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The Egyptian Book of the Dead

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Author Topic: The Egyptian Book of the Dead  (Read 3317 times)
Josie Linde
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« Reply #135 on: December 24, 2008, 10:55:05 pm »

PLATES XXIX. AND XXX.

Vignette (PLATE XXIX.): Ani and his wife standing with hands raised in adoration before the god Thoth, who has ankh, "life," upon his knees, and is seated on a pylon-shaped throne.

Text [CHAPTER CLXXV.]: (1) THE CHAPTER OF NOT DYING A SECOND TIME. Saith Osiris Ani, triumphant: "(2) Hail, Thoth! What is it that hath happened unto the holy children of Nut? (3) They have done battle, they have upheld

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strife, they have done evil, (4) they have created the fiends, they have made slaughter, they have caused (5) trouble; in truth, in all their doings the mighty have worked against the weak. (6) Grant, O might of Thoth, that that which the god Tmu hath decreed [may be done]! And thou regardest not evil, nor art thou (7) provoked to anger when they bring their years to confusion and throng in and push to disturb their months; for in all that they have done (Cool unto thee they have worked iniquity in secret. I am thy writing palette, O Thoth, and I have brought unto thee thine ink jar. I am not (9) of those who work iniquity in their secret places; let not evil happen unto me."

Saith Osiris, the scribe Ani: (10) "Hail, Tmu! What manner [of land] is this into which I have come? It hath not water, it hath not air; it is deep unfathomable, (11) it is black as the blackest night, and men wander helplessly therein. In it a man may not live in quietness of heart; nor may the longings of love be satisfied therein. (12) But let the state of the shining ones be given unto me for water and for air and for the satisfying of the longings of love, and let quietness of heart be given unto me for bread (13) and for ale. The god Tmu hath decreed that I shall see his face, and that I shall not suffer from the things which pain him. May the gods hand on (14) their thrones for millions of years. Thy throne hath descended unto thy son Horus. The god Tmu hath decreed that his course shall be among the holy princes. (15) In truth, he shall rule over thy throne, and he shall be heir of the throne of the dweller in the Lake of Fire. It hath been decreed that in me he shall see his likeness, and that (16) my face shall look upon the lord Tmu. How long then have I to live? It is decreed that thou shalt live for millions of millions of years, a life of millions of years. (17) May it be granted that I pass on unto the holy princes, for I am doing away with all that I did when this earth came into being from Nu (18), and when it sprang from the watery abyss even as it was in the days of old. I am Fate (?) and Osiris, and I have changed my form into the likeness of divers serpents (19). Man knoweth not, and the gods cannot see, the two-fold beauty which I have made for Osiris, who is greater than all the gods. I have granted that he [shall rule] in the mount of the dead (20). Verily his son Horus is seated upon the throne of the dweller in the double Lake of Fire, as his heir. I have set his throne in (21) the boat of millions of years. Horus is established upon his throne, amid the friends [of Osiris] and all that belonged unto him. Verily the soul of Sut, which (22) is greater than all the gods, hath departed to [Amenta]. May it be granted that I bind his soul in the divine boat (23) at my will . . . . . . . . . O my Osiris, thou hast done for me that which thy father

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Ra did for thee. May I abide upon the earth lastingly; (24) may I keep possession of my throne; may my heir be strong; may my tomb and my friends who are upon earth flourish; (25) may my enemies be given over to destruction and to the shackles of the goddess Serq! I am thy son, and Ra is my father (26). For me likewise hast thou made life, strength and health. Horus is established upon his throne. Grant that the days of my life may come unto worship and honour."

