect before the Great Company of the gods ; Chapter CXXXV, which was to be recited on the day of the new moon, gave the deceased power to become like unto Thoth ; Chapter CXL, which was to be recited on the last day of the sixth month of thj Egyptian year, enabled him to appear in glory before all the gods when the utchat, or Eye of Ra, was full ; and Chapter CLXVII conferred upon him the power which the utchat possessed and enabled him to identify himself with it. Chapters CXLI and CXLII provided the texts which a man was directed to recite "for his father or for his son during the festival of Amentet", they made the deceased to be THE OBJECT AND CONTENTS, ETC. CLXXXI perfect with Ra and with the gods ; and Chapter CLXXIII contained the addresses which Horus made to his father Osiris, and which were also assumed to be made to the deceased by Horus. Chapter CLXXII is a remarkable and beautiful composition in nine sec- tions, the contents of which were first made known in detail by M. Naville ; in it the limbs of the de- ceased are described in highly poetical language, and the comparisons at times resemble the descriptions of the limbs of the beloved one in the Song of Solo- mon. Four Chapters, CLXII, CLXIII, CLXIV, and CLXV, have no equivalents in the Recensions of the Book of the Dead older than the twenty-sixth dy- nasty, and as they contain foreign words and foreign ideas they are probably the work of non-Egyptian authors ; each of them is followed by a long Rubric which orders certain curious amulets to be made and the performance of ceremonies. In Chapters CLXXIV, CLXXVII, and CLXXA^III we have extracts from the old Heliopolitan Recension of the Book of the Dead which was in use in the fifth and sixth dynasties, and the comparison of the texts, which, thanks to M. Mas- pero, we are now able to make, is very instructive. We can see how misunderstandings of the meaning of certain passages arose through the want of ade- quate determinatives, and we can note how later co- pyists modified and adapted old texts to suit modern views. Thus in the passage from the text of Unas (1. 166 ff., see infra, p. 329) we have a reference to CLXXXII INTRODUCTION. the love-making ' of the deceased which is entirely omitted from the later copy of it given in the Papy- rus of Nebseni ; and it seems as if the ideas express- ed in it found no favour with the cultured mind of Nebseni, the great designer, draughtsman, and ar- tist, who was attached to the Temple of Ptah at Memphis. In a similar manner it will be noticed that most of the coarse expressions and ideas which are found in the religious books of the old period have no counterparts in the Theban Recension of the Book of the Dead. It will be seen from the above brief summary that, although the contents of the papyri containing the Theban Recension are miscellaneous, there are refer- ences to other works connected with the burial of the dead from which no extracts are given. Among such may be specially mentioned the texts which are connected with the performance of the ceremony of "Opening the mouth" (see infra, p. 70), but as it is impossible to give any adequate description of them in the space now left to me, I refer the reader to my Papyrus of Ani, p. 265 ff. 1. M. Maspero's rendering of the passage (see Les Inscriptions des Pyramides de Saqqarah, p. 21) runs : — "O Ra, sois bon pour lui en ce jour des hier ; car Ounas a connu la deesse Maouit, Ounas a respire la flamme d'Isi. Ounas s'est uni au lotus, Ounas a connu une jeune femme, mais sa force manquait de grains et de liqueurs reconfortantes : lorsque la force d'Ounas a attaque la jeune femme, elle a donne du pain a Ou- nas, puis elle lui a servi de femme en ce jour." THE BOOK OF THE DEAD OF NESI- KHONSU, A PRIESTESS OF AMEN, ABOUT B. C. iooo. 1 "This holy god, the lord of all the gods, Amen-Ra, "the lord of the throne of the two lands, the go- vernor of Apt ; the holy soul who came into being "in the beginning ; the great god who liveth by (or "upon) Maat ; the first divine matter which gave birth "unto subsequent divine matter; 2 the being through "whom every [other] god hath existence ; the One "One who hath made everything which hath come "into existence since primeval times when the world "was created; the being whose births are hidden, whose "evolutions are manifold, and whose growths are un- "known ; the holy Form, beloved, terrible, and mighty "in his risings ; the lord of wealth, the power, Khe- "pera who createth every evolution of his existence, i. A hieroglyphic transcript of the hieratic text of this remarkable document, together with a French translation, has been published by Maspero in Les Momies Royales de Deir-el-bahari, p. 594 f. 2. Or, "the primeval pant which gave birth unto the [other] two pauttiT CLXXXIV INTRODUCTION. "except whom at the beginning none other existed ; "who at the dawn in the primeval time was Atennu, "the prince of rays and beams of light ; who having "made himself [to be seen caused] all men to live ; "who saileth over the celestial regions and faileth not, "for at dawn on the morrow his ordinances are made "permanent ; who though an old man shineth in the "form of one that is young, and having brought (or "led) the uttermost parts of eternity goeth round about "the celestial regions and journeyeth through the Tuat "to illumine the two lands which he hath created ; the "God who acteth as God, who moulded himself, who "made the heavens and the earth by his will (or heart); "the greatest of the great, the mightiest of the mighty, "the prince who is mightier than the gods, the young "Bull with sharp horns, the protector of the two lands "in his mighty name of 'The everlasting one who "cometh and hath his might, who bringeth the re- "motest limit of eternity', the god-prince who hath "been prince from the time that he came into being, "the conqueror of the two lands by reason of his "might, the terrible one of the double divine face, "the divine aged one, the divine form who dwelleth "in the forms of all the gods, the Lion-god with "awesome eye, the sovereign who casteth forth the "two Eyes, the lord of flame [which goeth] against his "enemies ; the god Nu, the prince who advanceth at "his hour to vivify that which cometh forth upon his "potter's wheel, the disk of the Moon-god who openeth THE BOOK OF THE DEAD OF NESI-KHONSU. CLXXXV "a way both in heaven and upon earth for thy beau- "tiful form ; the beneficent {or operative) god, who ' "is untiring, and who is vigorous of heart both in "rising and in setting, from whose divine eyes come "forth men and women ; at whose utterance the gods "come into being, and food is created, and tchefau "food is made, and all things which are come into "being ; the traverser of eternity, the old man who "maketh himself young [again], with myriads of pairs "of eyes and numberless pairs of ears, whose light "is the guide of the god of millions of years ; the "lord of life, who giveth unto whom he pleaseth "the circuit of the earth along with the seat of his "divine face, who setteth out upon his journey and "suffereth no mishap by the way, whose work none "can destroy ; the lord of delight whose name is sweet "and beloved, at dawn mankind make supplication "unto him the Mighty one of victory, the Mighty one "of twofold strength, the Possessor of fear, the young "Bull who maketh an end of the hostile ones, the "Mighty one who doeth battle with his foes, through "whose divine plans the earth came into being ; the "Soul who giveth light from his two Utchats (Eyes) ; "the god Baiti who created the divine transforma- "tions ; the holy one who is unknown ; the king who "maketh kings to rule, and who girdeth up the earth "in its courses, and to whose souls the gods and the "goddesses pay homage by reason of the might of "his terror ; since he hath gone before that which CLXXXVI INTRODUCTION. "followeth endureth ; the creator of the world by his "secret counsels ; the god Khepera who is unknown "and who is more hidden than the [other] gods, "whose substitute is the divine Disk ; the unknown "one who hideth himself from that which cometh forth "from him ; he is the flame which sendeth forth rays "of light with mighty splendour, but though he can "be seen in form and observation can be made of him "at his appearance yet he cannot be understood, and "at dawn mankind make supplication unto him ; his "risings are of crystal among the company of the "gods, and he is the beloved object of every god ; "the god Nu cometh forward with the north wind in "this grod who is hidden ; who maketh decrees for mil- "lions of double millions of years, whose ordinances "are fixed and are not destroyed, whose utterances "are gracious, and whose statutes fail not in his ap- pointed time ; who giveth duration of life and doubleth "the years of those unto whom he hath a favour ; who "graciously protecteth him whom he hath set in his "heart ; who hath formed eternity and everlastingness, "the king of the South and of the North, Amen-Ra, the "king of the gods, the lord of heaven and of earth, "and of the deep, and of the two mountains, in whose "form the earth began to exist, he the mighty one, "who is more distinguished than all the gods of the "first and foremost company." Amen-Ra, the king of the gods, the great god, the beginning of what hath come into being, hath sent THE BOOK OF THE DEAD OF NESI-KHONSV. CLXXXVII forth his great and holy edict for the deification of Nesi-Khonsu, the daughter of Ta-hennu-Tehuti, both in Amentet and in Neter-khert and he saith : — "I deify Nesi-Khonsu, the daughter of Ta-hennu- "Tehuti in Amentet, and I deify her in Neter-khert ; "I have granted that she shall receive water in Amen- "tet and funeral offerings in Neter-khert. I deify her "soul and her body in Neter-khert, and I will not let "her soul be destroyed therein ; nay, I deify her soul "in Neter-khert, [and I make it] like unto that of every "god and of every goddess who have been deified there- "in, and like unto that of everything whatsoever which "hath been deified in Neter-khert. I have granted that "every god, and every goddess, and every divine "being, and every thing which hath been deified shall "receive her in Neter-khert ; and I have granted that "all her kinsfolk (?) shall receive her therein with a "gracious reception ; and I have granted that every "good thing, which cometh into being with a man "when he assumeth this form, whether he be carried "off into the underworld, or whether he become "deified, or whether every good thing be wrought "for him where he is, or whether he made to re- "ceive water and offerings, or whether he be made "to receive his cakes from those which those who "have been deified receive, or whether he be made to "receive his divine offerings from those which those "who have been deified receive, shall be done for her "so that it shall be with her." CLXXXVIII INTRODUCTION. Amen-Ra, the king of the gods, the great god, the prince of that which hath come into being from the beginning, saith : — "I cause Nesi-Khonsu, the daughter of Ta-hen- "Tehuti-a, to make every kind of food and every kind "of drink which every god and every goddess who "have been deified in the underworld make ; and I "cause her to make every good thing which is with "every god and every goddess who have been dei- "fied in the underworld ; and by means thereof I have "delivered my servant Pa-netchem from every evil "thing, and I will not let any of the calamities which "occur in the underworld fall upon Nesi-Khonsu to "do her harm ; and I grant that her soul may come "forth, and that it may enter in according to its de- "sire and never be repulsed." Amen-Ra, the king of the gods, the great god, the prince of that which hath come into being from the beginning, saith : — "I have gone round (/. e., I have examined) the "heart of Nesi-Khonsu, the daughter of Ta-hen-Te- "huti-a, and she hath done no evil thing against Pa- "netchem, the son of Auset-em-khebit. I have care- "fully examined her heart, and I have not let her at- "tack his life, and I have not allowed her to attack "his life through other folk. I have carefully examin- ed her heart, and I have not let her do any evil "thing unto him such as is done against a living "man. I have carefully examined her heart, and I have THE BOOK OF THE DEAD OF NESI-KHONSU. CLXXXIX "not allowed her to do by means of other folk any "of the evil things which are done against a living "man." Amen-Ra, the king of the gods, the great god, the prince of that which hath come into being from the beginning, saith : — "I have caused her not to seek to do any evil "thing which would cause death unto Pa-netchem, "the son of Auset-em-khebit. I have carefully exa- "mined her heart and she hath done no evil thing unto "him in particular, nor any evil thing which could "harm him in general ; she hath not worked against "him by means of any god or any goddess who has "been deified ; nor by means of any male khu or "of any female khu who has been deified ; and she "hath not worked against him by means of any kind "of beings whatsoever who work schemes and plans "so that beings of every kind may be obedient unto "their words. I have carefully examined her heart "and [see] that she hath sought that which was good "for him whilst he was upon earth ; and I have caus- "ed her to seek in every way to give him a long "life upon earth, and a life of health, and soundness, "and power, and strength, and might ; and I have "caused her in every way to procure for him hap- "piness wherever the sound of his words was heard. "I have caused her to seek neither harm for him, nor "anything which could inflict an injury upon man, "nor anything which could cause evil to Pa-netchem, CXC INTRODUCTION. "the son of Auset-em-khebit. I have caused her not "to seek any evil thing, or any noxious thing which "would induce death, or any harmful thing like unto "those things which make the heart of man to tremble, "or those which do harm unto the men and women "who were beloved by Pa-netchem, nor unto him by "making his heart terrified at them by means of the "evil words which have been directed against them "(the men and women). I have caused all that con- "cerneth the heart and soul of Nesi-Khonsu to be in "good case, that is to say, her heart hath not been "driven away from her soul ; her soul hath not been "driven away from her heart ; her heart hath not "been driven away from herself; Nesi-Khonsu her- "self hath not been in any way driven back with the "repulse with which a being in her form — that is to "say a being who hath been deified in the under- "w r orld, whatever its nature may be — is sometimes "repulsed ; and no evil thing whatsoever, such as "may be done unto the human being who is in a "state like unto hers, hath been done unto her. Nay, "but [I have given] all that could delight Nesi r Khonsu, "namely, that Pa-netchem might enjoy a very long life "along with might, and strength, and power ; that his "life might not be cut short ; that no evil thing of any "kind whatsoever, and none of the things which do "harm unto a man and strike terror into his heart "might come nigh him, or his wives, or his children, "or his brethren, or Ataui, or Nesta - neb - asher, or THE BOOK OF THE DEAD OF NESI-KHONSU. CXCI "Masahairtha, or Tchaui-nefer, the children of Nesi- "Khonsu, or the brethren of Nesi-Khonsu. And I "have caused that everything which would be of ad- vantage to Pa-netchera, and all that would be of "benefit to him in any way whatsoever and which "could happen to a man in his condition, and an ex- ceedingly long life for himself, and his wives, and his "children, and his brethren, may also come to Nesi- "Khonsu, and to her children, and to her sisters." Amen-Ra, the king of the gods, the great god, the prince of that which hath come into being from the beginning, saith : — "I grant that all things, of whatever kinds they "may be, which a man hath when he is in the state "in which Nesi-Khonsu is, and by which he is deified, "shall be possessed by her, and I grant that the seven- "ty addresses to Ra may be recited in my name, so "that her soul may not be destroyed in the under- "world." Amen-Ra, the king of the gods, the great god, the prince of that which hath come into being from the beginning, saith : — "Every good word which can deify Nesi-Khonsu, "which will give her power