Chapters of Prt M Hru
Short Description
Chapters of Prt M Hru (So-Called Egyptian Book of the Dead)...
Description
Digitized by the Internet Archive in
2011 with funding from
Brigham Young University
http://www.archive.org/details/egyptianbookofdeOOreno
THE EGYPTIAN
BOOK OF THE DEAD. TRANSLATION AND COMMENTARY,
BY THE LATE
Sir p.
LE PAGE RENOUF,
Knt.
CONTINUED AND COMPLETED BY
Prof.
E.
NAVILLE,
D.C.L.,
cfc,
&c.,
Professor of Egyptology at the University of Geneva.
WITH VIGNETTES AND OTHER ILLUSTRATIONS.
PRIVATELY PRIMTED EOR
THE SOCIETY OF BIBLICAL ARCHEOLOGY, 37,
CiREAT Russell Street, Bloomsburv,
LONDON,
1904.
LONDON
:
HARRISON AND SONS, PRINTERS IN ORI>INARY TO HIb MAJESTY,
'5>\DH'^
TflE
LIBRAKY
TO
LADY RENOUF THIS IN
WORK
IS
DEDICATED
ACCORDANCE WITH THE EXPRESSED WISH OF
HER LATE HUSBAND SIR
PETER LE PAGE RENOUF.
•
INDEX TO THR
C
I£
A
P
T E R
S
AND REFERENCES TO THE
VIGNETTES. CHAPTERS. I.
VIGNETTES. The Beginning of the Chapters of Coming forth by Day, of the Words which britig about Resurrection afiit Glory, and of Coming out of and ottering into Amenta. Said upon the Day of Burial of N. the Victorious, who entereth after coniiftg forth. Here is N tJie victorious. He saith
pages
Chapter for Coming forth by day and Living after
n
I,
Plates
2
I,
II.
—
II.
IT, 12
"I
death. III.
Afzother Chapter like
IV.
Another Chapter, for travelling on is
V.
VI.
VII.
it.
IX.
X.
XI.
road which
Chapter 7vhereby work may nut be imposed a person] in the JVetherworld.
13
\tipoti
13
Chapter whereby the funereal Statuettes 7nay be made to do tvork for a person /« the Netherworld.
„
Chapter of passifig through the chine of Apepi
„
15,16 ).
16
IS void.
Chapter of opening the Tuat by day.
Chapter for opening the Tuat.
Chapter for coming forth
victoriously.
Chapter for coming out against the adversary in the Netlierworld.
^
the
2
above the earth.
7C'hich
VIII.
I
18 ,>
19
»
19
No
Vignettes.
——— VI
VIGNETTES.
CHAPTERS. XII.
Chapter for entering and for coming forth out of
20
page
the Netherui07-ld.
XIII.
XIV.
20
displeasure from the heart against the deceased person.
21
o^it
Chapter for removing the
of
XV.
from Amenta.
Chapter for entering after coining
Hymn
god
A Hymn
I.
—Adored
[Litany].
to
be
Ra Ra
Land of
Hymn Hymn
II.
III.
at his rising.
he
as
in
the
XVIII.
A Hymn to Ra at A Hymn to Tmu
his setting.
at his setting.
XIX.
XX.
Chapter ivherehy one cometh forth by day out of Let the words be said : the Netherivorld.
A
Litany
to
>>
25, 26
,5
26, 27
))
27,28
>J
34
„
IV,
)J
35-40
„
VI, VII.
Thoth.
5J
50-53
„
VIII,
Chapter of the Croiun of Triumph.
>,
57,58
„
IX.
Another Chapter of the Crozvn of Triutnph. Chapter whereby the Mouth of a person
him
XXII.
ifi
is
given to
V
IX
59-
)l
>
XXI.
XV
Life.
XVI.
XVII.
Vignettes.
Plates HI, X,
22-25
J
setteth
No
)>
>J
60
»J
61
No
Vigfiettes.
the Netlierworld.
Another Chapter whereby the Mouth of a person given to him in the Netheriuorld.
is
XXIII.
Chapter whereby the Mouth of a person for him in the Netherti'orld.
XXIV.
Chapter ivhereby the Words of Foicer are brought to a person ifi the Netherzvorld.
XXV.
Chapter whereby a person remembereth his 7iame in
is
opened
„
63,
Plates X, XI.
62
»
X, XI.
64
„
X.
66
No
a persoti in
66
Plate XII.
is
not
69
is
not
Vignettes.
the Netheriuorld.
XXVI. XXVII.
Chapter whereby the Heart is given the Netherworld.
,)
XL
70, 71
jj
XII.
Chapter whereby the Heart of a person may not be taken from him in the Netherworld.
72
)>
XII.
Atiother Chapter of the Heart; upon
73
Chapter
'whereby
taken
XXVIIl.
Chapter
XXIXb.
the
from him
ivhereby
takefi
XXIX.
to
the
from him
Heart of a
persoJi
in the Nethierworld.
Heart
of a person
n
in the Netherworld.
Carnelian.
lYo Vignettes
1
VI
CHAPTERS. XXXa.
VIGNETTES. Chapter whereby the Heart of a person
is not kept back fro7n him in the IVetherworld.
page
XXXb. XXXI.
Chapter whereby the Crocodiles are repulsed who come to carry off the IVords of Power from a person in the JVetherivorld.
XXXI I.
Chapter 7i,
152, 153
„
XXII.
»
153- 154
„
XXII.
>)
^55
„
XXII.
157
„
XXII, XXIII.
the
Chapter ivhereby one assumeth the form of the Bennu bird.
LXXXIV.
Cha[>ter
whereby
otte
assumeth
the
form of
the
Hernshaw.
LXXXV.
LXXXVI.
Chapter ivhereby one assumeth the form of a Soul, that one may not come to the dungeon. Lmperishable is he who knoweth it. Chapter whereby one assumeth Swallow.
the
form of
LXXXVII.
Chapter whereby one assumeth the form of
LXXXVIII.
Chapter whereby one assumeth C?-ocodile
LXXXIX. XC.
god
Chapter whereby the Soul
Chapter whereby
Memory
is
is
the
the
Se-ta.
of the
j>
157
„
XXIII.
dead Body.
„
157, 158
„
XXIII.
,>
159
„
XXIII.
form
\^Sebak\
united
to the
restored to a person.
CHAPTERS.
XCL
VIGNETTES. Chapter whereby the Soiit
ment
XCII.
is
secured fro/n iviprison-
page
1
60
N'o Vignettes.
in the JVetherwortd.
Chapter whereby the Tomb is opened to the Sou/ and to the Shade of the person, that he may come forth by day and may have mastery of his feet.
„
160,161
XXIII, XXIV.
Plates
XCIIL
Chapter whereby one avoideth being conveyed East in the Nethenvorld.
to the
162
„
XXIV.
XCIV.
Chapter whereby one prayeth for a Palette and an
163
„
XXIV.
„
163, 164
„
XXIV.
,,
164
Inkstand.
XCV.
Chapter whereby
is
opened the place wherein Thoth resteth.
XCVI,
Chapter whereby
is
opened [the place] tvhere IVioth
No
Vignettes.
\_resteth\
XCVII. XCVIII.
165
Chapter ivhereby one saileth a ship in the Nether-
XXV.
Plate
„
165, 166
„
XXV.
„
167-169
„
XXV, XXVI.
171
„
XXVII.
world.
XCIX.
Chapter ivhereby one saileth a ship in the N^ethcrworld.
c.
The Book ivhereby the glorified one is made strong, and is made to embark in the boat of Rd, together with those ivho are ivith the god.
CI. CII.
cm.
Chapter of the safeguards of the
Bark
of Rd.
No
Vignettes.
„
172, 173
„
173
Plate
Hathor
174
„
XXV.
midst of the great
174
„
XXV.
175
„
XXV.
Chapter whereby one entereth into the
Bark of Rd.
Chapte7- whereby one openeth the place where
XXVII.
abideth.
CIV.
Chapter whereby one
sitteth in the
sods.
CV. CVI.
Chapter whereby one propitiateth the Ka, Chapter ivhereby a largess is presented at Hat-kaPtah.
„
A^o Vignettes.
CVII.
CVIII.
176, 177
178 Chapter
ivhereby one
knoweth
the
Powers of
the
,,•
178, 179
Plates
„
181, 1S2
„
XXV, XXVII.
West.
CIX.
Chapter whereby one hioweth the Powers of the East.
XXVII.
—— XI
VIGNETTES.
CHAPTERS. ex.
CXI CXI I.
Chapters of the Garden of Hotepit, and of the Chapters of coming forth by day ; and of entering afid costing forth in the Netherworld, and of arriving at the Garden of Aarnt, at the Rise in Hotepit and at the Grand Z)omain, blest with the breezes : that I may take possession there and be in Glory there : that there I mav plough and motu : that there I may eat and drink and love: doing whatsoever things are done upofi earth.
The Begi?ining of
the
Plates
pages 193-195
XXVIII,
XXIX.
(same as CVIII). Chapter whereby one knoweth
the
Powers of Fu.
„
184, 185
„
XXIX, XXX.
CXIII.
Chapter whereby one k?ioweth the Powers of Nechen.
„
186, 187
„
XXX.
CXIV.
Chapter ivhereby one knoiveth the Powers of Her-
„
188, 189
„
XXXI.
mopolis.
CXV.
cometh forth into Heaven, and 7V hereby the Poivers of Heliopolis are knoivn.
Chapter whereby opeiieth the
CXVI.
otie
„
190, 191
No
19^
Plate
Vignettes.
Ammehit : a fid
Chapter whereby one knoweth the Poiver of Her-
XXXI.
mopolis.
CXVII.
Chapter whereby one taketh the
blissful
path at
203
„
Restau.
XXXI (one Vignette is
numbered CVII in error).
CXVIII.
CXIX.
Chapter whereby one arriveth at Restau. Chapter
zvhereby one
entereth
or goeth forth
from
j>
206
No
j>
206
Plate
Vignettes.
XXXI.
Restau.
cxx CXXI CXXII
(same as XII).
(same as XIII). (same as LVIII).
CXXIII.
Chapter whereby one entereth into the Great House.
j>
CXXIV.
Chapter whereby one cometh
)j
to the
Divine Circle of
208
))
210, 211
))
XXXI. XXXII.
Osiris.
cxxv.
Part
Said on arriving at
I.
N
may
the
212--214
Hall of Righteotis-
"
)5
which he hath committed and that he may look upon the ness, that
be loosed from all the sins
XXXIV,
divine countenances.
Part Part
II.
— The Negative
III.
>•
Confession.
Said upon approaching are in the Teat.
J)
to the
gods
who
XXXII, XXXIII,
214--216 216--220
XXXV, XXXVI, XXXVII, XXXVIII,
XXXIX.
Xll
VIGNETTES,
CHAPTERS. CXXVI. CXXVII.
Plate
pages 244, 245
The Book for invoking the gods of the Bounds, which
XL.
249
the person reciteth luhen he appj-oachcth them, that
he
may
etiter
Abode of
CXXVI 11.
CXXIX CXXX.
and
Strong one in the Great
see the
\
Invocation of Osiris
„
CXXXII. CXXXIII.
251, 252
A
Book
Plate
ivhereby the Soul
made
is
the
Made
Tiiat.
on
„
XL.
261
„
XLL
to
263
„
XLL
the
264, 265
„
the
enabled to go round, visit his divelling in the Netherivorld.
Chapter whereby a person
is
ivherebv the deceased acquireth jnight
Netherworld, in presence of the great
in
cycle
XL.
256-259
for ever, 07i Bark of Rd, and to to live
Chapter whereby one proceedeth into Heaven by the side of Rd.
Book
Vig/uttes.
J
(same as C).
the day of enteri72g info pass the Sheniu of the Birthday of Osiris.
CXXXI.
No
the Tiiat.
Plates
XLI, XLII.
of tlu
gods.
CXXXIV.
CXXXV.
Chapter whereby the deceased acguireth might. A?iother chapter recited
when
the
on the first day of the
CXXXVIa.
Chapter whereby
CXXXVIb.
Chapter of
07ie is co/iveyed
Moon
renews
itself
to
in the
Bark of Rd.
tlu Great Ba7-k pass th7-ough the orbit of fla77ie.
CXXXVIIa.
Chapter whereby a Light
Is
kindled for a person.
CXXX VI I B.
Chapter whereby a Light
is
ki7idled for
CXXXVIII.
Chapter ivhereby
CXXXIX
(same as CXXIII).
CXL.
The book read on
Eye
CXLI. to
CXLIII.
is
07ie is e7iabled to
t/ie
full
The Book said by a
07t
last
267, 268
„
269, 270
„
270
Plate
Ao
XLL
Vignettes.
7no7ith.
7u/ie7'eby 07ie is co7iveyed i7i
Rd
„
enter
„
»
day of Mechir, 7vhen the day of Mechir.
j>
Vig/uttes.
275_ Plate XLII.