Appendix: From the fragmentary copy of this chapter which M. Naville has published in his Todtenbuch, Bd. L, Bll. 198, 199, it is clear that the text given in the papyrus of Ani forms only about one-half of it, and that its contents refer to the glorious state of the deceased, who lives again in the form of Horus. He enters among the revered dead; shouts of joy ascend in Suten-henen, and gladness reigns in Naarutef he hath inherited the throne of Osiris, and ruleth the whole earth, and the company of the gods are content thereat; the god Sut feareth him; all sorts and conditions of men both dead and living come before him, and bow down in homage when they behold him; the god hath made all to fear him; Sut cometh unto him with head bent low to the earth; the deceased breaketh and turneth up the earth in blood in Suten-henen; (compare Chap. XVIII., §G); his name shall endure for millions of millions of years; his name shall abide in Suten-henen, and he shall wear the mighty atef crown upon his head for millions, and hundreds of thousands, and tens of thousands, and thousands, and hundreds, and tens of years; bread, ale, oxen, wild fowl, all good and pure things and fresh water from the river shall in abundance be offered unto him, etc. From the concluding lines we find that the chapter was to be recited over a figure of the god Horus made of lapis-lazuli, which was to be placed near the neck of the deceased, and which was supposed to give him power upon earth with men, gods, and the shining spirits; the effect upon him would, moreover, be exceedingly beneficial if it were recited in the underworld.

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Vignette I. (PLATE XXX.): The god Osiris, bearded and wearing the id white crown, stands in a shrine the roof of which is surmounted by a hawk's head and uræi; at the back of his neck hangs the menat (see above p. 245), and in his hands he holds the crook, sceptre, and flail, emblems of royalty, power, and dominion. Behind him stands the goddess Isis, who rests her right hand upon his right shoulder; in her left hand she holds the sign of life. Before Osiris, upon a lotus flower, stand the four children of Horus, the gods of the cardinal points, Mestha, Hapi, Tuamautef, and Qebhsennuf.

Vignette II. (PLATE XXIX.): Ani and his wife Thuthu standing, with hands raised in adoration to Osiris, before a table of offerings.

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Josie Linde
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« Reply #136 on: December 24, 2008, 10:55:39 pm »

Text [CHAPTER CXXV.]: (1) THE CHAPTER OF ENTERING INTO THE HALL OF DOUBLE RIGHT AND TRUTH: A HYMN OF PRAISE TO OSIRIS, THE DWELLER IN AMENTET. Osiris, the scribe Ani, triumphant, saith: (2) "I have come and I have drawn nigh to see thy beauties; my two hands are raised in adoration of thy name Right and Truth. I have drawn nigh unto the place where the acacia tree groweth not, (3) where the tree thick with leaves existeth not, and where the ground yieldeth neither herb nor grass. And I have entered in unto the place of secret and hidden things, (4) 1 have held converse with the god Sut . . . . . . . Osiris, the scribe Ani, hath entered into the House of Osiris, and he hath seen the hidden (5) and secret things which are therein. The holy rulers of the pylons are in the form of shining ones. (6) Anubis spake unto him with the speech of man when he came from Ta-mera, saying, 'He knoweth our paths and our cities, I have been pacified, (7) and the smell of him is to me even as the smell of one of you.'"

Ani saith unto him: "I am Osiris, the scribe Ani, triumphant in peace, triumphant! (Cool I have drawn nigh to behold the great gods, and I feed upon the meals of sacrifice whereon their kas feed. I have been to the boundaries [of the

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lands] (9) of the Ram, the lord of Tattu, and he hath granted that I may come forth as a bennu bird and that I may have the power of speech. I have passed through the river-flood. I have made (10) offerings with incense. I have made my way by the side of the thick-leaved tree of the children (?). I have been in Abtu in the House of Satet. (11) I have flooded and I have sunk the boat of my enemies. I have sailed forth upon the Lake in the neshem boat. I have seen the noble (12) ones of Kam-ur. I have been in Tattu, and I have constrained myself to silence. I have set the divine Form upon his two feet. (13) I have been with the god Pa-tep-tu-f, and I have seen the dweller in the Holy Temple. I have entered into the House (14) Of Osiris, and I have arrayed myself in the apparel of him who is therein. I have entered into Re-stau, and I have beheld the hidden things (15) which are therein. I have been swathed, but I found for myself a thoroughfare. I have entered into An-aarut-f, and I have clothed my body with the apparel (16) which is therein. The antu unguent of women hath been given unto me . . . . . . . . Verily, Sut spake unto me (17) the things which concern himself, and I said, I Let the thought of the trial of the balance by thee be even within our hearts.'"