to receive water and offer- ings, and which shall be uttered or said before me by "any person whatsoever I will fulfil to the uttermost, "omitting nothing. Every good word which shall be "uttered before me on behalf of Nesi-Khonsu I will "fulfil at every season of the heavens when Shu CXCII INTRODUCTION. "cometh forth, in such wise that none of the evil "things which can reach a person who is in the con- dition in which she is shall touch her at any season of "the heavens, when Shu cometh forth from the waters "with his weapons and when day beginneth in the sky. "And I will utterly do away with the evil effect of "every word which may be spoken by any person "whatsoever of a being who is in the state in which "is Nesi-Khonsu, omitting nothing, at every season of "the heavens when Shu cometh forth from the waters "with his weapons and when day beginneth in the sky." Amen-Ra, the king of the gods, the great god, the prince of that which hath come into being from the beginning, saith : — "I have caused the seventy addresses to Ra to be "recited in my name, and I have not allowed any "single benefit which belongeth to a man who is in "the condition in which is Nesi-Khonsu to escape her. "And I have caused her to receive offerings, bread, "and ale, and unguents, and wine, and pomade, and "milk, and raisins (?) ; and I have caused her to re- "ceive all the benefits and all the good things which "a being who is in her condition and who is favour- ed by me and who hath been deified can receive ; "and I have caused her to share equally with every "god and every goddess every good thing whatsoever "which those who have been deified in the underworld "receive ; and I have caused her to receive her divine "offerings along with the gods." THE BOOK OF THE DEAD OF NESI-KHONSU. CXCIII Amen-Ra, the king of the gods, the great god, the prince of that which hath come into being from the beginning, saith : — "If the word by which the offering of Sekhet-Aaru "and of a field in Sekhet-Aaru is made is not one which "is good for the person who is in the condition in "w r hich is Nesi-Khonsu, and it hath no effect, I myself "will make unto her the offering of Sekhet-Aaru and of "a field in Sekhet-Aaru, when that which is beneficial "for her in this kind of offering shall come into being, "and it shall suffer no diminution thereof whatsoever." Amen-Ra, the king of the gods, the great god, the prince of that which hath come into being from the beginning, saith : — "All good things which shall be spoken in my pre- sence, saying, 'Let such and such things be done "for Nesi-Khonsu, the daughter of Ta-hennu-Tehu- "ti-a.', I will perform for her, and they shall not be "lessened, and they shall not be abrogated, and no- "thing therefrom shall be cut off at every season of the "heavens when Shu cometh forth. And, moreover, she "shall receive in abundance the choicest things of all "that is good for her, even as do every man and "every god who have been deified, and who go forth "and who come in, and who journey unto every place "as they please." Amen-Ra, the king of the gods, the great god, the prince of that which hath come into being from the beginning, saith : — CXCIV INTRODUCTION. "As concerning all good things which have been "spoken in my presence, that is to say, 'Perform them "for Pa-netchem, the son of Auset-em-khebit, my ser- "vant, and for his wives, and his children, and his "brethren, and his friends, and for those for whom "his heart is afraid lest evil come upon them': be- "hold, I will send forth my great and mighty and holy "word into every place that it may cause every good "thing to be with Pa-netchem, and his wives, and his "children, and his brethren, and all his friends, in such "wise that if any man shall omit to say, 'Let the de- "cree of Amen-Ra, the king of the gods, the great "god, the prince of that which hath come into be- "ing from the beginning, be performed,' I myself will "make that which the great god hath spoken to come "to pass." A BOOK OF THE DEAD OF THE GRAECO-ROMAN PERIOD. THE BOOK OF BREATHINGS. [From the Papyrus of Kerasher (Brit. Mus. No. 9,995, sheet 2).] I. Here beginneth the Book of Breathings. (1) "Hail, Osiris Kerasher, the son of Tashenatit! "Thou art pure, and thy heart is pure. The fore- "parts of thee are pure, (2) thy hind-parts are cleansed, "and thy interior is made clean with bet incense and "natron ; no member of thine hath any defect what- "soever. The Osiris Kerasher, (3) the son of Tashen- "atit, hath been cleansed by means of the waters of "Sekhet-hetep (/. e., Field of Peace) which is situated "to the north of Sekhet- Sanehem (i. e., Field of the "Grasshoppers). (4) The goddesses Uatchit and Nekhe- "bet make thee to be pure at the eighth hour of the "night and at the [eighth] hour of the day. Come "then, O Osiris (5) Kerasher, the son of Tashenatit, "and enter into the Hall of Maati. Thou art pure "from all offence and from (6) defect of every kind ; '"Stone of Right and Truth' is thy name." m* CXCVI INTRODUCTION. "Hail, [Osiris] Kerasher, the son of Tashenatit, thou "enterest the Tuat (/. e., underworld) (7) as one mighty "in purity. Thou art purified by the two Maat god- "desses in the Great Hall. A libation hath been made "for thee in the Hall of Seb, and thy body hath been "made pure (8) in the Hall of Shu. Thou lookest "upon Ra when he setteth as Tem at eventide. Amen "is nigh unto thee to give thee air, (9) and Ptah like- wise to mould into form thy members, thou enterest "the horizon along with Ra. They receive thy soul in "the Neshem boat of Osiris, (10) they make thy soul "divine in the House of Seb, and they make thee to "be triumphant for ever and for ever." "[Hail] Osiris Kerasher, the son of Tashenatit, "(11) thy name is made to endure, thy material "body is stablished, and thy spiritual body is made "to germinate ; thou art turned back neither in hea- "ven nor upon earth. Thy face shineth before (12) "Ra, thy soul liveth before Amen, and thy material "body is renewed before Osiris. Thou breathest for "ever and for ever, thy soul maketh offerings unto "thee (i3) of cakes, and ale, and beasts, and feathered "fowl, and cool water in the course of each day; "thou comest, and it is triumphant. The flesh is upon "thy bones, (14) and thy form is even as it was upon "earth. Thou takest drink into thy body, thou eatest "with thy mouth, and thou receivest bread along with "the souls (15) of the gods. The god Anubis pro- "tecteth thee, and he maketh himself thy protector; THE BOOK OF BREATHINGS. CXCVII "thou art not turned away from the gates of the Tuat "(7. e., underworld). Thoth, the most mighty (16) god, "the lord of Khemennu, cometh to thee, and he writ- "eth for thee the Book of Breathings with his own fin- "gers. [Then] doth thy soul breathe for (17) ever and "ever, and thy form is made anew with life upon "earth ; thou art made divine along- with the souls of "the gods, thy heart is the heart of Ra, and thy mem- "bers (19) are the members of the great god." "Hail, Osiris Kerasher, the son of Tashenatit, Amen "is nigh unto thee (20) to make thee to live again. "And the god Ap-uat (7. e., the Opener of the ways) "hath opened up for thee a prosperous path. Thou "seest with thine eyes, thou hearest with thine ears, "thou speakest with thy mouth, (21) and thou walk- "est with thy legs. Thy soul hath been made divine "in the Tuat so that it may make every transforma- "tion ; at thy will thou breath est with delight [the "odours] of (22) the holy Persea tree of Annu (/. «\, "Heliopolis). Thou wakest each day and seest the "rays of Ra. Amen cometh to thee (23) having the "breath of life, and he causeth thee to draw thy "breath within thy funeral house. Thou appearest upon "the earth each day, and the Book of Breathings "of Thoth (24) is a protection unto thee, for thereby "dost thou draw thy breath each day, and thereby "do thine eyes behold the beams of the divine Disk. "The goddess of Right and Truth maketh speech on "thy behalf before Osiris, (25) and her writings are upon CXCVIII INTRODUCTION. "thy tongue. Horus the avenger of his father protecteth "thy body, he maketh thy soul to be divine like those "of all the gods. II. (i) The god Ra vivifieth thy soul, "and the soul of Shu uniteth the passages of thy "nostrils." "Hail, Osiris Kerasher, (2) the son of Tashenatit, "thy soul draweth its breath in the place which thou "lovest. Thou art even as Osiris. Osiris the Governor "of those in Amentet is thy name. (3) The water flood "of the prince cometh unto thee from Abu (Elephan- tine), and it filleth thy table of offerings with tchcfau "food." "[Hail] Osiris Kerasher, (4) the son of Tashenatit, "the gods of the South and of the North come unto "thee, and thou art led by them to the ends of the "countries of (5) millions of years. Thy soul liveth, "thou art in the following of Osiris, and thou draw- "est thy breath in Re-stau ; the strength which pro- "tecteth thee (6) is hidden in the lord of Setet and "[in] the great god. Thy material body liveth in "Tattu [and in] Nif-urtet, and thy soul liveth in hea- "ven (7) each day." "[Hail] Osiris Kerasher, the son of Tashenatit, the "goddess Sekhet hath gained the mastery over what "is baleful to thee, Heru-aa-(8)abu protecteth thee, "Heru-seshet-hra meiketh thy heart, and Heru-maati "protecteth thy body", or as others say, (9) "thy tongue. "Thou art stablished with life, and strength, and health, "and thou art firmly seated upon thy throne in Ta- THE BOOK OF BREATHINGS. CXCIX "tchesertet. Come then, Osiris Kerasher (10), the son "of Tashenatit, thou risest in thy form, thou art ar- "rayed in thine ornaments, thou hast firm hold upon "life, thou passest thy days (n) in health, thou jour- "neyest hither and thither, and thou drawest tfiy "breath in every place whatsoever. Ra riseth upon "thine abode even as Osiris ; thou drawest thy breath, "(12) and thou livest through his rays. Amen-Ra- "Heru-khuti vivifieth thy ka {I. e., double), and he "maketh thee to flourish by means of the Book of "Breathings. Thou (i3) art in the following of Osiris- "Horus, the lord of the Hennu Boat ; thou art like "the great god at the head of the gods. Thy face "liveth, O thou whose births are lovely ; thy name "(14) blossometh each day. Thou goest into the most "mighty and divine Hall in Tattu ; thou seest him "that is head of those in Amentet duringf the Uka "festival. The odour of thee (15) is sweet as that of "the venerable ones [therein], and thy name is mag- "nified like those of the divine spiritual bodies." "Hail, Osiris Kerasher, the son of (16) Tashenatit, "thy soul liveth through the Book of Breathings, thou "art united through the Book of Breathings, (17) thou "enterest into the Tuat and hast no enemy therein. "Thou art as a living soul in Tattu and thou hast "thine heart, which hath not departed from thee. "Thou hast (18) thine eyes, and they open daily." The gods who are in the train of Osiris speak unto Osiris Kerasher, the son of Tashenatit, (19) saying: — C G ISTR OD UCTION. "Thou followest Ra and thou followest Osiris, and "thy soul doth live for ever and ever." The gods who dwell in the Tuat (20) of Osiris, the Governor of those in Amentet, speak unto Osiris Ker- asher, the son of Tashenatit, saying: — "The gates of the Tuat are opened unto him, "(21) let him shew himself in Neter-khertet. Verily, "his soul shall live for ever, he shall build habitations "for himself in (22) Neter-khertet, the god thereof "shall shew favour unto his ka, and he shall receive "the Book of Breathings, and verily he shall (20) "draw his breath." "May Osiris, the Governor of those in Amentet, "the great god, the lord of Abydos, grant a royal "oblation ; may he give offerings of cakes, (24) and "ale, and oxen, and wine, and aqet drink, and bread, "and tchefau food, and all beautiful things to the ka "of Osiris Kerasher, (25) the son of Tashenatit. Thy "soul doth live, and thy material body doth germi- "nate by the command of Ra himself ; thou shaft "never perish and thou shalt never suffer diminution, "III. (1) [but shalt be] like Ra for ever and for ever." "Hail, Usekh-nemtet, who comest forth from Annu, "the Osiris Kerasher, the son of (2) Tashenatit, hath "not committed sin." "Hail, Ur-at, who comest forth from Kher-aba, the "Osiris Kerasher, the son of Tashenatit, (3) hath not "done deeds of violence." THE BOOK OF BREATHINGS. CO "Hail, Fenti, (4) who comest forth from Khemennu, "the Osiris Kerasher, the son of Tashenatit, (5) hath "not committed slaughter (?). "Hail, Amam-maat, who comest forth from the two "Qerti, the Osiris Kerasher (6), the son of Tashenatit, "hath not plundered the possessions of the dead. "Hail, Neha-hra, (7) who comest forth from Re- "stau, the Osiris Kerasher, the son of Tashenatit, (8) "hath not inflicted injury. "Hail, Rereti, who comest forth from heaven, the "Osiris (9) Kerasher, the son of Tashenatit, hath not "committed sins of ... . of the heart. "Hail, Maati - em - khet, (10) who comest forth from "Sekhem, the Osiris Kerasher, the son of Tashenatit, "(11) hath not made revolt. "Hail, ye gods who are in the Tuat, hearken ye "unto the voice of Osiris Kerasher, the (12) son of "Tashenatit, and let him come before you, for there "is neither any evil whatsoever, nor any sin what- soever (i3) with him, and no accuser can stand [be- fore him]. He liveth upon Maat, he feedeth upon "Maat, and he hath satisfied (14) the heart of the "gods by all that he hath done. He hath given food "to the hungry, and water to the thirsty, and clothes "(15) to the naked. He hath made offerings to the "gods, and to the Khus, and no (16) report what- soever hath been made against him before the gods. "O come, let him enter the Tuat and not be repuls- CCII INTRODUCTION. "ed ; (17) come, let him follow Osiris with the gods "of the Qerti. Let him be a favoured being among "the favoured ones, (18) and let him be divine among "the perfect ones. Come, let him live, come, let his "soul live. Let his soul (19) be received in whatever "place it pleaseth, and let him receive the Book of "Breathings. (20) Come, let him draw breath with "his soul in the Tuat, and let him perform (21) what- soever transformations he will along with those who "are in Amentet. Come, let his soul go into every "place where it would be, and let it live upon earth "for ever, and for ever, and for ever." A BOOK OF THE DEAD OF THE ROMAN PERIOD. 1 (From British Museum Papyrus No. 10,112). "Hail, Hathor Takhert-p-uru-abt, triumphant, born "of Thent-nubt, triumphant. Thy soul liveth in heaven "before Ra, gifts are made unto thy ka before the "gods, thy spiritual body is glorious among the Khus, "thy name is stablished upon earth before Seb, and "thy body shall endure permanently in the Neter- "khert (underworld or grave). Thy house is in the "possession of thy children and thy husband who "weep as they follow thee when thou goest about "therein with thy children ; and they are rewarded "for what they have done for thy ka. [They have "given thee] good and perfect burial, and they make "offerings to thy ka at the west of Thebes in the "sight of the folk of thy city and of the Lady of the "Temples. The beautiful Amentet stretcheth out her "hands to receive thee according to the decree of 1. See Birch, P. S. B. A., Vol, VII., p. 49 ; and Lieblein, Que mon nom fleurisse, p. 1. CCIV INTRODUCTION. "the Lady of Abydos. Thy tomb shall never be over- "thrown, thy swathings shall never be torn in pieces, "and thy body shall never be mutilated. The god "Anubis hath received thee in the land of the Hall "of Double Maat, and he hath made thee to be one "of those favoured and perfect beings who are in the "following of Seker. Thy soul flieth up on high to "meet the soul of the gods, and it hovereth also over "thy dead body which is in Akert. Thou journeyest "about upon the earth, thou seest all that are there- "in, thou observest all the affairs of thy house, and "thou eatest bread, there having been performed by "thee transformations which are like unto those of "Baba. Thou goest to the city of Nif-urtet at the "festival of the altars on the night of the festival of "six, and at the festival of Anep. Thou goest into "the citv of Nif-urtet at the festival of the little heat, "and the festival of lifting up the sky. Thou goest "into the city of Tattu on the festival of Ka-hra-ka, "on the day when the Tet is set up. The breath of "the wind hath made thy throat to breathe with Khensu "and Shu, the mighty one, in Thebes ; and thou hast "abundant offerings for thy ka every tenth day with "the living image of Ra in Thebes. Thy life is for "ever and ever, and thy sovereignty is for ever, and "thou shalt endure for an endless number of periods "of twice sixty years." THE BOOK OF THE DEAD. TRANSLATION. HYMNS INTRODUCTORY TO THE BOOK OF THE DEAD, THE JUDGMENT, ETC. Hymn to Ra when he riseth. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 1).] Vignette : The scribe Ani standing, with hands raised in adoration, before a table of offerings consisting of haunches of beef, loaves of bread, and cakes, vases of wine and oil, fruits, and flowers. He wears a fringed linen garment and has a wig, necklace, bracelets, etc. Behind him stands his wife Thuthu, a member of the College of Amen-Ra at Thebes; she is similarly robed and holds a sistrum, a vine branch, and a menat, or em- blem of pleasure, in her hands. Text: (1) A Hymn of Praise to Ra when he riseth in THE EASTERN PART OF HEAVEN. Behold Osiris, Ani the scribe of the holy offerings of all the gods, (2) who saith : — "Homage to thee, O thou who hast come as Khepera, Khepera "the creator of the gods. Thou risest, thou shinest, (3) thou mak- "est light [in] thy mother [the goddess Nut] ; thou art crowned "king of the gods. [Thv] mother Nut doeth an act of ho- "mage unto thee with both her hands. (4) The land of Manu r "receiveth thee with satisfaction, and the goddess Maat em- "braceth thee both at morn and at eve. May he (/. the Nile) forth from his source ; the light "shineth upon thy body and thou art the dweller in Nekhen. 2 "(10) O grant thou unto me a path whereon I may pass in peace, "for I am just and true ; I have not spoken lies wittingly, nor "have I done aught with deceit." (9) "Homage to thee, O creator of the gods, thou King of the "North and of the South, O Osiris, victorious one, ruler of the "world in thy gracious seasons ; thou art the lord of the celes- tial world. 3 (10) O grant thou unto me a path whereon I may "pass in peace, for I am just and true ; I have not spoken lies "wittingly, nor have I done aught with deceit." Hymn to Ra. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 20).] Text : (1) A Hymn of Praisf: to Ra when he riseth in 1. /. c, "the place where nothing groweth", the name of a district in the underworld. 2. The name of the sanctuary of the goddess Nekhebet in Upper Egypt, the Eileithyiapolis of the Greeks. 3. I. c, the two lands Atcbui which were situated one on each side of the celestial Nile. A HYMN TO THE RISING SUX. 37 THE EASTERN PART OK HEAVEN. Those who are in his train (2) rejoice, and lo! Osiris Ani, victorious, saith : — "Hail, thou Disk, thou lord of rays, (4) who risest on the "horizon day by day! Shine thou with thy beams of light upon "the face of Osiris Ani, who is victorious ; for he singeth hymns "of praise unto thee at (4) dawn, and he raaketh thee to set at "eventide with words of adoration. May the soul of Osiris Ani, "the triumphant one, come forth (5) with thee into heaven, may "he go forth in the Matet boat. May he come into port in the "Sektet boat, and may he cleave his path among the never (6) "resting stars in the heavens." Osiris Ani, being in peace and in triumph, adoreth his lord, (7) the lord of eternity, saying : "Homage to thee, O Heru-khuti "(Harmachis), who art the god Khepera, the self-created ; when "thou risest on the (8) horizon and sheddest thy beams of light "upon the lands of the North and of the South, thou art beauti- "ful, yea beautiful, and all the gods rejoice when thev behold "thee, (9) the King of heaven. The goddess Nebt-Unnut is "stablished upon thy head ; and her uraei of the South and of "the North are upon thy brow; (10) she taketh up her place "before thee. The god Thoth is stablished in the bows of thv "boat to destroy utterly all thy foes. (11) Those who are in "the Tuat (underworld) come forth to meet thee, and thev bow "in homage as they come towards thee, to behold [thv] (12) "beautiful Image. And I have come before thee that I may be "with thee to behold thy Disk every day. May I not be shut up "in [the tomb], may I not be (i3) turned back, may the limbs "of my body be made new again when I view thy beauties, "even as [are those of] all thy favoured ones, (14) because I am "one of those who worshipped thee [whilst I lived] upon earth. "May I come in unto the land of eternity, may I come even "(15) unto the everlasting land, for behold, O my lord, this hast "thou ordained for me." And lo, Osiris Ani triumphant in peace, the triumphant one, saith : (16) "Homage to thee, O thou who risest in thy horizon "as Ra, thou reposest upon law [which changeth not nor can it be 38 THE CHAPTERS OF COMING FORTH BY DAY. "altered]. Thou passest over the sky, and every face watcheth "thee (17) and thy course, for thou hast been hidden from their "gaze. Thou dost shew thyself at dawn and at eventide day "bv dav. (18) The Sektet boat, wherein is thy Majesty, goeth "forth with might; thy beams [shine] upon [all] faces ; [the num- "ber] of thv red and yellow rays cannot be known, nor can thy "bright (19) beams be told. The lands of the gods, and the "eastern lands of Punt 1 must be seen, ere that which is hidden "(20) [in thee] may be measured. Alone and by thyself thou "dost manifest thyself [when] thou comest into being above Nu "(;'. e., the sky). May Ani (21) advance, even as thou dost ad- "vance ; may he never cease [to go forward], even as thy Majesty "eeaseth not [to go forward], even though it be for a moment ; "for with strides dost thou (22) in one little moment pass over "the spaces which would need hundreds of thousands and millions "of vears [for man to pass over ; this] thou doest, and then "dost thou sink to rest. Thou (23) puttest an end to the hours "of the night, and thou dost count them, even thou ; thou endest "them in thine own appointed season, and the earth becometh "light. (24) Thou settest thyself before thy handiwork in the "likeness of Ra ; thou risest in the horizon." Osiris, the scribe Ani, triumphant, declareth (25) his praise of thee when thou shinest, and when thou risest at dawn he crieth in his jov at thy birth : (26) "Thou art crowned with the ma- "jestv of thv beauties ; thou mouldest thy limbs as thou dost "advance, and thou bringest them forth without birth-pangs in "the form of (27) Ra, as thou dost rise up into the upper air. "Grant thou that I may come unto the heaven which is ever- lasting, and unto the mountain where dwell thy favoured ones. "Mav I be joined (28) unto those shining beings, holy and per- '■fect, who are in the underworld ; and may I come forth with "them to behold thy beauties when thou shinest (29) at even- "tide and goest to thy mother Nu. Thou dost place thyself in "the west, and my two hands are [raised] in adoration [of thee] "(3o) when thou settest as a living being. Behold, thou art the I. /. c, the land on each side of the Red Sea, and on the coast of Africa. A HYMN TO THE RISING SUN. 3 9 "maker of etcrnitv, and thou art adored [when] thou settest in the "heavens. I have given my heart unto thee (3o) without wavering, "O thou who art mightier than the gods." Osiris Ani, triumphant, saith : "A hymn of praise to thee, O "thou who risest like unto gold, and who dost flood the world "with light on the dav of thy birth. Thy mother giveth thee "birth upon [her] hand, and thou dost give light unto the course "of the Disk (33). O thou great Light, who shinest in the heavens, "thou dost strengthen the generations of men with the Nile-flood, "and thou dost cause gladness in all lands, and in all cities (34"), "and in all the temples. Thou art glorious by reason of thy "splendours, and thou makest strong thy ka (2. e., Double) with "hit and t chef a 11 foods. O thou who art the mighty one of vic- "tories, (35) thou who art the Power of [all] Powers, who dost "make strong thv throne against evil fiends ; who art glorious "in majesty in the Sektet boat, and who art exceeding mighty "(36) in the Atet boat, make thou glorious Osiris Ani with vic- "tory in the underworld ; grant thou that in the netherworld he "may be (37) without evil. I pray thee to put away [his] faults "behind thee : grant thou that he may be one of thy venerable "servants (38) who are with the shining ones ; may he be joined "unto the souls which are in Ta-tchesertet ; and may he journey "into the Sekhet-Aaru (3g) by a prosperous and happy decree, "he the Osiris, the scribe, Ani, triumphant." And the god saith : — (40) "Thou shalt come forth into heaven, thou shalt pass over "the skv, thou shalt be joined into the starry deities. Praises "shall be offered (41) unto thee in thy boat, thou shalt be hymned "in the Atet boat, (42) thou shalt behold Ra within his shrine, "thou shalt set together with his Disk day by day, thou shalt see "(43) the Ant fish when it springeth into being in the waters of "turquoise, and thou shalt see (44) the Abtu fish in his hour. "It shall come to pass that the Evil One shall fall when he layeth "a snare to destrov thee, (45) and the joints of his neck and of "his back shall be hacked asunder. Ra [saileth] with a fair wind, "and the Sektet boat draweth on (46) and cometh into port. The 40 THE CHAPTERS OF COMING FORTH BY DAY. "mariners of Ra rejoice, and the heart of Nebt-ankh I is glad, (47) "for the enemy of her lord hath fallen to the ground. Thou "shalt behold Horus on the standing-place of the pilot of the "boat, and Thoth and Maat shall stand one upon each side of "him. (48) All the gods shall rejoice when they behold Ra coming "in peace (49) to make the hearts of the shining ones to live, "and Osiris Ani, victorious, the scribe of the divine offerings of "the lords of Thebes, shall be along with them!" A Hymn to the Setting Sun. [From the Papyrus of Mut-hctcp (Brit. Mus. No. 10,010, sheet 5).] Vignette : In this papyrus this Chapter is without a vignette. Text : I. (1) [Another Chapter of] the mystery of the TUAT (UNDERWORLD) AND OF PASSING THROUGH THE UNSEEN NETHERWORLD, and of seeing the Disk when he setteth in Amen- tet, [when] he is adored by the gods and by the Khus in the underworld, and [when] the Soul (2) which dwelleth in Ra is made perfect. He is made mighty before Tern ; he is made great before Osiris ; he setteth his terror before the company of the gods who are the guides of the netherworld ; he maketh long(?) his steps and he maketh his face to enter (?) [with that of] the great god. Now every Khu, for whom these words shall have been said, shall come forth by day in anv form which he is pleased to take ; (4) he shall gain power among the gods of the Tuat (underworld), and they shall recognize him as one of them- selves ; and he shall enter in at the hidden gate with power. The lady (5) Mut-hetep, victorious, singeth hvmns of praise to thee, [saying] : "O Ra-Tem, in thy splendid progress thou "risest, and thou settest as a living being in the glories (6) of "the western horizon; thou settest in thy territory which is in "Manu. 2 Thy uraeus is behind thee, thy uraeus is behind thee. "Homage to thee, O thou who art in peace, homage to thee, O 1. /. e., "Lady of life", a name of Isis. 2. /. c, the mountain of the sunset. A HYMN TO THE SETTING SUN. 41 "thou who art in peace. Thou art joined unto the Eye of Tern, "and it chooseth (7) its powers of protection [to place] behind "thy members. Thou goest forth through heaven, thou travellest "over the earth, and thou journeyest onward. O Luminarv, "the northern and southern halves of heaven come to thee and "they bow low in adoration, (8) and they pay homage unto thee, "day by day. The gods of Amentet rejoice in thy beauties and "the unseen places sing hymns of praise unto thee. Those who "dwell in the Sektet boat (9) go round about thee, and the "Souls of the East pay homage to thee, and when they meet thy "Majesty they cry : 'Come, come in peace !' There is a shout "of welcome to thee (10), O lord of heaven and governor of "Amentet! Thou art acknowledged by Isis who sceth her son "in thee, the lord of fear, the mighty one of terror. Thou settest "as a living being (11) in the hidden place. Thy father [Ta-] "tunen raiseth thee up and he placeth both his hands behind "thee ; thou becomest endowed with divine attributes in [thv] "members of earth ; thou wakest in peace and thou settest (12) "in Manu. 1 Grant thou that I may become a being honoured "before Osiris, and that I may come to thee, O Ra-Tem! I have "adored thee, therefore do thou for me that which I wish. Grant "thou (i3) that I may be victorious in the presence of the company "of the gods. Thou art beautiful, O Ra, in thy western horizon "of Amentet, thou lord of Maat, thou mighty one of fear, thou "whose attributes are majestic, O thou who art greatly (14) be- "loved by those who dwell in theTuat (underworld); thou shinest "with thy beams upon the beings that are therein perpetually, "and thou sendest forth thy light upon the path of Re-stau. Thou "openest up the path of the double Lion-god, thou settest the "(15) gods upon [their] thrones, and the Khus in their abiding "places. The heart of Naarerf 2 is glad [when] Ra setteth, the "heart of Naarerf is glad when Ra setteth." "Hail, O ye gods of the land of Amentet who make offerings "and oblations unto (16) Ra-Tem, ascribe ye glory [unto him 1. /. e, the mountain of the sunset. 2. /. e , An-nit-f, the place where nothing groweth. 42 THE CHAPTERS OF COMING FORTH BY DAY. "when] ye meet him. Grasp ye your weapons and overthrow ye "the fiend Seba on behalf of Ra, and (17) repulse the fiend Ncbt "on behalf of Osiris. The gods of the land of Amentet rejoice "and lav hold upon the cords of the Sektet boat, and they come "in peace ; (18) the gods of the hidden place who dwell in "Amentet triumph." "Hail, Thoth, who didst make Osiris to triumph over his "enemies, make thou Mut-hetep, victorious, to triumph over her "enemies (19) in the presence of the great divine sovereign chiefs "who live with Osiris, the lord of life. The great god who dwell- "eth in his Disk cometh forth, that is, Horus the avenger of his "father, Unnefer-Ra. (20) Osiris setteth, and the A7iz/[s] who are "in the Tuat (underworld) say : Homage to thee, O thou who "comest as Tem, and who comest into being as the creator of "the gods. Homage to thee, O thou who comest as the holy "Soul of souls, who dwellest in the horizon. Homage to thee "who art more glorious than [all] the gods and who illuminest "the Tuat with thine Eye. Homage to thee who sailest in thy "glory and who goest round about in thy Disk." II. The following variant of the above hymn is translated from the text in the Papyrus of Nekhtu-Amen (Naville, Todtenbuch, Bd. n. p. 23). Another Chapter of the mystery of the Teat (under- world) and of traversing the unseen places of the UNDERWORLD, of seeing the Disk when he setteth in Amentet, [when] he is adored by the gods and by the Khus of the Tuat (underworld), and [when] the divine Khu which dwelleth within Ra is made perfect. He setteth his might before Ra, he setteth his power before Tem, [he setteth his strength] before Khenti- Amentet, and he setteth his terror before the company of the gods. The Osiris of the gods goeth as leader through the Tuat (underworld), he crasheth through mountains, he bursteth through rocks, he maketh glad (?) the heart of every Khu. This com- position shall be recited by the deceased when he cometh forth and when he goeth in with the gods, among whom he findeth no opposition ; then shall he come forth by day in all the HYMN TO RA-TEM. + -> manifold and exceedingly numerous forms which he may be pleased to take. [The Osiris saith : — ] "A hymn of praise to Ra at eventide [when] he setteth as a "living being in Baakha. 1 The great god who dwelleth in his "Disk riseth in his two eyes 2 and all the Khus of the under- "world receive him in his horizon of Amentet ; they shout praises "unto Heru-khuti (Harmachis) in his form of Tern, and they sing "hymns of jov to Ra when they have received him at the head "of his beautiful path of Amentet." He (7. 5)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 7'chafi". (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 (in) 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 (19) "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' by reason of the speech of the god Sa, [who said] concerning him : "He is like (man) unto that which he hath made"; thus his name became 'Maau' ; r 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) (7. 