275
Abydos.
XLII.
271, 272"
No
a person. i7tto
Plate
277
,,280,281
„
XLIII.
Plates XLIII,
XLIV.
the last
77ia7i
or his father or his son
i7i
the festival of the A//ie7ita, and whe7-eivith )ie acquires 7night with Rd, and ivith the gods when
Said 07i the day of tlu 7iew is with the77i. Moon, when offerings are made of bread, beer, oxen, geese, and burnt ince7is^ to
he
—
„
282-2S5
„
XLIV, XLV, XLVI.
XIU
CHAPTERS. CXLH".
CXLV
and
VIGNETTES. The Chapter of
the Arrival.
The hioivhig of
the fylons
CXL\T.
the
pages 287-289
of the house of
Osiris,
iii
„ 292-294
and
XLIV.XLVIII,
„
LIII. ,,
Giving sustenance
XLVI, XLVII, XLIX, L.
Garden of Aarrii.
CXLVII. C'XLVIII.
Plates
to t/ie deceased in the
delivering
him from
Netherworld^
296-298
„ 300-301
„
XLIX,
L.
XLVI, XLVII,
„
all evil things.
LI.
CXLIX.
302-307
„
LIL
CL.
309
„
LIII.
CLI.
309
„
LIV, LVI.
CLIa.
bis
CLIa.
ter
CLII.
„
Chapter of the mysterious head.
Chapter of coming out of the
CLIIIb.
Chapter of escaping from the catchers offish. Chapter of not
letti?ig the
net.
LIV.
314
„
LIV.
315. 316
„
LV.
» 320, 321
„
LVI.
322, 323
„
LVI.
325
„
LVI, LVII.
326
„
LVI, LVII.
326, 327
„
LVII.
327
„
LVIL
» 327, 328
„
LVIL
328
„
LVIL
„ 329, 330
„
LV.
no, 321
„
LVII I.
„
body decay in the Nether-
Vignettes.
Plate
Chapter of building a house on earth.
CLIIIa.
CUV.
No
i-^z-
>,
zvorld.
CLV. CLVI.
CLVII.
Chapter of the Tat of gold. Chapter of the buckle of carnelian, which the fleck of the deceased. Chapter of the
vultjire
is
put on
of gold, put on the neck
op
„
the deceased.
CLVIII.
Chapter of the collar of gold, put on the neck of the deceased.
CLIX.
CLX. CLXI.
'
Chapter of the column of green Felspar, put on the neck of the deceased.
Giving the colutnn of green Felspar. Chapter of unfastening the opening in the sky. Thoth does it so that it may be finished when lie opens {the sky) zvith Aten.
CLXII.
Chapter of causing a flame to arise under the head of the deceased.
„
XIV
VIGNETTES.
CHAPTERS. CLXIII.
Chapters brought from another book, in addition to coming forth by day." Chapter of not letting the the body of a man decay in the Nctherxoorld, of rescuing him frotn the devourers of souls who imprison jnen in the Tuat, and of tiot raising his sins on earth against him, but of saving his flesh
Plate LVIII.
page 333, 334
^'^
and
from
his bones
evil-doing
god in
the
worms and from
every
the Netherworld, so that he
may
go in and out as he likes, and do everything he desires without restraint.
CLXIV. CLX\^.
CLXM. CLXVII.
Another Chapter. Chapter of landing and 710 1 being obscured, so that the body may prosper in drinking water.
CLXX.
336, 337
„
LVIII.
>)
338, 339
„
LVIII.
Chapter of the Pillow.
5>
340
„
LVIII.
Chapter of brifigitig an Eye.
>5
341
„
LVIIL
>>
341
No
Vignettes
CLXVIII.
CLXIX.
J)
Chapter of raising the funereal Bed.
)5
342-344
Chapter of arrangi?tg the funereal Bed.
))
345-347
CLXXL
Chapter of wrapping up {the deceased) in a pure garment.
547
CLXX 11.
Begin?iing of the Chapter of reciting the ceremonies made in the Netherworld.
» 348-351
CLXXIIL
The addresses of Horus
'>
father wheti he goes in to see his father, and when he comes out of his great sanctuary to see him Rd Unneferu, the master of Ta-tser, and then the\ embrace o?ie a?iotlier ; therefore lie is glorious in the Netherto his
- 9
-^
-*
Plate
-»
LIX.
tvorld.
CLXXIV.
CLXXV.
great
»
354,355
n
LX.
Chapter of not dying a second death in the N^ether-
5>
J3 6, 35:
„
LX.
Chapter of causing the Chu to co??ie out of door i7i the sky.
tJie
world.
CLXXVL
Chapter of not dying a second
the Nether-
03 8
Chapter of raisifig the Chu, of vivifying his soul
359
titne in
1
world.
CLXXVII.
No
in the Netherivorld.
CTXXVIII.
Chapter of raising the body, of giving it eyes, 0/ making it possess ears, affixing its head, ofputting it on its base.
„
360-36:
Vignettes.
XV
CHAPTERS. CLXXIX.
VIGNETTES. Chapter of coining forth when goittg out of yesterday and coming in the {present) day, l>eing equipped
page l(n^ 3^4
No
Vignettes.
by one's o^vn hands.
CLXXX.
Chapter of coming forth by day, of giving praise to Ed in the Amenta, of faying homage to the inhabitants of the Tnat, of openifig the zvay to the mighty soul in the Ahthenvorld, of letti?ig him li'alk, lengthen his strides, and go in and out in the Netherworld ; and take the form of a living
LX.
V
365-367
Plate
.,
368, 369
„
LXL
',
370-372
„
LXL
„
372-374
„
LX.
Chapter of being near Osiris.
375
„
LX.
Giving praise the lord of
375
„
LX.
376
„
LX, LXII.
soul.
CLXXXI.
Chapter
of arriving before the Divine
circle
of
Osiris
and
before the gods, the guides in the Tuat,
before
the
guards of their
halls,
the heralds
of
and the doorkeepers of their pylons in the Amenta, and of taking the form of a living soul and praising Osiris the lord of his circle of their gates
gods.
CLXXXII.
Book of vivifying heart
who
of giving air to him whose through the action of Thoth, repels the enemies of Osiris ivho comes there Osiris,
is motionless,
in his form
.
.
.
as protector, saviour, defender in
the Netherivorld.
It is said by Thoth himself, so that the morning light may shine on him {Osiris) every day.
CLXXXIII.
Adoration
to
Osiris,
giving him praise,
boiving
down
before Unneferu, falling on one's face before the lord of Ta-tsert, and exalting him who is on
his sand.
CLXXXI V.
CLXXX V.
falling on the earth before eternity ; propitiatifig the god with what he loves, speaking the truth, the lord of
which
CLXXXVL
is
Adoration
down
to Osiris,
not known. to
Hathor, the lady of the West, falling
before Mehurit,
c 2
INTRODUCTION.
When,
the year 1892, Sir Peter
in
Book
of the
Le Page Renouf began
the pubh'cation of his translation
of the Dead, his intention was that the work, once completed, should be preceded
by an elaborate Introduction, giving, besides history of the book, his views as to
As with the unfinished
its
the information concerning the form and
all
sense and
its
tlie
religious value.
part of the translation,^ so here,
we
are
left
without any notes or any
clue whatever as to the form which this introduction was to have taken, and we are obliged to resort to the fifth of the
Hibbert lectures, given by Renouf in 1879,
in order to
know
his
views about the book.^
Before speaking of
down
to us.
of the word.
that
we have
to state briefly
hardly necessary to repeat that
It
neither a unity nor a whole,
is
the Middle Empire
see
contents,
It is
at various epochs.
admit that
its
its
Undoubtedly
show already
origin
is
some of the
much
not
rubrics
part of
it
it
is
is
no book
far as
that there were various
than the
later
at all in the ordinary sense
a collection which has grown by degrees,
goes back as
it
under what form the book has come
the Old
editions,
parts of the
made, without casting these detached fragments into a whole. like the
best,
to
we In
dynasty.
new chapters were added,
Hebrew Psalms
;
The
various
the acceptance of a
chapter does not necessarily imply the acceptance of the next chapter, and relatives of the
civilization, as
attribute certain chapters to a king of the 1st
book were always independent,
the texts of
;
and we are forced
beginning of Egyptian
the course of centuries the original text was modified and enlarged, revisions were
Empire
it
seems as
if
the
deceased chose in the collection which was at their disposal what they liked
and the number of chapters which corresponded
to the price they
wished
to
pay
for a
papyrus.
This description applies chiefly to the texts of the Book of the Dead of the period prior to the
XXVIth
was made
;
dynasty.
Under
the Saite kings
it
seems that a complete revision of the
a definite order was adopted, which was not rigidly binding on the writers, but to
which they generally adhered; various chapters were added, especially the
which are never found call
text
in the older copies.
an authorized version was adopted '
2
;
It
and
seems also that something this
See Introductory Note
The Hibbert
to
was done by Chapter CXL,.
Lectures, 1879, p. 172,
men
to
last
like
ones,
162-165,
what we should
whom
the
book was
: :
INTRODUCTION.
xviii
A
hardly intelligible. all
many
great
Although we do not
the hieroglyphic and hieratic texts.
manuscripts, the
number of
However,
it
fill
from a
is
find the strict accuracy of
Roman
variants in the Saite, Ptolemaic or
Theban
smaller than in the manuscripts of the
papyri of late epoch which
which were copied afterwards
glosses were introduced,
museums would
our
Book
of the
is
Hebrew
considerably
of the hundreds of
a collation
lead to no great result.
text generally considered
the Ptolemaic epoch, that the
and
period,
texts
in
as
but which
Saitic,
Dead has been
believe to be of
I
made known in all its extent. Turin Museum, a document which he
In 1842 Lepsius published the long papyrus in the
first
called " the largest piece of Egyptian literature which has been preserved."
Before him Champollion had seen
and had noticed that a great number of
it,
He made
of the same text existed in various museums. here and there a sentence taken from
Lepsius understood
it,
make
grammar, quoted
in his
it
a special study of the document.
once the importance of the book, which was the vade-inecutn of the
at
how much more
deceased, and seeing
but he did not
use of
repetitions
extensive the Turin Papyrus was than the short copies
which had been published before, he traced the whole document and published
it
two years
afterwards.
Lepsius gave to the
name
work the name of
this
Todteiibuch, "
of " Ritual " adopted by Champollion, which
few chapters with a
ritualistic
is
Book of
the Dead," in opposition to
certainly incorrect.
character have been introduced into
it
It is
with, or
Chapter 171, "chapter of wrapping up (the deceased)
On
these are rare exceptions. It is
who
not the priest
be performed speech
is
;
all
supposed
Todtefibuch,
book of
be heard
Book
^^
Y^
unambiguous when taken without a context three words.
;
and
Renouf
interpretation, to
The book
is
pert
differs
are put in the deceased's
its
m
As Renouf
hru.
says, "
numbering
is
day no
*•
coming
volume
;
prefer,
morning and
its
forth
final translation
by day," as
"
not quite correct,
he whose
title,
which
is
perfectly
it
Ill, p. 51,
^'^p*
,
to each of
has been adhered to in
"The
in
the
numerous
against this
raised
evening.
which a translator has to overcome are very t.
is
to
coming out of the day," the day being the period
divided into fragments called
See also Life Work,
it
is
has been given of these
may be
which Lepsius has given a
all
on the
insists
title
great.
of the
Book
In the of the
calls chapters.
Although
the subsequent editions. difificulty
" Nothing can exceed the simplicity and the brevity of the sentences
-
mouth,
be seen
will
but several objections
In his lecture- on the Book of the Dead, Renouf
of the Dead."
a ceremony
Three simple words,
number, following the order of the great Turin Papyrus, and which he his
how
not a translation of the Egyptian
is
in fact at the present
in this
widely from a Ritual.
but by no means easy of explanation when taken together
singly,
which we should
of a man's hfe, having
hymns
Dead,
translates,
examples which occur
Dead
in the other world.
of the
rQ
"
of the
occasionally
is
pure garment;" but
in a
speaks, there are no minute prescriptions as to
the prayers and to
Book
the whole the
a
;
for instance, the chapter
:
connected with the ceremony of " opening the mouth of the deceased," which
met
no Ritual
first
;
of translating
and yet the
place, the text
Dead," and
p. 59,
"The
is
it
difficulties
extremely
Eg)-ptian
Book
INTRODUCTION. The
corrupt.
which
for
mistakes in manuscripts, apply with
scripts of the Egyptians
remain
for ever
owing
;
much
The
to different causes. for
reasons
the purpose of
manu-
greater force to the funereal
were not intended to be seen by any mortal eye, but to
for as these
undisturbed in the tomb, the unconscientious scribe had no such check upon
his carelessness as
his
if
work were
liable to
be subjected to the constant inspection of the
But the most conscientious scribe might
living.
is
on Hebrew, Greek or Latin palaeography have enumerated
writers
accounting
unsatisfactory condition of the text
Xix
easily
commit numerous
Many
errors.
ot
them
are to be traced to a confusion between signs which resemble each other in the cursive,
or as
it
is
called, the hieratic character, but not in hieroglyphic writing.