The majesty of the god Anubis saith: (18) "Dost thou know the name of this door to declare it unto me?" Osiris, the scribe Ani, triumphant, (19) triumphant in peace, saith: "'Driven away of Shu' is the name of this (20) door." Saith the majesty of the god Anubis: (21) "Dost thou know the name of the upper (22) leaf and of the lower leaf thereof?" [Osiris, the scribe Ani, triumphant in peace saith]:"' Lord of right and truth, [standing] (23) upon his 'two feet' is the name of the upper (24) leaf, and 'Lord of might and power, dispenser of (25) cattle' [is the name of the lower leaf]." [The majesty of the god Anubis saith]: "Pass thou, for thou knowest [the names] (26), O Osiris, the scribe, teller (27) of the divine offerings of all the gods of Thebes, Ani, triumphant, lord to be revered."

Appendix: The usual introduction to the CXXVth Chapter reads (see Naville, Todtenbuch, Bd. I., Bl. 133) as follows:--

I. (1) THE FOLLOWING SHALL BE SAID BY A MAN WHEN HE COMETH UNTO THE HALL OF DOUBLE RIGHT AND TRUTH, WHEREIN HE IS PURGED (2) OF ALL THE SINS WHICH HE HATH DONE, AND WHEREIN HE SEETH THE FACES OF ALL THE GODS: Hail to thee, great god, the lord of Right and Truth! I have come unto thee, O my lord, (3) and I have drawn nigh that I may look upon thy beauties. I know thee, and I know the names of the forty-two gods who dwell with thee in this (4) Hall of Double Right and Truth, and that they may set the sinners in the gives, who live and who feed upon their blood on the day (5) when the natures of men are accounted before Un-neferu.

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In very truth 'Rekhti-merti-f-ent-Maat' is thy name. Verily (6) I have come unto thee, and I bring before thee Right and Truth. For thy sake I have rejected wickedness. I have done no hurt unto man, nor have I wrought harm unto beasts. I have committed no crime (7) in the place of Right and Truth. I have had no knowledge of evil; nor have I acted (Cool wickedly. Each day have I laboured more than was required of me. (9) My name hath not come forth to the boat of the Prince. I have not despised God. (10) I have not caused misery; nor have I worked affliction. I have done not (11) that which God doth abominate. I have caused no wrong to be done to the servant by his master. I have (12) caused none to feel pain. I have made [no man] to weep. (13) I have not committed murder; nor have I ever bidden any man "to slay on my behalf. I have not wronged the people. I have not filched that which hath been offered in (14) the temples; nor have I purloined the cakes of the gods. I have not carried away the (15) offerings made unto the blessed dead. I have not committed fornication, nor have I defiled my body. (16) I have not added unto nor have I minished the offerings which are due. I have not stolen from the orchards; nor have I trampled down the fields. I have not added to the weight of the balance; (17) nor have I made light the weight in the scales. I have not snatched the milk from the mouth of the babe. I have not (18) driven the cattle from their pastures. I have not snared the water-fowl of the gods. I have not caught fishes (19) with bait of their own bodies. I have not turned back water at its springtide. I have not broken the channel of running water. I have not quenched the flame (20) in its fulness. I have not disregarded the seasons for the offerings which are appointed; I have not turned away the cattle set apart for sacrifice. I have not thwarted the processions of the god. (21) 1 am pure. I am pure. I am pure. I am pure. I am pure with the purity of the great Bennu bird which is in Suten-henen; for, lo! I am the nostrils of (22) the lord of the winds who maketh all men to live on the day when the eye of the sun becometh full in Annu, in the second month of the season of coming forth until the end thereof, (23) in the presence of the lord of this earth. I behold the eye of the sun wax full in Annu. May no evil happen unto me in this land in the (24) Hall of Double Right and Truth, because I know, even I, the names of the gods who live therein and who are the followers of the great god."


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« Reply #137 on: December 24, 2008, 10:56:21 pm »

PLATES XXXI. AND XXXII.