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 (24) 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 mau "like". THE CHAPTER OF PRAISING AND GLORIFYING, 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 (;'. e., 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 Horus 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 sav), It is Horus the Great who (3o) dwelleth in Sekhem (Lctopolis) ; 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) Mav "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, mav "I never fall under their instruments of cruelty, for (34) I 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, O ye who preside "over your 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 Eye of Horus. "O Ra- (3g) Tem, 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 greyhound, 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 "filth, 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 say), 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!" Who then is this? The guardian of the Bight of Amentet. (46) 1. /. e., the great temple of Ra in Heliopolis. 2. Var. "and he dwelleth in the Lake of Unt." 3. /. 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 ff.).] "(11 3) 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 company 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. May they never stab me "with their knives, (120) may I never fall helpless into their 58 THE CHAPTERS OF COMING FORTH BY DAY. "chambers of torture. (121) 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? (123) It is Khepera in his boat. It is Ra himself. As concerning the Watchers (124) who give judgment, they are the apes Isis and Nephthys. 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 Eve of Horus ; and Tanenet (i3o) is the burial-place of Osiris. Tem hath built thy house, and the double Lion-god hath founded thy habitation ; (i3i) lo! drugs are brought, and Horus purineth 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 Tem, and he is in the city." (i33) "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 (i38) of thy foes, and thou seizest the arms "of the powers of darkness. The two sisters (;'. e., Isis and Nephthys) ADORATION OF THE 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 "thy 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 thy hair and I 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 XVIII. — 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. Ami'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 60 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 "[thv] 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 you, "O sovereign princes who dwell in Re-stau, and I have brought "unto you 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 Ani], (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 XVIII. [From the Papyrus of Nebseni (Brit. Mus. No. 9,900, sheet 15); and from the Papyrus of Ani (Brit. Mus. No. 10,470, sheets l3 — 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 Utchat. 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 Sebdu 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 Sebdu 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 '}'e f 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. /. e., "Horus dwelling without eyes." 62 THE CHAPTERS OF COMING FORTH BY DAY. princes in Narerut-f 1 (2). Now the night of the "things of the night [festival] in Sekhem" signifieth 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 are 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 (?) arc 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 (Abydos), on the night "of the god Haker, at the separation of the wicked dead, at the "judgment (4) of the Khus, 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 Per-Uatchet, or the metro- polis of the XlXth nome of Lower Egypt. ADORATION OF THE GODS OF CITIES. 63 " "Hail, Thoth, who madest Osiris victorious (2) over his ene- "mies, 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 are 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 fiends 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. /. e., An-rut-f. 64 THE CHAPTERS OF COMING FORTH BY DAY. I. Vignette : The gods Ra, Osiris, Shu, and Bcbi, who is dog-headed. Text : (1) 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 x 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. I. The artist seems to have painted one god too many. THE CHAPTER OF THE CHAPLET OF VICTORY. 65 Chapter XIX. [From Lepsius, Todtenbuch, Bl. i3.] Vignette : This Chapter is without a vignette. Text : The Chapter of the Chapi.et of Victory, (i) Osiris Auf-ankh, victorious, born of Sheret-Amsu, victorious, saith : — "Thy father Tern hath woven for thee a beautiful chaplet of "victory [to be placed] on [thy] living brow, O thou who lovest "the gods, (2) and thou shalt live for ever. Osiris-khent-Amentet 1 "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. /. 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 5 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) ; "(9) 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 (10) who are at the great festival of the "ploughing and turning up of the earth in Tattu, or (as others "sav), [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 (11) "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 off; (14) their necks have been destroyed; "their thighs have been cut off ; they have been given over to "the Great Destroyer who dwelleth in the valley of the grave ; "and they shall never come forth from under the restraint of "the god Seb." THE CHAPTER OF THE VICTORY OVER ENEMIES. 67 Rubric : this chapter shall be recited over the divine chaplet (i5) which is laid upon the face of the deceased, and thou SHALT CAST INCENSE INTO THE FIRE ON BEHALF OF OSIRIS AUF-ANKH, TRIUM- PHANT, BORN OF SHERET-AMSU, TRIUMPHANT; THUS SHALT THOU CAUSE HIM TO TRIUMPH OVER HIS ENEMIES, (16) DEAD OR ALIVE, AND HE SHALL HE AMONG THE FOLLOWERS OF OSIRIS ; AND A HAND SHALL BE STRETCHED OUT TO HIM WITH M EAT AND DRINK IN THE PRESENCE OF THE GOD. [THIS CHAPTER] SHALL BE SAID BY I HliE 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 ; 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 ; x on the night "of the stablishing of Horus in the heritage of the things of his "father in the double land of Rekhti (?) ; (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 "A7n.s on the path of the dead (;'. t\, 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 2 in Re-stau ; and on the night of making Horus 1. Pe and Tepu were two famous sanctuaries of Northern Egypt. 2. 7. 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 Sa'ite 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, (i3). heaven and earth, (14). every god and every goddess. The rubric reads: — IF THIS CHAPTER ]SE RECITED REGULARLY AND ALWAYS P,Y A MAN WHO HATH PURIFIED HIMSELF IN WATER OF NATRON, HE SHALL COME FORTH BY DAY AFTER HE HATH COME INTO PORT (/. £.'., 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 THE DECEASED. 69 the ram-headed serpent-like instrument called "Ur-hekau" {i.e., "great of enchantments") in the right ; with the latter he is about to touch the mouth of the deceased who is standing be- fore him. Behind the deceased is a man seated on a chair and holding a staff in his left hand. Text : (1) The Chapter of giving a mouth to the over- seer OF THE HOUSE, NU, TRIUMPHANT, (2) IN THE UNDERWORLD. He saith : — "Homage to thee, O thou lord of brightness, thou who art at "the head of the Great House, prince of the night and of thick "darkness! I have come unto thee being a pure (3) khu. Thv "two hands are behind thee, and thou hast thy lot with [thy] "ancestors. O grant thou unto me my mouth that I may speak "therewith ; and guide thou to me my heart at the season when "there is (4) cloud and darkness." Chapter XXII. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 6).] Vignette: In the Papyrus of Nebscni (sheet 5), the "Guardian of the Balance'' is seen with his right hand stretched out to touch the mouth of the deceased who stands before him. In other papyri (Naville, Todten- buch, Bd. 1. Bl. 33) the deceased himself is seen standing with either his right or his left hand raised to his mouth. Text : (1) The Chapter of giving a mouth (2) to Osiris ANI, THE SCRIBE AND TELLER OF THE HOLY OFFERINGS OF ALL THE GODS, TRIUMPHANT, IN THE UNDERWORLD. He saith :— "I rise (3) out of the egg in the hidden land. May my mouth "be given (4) unto me that I may speak therewith in the pre- sence of the great god, the lord of the (5) Tuat (underworld). "May my hand and my arm not be forced back in the presence "of the sovereign princes of any god. I am Osiris, the lord "of Re-stau, (6) ; may I, Osiris the scribe Ani, triumphant, "have a portion with him who is (7) on the top of the steps 70 THE CHAPTERS OF COMING FORTH BY DAY. "(z. e., Osiris). According to the desire of my heart, I have come "from the Pool of Fire, and I have quenched the fire." Chapter XXIII. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 15).] Vignette : The statue of Ani, the scribe, seated upon a pedestal in the form of the emblem of Maat (;'. e., right and truth). Before it stands the Sem priest clad in a panther's skin and holding in his right hand the ram-headed, serpent-like instrument "Ur-hekau", with which he is about to touch the lips of the statue and so perform the ceremony of "Opening the Mouth". At his feet are a sepulchral box for holding unguents, etc. ; three instruments called respectively "Seb-ur", "Tun-tet" and "Temanu"; and the object called "Pesh-en-kef ". In the Papyrus of Nebseni the scene is described as "the Sem priest performing [the ceremony] of the 'Open- ing of the Mouth'" (sheet 5). Text : (1) The Chapter of opening the mouth of Osiris. The scribe Ani, triumphant, saith :— "May the god Ptah open my mouth, and may the god of my "city loose the swathings, even the swathings which are over "my mouth. Moreover, may Thoth, being filled and furnished "with charms, come and loose the bandages, even the bandages "of Set which fetter my mouth (3) ; and may the god Tem hurl "them at those who would fetter [me] with them, and drive "them back. May my mouth be opened, may my mouth be un- closed by Shu (4) with his iron knife wherewith he opened the "mouth of the gods. I am the goddess Sekhet, and I sit upon "[my] place in the great (5) wind (?) of heaven. I am the great "goddess Sah who dwelleth among the Souls of Annu (Helio- "polis). Now as concerning every charm and all the words which "may be spoken against me, (6) may the gods resist them, and "may each and every one of the company of the gods with- stand them." THE CHAPTER OF BRINGING CHARMS TO THE DECEASED. 7 1 Chapter XXIV. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 15).] Vignette : This Chapter has no vignette in the Theban papyri. Text : (1) The Chapter of bringing charms unto Osiris Ani [in the underworld] ; he saith : — (2) "I am Tem-Khepera, who brought himself into being upon "the thigh of his divine mother. Those who are in Nu (z. e., "the sky) are made wolves, (3) and those who are among the "sovereign princes are become hyenas. Behold, I gather together "the charm [from every place where] it is, and from every man "with whom it is, swifter than greyhounds and quicker than "light. (4) Hail, thou who towest along the Makhent boat of "Ra, the stays of thy sails and of thy rudder are taut in the "wind as thou sailest up the Pool of Fire in the underworld. "Behold, thou gatherest together the charm (5) from every place "where it is, and from every man with whom it is, swifter than "greyhounds and quicker than light, [the charm] which created "the forms of being from the .... (6) mother, and which either "createth the gods or maketh them silent, and which giveth the "heat of fire unto the gods. Behold, the charm is given unto "me, from wherever it is [and from him with whom it is], (7) "swifter than greyhounds and quicker than light," or (as others say), "quicker than a shadow." Chapter XXV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 5)-] Vignette : In the greater number of the Theban papyri this Chapter is without vignette. In the Broeklehurst papyrus, however, (see Naville, Todtenbuch, Bd. I. Bl. 36) the Sem priest, wearing a panther's skin, is seen holding up before the face of the deceased, who stands before him, a small bearded figure like an ushabti. In the Turin papyrus (Lepsius, Todtenbuch, Bl. 15), the priest and the deceased are standing facing each other, and no ceremony is being performed. 72 THE CHAPTERS OF COMING FORTH BY DAY. Text : (i) The Chapter of making a man to possess MEMORY IN THE UNDERWORLD. The chancellor-in-chief, Nu, triumphant, the overseer of the palace, the son of the chief chancellor Amen-hetep, saith : — (2) "May my name be given to me in the Great House, and "may I remember my name in the House of Fire on the night "(3) of counting the years and of telling the number of the "mouths. I am with the Divine One, and I sit on the eastern "side of heaven. If any god whatsoever should advance unto "me (4), let me be able to proclaim his name forthwith." Chapter XXVI. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 15).] Vignette : The scribe Ani, clothed in white, and with his heart in his right hand, addressing the god Anpu (Anubis), jackal-headed. In his left hand, which is outstretched, Ani holds a necklace of several rows of co- loured beads ; the clasp is made in the form of a pylon or gateway, and on the side of the pendant, which is in the same form, is a representation of a scarab or beetle in a boat to typify the Sun-god Ra-Khepera in his boat. From the pendant hang lotus flowers. In other Thcban papyri the vignettes are different. In the Papyrus of Nebseni (sheet 5) the god "Anubis who dwelleth in the city of embalmment" gives a heart to the deceased ; and in others (see Naville, Todtenbuch, Bd. I. Bl. 37) the de- ceased is seen either being embraced by Anubis or addressing his heart which rests upon a standard before him. In the Turin papyrus (Lepsius, Todtenbuch, Bl. 15) the deceased is seen kneeling before his own soul, which is in the form of a human-headed hawk, and clasping his heart to his breast with his left hand. Text: (1) THE CHAPTER OF GIVING A HEART TO OSIRIS ANI (2) IN THE UNDERWORLD. He saith : — "May my heart (db) 1 be with me in the House of Hearts! May "my heart (hat) be with me in the House of Hearts! May my "heart be with me, and may it rest there, [or] I shall not eat 1. Ab is undoubtedly the "heart", and hat is the region wherein is the heart; the word may be fairly well rendered by "breast", though the pericardium is probably intended. THE CHAPTERS OF PRESERVING THE HEART. 73 "of the cakes of Osiris on the eastern side of the Lake (3) of "Flowers, neither shall I have a boat wherein to go down the "Nile, nor another wherein to go up, nor shall I be able to sail "down the Nile with thee. May my mouth [be given] to me "that I may (4) speak therewith, and my two legs to walk there- "with, and my two hands and arms to overthrow my foe. May "the doors of heaven be opened unto me (5) ; may Seb, the "Prince 1 of the gods, open wide his two jaws unto me ; may "he open my two eyes which are blindfolded ; may he cause "me to stretch apart (6) my two legs which are bound together ; "and may Anpu (Anubis) make my thighs firm so that I may "stand upon them. May the goddess Sekhet make me to rise "(7) so that I may ascend unto heaven, and may that be done "which I command in the House of the ka (double) of Ptah "(;'. e., Memphis). I understand with my heart. I have gained "the mastery over my (8) heart, I have gained the mastery over "my two hands, I have gained the mastery over my legs, I have "gained the power to do whatsoever my ka (double) pleaseth. "(g) My soul shall not be fettered to my body at the gates of "the underworld ; but I shall enter in peace and I shall come "forth in peace." Chapter XXVII. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheets 15 and 16).] Vignette : The scribe Ani, with hands raised in adoration, and his heart, which is set upon a pedestal, in the presence of four gods who are seated upon a pedestal in the form of the emblem of Maat. In the Turin Papyrus (Lepsius, Todtenbuch, Bl. 15) the deceased is shewn kneeling before the four children of Horus. Text : (1) The Chapter of not letting the heart (hati) OF A MAN BE TAKEN FROM HIM IN THE UNDERWORLD. 2 Saith Osiris Ani : — 1. Erpat, i. e., "tribal chief". 2. The Papyrus of Mes-em-neter (Naville, Todtenbuch, Bd. II. p. 92) adds : — "His heart goeth forth to take up its abode in his body, his heart is renewed before the gods, and he hath gained the mastery over it." 74 THE CHAPTERS OF COMING FORTH BY DAY. "Hail, ye who carry away hearts! [Hail,] ye who steal [hearts, "and who make the heart of a man to go through its trans- "formations according to his deeds, let not what he hath done "harm him before you]. 1 (2) Homage to you, O ye lords of eternity, "ye possessors of everlastingness, take ye not this heart of Osiris "Ani into (3) your grasp, this heart of Osiris, and cause ye not "words of evil to spring up against it ; because this is the heart "of (4) Osiris Ani, triumphant, and it belongeth unto him of "many names (/. if (2) this chapter be known [by the deceased] upon EARTH, [OR IF IT BE DONE] IN WRITING UPON [HIS] COFFIN, HE SHALL COME FORTH BY (3) DAY IN ALL THE FORMS WHICH LIE IS PLEASED [TO TAKE], AND HE SHALL ENTER IN TO [HIS] PLACE AND SHALL NOT BE DRIVEN BACK. (4) AND CAKKS, AND ALE, AND JOINTS OF MEAT UPON THE ALTAR I. Fi'om the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 6). l3o 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 HLM WHO DWELLETH IN TATTL" ; THERE SHALL WHEAT AND BARLEY BE GIVEN UNTO HLM ; THERE SHALL HE FLOURISH AS HE DID (7) UPON EARTH ; AND HE SHALL 1)0 WHATSOEVER IT PLEASKATH HIM TO DO, EVEN AS THE COMPANY OF THE GODS WHICH IS IN (8) THE UNDER WORLD, CONTINUALLY, AND REGULARLY, FOR MILLIONS OF TIMES. Chapter LXXIII. [See 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., Rll. 3 and 27) ; once with a vignette and once with- out ; the vignette in the Theban Recension is quite different from that in the Sa'itc Recension, where the deceased is seen standing and holding a staff in his left hand. Chapter LXXIV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sncet 6)0 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 Sai'te 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 (Khu). Hail, I "have become helpless ! Hail, I have become helpless ! but I 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. l3l Chapter LXXV. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet i3).] Vignette : In the Sai'tc 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 u (or coffins), (3) I force my way through the habitations of the "god Remrem, and I arrive in the habitations of the god Akhsesef, "I 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 (salt) like the god, and they "set me] z (6) on that holy way on which Thoth journeyeth when "he goeth to make peace between the two Fighting-gods (/. c, "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* 1 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 (a bit) 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 the Papyrus of Nu (Brit. Mus. No. 10,477, s'" 1001 I0 )-] Vignette : A golden hawk, holding a flail, emblematic of rule (see 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 ; I 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 Sektet boat, and "my heart hath been brought unto me from the mountain of "the east. 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 Bennu 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. 1 33 "as much as I desire — the god Nepra hath given to me mv ''throat, and I have gained the mastery over (10) that which "guard eth (or belongeth to) my head." Chapter LX XVIII. [From the Papyrus of Nu (Brit. Mas. 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, Great 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 I speak unto [him] "do thou also speak for me then, O Osiris. Grant thou that I "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 1 34 THE CHAPTERS OF 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 Kims who dwell with (i3) the divine u Khu, and I have made my form like unto his divine Form, "when he cometh forth and maketh himself manifest in Tattu. "[I am] a spiritual body (sail) (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. I, even I, am the Khu "who dwelleth with the divine Khu, whom the god Tem 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 "Khus), 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 "only 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. 1 35 "the divine hawk, and Horus 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, (sail) 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 thee 1 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. II. p. 167. 1 36 THE CHAPTERS 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 (/. e., Field "of illimitable time), (3o) and I 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 I 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 I] 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 Tattu, (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 (/. 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 I ward off from the great divine lady the "attacks of violence. [I 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 nourish [my] knife along with the knife (3) which is in the "hand of Thoth in the powers of rain and thunder." Chapters XCVI axd XCVII. [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 iMAN IN THE UNDERWORLD. The chancellor-in-chief, Nu, triumphant, saith : — "I am the god Her-ab-maat-f (;'. e., 'he that is within his eye'), "and I have come to give (2) right and truth to Ra ; I have "made Sutito be at peace with me by means of offerings made "to the god Aker and to the Tesheru deities, and by [making] "reverence unto- Seb." J 1. The XCVIth Chapter ends here according to the Sa'ite Recension (see Lep- sius, op. cit., Bl. 34). 156 THE CHAPTERS OF COMING FORTH BY DAY. [The following] words are to be recited in the Sektet boat : — "[Hail,] (3) sceptre of Anubis, I have made the four Khus who "are in the train of the lord of the universe to be at peace with "me, and I am the lord of the fields through their decree. (4) "I am the divine father Bah (;'. e., the god of the water-flood), "and I do away with the thirst of him that keepeth ward over "the Lakes. Behold ye me, then, O great (5) gods of majesty "who dwell among the Souls of Annu, for I am lifted up over "you. I am the god Menkh (J. e., Gracious one) who dwelleth "among you. (6) Verily I have cleansed my soul, O great god "of majesty, set not before me the evil obstacles which issue "from thy mouth, (7) and let not destruction come round about "me, or upon me. I have made myself clean in the Lake of "making to be at peace, [and in the Lake of] weighing in the "balance, and I have bathed myself in Netert-utchat, which is "under the holy sycamore tree (8) of heaven. Behold [I am] bath- "ed, [and I have] triumphed [over] all [mine enemies] straight- "way who come forth and rise up against right and truth. I am "right and true in the earth. I, even I, have spoken (?) with my "mouth [which is] the power of the Lord, the Only one, Ra "the mighty, who liveth upon right and truth. Let not injury "be inflicted upon me, [but let me be] clothed on the day of "those who go forward (?) (10) to every [good] thing." Chapter XCV1II. [From the Papyrus of Nu (Brit. Mus. No. 10,477, slleet 9)-] Vignette : In the Thcban papyri this Chapter has no vignette ; in the Sa'i'te Recension (see Lepsius, op. cit., Bl. 35) the vignette represents the deceased standing with his right hand outstretched in the act of address- ing a god who is seated in a boat. Text: (1) The Chapter of bringing along a boat in HEAVEN. The chancellor-in-chief, triumphant, saith : — (2) "Hail to thee, O thou Thigh which dwellest in the northern "heaven in the Great Lake, which art seen and which diest not. THE CHAPTER OF BRINGING THE MAKHENT BOAT. 157 "I have stood up over thee when thou didst rise like a god. I "have seen thee, (3) and I have not lain down in death ; I have "stood over thee, and I have risen like a god. I have cackled "like a goose, and I have alighted like the hawk (4) by the "divine clouds and by the great dew. I have journeyed from "the earth to heaven. The god Shu hath [made] me to stand "up, the god of Light (5) hath made me to be vigorous by the "two sides of the ladder, and the stars which never rest set "[me] on [my] way and bring [me] away from slaughter. I bring "along with me the things which drive back (6) calamities as "I advance over the passage of the god Pen ; thou comest, how "great art thou, O god Pen ! I have come from the Pool of "(7) Flame which is in the Sekhet-Sasa (i. e., the Field of Fire). "Thou livest in the Pool of Flame in Seket-Sasa, and (8) I "live upon the staff of the holy [god]. Hail, thou god Kaa, "who dost bring those things which are in the boats by the " (9) I stand up in the boat and I guide myself "[over] the water ; I have stood up in the boat and the god "hath guided me. I have stood up. I have spoken. [I am master "of the] (10) crops. I sail round about as I go forward, and "the gates which are in Sekhem (Letopolis) are opened unto "me, and fields are awarded unto me in the city of Unnu (Her- "mopolis), (n) and labourers (?) are given unto me together "with those of my own flesh and bone." Chapter XCIX. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheets 21 and 22).] Vignette : The deceased and a boatman in a boat (see Naville, op. cit., Bd. I. Bl. no). Text: (1) The Chapter of bringing along a boat in THE UNDERWORLD. (2) The chancellor-in-chief, Nu, triumphant, saith : — 158 THE CHAPTERS OF COMING FORTH BY DAY. "Hail, ye who bring along the boat over the evil back [of "Apepi], grant that I may bring the boat along, and coil up "(3) [its] ropes in peace, in peace. Come, come, hasten, hasten, "for I have come to see my father Osiris, the lord of the ansi "garment, who hath gained the mastery (4) with joy of heart. "Hail, lord of the rain-storm, thou Male, thou Sailor ! Hail, "thou who dost sail over the evil back of Apep ! Hail, thou "that dost bind up heads and dost stablish the bones of the "neck (5) when thou comest forth from the knives. Hail, thou "who art in charge of the hidden boat, who dost fetter Apep, "grant that I may bring along the boat, and that I may coil "up (6) the ropes and that I may sail forth therein. This land "is baleful, and the stars have over-balanced themselves and "have fallen upon their faces therein, and they have not found "anything which will help them to ascend again : their path is "blocked by (7) the tongue of Ra. Antebu [is] the guide of the "two lands. Seb is stablished [through] their rudders. (8) The "power which openeth the Disk. The prince of the red beings. "I am brought along like (9) him that hath suffered shipwreck ; "grant that my Khu, my brother, may come to me, and that "[I] may set out for the place whereof thou (10) knowest." "Tell me my name," saith the wood whereat I would anchor ; "Lord of the two lands who dwellest in the Shrine," is thy name. "Tell me my name," (11) saith the Rudder; "Leg of Hapiu" is thy name. "Tell me my name," saith the (12) Rope ; "Hair with which "Anpu (Anubis) finisheth the work of my embalmment" is thy name. "Tell us our name," say the Oar-rests ; "Pillars of the under - "world" is your name. "Tell me (14) my name," saith the Hold ; "Akar" is thy name. "Tell me my name," saith the Mast ; (15) "He who bringeth "back the great lady after she hath gone away" is thy name. "Tell me my name," saith the (16) Lower deck ; "Standard "of Ap-uat" is thy name. THE CHAPTER OF BRINGING ALONG THE MAKHENT BOAT. 1 5 9 "Tell me my name," saith the Upper post ; (17) "Throat of "Mestha" is thy name. "Tell me my name," saith the Sail; (18) "Nut" is thy name. "Tell us our name," say the Pieces of leather ; "Ye who are "made from the hide (19) of the Mnevis Bull, which was burned "by Suti," is your name. "Tell us our name," (20) say the Paddles ; "Fingers of Horus "the first-born" is your name. "Tell me (21) my name," saith the Matchabet ; "The hand "of Isis, which wipeth away the blood from the (22) Eye of "Horus," is thy name. "Tell us our names," say the Planks which are in its (22) "hulk ; "Mesthi, Hapi, Tuamautef, Qebh-sennuf, (23) Haqau "(?'. e., he who leadeth away captive), Thet-em-aua (/. e., he who "seizeth by violence), Maa-an-tef (?'. e., he who seeth what the "father bringeth), and Ari-nef-tchesef (?'. e., he who made him- "self)," are your names. "Tell us our name," say the Bows ; "He who is at the head "of his nomes" (24) is your name. "Tell me my name," saith the Hull ; "Mert" is thy name. "Tell me my name," saith the Rudder ; "Aqa" (z. e., true "one) is thy name, O thou who shinest from the water, (25) "hidden beam(?) is thy name. "Tell me my name," saith the Keel ; "Thigh (or Leg) of Isis, "which Ra cut off with the knife (26) to bring blood into the "Sektet boat," is thy name. "Tell me my name," saith the Sailor; "Traveller" is thy name. "(27) Tell me my name," saith the Wind by which thou art "borne along ; "The North Wind which cometh from Tem to "the nostrils of Khenti-Amenti" x (28) is thy name. "Tell me my name," saith the River, "if thou wouldst travel "upon me"; "Those which can be seen" is thy name. "Tell us our name," say the River-Banks ; "Destroyer of the "god (29) Au-a (;'. e., he of the spacious hand) in the water- "house" is thy name. I. /. e., the "Governor of Amend", or Osiris. 160 THE CHAPTERS OF COMING FORTH BY DAY. "Tell me my name," saith the Ground, "if thou wouldst walk "upon me"; "The Nose of heaven which proceedeth from the "god Utu, (3o) who dwelleth in the Sekhet-Aaru, and who cometh "forth with rejoicing therefrom," is thy name. Then shall be recited before them these words : — "Hail to you, O ye divine beings with splendid Kas, ye divine "lords (3i) of things, who exist and who live for ever, and [whose] "double period of an illimitable number of years is eternity, I "have made a way unto you, grant ye me food and sepulchral "meals for my mouth, [and grant that] I may speak (32) there- "with, and that the goddess Isis [may give me] loaves and cakes "in the presence of the great god. I know the great god before "whose nostrils ye place (33) tchefau food, and his name is "Thekem ; both when he maketh his way from the eastern ho- "rizon of heaven and when he journeyeth into the western ho- "rizon of heaven may his journey be (34) my journey, and his "going forth my going forth. Let me not be destroyed at the "Mesqet chamber, and let not the devils gain dominion over "my members. I have my cakes (35) in the city of Pe, and I "have my ale in the city of Tepu, and let the offerings [which "are given unto you] be given unto me this day. Let my offerings "be wheat and barley ; let my offerings (36) be and unguent "and linen garments ; let my offerings be for life, strength, and "health : let my offerings be a coming forth by day in any "form whatsoever (37) in which it may please me to appear "in Sekhet-Aarru." Rubric : if this chapter be known [by the deceased] he shall COME FORTH INTO SEKHET-AARRU, (38) AND BREAD, AND WINE, AND CAKES SHALL BE GIVEN UNTO HIM AT THE ALTAR OF THE GREAT GOD, AND FIELDS, AND AN ESTATE [SOWN] WITH WHEAT AND BARLEY, WHICH THE FOLLOWERS OF HORUS SHALL (3g) REAP FOR HIM. AND HE SHALL EAT OF THAT WHEAT AND BARLEY, AND HIS LIMBS SHALL BE NOURISHED THERE- WITH, AND HIS BODY SHALL BE LIKE UNTO THE BODIES OF THE GODS, AND HE SHALL COME FORTH INTO (40) SEKHET-AARRU IN ANY FORM WHAT- SOEVER HE TLKASETH, AND HE SHALL APPEAR THEREIN REGULARLY AND CONTINUALLY. THE CHAPTER OF ENTERING THE BOAT OF RA. 161 Chapters C and CXXIX. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheets 27 and 28).] Vignette : A boat, wherein stand the deities Isis, Thoth, Khepera, and Shu, and the deceased sailing on a stream. The vignette in the SaYte Recension (see Lepsius, op. cit., Bl. 37) shews the deceased poling along a boat wherein are Ra and the Bennu bird, and in front of the boat stand the emblem of the East, the god Osiris, and the Tet, i. e., the emblem of Osiris and of stability. The four short lines of text written over the boat read :— The overseer of the palace, the chancellor-in-chief, Nu, triumphant, raiseth up the Tet, and stablisheth the Buckle, and he saileth with Ra into any place that he pleaseth. Text : (1) 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 FOLLOWING (?). (2) The Overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — "I have brought the divine Bennu to the east, and Osiris to "the city of Tattu. (3) I have opened the treasure houses of "the god Hap, I have made clean the roads of the Disk, and "I have drawn the god Sekeri along (4) upon his sledge. The "mighty and divine Lady hath made me strong at her hour. I "have praised and glorified the Disk, (5) and I have united "myself unto the divine apes who sing at the dawn, and I am "a divine Being among them. I have made myself a counter- "part of the goddess Isis, (6) and her power (Khu) hath made "me strong. I have tied up the rope, I have driven back Apep, "I have made him to walk backwards. (7) Ra hath stretched "out to me both his hands, and his mariners have not repulsed "me ; my strength is the strength of the Utchat, and the strength "of the Utchat is my strength. (8) If the overseer of the house, "the chancellor-in-chief, Nu, triumphant, be separated [from the "boat of Ra], then shall he (;'. . Text : (1) The fifth Aat [which is to be painted] green. The Osiris Nu, triumphant, saith : — "Hail, thou Aat of the Khus, whereover none may pass. (2) "The Khus who are therein have thighs seven cubits long, and "they live upon the shades of the weak and helpless. (3) Hail, "thou Aat of the Khus, open ye unto me your ways so that I "may pass by you and may go on (4) to the beautiful Amentet, "according to that which Osiris, the Khu, the lord of Khus, "hath decreed. I live by reason of my splendour, (5) I perform "every festival of the month, and I observe rightly the festival "of the half month. I revolve, and the Eye of Horus is under "my hand in the (6) following of Thoth. The mouth of every "god and of every dead person devoureth mine enemy this day, "and he falleth down at the block of slaughter. 1. /. e., Sati of the two knives. THE CHAPTER OF THE A ATS. 267 VI. Vignette : The sixth Aat (i==D , with a fish inside it. Text: (1) The sixth Aat [which is to be painted] green. The Osiris Nu, triumphant, saith : — "Hail, thou Ammehet which art holy unto the gods, and art "hidden unto the Khus, (2) and art baleful unto the dead ; the "name of the god who dwelleth therein is Sekher-At (?). Homage "to thee, O Ammehet, I have come (3) to see the gods who "dwell in thee. Uncover your faces and lay down your head- dresses when ye meet me, (4) for, behold, I am a mighty god "among you, and I have come to prepare provisions for you. "Let not Sekher-At (?) have dominion over me, let not the di- "vine slaughterers come after me, let not the murderous fiends "come (6) after me, but let me live upon sepulchral offerings "among you." =0 VII. Vignette : The seventh Aat Text: (1) The seventh Aat [which is to be painted] green. The Osiris Nu, triumphant, saith : — (2) "Hail, thou city of Ases, which art remote from sight, and "the fire of which is in flame. There is a serpent within thee "(3) and his name is Rerek ; the length of his backbone is seven "cubits, and he liveth upon the Khus, and he annihilateth (4) "their glorious strength. Get thee back, O Rerek, who dwellest "in the city of Ases, who devourest with thy mouth, and from "whose eyes (5) evil looks pour forth. Let thy bones be broken, "and let thy emissions be impotent. Come thou not against me, "and let not thy emissions (6) come upon me ; let thy poison "fall and lie dead upon the earth, and let thy two lips be in "[thy] den. (7) The Ka of the Serpent hath fallen, and, con- versely, I have gained glorious strength. The Maftet (/'. e., Lynx) "hath cut off thy head." VIII. Vignette : The eighth Aat c Text : (1) The eighth Aat (which is to be painted] green. The Osiris Nu, triumphant, saith : — (2) 268 THE CHAPTERS OF COMING FORTH BY DAY. "Hail, Ha-hetep, great and mighty one of the canal! None "can obtain the mastery over the water which is therein. (3) It "is mightily to be feared, and the roarings which are therein "are mighty. The (4) name of the god therein is Qa-ha-hetep, "and he guardeth it gladly so that none may enter. I am the "Ennur bird which is (5) above the thigh of the god (?) An- "ker-s, and I have brought the possessions of the earth to the "god Tern, and [I] make strong and fortify the mariners [of "Ra], (6) I have set the terror of myself in the divine lords of "the shrine, and I have set the awe of me in the divine lords "(7) of things ; therefore I shall not be carried off to the slaughter "block of those who would willingly destroy me. (8) I am the "guide of the northern horizon [and I know the god who is "therein]." IX. Vignette : The ninth Aat. A crocodile thrusting his snout into a vase (?) called Akesi. Text : (1) The ninth Aat [which is to be painted] yellow. The Osiris Nu, triumphant, saith :- — "Hail, thou city Akesi, which art hidden (2) from the gods, "the Khus know the name of which the gods are afraid. None "can enter therein, and none can come forth therefrom except "that holy god (3) who dwelleth in his egg, and who putteth "his fear into the gods and the terror of himself into the Khus. "(4) The opening [into the city] is of fire, and the winds thereof "destroy both nostrils and mouths, and the god hath made it for "those who follow willingly (5) in his train ; none can breathe "the winds [thereof] except that holy god who dwelleth in (6) "his egg. He hath made the city so that he may dwell therein "at will, and none can enter therein except on the dav of great "(7) transformations. Homage to thee, O thou holy god who "dwellest in thine egg, I have come unto thee (8) that I may "be among those who follow thee ; let me come forth from the "city of Akesi, let me enter therein, let the gates thereof be "opened unto me, let me breathe the air (9) which is therein, "and let me have possession of the offerings thereof.'' THE CHAPTER OF THE A ATS. 269 X. Vignette : The tenth Aat. A man holding a knife in each hand standing before \7 ; above him is a serpent. Text : (1) The tenth Aat [which is to be painted] yellow. The Osiris Nu, triumphant, saith : — (2) "Hail, thou city of the gods Qahu, who take possession of "the Khus and gain the mastery over the shades (khaibit), who "devour vigorous strength (3) and consume (?) filth when their "eyes see, and who guard not the earth. (4) Hail, ye who dwell "in your Aats, cast yourselves upon your bellies when I pass "by you. My glorious strength shall not be taken away, (5) "and none shall gain the mastery over my shade, for I am a "divine hawk. Offerings of anli unguent have been made ready "by me, incense hath been offered by me, [animals have] been "slaughtered (6) by me, Isis hath made offerings to my head, "Nephthys is behind me, and a road hath been made clear for "me. [Hail,] serpent (7) Nau, Bull of Nut, Neheb-kau, I have "come unto you, O gods, deliver ye me, and grant ye unto me "my glorious strength for ever." -a* XI. Vignette : The eleventh Aat F > \ , wherein stands a jackal- headed god holding a knife. Text : (1) The eleventh Aat [which is to be painted] green. The Osiris Nu, triumphant, saith : — "Hail, thou city which art in (2) the underworld (Neter- "khert), which coverest over the body and gainest the mastery "over the Khus. None can come forth therefrom and none "can enter therein (3) by reason of fear of the opposing power "which is therein — now the gods who are therein look upon "it in iron (?) and (4) the dead who are therein look upon it "in his slaughterings — except the gods who live therein in his "mystery (5) of the Khus. Hail, thou city of Atu, grant thou "unto me that I may pass on, for I am the god who is mighty "of enchantments by reason of the knife which came forth from "the god Suti. (6) I have my feet and legs for ever. I rise like "Ra, I am strong through the Eye of Horus, my heart is lifted 270 THE CHAPTERS OF COMING FORTH BY DAY. "up (7) after it was brought low, [I am] glorious in heaven, "and [I am] mighty upon earth. I fly like a hawk, (8) and I "cackle like the smen goose, and it hath been given to me to "alight at the 'Thigh of the Lake'. I stand up upon it, I sit "down (9) upon it, I rise up like a god, I eat of the food of "Sekhti-hetep, and I go onwards to the (10) domain of the "starry gods. The double doors of Maat are opened unto me, "and the double doors of the land of the great deep (11) are "unbolted before me. I set up a ladder to heaven among the "gods, and I am a divine being among them. I speak with the "voice of (12) the smen goose to which the gods listen, and "mv speech and my voice are those of the star Sept (Sothis)." XII. Vignette: The twelfth Aat, /' '\ called "Astchetet em Ament". Text : (1) The twelfth Aat [which is to be painted] green. The Osiris Nu, triumphant, saith : — (2) "Hail, thou Aat of the city of Unt (?) at the head of Re-stau, "the flame of which is a blazing fire, the gods are unable to "approach thee (3) and the Khus are unable to gather together "therein by reason of the uraei which would blot out their "names. Hail, thou Aat of Unt, I am in the form of the mighty "god who dwelleth among the Khus and who dwelleth in thee. "(5) I am among the stars that never fail within thee ; I shall "never fail, and my name shall never fail. (6) 'Hail, odour of "the god,' say they, the gods who dwell in the Aat of Unt ; [I "shall be with you, I shall live with you, O ye gods who dwell "in the Aat of Unt ;] love ye me more than your own gods, "(7) for I shall be with you for ever [in the presence of the "followers of the great god]." XIII. Vignette : The thirteenth Aat Os 3 called "Uart ent mu'". Be- hind it stands the hippopotamus Hebetch-re-f, with the right fore paw resting on a beetle. Text : (1) The thirteenth Aat [which is to be painted] green. The Osiris Nu, triumphant, saith : — "Hail, thou Aat wherein the Khus gain (2) no mastery. Thy THE CHAPTER OF THE AATS. 271 'waters are of fire, and the streams which are in thee burn with 'fire and (3) thy flame is a blazing fire ; those who are there 'and who wish to drink thy waters to quench (4) their thirst 'cannot do so by reason of the mighty dread which possesseth 'them and by reason of the great terror which it causeth them 'to have. The gods and the Khus, (5) look upon the waters 'thereof and retreat without having quenched their thirst, and 'their hearts are not (6) set at rest ; and though they wish to 'enter into them they cannot do so. The stream is filled with 'reeds, even as the stream (7) which floweth from the issues 'which come forth from Osiris. I have gained the mastery over 'the waters [thereof], I have drunk from the canal [thereof] '(8) like the god who dwelleth in the Aat of the waters, and 'who is the guardian thereof. The gods are more afraid to 'drink (9) the waters thereof than are the Khus, and they re- 'treat 1 therefrom. Homage to thee, O thou god who dwellest 'in the Aat of the waters, (10) I have come unto thee, grant 'thou that I may gain power over the waters [thereof], and that 'I may drink from the canal thereof, (11) even as thou dost 'allow to drink the great god from whom cometh Hap (?'. e., 'the Nile), who maketh green things to come into being, (12) 'who maketh to grow the things which grow, who maketh vi- 'gorous young plants and herbs, and who also giveth to the 'gods gifts which proceed from him and offerings (?). And grant 'thou that I may come to Hap, (i3) and that I may gain power 'over young plants and herbs, for I am the son of thy body 'for ever." XIV. Vignette : The fourteenth Aat. A range of mountains called "Field of Kher-aba", a man holding a libation vase, the god Anubis, a hawk with a disk, a lion-god, a man setting the tesher crown upon a god, a hippopotamus, a crocodile, and a worm. Text : (1) The fourteenth Aat [which is to be painted] yellow. The Osiris Nu, triumphant, saith : — (2) "Hail, thou Aat of Kher-aba, which turneth back Hap at Tattu, 1. Or, "they are terrified thereat." 272 THE CHAPTERS OF COMING FORTH BY DAY. "grant thou that Hap may come (3) abundant in grain as he "advanceth for the mouth of those who eat, and giving divine "offerings to the gods, and (4) sepulchral meals for the Khus. "There is a serpent in the double qerti of Abu (Elephantine) "at the mouth of (5) Hap, and he cometh with water and he "standeth up upon the Thigh of Kher-aba with his divine sove- reign princes (6) at the head of the canal, and seeth in his hour, "which is the silence of the night. Hail, ye gods of (7) Kher- "aba, and ye sovereign princes at the head of the canal [thereof], "let your pools be opened to me, let your streams be opened "(8) to me, let me gain power over the water, let me rest on "the canal, let me eat grain, (g) let me be satisfied with your "food, let me lift myself up, let my heart be great, even as [is "that of] (10) the god who dwelleth in Kher-aba, let offerings "like unto yours be made to me, let me not be destroyed by "the (n) issues which come forth from Osiris, and let me not "be withdrawn therefrom for ever." Here endeth the book in peace. Chapter CL. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 3o).] T Vignette : I. Four serpents, emblematic probably of the cardinal points, and fifteen Aats : — I. "Sekhet-Aarru ; the god wherein is Ra-Heru-Khuti "(Ra-Harmachis)." II. ' J) "The brow of fire ; the god wherein is Fa-akh "(Bearer of altars)." III. [ pO 1 "Mountain, exceedingly high." IV. ( ^ J ) "Aat of the Khus" V. „ J ) "Ammehet ; the god wherein is Sekher-remu (Over- "thrower of fish)." VI. || '!! "Asset.' 1. The Papyrus of Nu ends with this Chapter. THE CHAPTER OF THE FUNERAL BIER. 273 VI1 - 0=11) "Ha-sert; the god wherein is Fa-pet (Bearer of "Heaven.)" VIII# ^J? " The brow of the g° d !>] Qahu." IX - & a "Atu ; the god wherein is Sept (Sothis)." X - [L J| " Unt ; the g°d wherein is Hetemet-baiu (Destroyer "of souls)." XL ^=^)" The brow of the waters; the god wherein is Aa- "sekherau." XII "Aat of Kher-aba; the god wherein is Hap (Nile)." XIIL [□] " Stream °f ^e Lake of flame which is in the fire." XIV - J X" AkeS ' ' the god wherein is Maa-Thet-f." XV - Hjr^ " The bea utiful Amentet ; the gods wherein live upon cakes and ale (?)