" Besides the errors of copyists, there are different readings, the origin of which traced to the period during which the chapters were
There are copies which bear evidence that a different readings of a passage, but the
into the text itself
"
Some
.
critical
Dead were
I
however not
only.
made between
the
.
from the
difificulty
of understanding
have no doubt whatever that some of the chapters of the Book of the
as obscure to
.... The
choice has been
mouth
of
Egyptians living under the eleventh dynasty as they are to our-
most accurate knowledge of the Egyptian vocabulary and grammar
suffice
be
practice was to admit the inconsistent readings
of the variants have unquestionably arisen
the ancient texts.
selves
.
common
handed down by word
to
is
to
will
M. de Rouge called symbols The difficulty is not in literally
pierce the obscurity arising from what
or allegories, which are in fact simple mythological allusions. translating the text, but in understanding the
meaning which
concealed beneath familiar
lies
words."
These words of Renouf have
a very great force, although in the last twenty years
still
some progress has been made towards a
When Renouf
better understanding of the text.
gave
the above description of the difficulties of the translation, the main source from which he
could derive his information was what he called " the corrupt Turin text." critical edition
has been made.-^
when the
written at a time
It
based on
is
intelligence of the
the Saites or the Ptolemies, as
may be
texts of the
book was not
Since then a
XVIIIth and XlXth
lost
to the
same extent
ascertained from the considerable
introduced into the Turin text which are absent from the older versions.
number
not a single document like Lepsius's Todtenbuch
in their 'old
have
;
his translation.
Occasionally he
Generally
it
may choose an
is
of glosses
ones
later
;
most of the chapters have been found
form; a few are missing, but a good number have been added to the
fallen out of the late versions.
under
as
This edition has
been compiled from various papyri, as the older ones are much shorter than the it is
dynasties,
from
this critical text that
older version
from a tomb,
which
list
Renouf made or perhaps a
papyrus of the British Museum, but he hardly ever reverts to the Turin Todtenbuch unless he has no other resonrce at his disposal. Nevertheless the difficulties which
Renouf enumerates
are only partly removed.
very far from being able to give a final translation of the
still
*
Das Aegyptische Todtenbuch
Naville, ]5erlin, 1886.
der
Book
XVIII bis XX Dynast je,z\xsa.n\m&ngtsie\h
of the Dead,
and
We I
are
have
and herausgegeben von Edouard
^
;
INTRODUCTION.
XX no doubt "
Many
fidelity
Renouf would repeat about
that
parts of
be utterly unintelligible
No
own work what he
says of Dr. Birch's translation,
must
faithful to the original,
is
a great step towards
making the book more
often stumble over sentences out of which
may
consequence of that very
in
an English reader."
to
doubt Renouf's translation
the reader
still
where most
it,
his
it
is
hardly possible to
a reasonable sense, in spite of their grammatical correctness, and which at
not to say, with Renouf,
childish,
"
Under
yet unravelled
important part
all
ridiculous
Let us remember that
truths.
Moreover, we only begin now to understand
When we
expressed abstract ideas.
seem
the intricacies of the Egyptian mythology, which plays such an
book.
in the
sight will
or even
this extraordinary
garment may be hidden some very simple, or even elementary
we have not
first
make
But we may say with certainty
outrageous nonsense."
were not so to the old Egyptians.
that they
intelligible
how
the Egyptians
speak of passion, shame, remorse, hope, we have so
thoroughly lost sight of the concrete element in these words,
we
that
are
apt
to forget that
must have been metaphors, and that they must have expressed something
originally they
striking the senses,
An
and connected with the material world.
instance will illustrate the
difficulty in this translation.
Chapter 112 Sutu,
Y 11
who
/vv^/y^
inflicted a
^
_fl^
his heart."
wound on
^ ^^^
So^ ^ ^ —
1
c—ji
-B-
how, owing to an imprudent request,
relates
,
which caused him great
lo! he ate his heart.
Renouf
"he
find out
metaphor, we
but
;
may go
is
and the
text
adds:
"and wrath devoured I believe to eat one's
There the abstract meaning
is
we have not discovered the key
we do not go beyond
the
literal
explanation,
not
to the
we miss
the true one.
However, because the work not be removed, and
as long as
in other cases,
far astray, or if
the abstract sense, which
will
translates,
regretted sorely (his foolish request)."
heart to mean, " to feel regret, repentance, or remorse." difficult to
suffering,
I
should prefer,
I
his eye,
Horus was the victim of
some
will
not bear the character of
difficulties
finality,
remain unsolved, there
is
because some obscurities
no reason why a scholar
Renouf should have shrunk from attempting the translation of the Book of the Dead, a work which he had before his eyes for years, and which he considered as the crown of his like
Egyptological labours.
The the book
lecture quoted :
it is
above gives us Renouf's ideas as
existence
"as upon
which he has led upon earth
;
earth."
The deceased
occasionally,
and contribute
form he
desires.
The deceased
He
not forced upon him pleasure.
;
enjoys an existence similar to that
to
his
welfare
life.
and
future state consists chiefly in the pleasures of agricultural
Transformation.
:
he has the use of his limbs, he eats and drinks and
every one of his physical wants exactly as in his former
him
purpose and the sense of
the beatification of the dead considered in three aspects
The renewed
to
to the
to
satisfies
The gods themselves minister The bliss of the his pleasures.
life.
has the range of the entire universe in every shape and
can assume any appearance he
he has no definite
series to
likes.
But these transformations are
go through
;
they depend simply on his
INTRODUCTION. Identification with Osiris
mentioned
in
the deceased instance, in
the earhest parts of the book, is
the
The
and other gods.
always preceded by
is
which
identification with Osiris,
He may
be assimilated
nature gives the deceased the power to triumph over the numerous enemies
already
name gods;
to other
assimilated to a different deity.
is
is
taken for granted later on, since the
"Osiris."
42nd chapter every limb
XXI
of for
This Osirian
whom
he has to
face.
To viz.,
these three benefits which the
complete preservation from dismemberment and decay.
prayers a remembrance of a time this
book confers on the deceased we should add a fourth
way of
treating the corpse
is
when
for the
the deceased were
well preserved
it
was
for
body there could be no
destruction of the whole individual.
the strongest agent of
These are the
is
life
that his in
it
is
its
and
frequent mention
be taken away,
;
;
the
shows
all this
Without a
intact.
destruction implies
the
the origin of mummification, for decay
Book
of the Dead.
If
we
inquire
no doubt that the bulk of the book came from Heliopolis.
Book
Some
its priests.
of the
;
but
it
of the chapters
seems certain
may be
It
attributed
that, except
for a
Ra Tmu, the place connected and which may rightly be called the religious
Dead
with the oldest religious traditions of the country,
is
the city of
capital of Egypt.
January, 1904.
is
certain ruin of the body.
Abydos, as M. Maspero suggests
small part, the birthplace of the
shall
some of
at their burial
The
body should remain
outlines of the principal tenets of the is
evidently in
dismembered
the other world
This belief
the doctrine of that ancient city and of
to the priests at
him
dismemberment and the
where they originated, there
is
deceased an object of horror.
of reconstituting the body, the promises that no part of of what supreme importance
There
:
Edguard Naville.
BOOK OF THE DEAD. CHAPTER (
The Beginning of the Chapters of Co7ning forth by Day, of Words which bring about Resurrection and Glory, and of
)
I
I.
the (2)
Coming out of and entering Burial of N, (4) Here is N
the
Victorious,
the Victorious.
(5) Bull of
Amenta,
(3)
who
He
saith
It is
Said upon
Amenta.
into
entereth after
—
Day
the
of
coming forth.
Thoth, the everlasting King,
who
is
here. 1
I
am the great god in the Bark, who have fought for thee. am one of those gods, the (6) Powers who effect the triumph
of Osiris over his adversaries on the day of the Weighing of the
Words I
I
:
am
am
thy kinsman, Osiris.
one of those gods
whom Nut
to
who
hath given birth,
slay
the adversaries of Osiris and imprison the (7) Sebau, on his behalf: I
am
thy kinsman, Horus.
I
have fought
I
am Thoth who
for thee,
and have prevailed
effect the
am
Tattu
;
and Tattu
am
I
(9) Tatti, the is
in the
my
and who
(8)
House of
the
son of Tatti, conceived in Tattu and born in
name.
with the mourners and weepers
(10) Rechit,
name.
triumph of Osiris over his adversaries
on that day of Weighing of the Words Prince, which is in Heliopolis. I
for thy
effect the
who
wail over Osiris in
triumph of Osiris over his adver-
saries.
Ra
issued the
mandate
to
Thoth, that he should
effect
triumph of Osiris against his adversaries, and the mandate
Thoth hath executed. I am with Horus on the day of covering opening the fountains heart
is
motionless,
for
is
the
what
and of the refreshment of (12) the god whose
and closing the entrance
(11) Teshtesh
to the
hidden things
in (13) Restau.
B
;
BOOK OF THE DEAD.
2
I
am
with Horus, as the avenger of that
arm of
Osiris
which
Sechem.
in (14)
is
left
from the (15) Tank of Flame on the day when the adversaries are annihilated at Sechem. I
enter
I
am
in,
and
come
I
forth
with Horus on the day when the festivals of Osiris are
and when
celebrated,
offerings are
made
[to Ra],
on the Feast of
the Sixth day of the Month, and on the Feast of Tenait {16) in Heliopolis.
am
I
him who
the Priest (17) in Tattu and exalt
is
on the
Height. (18)
am
I
Abydos on the day when the
the Prophet in
earth
is
raised.
am he who am he who
I I
seeth what
is
shut up at Restau. (19)
reciteth the liturgies of the (20) Soul
who
Lord
is
of Tattu.
am the Sem-priest in all that pertaineth am the Arch-Craftsman, on the day
I
I
Sokaru
is
am
I
Hoeing
O
laid
upon
its
as
which the Ship of
stocks. (21)
in Suten-henen. (22)
ye
him you
in
he who seizeth the mattock, on the day of the Feast of
who
bring beneficent souls into the house of Osiris, do
ye bring the soul of let
to his office.
N together with
see as you see, let
stand,
and
as
sit
you
you into the house of Osiris
him hear sit
[in the
as your hear, let
house of
him stand
Osiris].
O
ye who give bread and beer to beneficent souls in the house of Osiris, do you give bread and beer at the two periods to the
iVwho is with you. O ye who unclose the ways and open
soul of
the roads to beneficent
ways and open the him enter boldly and
souls in the house of Osiris, unclose then the
roads to the soul of
come
forth in
peace
without repulse. will,
No
is
with you,
let
at the house of Osiris, without hindrance
Let him enter at his pleasure and go forth
triumphantly with you
shall order in the
is
N who
house of
;
and
let
at his
executed which he
Osiris.
lightness of his in the scale has
(23) relieved of his case.
that be
and
been found and the Balance
PLATE
I.
Papyrus
in the British
Museum.
No. 9901,
Set Navili.e, "
Rook of the Dead,"
I,
PL
I
and
II.
/
PLATE
II.
BOOK OF THE DEAD.
BOOK OF THE DEAD. Notes.
The is
text taken for the basis of the translation of
that of the papyrus of 1.
The
Huneferu
here translated
title
;
is
Ag
of
M.
at
Ag
papyrus
the
who lived the XlXth dynasty. The most common
of Huneferu,
the beginning of
the papyrus of Ani.
i
Naville's edition.
usual
that
representing the third period of the text.
Chapter
in
the
all
papyri
occurs however in
It
the days of Seti
in
It title
found
also
is
of Chapter
i
I,
in
in the
isXra^11^i2i1Tj|'
older manuscripts
"Chapter of coming to the divine Powers attached to Osiris." These divine Powers are Amsta, Hapi, Tuamautef and Qebehsenuf, the children of Horus, who stand upon the lotus which springs from the water beneath the throne of Osiris, in pictures of the Chapter
Psychostasia.
124 bears
same
the
manuscripts, which sometimes begin with 2.
s=»
T|
^
I
'Iv^
^ V^ QA
I
.
the
in
title
older
it.
These are two very
difficult
words, and very different meanings have been assigned to them.
But when the entire evidence
Each of of
is,
its
first
utterance.
It
result
is
plain enough.
a \0709 of
letter the
»
.
some
The
and even
proof,
g
270), "
>
T|
is
'raising.'
'causing to
Horus hath given
n ^^ the rising
I
www from
TV
."
expressive
,
kind.