Vignettes: The Hall of Double Right and Truth, wherein Ani has to address severally the forty-two gods, who are seated in a row in the middle of the, hall. At each end is a door that on the right is called "Neb-Maat-heri-tep-retui-f" and that on the left "Neb-pehti-thesu-menment." On the centre of the roof, which is crowned with

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a series of uræi and feathers emblematic of Maat, is a seated deity with hands extended, the right over the eye of Horus and the left over a pool (see the Vignette of Plate VIII. above, p. 278).[1] On the right, at the end of the hall (Plate XXXII.), are four small vignettes, in which are depicted: (1) Two seated figures of the goddess Maat, with emblematic of Right and Truth, on the head, and sceptres and emblems of life in the right and left hands. (2) Osiris, seated, wearing the atef crown, and holding in his hands the crook and flail. Before him, by the side of an altar of offerings, stands Ani, with both hands raised in adoration. (3) A balance with the heart, symbolizing the conscience of Ani, in one scale, and emblematic of Right and Truth, in the other. Beside the balance is the tri-formed monster Amemit. (4) Thoth, ibis-headed, seated on a pylon-shaped pedestal, painting a large feather of Maat.

Text: [THE NEGATIVE CONFESSION.]

(1) Ani saith: "Hail, thou whose strides are long, who comest forth from Annu, I have not done iniquity."

(2) "Hail, thou who art embraced by flame, who comest forth from Kheraba, I have not robbed with violence."

(3) "Hail, Fentiu, who comest forth from Khemennu, I have not stolen."

(4) "Hail, Devourer of the Shade, who comest forth from Qernet, I have done no murder; I have done no harm."

(5) "Hail, Nehau, who comest forth from Re-stau, I have not defrauded offerings."

(6) "Hail, god in the form of two lions, who comest forth from heaven, I have not minished oblations."

(7) "Hail, thou whose eyes are of fire, who comest forth from Saut, I have not plundered the god."

(Cool "Hail, thou Flame, which comest and goest, I have spoken no lies."

(9) "Hail, Crusher of bones, who comest forth from Suten-henen, I have not snatched away food."

(10) "Hail, thou who shootest forth the Flame, who comest forth from Het-Ptah-ka, I have not caused pain."

[1. In the Nebseni Papyrus a dog-headed ape and a balance are represented on each side of the seated deity, and at each end of the roof; and each uræus wears a disk and horns.]

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(11) "Hall, Qerer, who comest forth from Amentet, I have not committed fornication."

(12) "Hail, thou whose face is turned back, who comest forth from thy hiding place, I have not caused shedding of tears."

(13) "Hail, Bast, who comest forth from the secret place, I have not dealt deceitfully."

(14) "Hail, thou whose legs are of fire, who comest forth out of the darkness, I have not transgressed."

(15) "Hail, Devourer of Blood, who comest forth from the block of slaughter, I have not acted guilefully."

(16) "Hail, Devourer of the inward parts, who comest forth from Mabet, I have not laid waste the ploughed land."

(17) "Hail, Lord of Right and Truth, who comest forth from the city of Right and Truth, I have not been an eavesdropper."

(18) "Hail, thou who dost stride backwards, who comest forth from the city of Bast, I have not set my lips in motion [against any man]."

(19) "Hail, Sertiu, who comest forth from Annu, I have not been angry and wrathful except for a just cause."

(20) "Hail, thou. being of two-fold wickedness, who comest forth from Ati (?) I have not defiled the wife of any man."

(21) "Hail, thou two-headed serpent, who comest forth from the torture-chamber, I have not defiled the wife of any man."

(22) "Hail, thou who dost regard what is brought unto thee, who comest forth from Pa-Amsu, I have not polluted myself."

(23) "Hail, thou Chief of the mighty, who comest forth from Amentet, I have not caused terror."

(24) "Hail, thou Destroyer, who comest forth from Kesiu, I have not transgressed."

(25) "Hail, thou who orderest speech, who comest forth from Urit, I have not burned with rage."

(26) "Hail, thou Babe, who comest forth from Uab, I have not stopped my ears against the words of Right and Truth."

(27) "Hail, Kenemti, who comest forth from Kenemet, I have not worked grief"

(28) "Hail, thou who bringest thy offering, I have not acted with insolence."