." Chapter CLI. [From the Papyrus of Mut-hetep (Brit. Mus. No. 10,010, sheet 5).] Vignette : The funeral chamber. In the centre, upon a bier, lies the mummy of the deceased and on one side is her soul, in the form of a human-headed bird ; the god Anubis, jackal-headed, stands on the other side bending over the mummy. At the head of the bier kneels Nephthys. and at the foot Isis. The walls, which are here depicted as lying flat on the ground, are ornamented with emblems and texts, and at each corner stands one of the gods of the cardinal points. Two ushabtiu figures, two souls, a flame, etc., fill up the remaining spaces. Text : (1.) "Thy right eye is like the Sektet boat ; thy left "(2) eye is like the Atet boat ; thine eyebrows are like (3) Anpu; "thy fingers are like Thoth : (4) thy hair is like Ptah-Seker ; "(5) they make a fair way for thee, and they smite down (6) "for thee the fiends of Set." I I. Isis saith :— (7) "I have come to protect thee, O Osiris, (8) "with the north wind which cometh forth from Tern ; I have "(9) strengthened for thee thy throat ; I have caused thee (10) 1. This text is a part of the speech of Anpu ; see infra, p. 276. li 274 THE CHAPTERS OF COMING FORTH BY DAY. "to be with (n)the god; and I have placed all thine enemies "(12) under thy feet." II. Nephthys saith : — (1) "I go round about behind my sister "Osiris Mut-hetep. I have come that (2) I may protect thee, "and my strength which protecteth shall be behind thee for (3) "ever and ever. The god (4) Ra hearkeneth unto thy cry, (4) "thou, O daughter of Hathor, art made to triumph, thy head "shall never be taken away from thee, and thou shalt be made "to rise up in peace." III. A deity (?) saith : — "(1) If any would come to fetter thee "I will not allow him to do so ; (2) if any would come to "hurl missiles at thee I will not allow him to do so. But I "will (3) fetter thee, and I will hurl missiles at thee ; and I "am (4) protecting thee, O Mut-hetep, triumphant." IV. The Tet saith: — (1) "O thou that comest quickly, I turn "back thy steps, (2) O Kep-hra, and I illumine thy hidden (3) "place. I stand behind the let on the day (4) of turning back "slaughters, (5) and I am protecting thee, O Mut-hetep, (6) trium- phant before Osiris." V. The flame saith : — (1) "I surround with sand the hidden "tomb, (2) and drive away him that would attack it. I lighten "the funeral mountain, I cast light (3) thereon. I traverse the "way, and I protect (4) Mut-hetep, triumphant." VI. (1) "Anubis, (2) who is at the head of the divine hall "and who [dwelleth] upon his mountain, (3) the lord of Ta- "tchesert, saith : — I have come (4) to protect Osiris Mut-hetep, "triumphant." VII. The living soul of Mut-(2)hetep saith:— "Let (3) Ra "be adored in heaven, and when (4) he setteth on the western "horizon of heaven." VIII. (1) The living soul and the perfect Khu of Mut-hetep, (2) triumphant (3) before Osiris, say : — ["Adored be Ra when "he riseth in the eastern horizon of heaven."] x IX a and b. (1) The lady of the house, Mut-hetep, saith: — "Hail, shabti figure, if I be condemned (2) or if there be allot- 1. Added from the Papyrus of Qenna at Leyden, ed. Leemans, Plate XVIII. THE CHAPTER OF THE FUNERAL BIER. 275 "ted to me any work to do in the underworld — behold, let (3) "opposition be set aside — such as is done by a man in his turn, "namely, sowing (4) the fields, and filling the channels with "water, and bringing the (5) sand of the west to the east, O "be thou present when I call unto thee." X. (1) Mestha saith : — "I am thy daughter, O Mut-hetep, and "I have come (2) to protect thee; I make thy house to germi- "nate and to be stablished firmly (3) according to what Ptah "hath commanded and according to what Ra hath commanded." XI. (1) Hapi saith : — "I have come to protect thee, O (2) "Osiris Mut-hetep ; I bind up for thee thy head and thy mem- "bers, I smite down thine enemies (3) for thee beneath thee, "and I give thee thy head for ever." XII. (1) Saith Tua-maut-ef : — "I am thy daughter who loveth "thee, O Mut-hetep, triumphant for ever ; (2) I have come and "I have avenged [thee, O] my father Osiris, [upon him that] "did [evil] unto thee and I have brought (3) him under thy feet." XIII. (1) Qebh-sennu-f : — "I am Qebh-sennu-f, and I have "come (2) that I may protect Mut-hetep ; I have collected into "a whole body for thee thy bones, I have gathered (3) together "for thee thy members, I have brought thy heart and I do set "it upon its seat within thy body, and I make thy house to ger- "minate after thee." Chapter CLI. 1 Vignette : The god Anpu (Anubis) standing by the mummy of the de- ceased which lies on a bier. Text: (1) The god Anpu, who dwelleth in the [city of] em- balmment, the governor of the divine house, placeth his two hands upon the lord of life 2 (2) of Nebseni, the scribe and 1. A shortened form of this Chapter also occurs in the Papyrus of Nebseni (sheet 21) ; it has for a Vignette a male head, and is entitled, "The Chapter of a head of secret things". 2. /. e., the dead body of Nebseni. 18* 276 THE CHAPTERS OF COMING FORTH BY DAY. draughtsman of the Temple of Ptah, the lord of piety, the son of the scribe and designer Thena, triumphant, born of the lady of the house Mut-resth, triumphant, (3) and he furnisheth him with the things which belong to him. "Homage to thee, O "happy one, divine lord, who art endowed with the sight of "the UtchatQ), (4) Ptah-Seker hath bound thee up, Anpu hath "exalted thee, and Shu hath caused thee to be lifted up, O (5) "Face of beauty, thou divine prince of eternity. Thou hast thine "eye, O scribe Nebseni, thou lord of piety, and beautiful it is. "Thy right eye is (6) in the Sektet boat, and thy left eye is in "the Met boat ; and thine eyebrows are of fair appearance in "the presence of the (7) company of the gods. Thy brow is in "the protection of Anpu ; and the back of thy head, O beauti- "ful one, (8) is before the holy Hawk. Thy fingers are stablished "with written works in the presence of the lord of Khemennu, "Thoth, (9) who hath given to me the speech of the sacred "books. Thy hair is beautiful before Ptah-Seker, and thou, O "scribe Nebseni, thou lord of piety, art beautiful before (10) the "great company of the gods. The great god looketh upon thee, "and he leadeth thee along the path of happiness, and sepulchral "meals are bestowed upon thee ; he overthroweth for thee [all] "thine enemies, (11) and setteth them under thee in the pre- sence of the great company of the gods who dwell in the "mighty House of the Aged One which is in Annu (Heliopolis)." Chapter CLII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 1 3).] Vignette : The deceased standing before a house. 1 Text : (1) The Chapter of building a house upon the EARTH. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith : — (2) 1. In the Sai'te Recension (see Lepsius, op.cit., Bl. 74) the Vignette represents the deceased seated in a chair holding out his hands to receive the bread and water which the kneeling goddess of the sycamore tree is about to give him. THE CHAPTER OF BUILDING A HOUSE UPON EARTH. 277 "Hail ! Seb rejoiceth, for the Osiris Nu standeth up over his "body, [and he goeth round about among those who follow Ra]. "To men [and to the gods] who have given birth to their own "fathers (3) I have ascribed praise ; and they have sight. The "goddess Sesheta hath brought the god Nebt, and Anpu (Anubis) "hath called unto the Osiris Nu (4) to build a house on the "earth. Its foundation is in Annu (Helippolis), and the circuit "thereof [reacheth] to Kher-aba, the shrine (?) is [like that of] "the god Sekhem, who dwelleth in (5) Sekhem, according to "that which I have written for the renewal (?) thereof, and men "and women bring offerings, and libations, and ministrants (?). "And Osiris saith unto (6) the gods who are in [his] following "and who journey along, 'Behold ye the house which hath been "built for a Khu who is provided (7) with [all his attributes], "who cometh daily to renew himself among you. O hold ye "him in awe, and ascribe ye unto him praises, and let him be "a favoured being with you ; look ye (8) to what I have done "and to what I have said.' And Osiris saith concerning the god, "'Let him come daily to renew himself among you. And let "beasts [for sacrifice] be brought unto him (9) by the south "wind, and let grain be brought unto him by the north wind, "and let barley be brought unto him from the ends of the earth' ; "the mouth of Osiris hath ordered [this] for me. Drawing on- "ward may he (10) go round about on his left hand, may he "place himself on his right hand, and may he see men, and the "gods, and the Khus, and the dead drawing him along with "praises and cries of joy, (11) and may he be a favoured being "with them." * Chapter CLIII a. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 20).] Vignette : A net fastened at one end to ground below or near water 1. In the Sai'te Recension these words are followed by a speech of the de- ceased, a speech of the ''lady of the sycamores", and a prayer to her on be- half of the deceased. 278 THE CHAPTERS OF COMING FORTH BY DAY. by means of a stake driven through a coil of rope which is drawn tight by the deceased. Text : (1) The Chapter of coming forth from the Net. The Osiris Nu, the overseer of the palace, the chancellor-in- chief, triumphant, saith : — "Hail, thou 'god who lookest behind thee', thou 'god who "hast gained the mastery (2) over thine heart', I go a-fishing "with the cordage of the 'uniter of the earth', and of him that "maketh a way through the earth. Hail, ye fishers who have "given birth to your own fathers, (3) who lay snares with your "nets, and who go round about in the chambers of the waters, "take ye not me (4) in the net wherewith ye ensnared the help- less fiends, and rope me not in with the rope (5) wherewith "ye roped in the abominable earth - followers, which had its "wooden frame (?) [reaching] unto heaven, and its weighted parts "upon the earth. Let me come forth (7. 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 anit "chamber, and thou holdest converse with the two divine com- "batants (;. 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 1 3 "Aqennu, thou comest 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 (2 3) 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 comest forth from "heaven along with the gods (26) who make to advance the "maat of Ra, and thou art led into the presence of the cora- "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 CLXX. [From the Papyrus of Nefer-uben-f (see Nav-ille, op. cit„ Bd. I. Bl. 191).] Vignette : This Chapter is without Vignette. . Text : (1) The Chapter of arranging the Henkit. 1 (i) The Osiris Nefer-uben-f saith : — "Thy flesh have I given unto thee. Thy bones have I fastened "together for thee. Thy members have I 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. /. e., the funeral bed. 3 14 THE CHAPTERS OF COMING FORTH BY 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 Khus 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 1 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. I 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, torn. III. PI. 7).] Vignette : This Chapter has 110 Vignette. Text : (1) The Chapter of tying on the garment of PURITY (ab). "O Tem, 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 u Meht, 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 3l6 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 maatQ) 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 CHAPTER OF PRAISINGS. 3 l 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." (n) 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 are 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 tcheru 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 3l8 ' THE CHAPTERS OF COMING FORTH BY DAY. "about (?) with refined copper. Thy 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 piety." 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 is open, "and which ordereth the light in the darkness, and the offerings "of which are (26) ankhdm 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 timet 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 breast (or heart) of the animal is offered unto thy sahu. "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) smellest "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 Annu (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 Sail, 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 CLXXIII. [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 HORUS TO OSIRIS. 321 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 maat — 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 I 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 bv 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. (11) "I have come, and I 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. (i3) "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 I 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 ploughed 1 for thee the fields. (17) "I have come, and I have filled for thee the canals with "water. (18) "I have come, and I have hoed up for thee the ground. (19) "I 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. (3i) "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, "1 have overthrown." THE SPEECHES OF HORUS TO OSIRIS. 323 (34) "I have come, and I have made thy ale in the city of "Tepu of the white grain. (35) "I have come, and I have ploughed for thee wheat and "barley in Sekhet-Aaru. (36) "I have come, and f 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. (3g) "I have come, and I have given [to thee] thy power. (40) "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, "[which are] the plumes on thy head. (45) "I have come, and I have given [to thee] Isis and Neph- "thys that they may stablish thee. (46) "I have come, and I have filled for thee the Eye of "Horus [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 khu 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 comest 1. For the original form of this Chapter as found in the Pyramid of Unas, see Maspero, Recueil de Travaux, torn. IV. p. 43. 11. 379 — 399. 21* 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 cotn- "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 (11) 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 Kas, 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 I am Sa -Amenti (ig)-Ra, the strong (?) "of heart within the hidden chamber of Nu." Chapter CLXXV. [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 Tem 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 326 THE CHAPTERS OF COMING FORTH BY DAY "the shining ones he 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 Tem 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 "Tem 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 Tem. 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, I 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 (19) 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 CLXXVI. [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 "Mesqet 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 pecome 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) The 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 "Khiis; 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, torn. IV. 1. 36 1 ft'. THE CHAPTER OF RAISING UP THE DEAD BODY. 3 29 ". .... (9); the gods make thy 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 Kas 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 (11) 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 filth, 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 ye 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] * 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 thee 1 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 (34) 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 ray Papyrus of Ani, p. XX. 2. See the Pyramid of Unas, 1. 399 f. THE CHAPTER OF ADVANCING FROM YESTERDAY. 333 Chapter CLXXIX. [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 of 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. I have come forth from the god of creation, (3) I 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 Eye. 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 day against mine Enemy, "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 [ x who 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 "[my] path Mine Enemy 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 Amenti 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. I 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- "tchit ; 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 ". . . me." Chapter CLXXX. [From a Papyrus at Paris (see Naville, op. cit., Bd. I. Bl. 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 comest 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 .... (11) cry out in their songs "of exaltation unto the souls of Ra who dwelleth 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 Tern. 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; (23) 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) 'I am he who dwelleth upon his standard within the Tuat. I 'am the god Henbi, the guardian of the lands (?) of the gods ; 'I 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 ; I 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 "fwho are with] Ra, and I 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 Khus. 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 CLXXXI. [From the Papyrus of Qenna (see Leemans, Papyrus Egyptien, T. 2. PI. 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 : (1) 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 AMENTET ; 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 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 ; (n) 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 ; (2 3) 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 up 2 upon their stations before the sovereign of the gods "of the Tuat, (2) the mighty Form of heaven, the Prince of "the living ones, the King of those who are therein, and the 1. Reading maket-f maket-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. 