~|, ^es,
the only true, meaning of
This rise.'
is
too
Each
question therefore
what are the meanings of the simpler forms
'rising,'
is
is
causative — —
The most common, indeed
(1.
examined the
the words has for determinative the sign g7\
some kind of
has for
is
and
Tl
is
well-known to require
The Pyramid
his children that they
In the same religious
text of
may
text,
the funereal couch after the c^ot
made over the dead. The 'raising up' or 'resurrection' here spoken
raise thee
248,
1.
jj
Teta says
^j
,
up Tl
the recita-
tions
of
is
said not
only of the soul but of the body of the deceased person.
The
papyrus of Nebseni has preserved two chapters, to which M. Naville has assigned the numbers 177 and 178.
B 2
—
BOOK OF THE DEAD.
"•Z^-l^^PfT.^kl Chapter of raising up the Chu, and giving
life to
Soul in the
the
Netherworld.
Chapter of raising
2ip the body,
of giving
it eyes
of ears, and establishing the head, made firtn on 'S/'
hat,
which has
is
fallen,
Hebrew n7S^. p.
221, note
The
not simply the body
hke the Latin cadaver, the Greek Tratisactions
(See
meaning of
'Sn^
® m ^«
and the
Hebrew
It
tablet of the
like.
said of
is
Thoth
and
I
'^
* Sharpe, E./.,
The
'^N^
JT'
Jl
is
/K
applied to sound as well
^ 1^
'^ S ^^ ^''' ^e '
mouth."
As
'Iv^
^^^
a verb
1
same period reads '^^^ 17, instead of '^n.
correspond by their
'
glor)'.'
name
is
^^
^H^
"^
The word has nothing
at sunrise
^^^
^
glorj-,'
|
'
^|\
eclat.'
very closely with the devas of
-^ ® are called
and the horizon names from their ec/at.
® v\ .^ '
'
on the pious hj-pothesis
I
to
do with
applicable to the heavenly bodies, the sun,
the glittering ones,'
derive their
clear,
wretched orthography * of a
Xafiirpocptviu'a.
Chapter
fill
of their having obtained
'
is
it
(in the
'^ ® ^
of the
Indian mytholog>', and the dead
It is particularly
'
pi. 97-
in the title of
® y\
but
'
is clarifico, glorifico.
The papyrus Da which
}^V
fi
eclat,
clear utterances of his
corresponds to the Greek clareo,
luminous
'
French
XlXth dynasty)
them with the
glorified
'
and hence bright, splendid, illustrious, Like the Greek Xa^-n-po^, the Latin clarus,
^pf!^, or the
as to light.
not
is
distinct, glittering, coruscans,'
the
the
Vol. VIII,
Arch.,
Bib.
Soc.
v-wfia,
2.)
true
glorious,'
the dead body, that
is
it
;
a fid the possession
its props.
^?//,
and
'
intelligence.'
moon and
^^^
)jl
stars 'fire'
—
BOOK OF THE DEAD, There
are,
HT
the form
it
true, variants in the title of
is
^^ v
'
The words
glory,'
by
and the
v STl
Jiiadt-heru
in the
and other tombs representing
excellent evidence showing that
has the sense of
sense of veridiqiie
'
untenable.
is
v\
1
heru
Q[\
p.
is
192,
quoted a passage from a chapter (now numbered 181
S^
S^
which
edition) in
V\ QA
I
divine
It is essentially a
The
Egyptian text
is
'
note, in
M.
have
I
Naville's
'want of success,
signifies
not
'
failure.'
it
title
is
(see "Altar at Turin," Tra?is-
appended
to Mr.
Bonomi's
article),
used of mortals supposed to be
and
living.
translation "juste de voix," limits the conception of viadt to
one of
its
secondary acceptations.
M\
act, that of
4.
\
semaat heru
Thoth
an
still less is it
;
and
a
verb.
It
is
ellipse of
is
also,
and
done through
necessarily so, a divine his utterances.
many others
is
not a preposition,
a demonstrative particle, like the Latin
Hebrew ^n.
particle followed only
There
it is
is
in this place as in very
en, ecce, or the
Nothing
more common than
is
by a proper name,
e.g.,
on the funereal
the verb
'
saith.'
The
particle
is
used
like the
'En See Denkin,
rex
Edwardus debacchans
II, 71 b,
72
a, b, loi b ; cf.
98
//,
is
c,
and
III,
I
260
an
corres-
ut leopardus.'
116
this
figures.
not the slightest reason for supposing that there
ponding Latin one under the Scottish picture of Edward
*
voice
heru really signifies "one whose voice
fiiailt
actions. III, pi. II, li?ie 10,
in no
V
I
But the
victorious, triumphant.'
In Proceedings S.B.A., Vol. VI,
'speech.'
Law."
'confer
signifies
performing this office.*
M. Deveria has produced
ci
latter
religious formularies recited
There are numerous pictures
divinities.
3.
The
^^^
'
H'^
'remember,' and
identifying the deceased person with Osiris
priests,
priests
^v vQD
and meaning.
'^ ®
'
17, giving
be considered as giving an erroneous
IT
are different in origin
Chapter
^" ^V^^Q of the excellent authority of
'
8i()
these variants, they must reading.
5
c.
BOOK OF THE DEAD. When
do not wish
here," I
than
(
^^
L/
.
.
.
to imply that
(J
son who revives his name."
and nothing
" It
^^^,
(
W^
is
should in the frequent expression
I
his
is
translate
I
^^
is
Thoth— who
the verb to
\
H
is
any more
be,
K.,
'turn,' has
the different significations of the Latin 'vices.' later recensions this
In the
The deceased
petitions.
" before thee,
O
chapter
is
among
asks,
Lord of the gods,
lengthened out by other other
things,
to
appear
Madt, may I rise up a living god, let me shine like the divine host which Let my steps be lifted up in is in heaven, let me be as one of you. Let me see the ship* of the holy Sahu [Orion], Cher-abaut. traversing the sky
of the Tuat
* This
let
me
not be prevented from seeing the lords
[the Netherworld], smelling the fragrance of the sacrificial
one of the meanings of
is
simply mean
;
to attain the region of
'
1
\
,'~v:2*c;
,
but in this place
going round in a ship.'
C
it
may
BOOK OF THE DEAD.
lO offerings
made
Cher-heb [the
me
Let
to the divine host, priestly ministrant]
sitting with
make
for
me,
let
not
my
them.
Let the
my
invocation over
and
soul
coffin.
Let the divine ship
prayers of propitiation.
hear the
Neshemet advance
and
its
possessor suffer
repulse."
An
invocation to Osiris follows.
" Hail to thee, Prince of
Amenta, Osiris, lord of Nifura grant that I may advance in peace towards Amenta, and that the Lords of Tasert may receive me and say to me, Salutation Salutation in let them make for me a seat by the Prince of the divine Peace Powers, let the two Chenemta goddesses [Isis and NephthysJ receive me, in presence of Unneferu, the Victorious. Let me be a follower Let me assume all of Horus in Re-stau, and of Osiris in Tattu. forms for the satisfaction of my heart in every place that my Genius ;
'
!
!
!
'
{Ka\ wisheth."
The
following rubric
connection with
found as early as the XlXth dynasty
is
this chapter,
attached to Chapter
but
it
seems
in
have originally been
to
72.
" If this discourse
learnt
is
upon
earth, or
written
is
upon the
he (the deceased) may come forth upon every day that he pleaseth and again enter his house without impediment. And there coffin,
be given to him bread and beer and
meat upon the table of Aarru [the he shall of Ra Elysian fields of Egyptian mythology], and there shall be given to him there wheat and barley, for he shall be flourishing as when he shall
:
flesh
allotment in the
receive
Fields
was upon earth." Chapter
i
is
followed in
the learned editor calls the
copies that
i
B.
text cannot
M.
Naville's edition
This chapter
is
found
in so
very few
The two texts widely from each other. It was known as yet
be restored.
M. Naville differ however down to the Roman period, though not of the Book of the Dead. published by
by another, which
inserted into copies
Chapter of ititrodvcing the Mvmmy into the Tuat on The 124th chapter bears a similar title. The the day of burial. word here translated mummy is probably not to be understood of It is called
the visible
The
mummy,
but of
tiie living
personality which
chapter opens with an invocation, " Hail to thee,
it
enclosed.
who
art in
Amenta, the Osiris, [the deceased] knows thee and thy name, defend him from those Worms which are in Restau,
the sacred region of
who
upon the
live
BOOK OF THE DEAD.
I
men and
The
flesh
of
names of the Worms were in the text they cannot
swallow their blood."
given, but in
now be
I
consequence of the gaps
The
recovered.
chapter finished
with prayers in which the deceased identifies himself with Horus,
who
has taken possession of the throne which his father has given
him he has taken possession of heaven, and inherited the earth, and neither heaven nor earth shall be taken from him, for he is Ra, His mother suckles him and offers him her the eldest of the gods. breast, which is on the horizon at Dawn. ;
VIGNETTE TO CHAPTER
CHAPTER
IX.
n.
Chapter for Coining forth by day and Living after death.
Oh come
thou Only One, (i) who shinest from the Moon,
forth
amid
that train (2) of thine, at large,(3)
and
let
let
me
me
be
revealed (4) as one of those in glory. (5)
And when to
do
the Tuat
his pleasure
is
opened
to the gods, let
upon earth amid the
N come
forth
Living.
Notes. This chapter occurs in only two of the ancient MSS. collated by Naville
Ae and
:
I.
It is
the
and Only One,
is
one of the many
a
appellatives of the Sun.
from
also found in the papyrus of Ani.
'unicus,' the Sole
I
.^
Pf.
Moon.
Cf.
He
is
here represented as shining
note on Chapter 132.
C 2
/;/
or
;
BOOK OF THE DEAD.
12
2-
*^^ Wi
r^
5
1
'
multitude, throng, train,' here put for the
'heavenly host,' the aKpno9 aarpwu ©xAos (Euripid., J^r 596), or the
Hebrew DiDlTn Osiris
is |
3-
^^1!!.
^ rTf ?
oldest MS.,
fl
bes-kua aim aad{n)u, which signify literally, "antecedunt
The word
salutantium.'
j
1
"^^
l>efd.
The names
of the second animaZ in the earlier texts, whethtr
they stand for hyaenas chase
C I
]
ft
^^
v'^ttK'
°^
^'^^
other animals of the
\j\\, imply either sj)ecd or ferocity.
* See also in Plate later papyri.
j
XI
And what must
the Vignette frcm chr.ptcr 17 in the Turin and
all
the
BOOK OF THE DEAD. we understand under It is
the latter term
We
?
65
must look
to the context.
He
of a god speaking of himself and of his attributes.
is
proud
of them, and certainly does not wish
them to be taken in a bad we should do so. We have only to
Nor is it necessary that remember what we learnt at school. sense.
Cicero {de Sen.,
10, ^t,) contrasts the 'ferocitas
juvenum,' the
high pluck of the young, with the 'infirmitas puerorum,' and the '
gravitas'
and
'
matuntas
'
of later periods of
life.
Livy uses the term ferox, in the same sense as Cicero.
What we have '
to understand
mettlesome, of high, unbridled
of the Egyptian expression
is,
spirit.'
In the later texts the Bennu bird has been substituted
for the
beasts of the chase. '•^^^^j
another word sense,
^.^w^
when spoken of
pertinacity,
/^^^
or
the
enemy
which
obstinacy,
but
This
.
but
;
are,
all
of
it
the earlier ones give
is
often used in a
bad
merely implies tenacity,
course,
bad things
very
in
opposition, but in themselves virtues of a high order.*
The word
JD V I
S ^^
Silence,
^^
m\
I
;
^^° appear
'
In addition to
Greek world. of
eKelvi^
of Fla?ne.
into being the gods out
this interesting utterance of
The
Cynocephali
at sunrise over the Tafik
to note the idea of Silence
vf.ivovfiivr]
divine
of
to inactivity.
gods, or powers of nature.
1]
the
for
same who bringeth
^he
or i-educeth them
we have
name
used as a
is
The
I
^
^h
Egyptian theology,
as the origin of the
notion was also current in the
writer of the Philosophiimena (VI, Trapa
ro'i's
"EWijffi 2(7?y.
It
22) speaks
was from
this
source that the early Gnostic Valentinus borrowed this item of his system.
taken
it
St.
Irenaeus {Haeres,
II,
14) charges
him with having
from the theogony of the comic poet Antiphanes. * Columella speaks of the "contumacia pervicax boum."
K
BOOK OF THE DEAD.
66
CHAPTER XXV. Chapter ivhereby a person remetfibereth his name in the Netherworld.
my name be remember my name Let
me
given to
in the
Let
Great House.
in the House of Flame wherein the Years are counted and the Months
me
on the Night are reckoned, one
(i)
by one.
am He who
I
dwelleth
Eastern side of Heaven in
my
train, I utter his
:
and
name
Heaven, and who sitteth on the there be any god who cometh not
in if
at once.
Notes. Every Egj'ptian Temple being symbolical of Heaven, had
I.
Great House in^^^lTT] and as
most sacred adyta
The
at
its
House
of Flame
€72^"^
its
'iq'-^'
the extremity opposite to the entrance.
former occupied the central position, like the Ladye Chapel in
our cathedrals, and the
latter
stood by the side of
it.