(29) "Hail, thou who orderest speech, who comest forth from Unaset, I have not stirred up strife."

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(30) "Hail, Lord of faces, who comest forth from Netchfet, I have not judged hastily."

(31) "Hail, Sekheriu, who comest forth from Utten, I have not been an eavesdropper."

(32) "Hail, Lord of the two horns, who comest forth from Saïs, I have not multiplied words exceedingly."

(33) "Hail, Nefer-Tmu, who comest forth from Het-Ptah-ka, I have done neither harm nor ill."


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« Reply #138 on: December 24, 2008, 10:57:01 pm »

PLATE XXXII.

(34) "Hail, Tmu in thine hour, who comest forth from Tattu, I have never cursed the king."

(35) "Hail, thou who workest with thy will, who comest forth from Tebu, I have never fouled the water."

(36) "Hail, thou bearer of the sistrum, who comest forth from Nu, I have not spoken scornfully."

(37) "Hail, thou who makest mankind to flourish, who comest forth from Saïs, I have never cursed God."

(38) "Flail, Neheb-ka, who comest forth from thy hiding place, I have not stolen."

(39) "Hail, Neheb-nefert, who comest forth from thy hiding place, I have not defrauded the offerings of the gods."

(40) "Hail, thou who dost set in order the head, who comest forth from thy shrine, I have not plundered the offerings to the blessed dead."

(40 "Hail, thou who bringest thy arm, who comest forth from the city of Maati, I have not filched the food of the infant, neither have I sinned against the god of my native town."

(42) "Hail, thou whose teeth are white, why comest forth from Ta-she, I have not slaughtered with evil intent the cattle of the god."

Appendix: The following version of the Negative Confession is given in the Nebseni Papyrus (Naville, Todtenbuch, Bd. I., Bll. 134, 135), showing important variations in the text and in the order in which the gods are addressed.

"(1) Hail, thou whose strides are long, who comest forth from Annu, I have not done iniquity. (2) Hail, thou who art embraced by flame, who comest forth from Kher-aba, I have not robbed with violence. (3) Hail Fenti who comest forth from

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Khemennu, I have not made any to suffer pain. (4) Hail, Devourer of Shades, who comest forth from [thy] retreat, I have not robbed. (5) Hail, thou whose limbs are terrible to look upon, who comest forth from Restau, I have done no murder. (6) Hail, thou god who art in the form of two lions, who comest forth from heaven, I have not defrauded offerings. (7) Hail, thou god whose two eyes are of fire, who comest forth from Sekhem, I have not done harm.[1] (Cool Hail, Fiery god, who comest and goest,[2] I have not robbed God. (9) Hail, Crusher of Bones, who comest forth from Suten-henen, I have told no lies. (10) Hail, thou who shootest thyself forth from the flame, who comest forth from Het-Ptah-ka, I have not snatched away food. (11) Hail, Qerti, who comest forth from Amentet, I have not worked affliction. (12) Hail, thou whose teeth are white, who comest forth from Ta-she, I have not transgressed. (13) Hail, Devourer of blood, who comest forth from the block, I have not slaughtered the cattle which are set apart for the gods. (14) Hail, Devourer of the inward parts, who comest forth from Mabit, I have done no evil. (15) Hail, lord of Right and Truth, who comest forth from Maati, I have not laid waste the ploughed lands. (16) Hail, Strider, who comest forth from Bast, I have not been an eavesdropper. (17) Hail, Aaati, who comest forth from Annu, I have not set my lips in motion against any man. (18) Hail, thou god of two-fold evil, who comest forth from Ati, I have not been angry without a cause. (19) Hail, thou god who art in the likeness of a serpent, who comest forth from the torture-chamber, I have not committed adultery with the wife of any man. (20) Hail, thou who regardest that which is brought before thee, who comest forth from Pa-Amsu, I have not polluted myself (21) Hail, thou mighty Chief, who comest forth from the city of acacia trees, I have not caused terror. (22) Hail, Khemi, who comest forth from Kesui, I have not done that which is abominable. (23) Hail, thou who orderest speech, who comest forth from Urib, I have never uttered fiery words. (24) Hail, thou Babe, who comest forth from the Heq-at nome, I have not stopped my ears against the words of Right and Truth. (25) Hail, thou who orderest speech, who comest forth from Unes, I have not stirred up strife. (26) Hail, Bast, who comest forth from the secret city, I have not caused [any] to weep. (27) Hail, thou whose face is turned behind thee, I have not lusted, nor have I committed fornication, nor have I done any other abominable thing. (28) Hail, Blazing feet, who comest forth from the darkness, I have not avenged myself (29) Hail, Kenemti, who comest forth from Kenemti, I have never worked grief. (30) Hail, thou who bringest thy offering, who comest forth from Sau, I have not acted insolently. (31) Hail, lord of faces, who comest forth from Tchefet, I have never judged hastily. (32) Hail, Sekheriu, who comest forth from Unth, I have not transgressed, nor have I vexed or angered God. (33) Hail, lord of the two horns, who comest forth from Saui, I have not multiplied my speech overmuch. (34) Hail, Nefer-Tmu, who comest forth from Het-Ptah-ka, I have done no harm nor have I done