3 3 9 "Glorifier 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 mightv 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 thv "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- "pany of the gods protecteth thee, .... (6) . . . ., and thev 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. (n) Thou sailest over the celestial "regions each day, thy mother Nut maketh thee to go forth on "thy 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)." 340 THE CHAPTERS OF COMING FORTH BY DAY. "I have come to thee, 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 thy "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 : (l) 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 STABLISHING OSIRIS. 341 "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. I have made "him to enter into the hidden habitation to vivify the (7) heart "of the Still-Heart, the holy 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, (1 1) and the creator "of the life of [all] nations and peoples. I 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 342 THE CHAPTERS OF COMING FORTH BY DAY. "[unto thee] having protection (i3) in my hand, and I guarded "[thee] with strength during the course of each and every day ; "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 I 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- "tected the (23) shoulder of Osiris, I have embalmed him, I A HYMN TO OSIRIS. 343 "have made sweet his odour, even as is that of the beautiful "god." "I am Thoth, and I have come each day into the city of (24) "Kher-aba. I have tied the cordage and I 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 "of the road), and I have (26) ascribed praise and done homage "unto Osiris Un-nefer, whose existence is for ever and for ever." Chapter CLXXXIII. [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 thy body ; (9) he hath illumined thy 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 "by 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 (/. e., Ra's) commands in the beginning hath "been perfected. (25) Now therefore, O son of Nut, thou art HYMN 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 thy "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 "thy 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 "Atef 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 tchefau 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) I 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 CLXXXIV. [From the Papyrus of Uaa (see Naville, op. a't., 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. 347 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 Lefebure, 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 "Atet boat, to thee are praises rendered in heaven and 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 Tettet (Mendes) and the terror of thee is in "Suten-henen ; thou settest the visible emblems of thyself in "Annu and the greatness of thy transformations in the double "place of purification. I have come unto thee, and my heart "hath right and truth therein, and there is neither craft nor guile "in my breast ; grant thou that I may have my being among 1. This Chapter contains about two short lines of text, of which only a few words have come down to us in a single copy ; to make any connected sense of them is impossible. 348 THE CHAPTERS OF COMING FORTH BY DAY. "the living, and that I may sail down and up the river among "those who are in thy following." Chapter CLXXXVI. [From the Papyrus of Ani (Brit. Mus. No. 10,470, sheet 37).] Vignette : The goddess Hathor, in the form of a hippopotamus, wear- ing upon her head a disk and horns ; in her right hand she holds an un- identified object, and in her left the emblem of life. Before her are offer- ings, and behind her the cow Meh-urit, who may be identified with Hathor, looks forth from the funeral mountain. At the foot of the mountain is the tomb, and in the foreground grows a group of flowering plants. Text : "Hathor, lady of Amentet, mighty dweller in the funeral "mountain, lady of Ta-tchesert, daughter (or eye) of Ra, dweller "before him, beautiful of face in the Boat of millions of years, "the habitation (or seat) of peace, creator of law in the boat (?) "of the favoured ones In the versions of this Chapter given by Naville (op. cit., Bd. I. Bl. 212) the deceased, sometimes accompanied by his wife, is seen standing in adoration before the hippopotamus and cow goddesses. The texts which occupy the upper portions of the scenes are longer than that given in the Papyrus of Ani, part of which is manifestly corrupt, and though all of them are more or less fragmentary we learm from them that this Chapter is entitled, "The praise of Hathor, the mistress of Amentet, and the paying of homage to Meh-urit". After recit- ing the titles of Hathor the deceased describes his devotion to the gods and the works which he did for them whilst he was upon earth, and having stated that he is innocent of offence, he entreats the goddess that he may have his existence among her divine followers and that suitable offerings of all kinds may be made unto him in Amentet. CHAPTER OF ENTERING IN TO THE COMPANY OF THE GODS. 3^g Chapter CLXXXVII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 19).] Vignette : This Chapter is without a Vignette in the Papyrus of Nu. Text : (1) The Chapter of entering in unto the com- pany OF THE GODS. The overseer of the palace, the chancellor- in-chief, Nu, triumphant, saith : — "Homage to you, O company of the gods of Ra, I have "come before you, I am in the following (2) of Ra, I have "made my way, and I have passed in among you. Let not my "hand be repulsed in whatsoever I do this day." Chapter CLXXXVIII. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet 19).] Vignette : This Chapter is without a Vignette in the Papyrus of Nu. Text : (1) [The Chapter of] the going in of the soul TO BUILD AN ABODE AND TO COME FORTH BY DAY IN HUMAN FORM. (2) The overseer of the palace, the chancellor-in-chief, Nu, triumphant, the son of the overseer of the palace, (2) Amen- hetep, [triumphant,] saith : "[Come] in peace! Thou hast a khu. Enter [thou] in peace "into the divine Utchat ! Behold, thou hast a khu, together with "a soul (ba) and a shade (khaibit) to look (3) thereupon. May "it behold [me], when I am judged, in whatever place it may "be, with my attributes, and with my form, and with my "faculties (4) of mind, and with all my attributes ordered and "perfect, even as a soul which is provided [with all things] and "is divine. May I shine like Ra in his divine splendour (5) in "the temple of and may [my] soul and my shade come 350 THE CHAPTERS OF COMING FORTH BY DAY. "[to me] upon their legs from the place where I am judged, "and behold me (6). May I stand up, and sit down, and enter "into the house of his body, which, behold, hath become one "of the starry gods of Osiris (7) who travel by day, and jour- "ney by night, and celebrate the festivals." Chapter CLXXXIX. [From the Papyrus of Nu (Brit. Mus. No. 10,477, sneet 19).] Vignette : This Chapter is without a Vignette in the Papyrus of Nu. Text : (1) The Chapter of not letting a man perform A JOURNEY (2) BEING HUNGRY (?), AND OF NOT LETTING HIM EAT FILTH. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, the son of the overseer of the palace, Amen- hetep, triumphant, saith : — "The things which are an abomination unto me, the things "which are an abomination unto me, I will not eat. What I "abominate (3) is filth, and I will not eat thereof [in the place "of] the sepulchral cakes [which are offered unto] the Kas. Let "[me] not be thrown down upon it, let it not light upon my "body, let it not enter into my fingers, (4) and let it not join "itself unto my toes. Thou shalt live, then, upon that which "the gods and the Khus decree for me in this place and upon "that which is brought unto thee there. Let me live upon the "(5) seven cakes which shall be brought unto me, four cakes "before Horus, and three cakes before Thoth. The gods and "the Khus shall say unto me, 'What manner of food wouldst "thou have given unto thee?' [And I reply, 'Let me eat (6) "my food beneath the sycamore tree of 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 and [my own] growing crops (7) 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 my father THE CHAPTER OF NOT LETTING A MAN EAT FILTH 351 "and mother be given unto me as (8) guardians of my door "and for the ordering of the divine territory. Let me be sound "and strong, let me have a large room, let me make a way, "let me have my seat wherever I please, like a living soul, (9) "and let me never be kept in restraint by mine enemy.'" "That which is an abomination unto me is filth and I will "not eat thereof ; let me never pass over filth and offal in "Annu, but let it depart from me. (10) I am the Bull who "ordereth his habitation. I fly like the mighty one, I cackle "like the smen goose, and I alight upon the beautiful (n) "sycamore which standeth in the Lake of Akeb. I come forth "and I alight upon it; he who alighteth there in the form of the "great god shall not be driven away therefrom. The (12) things "which I abominate I will not eat ; the things which I abomi- "nate, the things which I abominate are filth and offal, and I "will not eat thereof. The things which are an abomination "unto my ka are filth and offal ; they shall never enter into "my body, (i3) they shall never come into my hands, and I "will never tread upon them with my sandals. O send ye not "forth against me foul water, harm ye not me (14) with the rod, "give ye not unto [me] , snatch ye me not away from "the edge of your deep cisterns, and let me not depart from "you being (15) overthrown. The divine Aukhemu beings of "the god Pen-heseb (?) shall say [unto me], 'Upon what wilt "thou live in this land whither thou art going, and wherein thou "wouldst be glorious?' [And I reply], 'I will live upon (16) the "cakes [made] of black grain, and upon ale [made] of white "grain, and upon four cakes in Sekhet Hetep, which is more "than [the food] of any (or every) god. Moreover, I have four "loaves of bread during the course (17) of each and every day, "besides four loaves in Annu, which is more than [the food] "of any (or every) god'. And the divine Aukhemu beings of the "god Pen-heseb (?) shall say [unto me], 'What hast thou brought "to eat (18) in that holy furrow?' on that day when I receive "my offerings with anti unguent. [And I reply], 'I will not eat "thereof, it shall not come into (19) my hands, and I will not 352 THE CHAPTERS OF COMING FORTH BY DAY. "tread thereon with my sandals'. And the divine Aukhemu "beings of the god Pen-heseb (?) shall say unto me, 'Upon what "wilt thou live (20) in this land whither thou art going, and "wherein thou wouldst be glorious?' [And I reply], 'I will live "upon the seven cakes which shall be brought, four in the "Temple of Horus, and three in the Temple of Thoth'. (21) And "the divine Aukhemu beings of the god Pen-heseb (?) shall say "[unto me], 'Who, then, shall bring them unto thee?' [And I "reply], 'The divine associate of the temples of the Urhetchati "goddesses of Annu'. [And they say], (22) 'Where wilt thou "eat them?' [And I reply], 'Beneath the beams of the beautiful "ark to which hymns are sung as it is borne along ; thither "shall I be taken'. And the divine Aukhemu beings of the god "Pen-heseb (?) shall say. [unto me], (23) 'Wouldst thou live, "then, upon the things [which belong to] another every day?' "And I reply, 'I will myself plough the fields of [my] estate "in Sekhet-Aarru'. And the divine Aukhemu beings (24) of the "god Pen-heseb shall say [unto me], 'Who will protect them "for thee?' And I reply, 'The two divine daughters of the "divine king of the North, besides those who belong to them' (?). "[And the divine Aukhemu beings of the god Pen-heseb (?) shall "say unto me,] 'Who will plough (25) them for thee?' [And I "reply], 'The divine chiefs who dwell among the gods of heaven "and the gods of earth. The treading down [of the earth] shall "be done for me by the cow- goddess Hapiu who dwelleth in "the city of Sau, (26) and the harvest shall be reaped for me "by Suti, the lord of heaven and of earth'. Hail, ye who turn "back (?) the blossoms upon yourselves, ye whose transgressions "are done away with, whose faces are holy, (27) behold, I "am with the divine beings of Set at the mountain of Bakhau, "and I sit down along with the spiritual bodies who are per- "fect (28) on the side of the Lake of Osiris to rejoice (?) [my] "heart. Shall not I make the overseer of the palace, the chan- "cellor-in-chief, Nu, triumphant, to know life?" THE CHAPTER OF MAKING PERFECT THE KHU. $5?> Chapter CXC [From the Papyrus of Nu (Brit. Mus. No. 10,477, sheet l6 )-] Vignette : This Chapter is without a Vignette in the Papyrus of Nu. Text : (1) The Book of making perfect the Khu within Ra, of making him to gain the mastery before Tem, of magnifying him before osiris, of making him (2) to be POWERFUL BEFORE THE GOVERNOR OF AmENTET, AND OF CAUS- ING HIM TO BE MIGHTY BEFORE THE COMPANY OF THE GODS. Rubric : this book shall be recited on the [first] day of the MONTH, ON THE FESTIVAL OF THE SIX, ON THE FESTIVAL OF UAK, ON THE FESTIVAL OF THOTH, (3) ON THE BIRTHDAY OF OSIRIS, ON THE FESTIVAL OF SEKRI, AND ON THE FESTIVAL OF THE NIGHT OF HAKER. [IT WILL ENABLE A MAN TO PASS THROUGH] THE HIDDEN PLACES OF THE TUAT, AND TO PENETRATE THE SECRET HABITATIONS OF NETER-KHERT, TO BREAK THROUGH (4) MOUNTAINS, AND TO OPEN UP A "WAY THROUGH THE SE- CRET VALLEYS "WHICH ARE UNKNOWN. THIS CHAPTER SHALL PRESERVE (OR EMBALM) THE KHU, IT SHALL MAKE BROAD HIS STEPS, IT SHALL GIVE HIM [POWER TO] WALK, IT SHALL DESTROY THE (5) DEAFNESS OF HIS FACE, AND IT SHALL ENABLE HIM TO MAKE A WAY FOR HIS FACE WITH THE GOD. WHEN THOU RECITEST [THIS CHAPTER] THOU" SHALT NOT LET ANY MAN WHATSOEVER SEE THEE EXCEPT HIM THAT IS INDEED DEAR TO THY HEART AND THE PRIEST WHO READETH THE SERVICE • < 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 Vooabulary. By E. A. Wallis Budge, Litt. D. (Cantab.), Keeper of the Egyptian and Assyrian Antiquities in the British Museum. Demy 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 Somebs Clarke. £2 2s. [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. 681-668. Translated from the Cuneiform Inscriptions in the British Museum. Post 8vo, 10s. 6d. (Trubners 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. Polio, £2 2s. Fac-simile of an Egyptian Hieratic Papyrus of the Reign of Rameses III., now in the British Museum. Polio, £3. Photographs of the Papyrus of Nebseni, in the British Museum. Unmounted, £2' 2s. ; or, mounted and in portfolio, on special terms. EQYPT EXPLORATION FUND: MEMOIRS. Vol. I.— The Store City of Plthom, and the Route of the Exodus. By E. Naville. Third Edition. 1887. Out of print. II.— Tan is. Part I. By W. M. Plindebs Petbie. Second Edition. 1888. £1 5s. III.— Naukratis. Part I. By W. M. Plindbbs Petbie. Third Edition. 1888. £1 5s. IV.— Goshen, and the Shrine of Saft-el-Henneh. By E. Naville. Second Edition. 1888. £1 5s. V.— Tanis. Part II. Including Tell Defenneh and Tell Nebesheh. By W. M. Flinders Petbie, etc. 1888. £1 5s. VI. — Naukratis. Part II. By E. A. Gabdneb and P. L. Gbifpith. 1889. £1 5s. VII.— The City of Divas, and the Mound of the Jew. By E. Navillb and P. 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 P. L. Gbifpith. II. The Geographical Papyrus. By W. M. Plindbbs Petbie. X.— The Festival Hall of Osorkon II. (Bubastis). By E. Naville. 1892. £1 5s. XI.— Ahnas el Medlneh. By E. Navillb. And The Tomb of Paheri at El Kab. By J. J. Tylob and P. 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. Part I. 1896. £1 10s. Atlas of Ancient Egypt. Second Edition. Revised. Small 4-to, 3s. 6d. LE PLONQEON, AUGUSTUS, Queen Moo and the Sphinx. Royal 8vo, £1 10s. net. MARIETTE, ALPHONSE, The Monuments of Upper Egypt, a 9 Crown 8vo, 7s. 6d. ^- J 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. 6d. PUBLICATIONS OF THE ARCH/COLOQICAL SURVEY OF EGYPT: Piest Memoir.— Beni Hasan. Part I. By P. E. Newbebby. 1890-91. £1 5s. Second Memoir.— Beni Hasan. Part II. By P. E. Newbebby and G. W. Pbaseb. 1891-92. £1 5s. Thibd Memoib.— El Bersheh. Part I. By P. E. Newbebby. 1892-93. £1 5s. Foubth Memoib.— El Bersheh. Part II. By P. L. Gbifpith and P. E. Newbebby. 1893-94. £1 5s. Pifth Memoir. — Beni Hasan. Part III. By P. L. Griffith. £1 5s. SANDWITH, F. M., Egypt as a Winter Resort. Cr. 8vo, 3s. 6d. London: KEGAN PAUL, TRENCH, TRUBNER & CO., Ltd.