CHAPTER XXVL Chapter whereby the Heart
He Heart
t
saith
:
mine
me
(i) is given to
Heart * mine
to
me,
to me, in the place of
my
have
Heart that
a person in the Netherworld.
in the place of
Whole Hearts
may
Hearts
!
Whole
!
me
but (2) I shall feed upon the food of Osiris, on the eastern side of the mead of
Let
amaranthine flowers.
Be mine
it
rest within
;
(3)
stream and another for
a bark for descending the
ascending. I
go down into the bark wherein thou
Be feet for
my
art.
me my mouth wherewith to speak, and my and let me have my arms wherewith to overthrow
there given to
walking
;
adversaries.
'
\J
db, 'heart.'
t
2v\
'^''^">
'
whole
heart.'
POOK OF THE DEAD.
6/
Let two hands from the Earth open my mouth Let Seb, the Erpa of the gods, part my two jaws (4) let him open my two eyes which are closed, and give motion to my two hands which are powerless and let Anubis give vigour to my legs, that I may raise myself up upon them. :
;
:
And may Heaven and
am
I
Heart,
I
Sechit the divine one issue
my
me
lift
up, so that
may
I
arise in
behest in Memphis.
my Heart, of my arms
am
in possession of
I
am
and
possession
my Whole my
possession of
have possession of
I
legs. (5) [I
to
my
do whatsoever my Genius willeth, and body at the gates of Amenta.]
my
Soul
not bound
is
Notes. •0' I.
cally
The
Egj'ptian texts have two
WTitten
=0"
[
f
^^.
-^^ O"
and
ab,
The two words
t^ katu*
for the Heart,
also
written
are
phoneti"^
AW O" R
w
Ci
-ill
I
names
and
commonly used synony-
mously, but they are sometimes pointedly distinguished one from the other.
Etymologically
of lively motion
[1
J
^
j
[I
m"
^'^
Greek
ab, like the
avavarw^ aaXeveaOai) with
connected with the sense
is
and
Kpacdio
Kuphla, Kpattrj (8ia to
Other Indo-
Kpatatvw,
European names, our own heart, the Latin cor {cord-is), the Sanskrit hrd, and the corresponding Slavonic and Lithuanian names have the same origin.
From in
the orthography of
popular opinion with
And
its
=^ ^ o
W
from various uses of the word
to
is
attached to
0^
^ I
and
[
«
^T
(^
>
it,
especially the
-^^ ^ oW
instance to the
conducted according to the medical Papyri. probable that
have been connected
appears to denote not merely
it
that
all
It is for
it.
seems
position in the anterior part of the body.
the heart, but the heart with
lungs which embrace
it
And
that air
not im-
is
it
organs of respiration, are
closely connected words. * This variant already occurs
is
on the
coffin of
Amamu.
K
2
,
BOOK OF THE DEAD.
63
But perhaps the best argument may be found in the Vignettes of chapter 28, where the two lungs are actually drawn as in the hieratic In others (as papyrus (PL 2) published by Sir Charles Nicholson. Leyden, T. 16) even the larynx
The
Italian
word corata
(See Plate X.)
is visible.
immortalised through
is
its
XXVIII), but
occurrence
want of a better English term than the butcher's technical \\or6. pluck* I use the expression whole heart.
memorable passage
in a
Btit,
2.
This
I.
[
AAAAAA
in
Dante
is
{Inf.,
for
the most frequent reading both in the «
I
But some, texts have simply ^^^^^^^ omit the conjunction before others and which is certainly a mistake, The sense is not much affected by this omission. the verb.
earhest and in the latest papyri.
1
[1
the
is
name
^\ °°°
X
One
of a plant which frequently occurs in
the medical
It
W
is
required in the sacred laboratory of Dendera. I
of the kinds
is
named
kaiu of the Oasis
VN Jl
name
of this chapter the
determinative
'j'T'
this mythological
vegetation 4.
,
of the plant
which
'mead
KIOUOT, amara^ithus.
is
is
C3
I
It is
.
rv-^'^
I
In several copies
followed by the geographical
really implied in the context.
of amaranth' suggested by the Oasis
Was and
?
This sentence
On
one.
My
I
also mentioned among the aromatic plants
identified with the Coptic
its
v\
\\ vl kaiu
prescriptions.
(
©
[
The 7nead of attiaranihine flowers.
X.
Cf. the Semitic
signifies if not, unless, until, but, but surely.
the
title
chief difficulty
is
a repetition (in other words) of the preceding
Erpd, see Tratis. Sac. Bibl. Arch., XII, 359. about understanding it as compounded of
[—1
and
„,
D
,
and
signifying keeper of the Pat, that
is
of the deceased
(human beings), is that Seb is essentially the Erpd of the gods. Erpd is one of those titles which cannot be translated without perverting the sense of the original.
* In late Latin coralhivt, corce, cctaaille.
In Carin
h
whence the Romanic forms corajhe, corata, LcJicrcns we find "la coraille del cuers."
coraiella,
BOOK OF THE DEAD. This passage
5.
is
in
[
is
]
some
e.g.,
it,
but in other texts of the same
The
Aelteste Texte, 34, 14.
an addition
Book
a very frequent formula not only in the
of the Dead, as the papyri give
nature; see,
69
to the
original text.
next passage included It
occurs however in
MSS.
excellent
CHAPTER
XXVII.
Chapter whereby the Heart of a person is not taken from him in the Netherworld.
O
upon Hearts, and who pluck out the Whole Heart and whose hands fashion anew the Heart of a person according to what he hath done lo now, let that be forgiven to him by ye gods
who
seize
;
;
you. (i)
O
Hail to you,
Let not
my my
ye Lords of Everlasting
Heart be torn from
me
Time and
by your
!
fingers.
Heart be fashioned anew according things said against me. Let not
Eternity
to all the evil
Heartof mine is the Heartof the god of mighty names (2), of the great god whose words are in his members, and who giveth free course to his Heart which is within him. For
this
And most keen of insight {3) is his Heart among Ho to me Heart of mine I am in possession of thee, fall not away from me master, and thou art by me dictator to whom thou shalt obey in the Netherworld. ;
!
;
;
the gods. I
I
am am
thy the
Notes.
There is a great difference here as in so many other places between the MSS. of different periods. I long ago translated the I.
wywv of the Todtenbuch by non ignoretur a III vobis,
M.
M. de Rouge,
after
Naville pointed out the fact that in
the particle
^
did not occur.
It
some of
now appears
not found in any of the older MSS., and
omitted in hieratic papyri. lated differently,
and
this is
vobis.
But
the oldest
MSS.
me, by non renuatiir a
The passage
I
that the particle
is
have also found
it
must be possible through a slight change therefore
transin the
!
BOOK OF THE DEAD.
70
® f^
interpretation of
The pronoun
vobis.
refers to
For
^
I
which
what he hath done
'
v\
° °jp
%
'=
'
^
,
a
of the last clause. is
Thoth, and the
Heart of the great god who
this is the
illi
A/\AAAA
in the older texts follows
The god of mighty names
2.
"
'
from ignorare to ignoscere ; ignoscatur
R.
.
is
in
later texts
read
Hermopolis."
According to another reading
new, fresh, young, vigorous.
CHAPTER XXVni. Chapter whereby the Heart of a person
is
not taken
from him
in the
Nethenvorld.
Lion-god
am Unbu(i), and what
1
Let not
O
thou
Whole Heart
this
Champions
I
(2) in Heliopolis
who
abominate
of
is
the block of execution.
mine be torn from me by the divine
!
clothest (3) Osiris
and hast seen Sutu
:
thou who turnest back after having smitten him, and hast accomplished the overthrow :
This Whole Heart of mine remaineth weeping over
itself
in
presence of Osiris.
proceedeth from him,
Its strength
it
hath obtained
it
by prayer
from him. 1 tlie
and awarded to it the glow of heart at hour of the god of the Broad Face, and have offered the have had granted to
sacrificial
cakes in Hermopolis.
Let not I
who it
thine
Whole Heart
this
it
in
its
abhors and taking
hand
of mine be torn from me. (4)
It is
and vehemently stir your Whole Sechit-hotepit and the years of triumph over all
entrust to you
Hearts towards that
it
after thee.
place,
all
provisions at thine appointed time from
— BOOK OF THE DEAD.
J
\
And this Whole Heart of mine is laid upon the tablets (5) of Tmu, who guideth me to the caverns of Sutu and who giveih me back my Whole Heart which hath accomplished its desire in presence of the divine Circle which
The
in the Netherworld,
and the funereal raiment,
sacrificial joint
them bury them.
is
let
those
who
find
(6)
Notes. Unbu,
1.
^^
Jiv'^
Nu and
the offspring {Todt.^ 42, 19) of
Hawthorn
the word unbu means the
This god
bush. in the
is
^"^^ °^ ^^^
^^
called
Pyramid Texts (Teta
or
names of the
As
Nut.
common noun
a
some other kind
4" 1^1^^^^%
solar god,
of flowering
Unbu'
'the golden
We
have no means of determining word, which as an appellative expresses an
the exact sense of this
39).
by the Sun and by the
attribute possessed both
fruit,
or
foliage,
other parts of the tree.
Champions.
Divine
2.
papyri,
^^^
[I
^^^zz:^
^
occur in the same MS.
in the later
I
Clothest.
\>
1
is
help.
the determinative of 4.
M.
the note
:
^3
[
is
in
as
t
of the
the
earlier
do not
certainly
Champions.
many meanings, and
the right one.
Some
\
and sometimes both readings
in the divine
a word of
generally determines which
we have no such
;
[
Such determinatives
denote very pugnacious qualities 3.
^^
Q/^
the context
In the present instance
more recent MSS. give
1 1
,
clothitig.
Pierret here breaks off his translation of the chapter, with
"
La
fin
de ce chapitre
est
absolument
inintelligible
;
les
variantes des manuscrits hieratiques ne I'eclaircissent pas."
Like many other portions of the book corrupt,
and the
this
scribes did not understand
They have probably mixed up grammatical sense.
chapter
it
is
hopelessly
better than
do.
different recensions without regard to
The deceased
but immediately afterwards we
we
addresses gods in the plural ,.^^^ III have the singular suffix a. '^
^
.
,
BOOK OF THE DEAD.
72
The word
50.
^
Tablets ox records.
5.
o'vNc.i
memory
But there which 6.
for
last
older
The
singular.
The
latter
accordinglv to be
is
sign
plural
of.
merely indicates a
or collective noun.
As
ID.
the
in
spoken
is
Mf^JVi- which
has reference to
suffix
life
"jj
the
Triumphant
So Aa^ the papyrus of Nebseni.
one.
0^=1
Another authority (B.M. 7865) quoted by Dr. Birch has like Ra, the Triumphant One.
The formula texts
;
"How
I
great art thou"! occurs in other primitive
Aelteste Texte, PI.
cf.
/
/
5,
lines
7
and
In line 8
8.
it
occurs
twice.
CHAPTER
XXXI. who come
Chapter whereby the Crocodiles are repulsed
Words of Power from a person Back, in retreat
who
live
by the Words of Power,
I utter (2) that
his
Name
name
of the other
is
that
(5) its
which concerneth
of Power.
I
it
and my
eat,
;
name
the
Thine Aspect
Heaven determineth all
;
is
teeth
not against me,
who
of one
Fixed Lata.
granteth that two of is
Batta
(3),
and the
(4)
my Word of Power determineth my mouth determineth my Word are like flint, and my grinders are
hour
and
Come
!
(i)
of the great god,
Messengers* should come
carry off tlu
in the Netherworld.
Back, Crocodile Sui
!
to
;
like the Cliff of Tuf. (6)
O
thou
who
Word
of Power
thine
own Word
a watchful eye against this
art sitting (7) with ;
do not thou carry
it off,
O
Crocodile
who
livest
my by
of Power.
Notes This chapter It
readings of
but rarely found in the more ancient collections.
Queen Mentuhotep, but M. Naville gives the only two early papyri. The later recensions add a text
was on the
which we
is
coffin of
shall find later
on
in
chapter
69,
connection whatever with the present chapter. * See chapter 29, note
i.
and which has no
^ BOOK OF THE DEAD.
^8
The Words
1.
Power are supplied
to the
deceased by Thoth
chapter 23.
in
The Turin
2.
thou utter," as I
of
read
l\
if
and those which agree with
text
it
the Crocodile were about to use the
\ "^ e^^.
\ was
The
was farther improved into
^ —o^
[\
Word
Do
which
not
of Power.
corrupted into |^, and
first
,
read "
|^
(j
in its turn necessitated
the addition of a suffix of the second person.
This
3.
one of the
name was changed in the Beni'f. divine Ape J
later texts to the
more
familiar
^^
L,
Fixed Law,
4.