[1. Var. "I have or worked deceit in the place of Right and Truth." See Naville, Todtenbuch, Bd. II., p. 292.

2. One variant has, "who comest forth from Seshet" and another, "who comest forth from Annu"; see Naville, Todtenbuch, Bd. II., Bl. 292; Lepsius, Todtenbuch, Bl. 47, 1. 21.]

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« Reply #139 on: December 24, 2008, 10:57:29 pm »

evil. (35) Hail, Tmu in thine hour, who comest forth from Tattu, I have not worked treason. (36) Hail, thou who workest in thy heart, who comest forth from Tebtu, I have never befouled the water. (37) Hail, thou bearer of the sistrum, who comest forth from Nu, I have not spoken scornfully. (38) Hail, thou who dost make mankind to flourish, who comest forth from thy hall, I have not cursed God. (39) Hail, Neheb-nefert, who comest forth from . . . . . . . I have not behaved myself with arrogance (?). (40) Hail, Neheb-kau, who comest forth from thy city, I have not been overweeningly proud. (40) Hail, Tcheser-tep, who comest forth from thy hiding place, I have never magnified my condition beyond what was fitting. (42) Hail, thou who bringest thine arm, who comest forth from Aukert, I have never slighted the god in my town."

In the Nebseni papyrus (Naville, Todtenbuch, Bd. I., Bll. 137, 138), the CXXVth Chapter ends as follows:--

(2) "Homage to you, O ye gods, I know You, (3) and I know your names. Cast me not down to your (4) knives of slaughter, and bring not my wickedness into the presence of the god whom ye follow, (5) and let not the time of my failings come before you. I pray you, declare me right and true in the presence of the (6) universal God, because I have done that which is right and true in Ta-mera; I have not cursed the god . . . . . . .

"Homage to you, O ye gods who live in your hall Of (7) Right and Truth, and who have no evil in your bodies, who feed on your own substance in (Cool the presence of Horus who liveth in his disk, deliver ye me from Baabi, who feedeth on the inwards of the mighty ones on the day of the great judgment which shall be holden by you. (9) I have come unto you; I have committed no faults; I have not sinned; I have done no evil; I have accused no man falsely; therefore let nothing be done against me. I live in right and truth, (10) and I feed my heart upon right and truth. That which men have bidden I have done, and the gods are satisfied thereat. I have pacified the god, for I have done his (11) will. I have given bread unto the hungry and water unto those who thirst, clothing unto the naked, and a boat unto the shipwrecked mariner. (12) I have made holy offerings unto the gods; and I have given meals of the tomb to the sainted dead. O, then, deliver ye me, and protect me; accuse me not before the great god. (13) I am pure of mouth, and I am pure of hands. May those who see me say, 'Come in peace, come in peace.' For I have heard the speech which the Ass held with the Cat in the House of Hept-re. (14) 1 have borne witness before him [the god] and he hath given judgment. I have beheld the dividing of the persea trees (15) within Re-stau. I offer up prayers in the presence of the gods, knowing that which concerneth them. I have come forward to make a declaration of right and truth, and to place (16) the balance upon its supports within the groves of amaranth. Hail, thou who art exalted upon thy resting place, thou lord of the atef crown, who declarest thy name as the lord of the (17) winds, deliver thou me from thine angels of destruction, who make dire deeds to happen and calamities to arise, and (18) who have no covering upon their faces, because I have done right and truth, O thou Lord of right and truth. I am pure, in my fore-parts have I been made clean, and in my hinder parts have I (19) been purified; my reins have been bathed in the Pool of right and