'—^
or
—
^yT\
^^^
'
central idea of theology
Book of the Dead is that of Regularity, whether in permanence or change. Those things alone are divine -which abide
in
the
unceasingly or which recur
(^
^
The word
Determineth.
5.
accordance with undeviating
in
^
r-
rule.
here, as in other places,
has the sense of circumscribing, as in a circuit
-^
Q,
prescribing
the limits, fixing and determining.
The
6.
Cliff of Tiif
^_ ©,
literally 'his
in allusion to his frequent title "q Sitting.
7.
/5A
.
Here
The
I
Jzl
Pc and
follow
scribe of
^^
Ca seems
1 \^ XZ>C
to
cliff,'
namely of Anubis,
.
the papyri generally in reading
have been thinking of
—— «
vX
of a well-known magic text (Unas, 320).
CHAPTER XXXn. Chapter whereby the Crocodiles are repulsed who come
Words of Power from Osiris standeth
him
up upon
carry off the
the glorified in the Nethern'orld.
his feet; (i)
his
company of gods
raise
up.
O
Son who conversest with thy
one from these four live
to
father,
(2) crocodiles here
by the Words of Power.
do thou protect
who devour
this
Great
the dead and
BOOK OF THE DEAD.
79
know them by their names and their way who protect his own father from them. I
Back, thou Crocodile of the
What thou
Stars. (3)
execratest
the head of Osiris, but
am
I
have come, and
I
am
thou execratest
For
thee.
I
am
is
upon me.
am
ujDon those
livest
who
is
who
upon me.
I
upon
livest
impurities.
Let not the red flame be upon
who
What thou
(6).
my
grasp,
is
upon
livest
execratest
[For
I
is
which
that
upon me.
am Tmu.
(7)]
and those depend upon
yet.
arrayed and equipped with thy
with that which I
who
water be inflicted upon me.
fiery
which are not I
hast devoured
Septu. (5)
All things which exist are in
me
I
Osiris.
between the hours
Let not thy
Thou
AVhat thou execratest
Back, thou Crocodile of the North, lieth
is
it
Ra. (4)
Back, thou Crocodile of the South,
What
and
on the Setting
livest
upon me.
Back, thou Crocodile of the East,
devour their own foulness.
who
\\'est, is
of living,
Words
above and with that which
is
of Power,
O
Ra;
below me.
have received increase of length and depth, and fulness of
breathing within the domain of
He
hath given to
are destroyed.
me
my
father, the
that beautiful
But strong
its
is
Great one.
Amenta
in
which the
living
possessor though he faint in
it
daily.
My
face
The I
is
Urseus
am
unveiled, is
and
upon me
my
heart
is
in its place.
daily.
Ra, who protecteth himself, and no
evil things
can over-
throw me.
Notes. This chapter precedes
it.
is
There
in
even worse condition than the one which
are a few scraps of
it
on a
burg which M. Golenischeff assigns to the
coffin at St. Peters-
earliest
period.
The
MS. which is of any use, Ba^ the Berlin papyrus of Nechtuamon, is here in a very mutilated condition, as may be seen on referring to M. Naville's edition. only early
I.
St.
Osiris sia7ideth up vpo)i his feet.
Petersburg lends
its
So
Ba ;
but the coffin
at
support to the text of Bekenrenef (of the
!
BOOK OF THE DEAD.
8o
name
26th Dynasty), which opens the chapter with the
"^=5
"^^
o
y
-ss=>.
''
of a crocodile
Let the Great one
upon
fall
his
belly "
The
2.
ancient text had only four crocodiles, and only four are
mentioned eight
in the
two
;
The Turin
of Bekenrenef.
text
But the
each of the cardinal points.
for
text speaks of Saitic text
already has two invocations instead of one for each crocodile.
The
3.
supposed
sense of this
to chapter
t,
Besides the
®
I
[1
—
r-
[
8
s,
CUOK is
"^^^
v,L^
1
whose name
is
Every
obvious.
star
which
sefs is
be swallowed by the Crocodile of the West.
to
stated in note
the
myth
^^ I
-7f
1:5
that the
'=^^
are stars*
/
AA Jr
the stars which set and
'
the circumpolar stars, whose navigation
continuous, there are the
is
was
It
very significant. 8 n
^
and
I
®
^
fi
1
have the sense of
9
turning back,\ and the only stars whose apparent motion
is
ever
retrograde are iht planets. All these stars are supposed as divinities to aid in the navigation
The Egyptians could not have had a correct (which only became possible through Kepler), but
of the Bark of Ra.
planetary theory
they understood at least that the motions of the planets were regular,
and
that they
depended upon the Sun.
have derived the data Instead of
4.
Bekenrenef has
*
1
®
I
T
"^'^ MV-
Ra
for his theory
the
name
from
of Sut
Eudoxus his
is
is
reported to
Egyptian instructors.
found
in the later texts.
L ii
^s
a
feminine noun
and proper nan.e
occurb
in
tl.e
Pyramid Texts (Unas, 644). t Bnigsch has produced excellent evidence for the supposition that
or
Q'
^
signifies Ihe
nuo (timings of the Sun, that
being the southern solstice and
w
the northern.
is
1
if
TT
at the solstices,
TT
Q
1
BOOK OF THE DEAD.
PA ° %^ J,
Septu,
^,
A
appears in chapter 130,
The text
6.
is
7,
in
the 'armed,' one of the Solar
Pyramid
appellations, already found in the
M.
which he most probably derives from
some
-g"^
—
Pierret has
qJI
or
offrande,'
'
J C^3)
a
^
>
But Ba, our oldest authority, has
papyri.
Bekenrenef has
Mn-.'^ind
He
{Unas, 281).
texts
connection with the block of execution.
here hopelessly corrupt.
reading found in
8
j-^
^
D
(jf]
The Turin copy has
.
]
;
and the context does not help us. Of these four readings (and there are probably others which I do not know) that of Bekenrenef seems to
me
will
am Tmu.]
[I
possible applications that
These words are not
Ba, but they occur
in
other copies, and the omission of the divine
the crocodile
is
an evident
The chapter ends our
many
but - - " has so
;
I
not venture to suggest one. 7.
all
the best
here,
name which
m
stops
fault.
and what follows
earliest authority is that of
is
an addition But even
Bekenrenef.
already corrupt, and requires to be corrected by
for
which
this text
is
more recent ones.
CHAPTER XXXni. Chapter whereby all Serpents are kept back.
Oh
serpent Rerek, advance not
!
Here
Seb and
are the gods
Shu! Stop
!
or thou shalt eat the rat which
Ra
execrateth,
and gnaw
the bones of a putrid she-cat.
NOTK. This chapter resembling
it
often found in coffins.
is
in the
the opening words.
tomb of Horhotep It
is
made
and to the
tells
him
that the speaker
dead
a chapter
is
much
(line 364), at least as regards
addresses Rerek and
another deity are coming, allusion, however,
There
rat
and
the impurities and abominations to which the
is
cat.
damned
that
Shu and
Horus.
These
No typify
are liable in
the world to come.
M
BOOK OF THE DEAD.
82
CHAPTER XXXIV. Chapter whereby a person
not devoured by the dweller in the
is
shi'ine. (i)
O out
Urgeus
am
Flame which shineth, and which openeth the column of Tenpua (3) [otherwise said the
I
!
the
—
eternity, (2)
column on which
are blossoming plants.]
Away from me
!
I
am
Lynx goddess.
the
(4)
Notes. I.
It
is
not possible to say what
^^
H/
Every word almost
^•"^^'
puzzle to the Egyptian scribes,
The Turin
ways.
Eater of
the
f. ^
meant by was a
in this tiny chapter
altered the text in a
the head, -
hundred
instead of -
,
even Bekenrenef has
as
actually
text provides against the persons being bitten by
h
it.
\r2
Open out Eternity "XJ^
2.
who
here
is
D X
^^ ^1
This
\.
most approved reading even in later times. shineth on the brow of the Glorified ones.'
is
But
the in
oldest
and
Ee the flame
'
3.
A
unknown
quite
The MS. which
'^
,
-wvAAA
contains
deity it,
and most probably a mere blunder.
Ca, suggests another reading Tenpua with
the determinative of plants. (j[
^
-I
vl renpit was
This not proving
But
substituted.
all
satisfactory,
was mere con-
this
jectural emendation.
4.
The Lyjix
goddess,
^^ c-^^
)Ny
this deity is generally translated l,ynx,
an animal of the
feline species closely
notion expressed by the
name
is
\)^
and
it
is
same
This deity
is
of
certainly applied to
resembling the
that of swift speed
(See Diimichen, Rec. lY, 100, where this verb others of the
The name
Maftit.
is
cat.
But the
^^ in
\ -A.
parallel with
sense.)
again mentioned in the 39th chapter as taking part
in the conflict with the
dragon of darkness, and
it
is
named
strange magic formulae already found in the Pyramid texts.
in the
She
is
BOOK OF THE DEAD. called
-^
c:^:^^
defends the deceased of
whom
known
at least,
to us as
L-f (td.,
(Teta 310), and she apparently
,
303) against two serpent divinities, one
1.
^
^''^^^
rj|
8^
T'eser-tepu (praedaro capite),
is
one of the forty-two assessors of Osiris {Todtenbuch,
125-33)-
CHAPTER XXXV. Chapter whereby the person
not devoured by a Serpent in the
is
Nethenvorld.
Oh
Shu,
They
Hathor.
Here
The
here
is
under the wig
conversely^
(i) of
scent (2) Osiris.
the one
is
and
Tattu,
who
to
is
They
devour me.
wait apart. (3)
serpent Seksek passeth over me.
Here
are
Osiris
is
The
wormwood
bruised (4) and reeds.
he who prayeth that he may be buried.
eyes of the Great
One
are bent down,
the work of cleansing; (5) marking out what and balancing the issues. (6)
and he doth
is
for thee
conformable to law
Notes.
The
translator of this chapter cannot pretend to
meaning
give an accurate
each word.
to
chapter must have been lost
when
The
do more than
true sense of the
the earliest copies
known
to us
were written. I.
Wig, ^^^7^
^^
The
.
head-dress of the gods
is
one of the
mythical forms of representing the light cloud at sunrise or sunset, in
which the deity 2.
Scent,
nursifig,
The
^
putting
tiose
/
is pileatiis.
V\
£S
to sleep,
•
The Egyptian word
is
also
used for
probably through influencing the breathing
as a determinative
is
used in the different senses of the
word.
M
2
BOOK OF THE DEAD.
84 3.
and they defy~~ H
early
translation.
ne^ 4.
either
to
>^a^
must
also
/VVWVA
-Tl
^^,
r-pi
.
connected with
is
1
There being no
fix
word
the sense of a
guard or
^
ID
.
Cleansing
rational context
^^
like
o
^
or
~ ?"P
r
The
n.
certainly deansittg, but the operation itself
be luashing.
.Jl.
Si
it
is
which may
bruise by beating or treading dozcm.
is
is
~1~^
r
the sense of beating, and the operation
n
is
generally supposed
But
.
in
result of the process
p^^T
This agrees with the Coptic
which the old Egyptian form
to
this
I
®
Bruised, or trodden.
5. is
AAAAAA
and
rest,
sense of dispersitig, separatittg.
in the
impossible to
mean
alight,
to
is
—^ be the meaning of
MSS. do not agree here in a The later MSS. are scarcely
-
®
discordant.
less
The
They wait apart.
single word,
many
a fuller, of
pZ^^T
has also
countries thought
be one of the most important duties of washerwomen.
With
sense of the word I would connect the names Rechit given to and Nephthys, as signifying 'mourners.' Compare the Greek TvirTcaOai Tiva, KOTrreaOai Tiva, to vioum a pcrsoti, and the Latin
this Isis
plangere. 6.
Balancing the
these words ing,'
like
is
issues
unambiguous.
status,
or
o-/y/'o-(?,
^\ -^ and
|)
f\
J-,
1
-
A
like
literally
those words
and
The
also
first
'
of
stand-
signifies
also the point at
question to be decided.
well
quoted here
Graece
.
^§\ J\ signifies
position, situation, condition, circumstances, issue, the
^
^
known passage :
(I
—— H
/v«,^^/sA
and
,
also
is
it
found
with
parallelism
in
I
/wvwx
without a determinative
susceptible of different
is
mean-
(J
texts have
and the very recent of motion jTii or A-, as
ings,
terminative in this place
word with
See note
conjecture.
The
Akar.
2.
name
to the
written with the determinative
But the oldest de-
significant of retreat.
is
/I
^^
\\, and
[j/vww^
it
,
and
translate
this inclines it
me
to identify the
But
'stabber.'
this is
mere
on chapter 40.
5
older
MSS.
differ hopelessly
from each other as
of the god.
In order to understand the nature of the god
Akar, we have to imagine a tunnel starting from the spot where the sun sets, and extending through the earth as far as where the sun
Each end of
rises.
lion stands at the entrance
headed is
the tunnel has a sphinx-like form.
through the paws
Sungod
enters
of this
and also
A
human-
at the terminus.
It
double sphinx that the galley of the
on the Western horizon and comes out on the
Eastern.
Ram eses I V, tunnel; T
In the picture Plate XV, taken from the tomb of ^
A
AO I
,
Fair Entrance,
Fair Exit,
3.
As
at the other.
inside the dark tunnel,
The proof .
written at one
is
it is
end of the
placed above.
Lit. the taste,
|
determinative, in the sense of a probe.
hero
is
said
to
taste
enemy.
his
god tastes Apep four times. Homeric poems,
,
V\ the solar bark could not be represented
tepit,
with the tongue as a
The hand
of an Egyptian
In the Bremner Papyrus the
The same conception
is
found in the
aX\' 076, daaaov r^/evffofieO'
though in Greek the
aWi'jXiov xe^Kij/jeaii/ e^/x^crjffiv.*
taste
comes generally
to the agent. * Iliad, 20, 258.
to the patient rather than
PLATE
XIV.
BOOK OF THE DEAD.
Chapter XXXIX. Saqara.
Grab
Lepsius, Denkmdler, Abth. Ill,
Chapter XXXIX. Papyrus Musee du Louvre,
Chapter XL.
131.
24.
265.
93.
Papyrus, Leyden Museum, No. IV.
1
BOOK OF THE DEAD. This passage, which would be most interesting
4.
get
9
accurately,
it
wretchedly corrupt.
is
impossible from the
It is
The Scorpion
variants to oi)tain a text grammatically intelligible.
goddess
we could only
if
is Isis.
CHAPTER
XL.
Chapter whereby the Eater of the Ass
whom
Back, serpent Haiu, (i)
may
cut off thy head, and
is
kept back.
May Thoth
Osiris execrateth.
there accrue to
me
whatsoever property
proceedeth from thee [according to] what was decreed against thee
Company
by the
Back, thou
which
of the gods for the accomplishment of thy slaughter.
whom
Osiris execrateth,
from the Neshemet
galley,
saileth towards the south with favourable breeze.
Pure are
ye, all ye
The gods upon
gods who overthrow the enemy of
Osiris.
the larboard utter loud acclamation.
Back, thou Eater of the Ass,
whom
the god Chas, (2)
who
is
in
the Tuat, execrateth.
Know me " Who art
{Repeated four times).
!
thou ? " *
am Down upon I
thy face
!
(3)
thou who
art eating at
my
am the Season, which cometh at its own will. Come not against me thou who comest without
I '*
;
and who
art
am
I
sanctuary.
being called,
unknown."
the master of thine utterance, and the check
upon thy
pride. (4)
O
Ha-as, whose horns (5) Horus doth cut by my children, the cycle of gods in Pu and Tepit, thou art severed from thy fold and :
thy fold
And thou
art
is
severed from thee.
he who cutteth thee
oif
cometh forth as the Eye of Horus and stopped (6) by the breath of my
;
kept back and assailed,
speech. *
There
is
a lacuna here in the only
MS.
containing the text.
The
continues through the next line of the original.
N
2
dialogue
BOOK OF THE DEAD.
92 thou god
who devourest
all
wrong, and
off with
carriest
violence; (7) there is no wrong in me, my tablets (8) are free from wrong. Let me not suffer violence before the Divine Circle ; let
not disaster be hurled upon me.
am
1
he who giveth or taketh according to thy behest.
Let not iVbe seized,
He
him not be devoured.
let
(9)
Possessor of Life, and Sovereign Lord (10) on the Horizon.
is
Notes.
The papyrus
translation of this chapter
T5
of Leyden,
known
contains the whole chapter.
The
line.
based upon the important This is the only MS. which
is
as Lb.
All other copies begin after the sixth
usual chapter begins in
Lb
with a
[]
^°^, which
n
is
way of
the ordinary
indicating a various reading. But the difference of reading applies rather to a mere paragraph than to the whole chapter. In this case we should expect or something equivalent.
^^
The Eater Here, as
of the Ass
is
a Serpent, but
who
is
the Ass
?
each case of mythological name, the animal is not meant, but something which is connoted by it. The name of the ass in
consequence of one of its characteristics. It is But this is one of the seventy-five names of the f=iiiSun-god in the Solar Litany.* And he derives this appellation from is
given to
^"^^
in
it
^
his fructifying power.
But if the Ass is the Sun, who is the Eater of the Ass must be Darkness or Eclipse of some kind. 1.
same
Haiu, the serpent who devours the sun, as
nil
ordered to
'j
lie
_^
"^^^^i
Haiii^ the serpent
down (Unas,
2.
The god
3.
The
Chas,
545, &c.),
in the
This
undoubtedly the
Pyramid
and cease from
texts
is
his attacks.
^^^*
usual chapter begins here.
been followed, but
who
is
?
in
some
places
The later
text of
Lb
has generally
authorities
have been
preferred. 4.
The
Pride or boastings, wwvx
^^.
O
dnta,
"glory,"
cf.
glorior.
speaker addresses his adversary as being a miles gloriosus.
* Naville,
La
Litanie du Soleil, p. 49 and 55, with the plates corresponding.
BOOK OF THE DEAD.
The horns
here spoken
/VSAAAA
[
^ W
1
a,
'^fecg:
0.
1^
o o
nV^h
^ C^^^
|[IIM
BOOK OF THE DEAD.
95
Coptos (Brugsch, Diet. Geogr., pp. 1374, 1377), and the
priest at
King of Egypt derived
his title
Is^ from the Crown
North which he wore as representing
Osiris, or rather
\J
of the
the heir of
Horus.
Osiris,
The great
2.
n«=^ "^^f
Cleaver,
^
,
the
name
of the god
who
cleaves his path through the sky. 3.
Breathless one,
4.
Thoth
The
is
S "^
(](
Q|o
( (
the person here addressed,
^^
Osiris.
and the speaker
is
Osiris.
tablets are those containing the evidence at the trial at the
Balance. Acceptation
5.
^^.
j-r
(
comprehendere, 'to lay hold in,
j
J>eka,
of
besides the physical sense of
with the hands, has that of 'taking
embracing with the mind,' and perhaps
On
6.
the Sarcophagus of Seti (Bonomi,
copies of the same text, there
D D
1 1 Vihli})-
speaks
'
'^^'^^
of them as
the
is
^ o
1
-Ji
^
is
setting forth in words.' pi. 3.
a picture of these
title
A
D), and the other
^"^
\
written over them.
But the
^ text
-J|.
CHAPTER XLIL Chapter whereby one hindereth the slaughter which
is
wrought at
Sutenhenen. (i)
Land
of the Rod, of the White
Crown
of the Image, and the
Pedestal of the gods. I
am
the Babe. (2)
{Said Four Tifues.)
Serpent Abur (3) Thou sayest this day, " The Block of Execution is furnished with what thou knowest," and thou art come !
Mighty One. honours are abiding. the Link, (5) the god within the
to soil (4) the
But 1
I
am
am he whose
connecteth (7) the Solar orb with Yesterday. I am Ra, whose honours are abiding. I
am
the Link, the
Tamarisk, (6) who
{Four Times.)
god within the Tamarisk.
BOOK OF THE DEAD.
g6
My
course
is
the course of Ra,
and the course
Ra
of
is
my
course.
My hair is that of Nu, (8) My two eyes are those of Hathor, My two ears those of Apuat, My nose that of Chenti-chas, My two hps those of Anubis, My teeth those of Selkit, My neck that of Isis, the Mighty, My two hands those of the Soul most Mighty, Lord My shoulders those of Neith, Mistress of Sais, My back is that of Sut, My phallus that of Osiris, My liver is that of the Lords of Cher-abat, My knees those of the most Mighty one, My belly and my back are those of Sechit, My hinder parts are those of the Eye of Horus, My legs and thighs those of Nut, My feet those of Ptah, My nails and bones those of the Living Uraei, There is
is
a protection to I shall
me which
not a limb in
my
my
arms or seized by
am
he
unknown I
am
to
who cometh
damned; not any injury upon me.
inflict
and proceedeth, and whose name
forth
is
Yesterday,
" Witness
of Eternity "
is
my Name
upon the heavenly highways which
:
the
1 survey.
I
the Everlasting one. I I
am am
It is
I
am am
felt
and thought of
the Dweller in the
I
am
that
the Dweller in
conspicuously upon
am
Eye and
in the
I live
it is
the
Crowned
one.
Egg.
within them. its
closing.
supported.
up the Eye
rise
am
I
the Dweller in the Eye, even in
I
I
as Chepera.
an attribute of mine that
by which come forth and I
I
sit
hands.
man.
persistent traveller
am
my
or gods, or the glorified ones or the
generations past, present, or future, shall I
And Thoth
without a god.
flesh.
not be grasped by
Not men
is
of Tattu,
:
I
enter
;
my
and
seat
is
I
have
life.
upon my throne, and
it.
Horus, who steppeth onwards through Eternity.
I
BOOK OF THE DEAD.
97
have instituted the throne of which I am the master. As regards my mouth whether in speech or in silence,
I
:
and
right
As with
fair.
regards
all
my
attributes
my
the
god Unen,*
the
One
course.
Dweller in the Eye
;
no
or calamitous things
evil
me.
who open the gates throne, and who open the
Heaven
of
It is I
the
I
that pertaineth to me, hour proceeding from hour, the
am
befall
hasten headlong,
I
:
proceeding from the One, in I
am
I
it is
;
series of births
I
who am master of
upon
this day.
who treadeth his path of Yesterday. am "This Day" to generation of men after generation. am he who giveth you stableness for eternity, whether ye be
am he
I
I I
Babe,
in
heaven or upon earth in the South or in the North, in the West or and the fear of me is upon you. in the East ;
—
I
am
he who fashioneth with
his eye,
and who dieth not a second
time.
A moment
of mine belongeth to you, but
my own domain. I am the Unknown
my
one, but the gods of
attributes belong to
Ruddy Countenance
belong to me. I
am
served to
Gladsome one, and no time hath been found, but create for me the Heaven and the increase of Earth, and the
the increase of their offspring.
They
sever
and
I
who
rise
— they
words which
things, according to the It is
not
join
up and shine
sever I
my name
from
all
evil
say unto you.
forth
strength proceeding from
;
strength (9), the One There is not a day devoid of that which belongeth to
proceeding from the One.
and
for ever
it;
for ever (10). I
am Unbu,t who thou who hast
proceedeth from Nu, and
me
my mother
is
Nut.
motion (11)! for I was motionless, a mighty link within the close of Yesterday my present activity is a set
in
;
link within the close of 1 I
am am
my
not known, but
I
hand.
am
one who knoweth
am one who graspeth Oh Dweller in the Egg
not to be grasped, but
[Oh Dweller
in the
Egg
!
I
!]
* Another reading
t See note
thee.
i
is
Unneferu.
on chapter 28.
thee.
BOOK OF THE DEAD.
98
am
I
Horus, Prince of Eternity, a
fire
before your faces, which
inflameth your hearts towards me.
am
I
time
is
all
things
am
The
throne and I pass onwards.
have opened, and
I
I
have
present
myself free
set
evil.
the golden Cynocephalus, three palms in height, without
arms
legs or
my
the path which
from I
master of
in the
Temple of Ptah(i2); and my course
is
the
course of the golden Cynocephalus, three palms in height, without
arms
legs or
in the
Temple of Ptah.
Let these words be said
—Ababak
ter-ek (13).
Notes. most interesting, and it is one of the most important as illustrative of Egyptian mythology. It is imposThis chapter
is
in itself
sible at present to explain every detail, but the general drift of the
chapter
is
And
not to be mistaken.
the
same
be recog from the
drift is to
nised in the whole course of Egyptian religious literature beginning.
The
speaker throughout identifies himself with the divinity whose
manifestation
is
the Sun
he
;
is
not the Sun of this or that
but of Yesterday, To-day and of
all eternity,
the "
moment
One proceeding
from the One."
The
1.
Sutenhenen.
2.
The Babe ® [ [
See Brugsch, Rev.
6j)
later texts say the
^
an appellative applied
,
where
II,'pl. 7 1, 3,
"Netherworld."
babe
this
is
to the rising Sun.
compared
to the ^V
I
coming
forth from the great stream y
The word
that
signifies
which
I
Lotus
AA/VvAA
[
is
" hfted
up,"
"
un eleve,"
W 3.
Serpent Ab-ur
MSS. Ca and Pb seem in
[
to
connection with the
meant
for a
]
^^
"^^
.
The two important
imply a female personage, but as the verb
name
is
masculine the
feminine ending, and
Ab-ur " the very
o^
it is
final o^
cannot be
peculiar to those two
MSS.
thirsty," as the appellative of a viper, recalls that
of the ct^ydv, whose bite caused intense thirst.
But
it
may have
BOOK OF THE DEAD.
99
originated in the fact that these reptiles are in the habit of lying in wait by the water side for the sake of the animals
who come
there to
drink.
To
4.
The
texts.
%
soil:
(
'
C3
ones have the well known
late
word
*^^ *yP^ °^ ^^^
^^
(,
in the earlier
=;*i-=^Q. 0:1
The Link
5.
applied to is
V
Tmu
Iwl"
and Horus
-^'^ot^^i" ^PP^lI^tive
of the
The
in the oldest texts.
Sun god,
notion of
that of concatenation, connecting, combining, fastening, binding, setting
tn order together, nectere coronam.
Hence
its
tebral column,' 'a
row of
teeth,' 'a
(^avvTa-ifia linrewv
v\
V
—h—
^^/
v\
9
Q^
occurrence in words signifying 'the verchain of
hills,'
'a
body of troops'
OX Trt^wv), or their 'captains,' literary 'composition'
-wvAA^
divine
as in
avvTa^i
Todtenbuch. There is a most interesting imperfect on the Leyden Coffin M.3 (M. PI. told that
and
I
^
I
always be translated by proferre, protendere.
on
in
the Turin
text but unfortunately
The deceased
13).
is
arriving at the mysterious gate he will find his father
his mother,
''^^ U
then apparently by effaced.
^s
-^
^^
^^^
This would mean
.
This
is
followed by
but the middle sign '
is
"1
H and
almost entirely
at the resurrection of thy body.'
BOOK OF THE DEAD.
CHAPTER Chapter 7vhereby one I
am
the sharp-horned Bull,
the risings in heaven
Flame
Bond
the
;
Lion form, to I
not
is
made
who
or to drink
to eat dirt
is
lye.
regulateth the sky, the
who
the great Giver of Light,
;
Lord of
issueth from ;
the god in
given a march of Glory.
execrate,
I
LIIIa.
of Time, richly supplied with years
whom
execrate,
107
I
do not
eat
my
which
that
Genius
execrateth.
Let hands,
my
not enter into
it
stomach,
me not tread upon it with my me not drink lye, let me not
sandals.
let
Let
my
not approach to
let it
advance headlong
the
in
Netherworld. I
am
Heaven with Ra, and bread upon great I
god
am eat,
gladdened
and
I
in
who
my
very entrails, and
execrate
I execrate, I
with
what
!
I execrate
I ;
I
me
my
not approach
it
LHlB.
eateth not dirt.
do not
eat
do not
execrate lye, I do not drink
Let
with
s
it.
eat
it.
it.
my
fingers, let
me
not tread upon
it
sandals.
Seb, the father of Osiris, hath ordained that or drink
associated with the
offerings.
Whereby one
is
am
circle
CHAPTER
I
from the house of the
round to the East of Heaven. I eat as feed upon what they feed. I eat bread from the
house of the Lord of
Dirt
it
in Heliopolis.
divine mariners,
they
in
earth with Seb.
the Sektit boat which hath brought
It is
who hath bread
the possessor of bread in Heliopolis,
lye,
but
my
I
should not eat
dirt
father hath four times said that I should eat of
the red corn.
There are seven loaves in Heaven at Heliopolis with Ra, and there are seven loaves upon earth with Seb, and there are seven loaves with Osiris.
P 2
BOOK OF THE DEAD.
I08
the god of the Sektit galley, and of the Maatit galley,
It is
me
hath brought them to I
am
shout with joy, and
and
in Heliopolis,
day when bread
is
who
at Heliopolis.
my
I live in
Genius shouteth with
joy,
because
excellent condition before Ra,
I
on the
presented in Heliopolis.
Note. Chapter 53A is
a
taken from the papyri of the older period, 53B
is
older text from the Coffin of Horhotep.
still
CHAPTER Chapter whereby air I
and
am
the god in Lion-form
given in the Netherworld. the
(i),
Egg
in the Great Cackler,
watch over that great Egg which Seb hath parted from the
I
my
earth (2);
advance I
is
LIV.
Life
in life
am
the Life thereof, and the
is
my
and of
breathing of the
same
is
true of
my
air.
god who keepeth opposition in equipoise (3) as his Egg For me dawneth(4) the moment of the most round. the
circleth
mighty one, Sut.
O
who are pleasant through the alternate successions of the Earth, who preside over sustenance and who live in the Blue (5), do ye keep watch over him who abideth in his Nest the Infant god who cometh forth towards you. ye gods
;
Notes.
The
text here followed
There
that of Ani.
and
sqq.,
tion.
but
It is
it is
is
is
much
preferable to
of Horhotep, line 344 too inaccurate to serve as the basis of a translais
a far older
however very valuable
The god
Pa which
that of
text, that
for other purposes.
Lion form. These words are not in Horhotep, the chapter beginning as in later texts " Oh Tmu let there come to (i)
me
in
the air which
^— ^ ^T^
i
(2) It
no trace
is
in
(lines
is
in thy nostrils."
344 and 346) as
for air
is
written
in other places.
a mistake to speak of a
Egyptian mythology.
The word
mundane
egg, of
which there
is
Seb, the great cackling goose,
BOOK OF THE DEAD, which
lays the golden egg, '
upon the
lay
but
earth,'
'
Sun
the
is
;
\J
but
divide, separate
109 does not
from the
mean
The egg
earth,'
springs from the back of Seb.
Who
(3)
opposition
keepeth
inferred from Pa, but
of Horhotep.
The
made
is
in
This sense
equipoise.
very clear by the JI,
equilibrium of forces
may be
^
ll\,
maintained by the revo-
is
lution of the Sun, (4)
Dawneth,
J
t_J
/j(
Horhotep
.
whose
;
breaks
text
off
without a word on Sutu. (5)
The Blue,
^
11^^^^ 'lapis
^
H
The French Vazur
lazuli.'
O O O
exactly corresponds to the Egyptian, for the
word azure
derived
is
from lazulum. Ancients and modern
known, from each It seems strange to
differ greatly, as is well
other as to the impressions derived from colour.
Mankind that the dark blue.' But we have an
read in the tale of the Destruction of
was of lel
real chesbet,' that
to this in Greek.
is
'
Kvavof
'
hair of
exact paral-
lapis lazuli in Theophrastus,
is
even mentions the
artificial
lapis
Homeric poems the
hair of
Hector
made (//.,
Egypt.
in
Ra
But
and the
in
who the
and the eyebrows of Zeus
22, 401),
hair
beard of Odysseus {Od., 16, 176), as well as (//., I, 528; 17, 209) are described as Kvaveai.
CHAPTER
LV.
Another chapter whereby air
am
I
the Jackal of jackals,
presence of the Glorious one
I
am
(i), to
Shu,
is
given.
who convey
the ends of the sky, to the ends
of the earth, to the ends of the filaments of Cloud give air to those Younglings as I open
I
with
my
breezes, in
(2).
my mouth and
gaze
two eyes.
Notes. 1,
The Glorious
2,
Filaments of Cloud.
one.
This
is
the most usual reading.
Cloud
is
Fa
has Ra,
the sense, not the translation of
:
no
BOOK OF THE DEAD. °^' ^^
v"^'
i I
name
of
some
filaments
[)
^
tree or
or
^^^° written,
^* ^^
j
("^iJirf^
which
Ml,
8 S
is
The
shrub which has not been identified.
^^
which are among
,
its
the
characteristics, point
in this context to the long fibrous forms presented
by the
cirrus
cloud.
CHAPTER
LVI.
Another chapter of breathing.
Oh Tmu
!
give
me
which
that delicious air
is
own
in thine
nostrils. It
is
I
who hold
that great station
which
is
in the heart of
Heracleopolis. I
my strength and my breath
watch over that egg of the Great Cackler,
strength thereof,
my
life is
the
life
thereof,
is
the
is
the
breath thereof.
CHAPTER LVn. Chapter for breathing air and command of water in the Nether world.
One
be opened to Osiris; doors of Kabhu (2) be thrown wide to Ra. Let the Great
(i)
let
the two folding
O
thou great Coverer (3) of Heaven, in thy name of Stretcher (4) [of Heaven], grant that I may have the command of water, even as
command of force (5) on the night of the that I may prevail over those who preside at
Sut hath
Great Disaster
grant
the Inundation,
even as that venerable god prevaileth over them, whose name they know not. May I prevail over them.
My my
nostril is
opened
in Tattu,
and
I
go to
dwelling, which the goddess Seshait (6) built,
raised on
its
foundation.
rest in Heliopolis,
and which
Chnum
;
BOOK OF THE DEAD. Sky
If the
the North
South
I sit at
and
the Sky
if
And
North
at the
is
if
;
my
drawing up
the South
I sit at
the Sky
East
is at the
Ill
is
at the
if
;
West
the Sky
I
sit
is
at the
at the East
the West.
I sit at
eyebrows (7)
I pierce
through into every
place that I desire.
Notes. This chapter and the following are recensions and combinations of extremely ancient texts.
The
first
portion of the present chapter follows the ancient text
Even
of Horhotep.
and are copied one
existence,
given
is
that early period two recensions were in
at
after the other.
The
translation here
the nearest possible approach to the original text.
The second portion (beginning with My nostril) dates from the papyri of the Theban period, though we must depend upon later authorities for the entire Section.
1.
The Great One J4 urit
2.
KabJm
name
Zl
and
for the Sky,*
Coverer Q
3.
\^
X
)
/.
v'^'wvva,
— Heaven.
literally
the Cc(?/ (water)
is
another
here in parallelism with the Great One.
is
r^
a
,
name
applied both to the Nile, as
covering the land during the inundation, and to the Sky as the covering above
us.
my
Cf.
paper on Nile Mythology, P.S.B.A.,
November, 1890. Stretcher
4.
|
"^ which ,
haps the original) form of at
^
pet
'
without the determinative expression
5.
>oC g'
Force
^
)
-^
)
I
D
consider as a nasalised (perstretch. ])
^'=:=>-,
may
The name
expression
i-^-^^-^
also
mean
papyri
read
the word
Cleaver of the Sky,' but
at.
as in the
stretch,
•
_^'"'
f(
|^ ^,
but need not, be of a criminal nature. •
The
like the Latin
The name
z;zV,
may,
of the goddess
occurs repeatedly in the Pyramid Texts, and even the very I I IV
^?* Unas, 375, and the Litany at Pepi
I,
631.
BOOK OF THE DEAD.
112
^ ® J)
place
in this
is
more recent
a manifest blunder of the
scribes.
The goddess
6.
Seshait
^f^
^
commonly but erroneously
called
through an error against which Lepsius {Aelt. Texte, p. 3) and Brugsch {Zeiischr., 1872, p. 9) have both spoken. The real name of the goddess, as I have elsewhere* shown by actual variants, "^^^ (Louvre, Seshait (Teta, 1. 268) or fl is fl czsa "^N, ^ ^i^ Safcli,
^
She
A. 97).
is
^
so called from the root r-3-1
^^
,
Ti[o]
,
writing, that
being one of her occupations.
Drawing up my
7.
eyebrows
rn
signifies
U
term, frequent at that the deity
The Sun
that
is
1
, \>
am or
inclined to identify
sss
,
as
an equiva-
not as a phonetic variant.
19. Blessed are they
Pepi
And
who
in the
181 and 199), where
The Bourne,
Teta 2S8, Pepi
I,
it is
[
M.
see T
^^W"^^^^
written T
Pyramid Texts (Unas, 584, Teta. in parallelism with
On
the goddess
v\ \\ [ \
42, .
q, Menait,
70, 154, 163.
The Sycamore of Dawn repeatedly mentioned in the Book of The Pyramid Texts also (Pepi I, 174) speak of the tall the Dead. 21.
1
BOOK OF THE DEAD.
25
1
Sycomore of Sut in the Eastern Sky on which the gods congregate and sit, in expectation of the arrival of the Glorified one.
To hold
21.
Turin copy, have
like the
®11
I
J
which
is
sense of embracing,
^^^^"-
m \\\>\
the Eye,
The two
fl^^-
k
also found as a variant) are
Later
texts,
verbs here (like
synonymous
in the
holding,''' enclosing, fastening, staying, proppiiig.
According to the ancient myth Sut deprived Horus of his Eye, which was recovered by Thoth, and by him restored to its owner.
The p.
following passage from an inscription at
25)
in strict
is
s^
^ -^ ^^.^ sp
=1
=^=i
Wv
Eye of Horus
I
to
c.
"Asten, who restored the
c^
/
who preserved the Eye {ut'at) from the Eye {ttutrit) in its place, and who Eye." The different synonyms designating
Lord,
its
who made
Horus with
his
fast
are important as showing that the
Eye
the
texts.
ii "J u
suffering harm,
pacified
Edfu (Rochemonteix,
accordance with the oldest mythological
word ^v^
i
^^
^^.
is
here used in the sense of the daily light of the sun.
The
®
other part of the
Ol
I
I
same
—
£-
1
text as
Edfu gives additional
H—
/VV\A/vA
^ S\vF
"
JJ
AAAAAA
^|\ "^^^^and^^^
View more...
Comments