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« Reply #140 on: December 24, 2008, 10:58:03 pm »

truth, and no member of my body was wanting. I have been purified in the pool of the south. I have rested in Hemet, on the north of the (20) field of the grasshoppers, wherein the holy mariners do purify themselves in the night season, that they may pacify (?) the heart of the gods after I have passed over it (21) by night and by day. May the gods say unto me, 'We let him come,' and they say unto me, 'Who art thou, and what is thy name?' My name is 'I grew among (22) the flowers, dwelling in the olive tree.' Then shall they say unto me, 'Pass on straightway.' I have passed by the city on the north of the groves, and the gods say, 'What didst thou see there?' [I saw] the Leg and the Thigh. (23) 'What hadst thou to do with them?' I saw rejoicings in the lands of the Fenkhu. 'What did they give thee?' They gave me a (24) flame of fire together with a crystal tablet. 'What didst thou therewith?' I burned it at the place of Maati together with the things of the night. 'What didst thou (25) find there at the place of Maati?' A sceptre of flint which maketh a man to prevail. 'What then is [the name] of this sceptre of flint?' 'Giver of winds' is its name. 'What then didst thou unto the flame of fire with the tablet of (26) crystal after thou didst bury it?' I uttered words over it, I made (27) adjuration thereby, I quenched the fire, and I used the tablet to create (28) a pool of water. 'Come, then, pass through the door of this Hall of two-fold Maati, for thou (29) knowest us.' 'I will not let thee enter in over me,' saith the bolt of the door, (30) 'unless thou tell my name.' 'Weight of the place of right and truth' is thy name. I will not let thee (31) pass in by me,' saith the right post of the door, 'unless thou tell my name.' (32) 'Weigher of the labours of right and truth' is thy name. 'I will not let thee enter in by me,' saith the left Post (33) of the door, 'unless thou tell my name.' 'judge of (34) wine' (?) is thy name. 'I will not let thee pass,' saith the threshold of the door, (35) unless thou tell my name.' 'Ox of Seb' is thy name. 'I will not open unto thee,' (36) saith the bolt-socket of the door, 'unless thou tell my name.' 'Flesh of his (37) mother' is thy name. I will not open unto thee,' saith the lock of the door, 'unless thou tell my name.' The utchat of Sebek, the Lord of Bakhan, liveth' is thy name. (38) 'I will not open unto thee, and I will not let thee pass over me,' saith the dweller at the door, 'unless thou tell my name.' 'Arm of Shu that placeth itself to protect Osiris' (39) is thy name. 'We will not let thee pass by us,' say the posts of the door, 'unless thou tell our names.' 'Serpent children of Rennut' are your names. 'Thou (40) knowest us, pass thou by us.' 'Thou shalt not tread upon me,' saith the floor of the hall, I unless thou tell my name.' 'I am silent, I am pure.' 'I know not (41) [the names of] thy two feet with which thou wouldst walk upon me; tell them unto me.' '. . . . . before Amsu' is the name of my right foot, 'Grief of Nephthys' is the name Of (42) my left foot. 'Tread thou upon me, for thou knowest me.' 'I will not question thee,' saith the warder of the door of the hall, unless thou tell my name.' 'Discerner of hearts, (43) searcher of reins' is thy name. I will question thee now. Who is the god that liveth in his hour? Say thou.' The teller of the two lands. 'Who then is the teller (44) of the two lands?' It is Thoth. 'Come then,' saith Thoth, 'come hither (?).' And I come forward to the test. 'What, now, is thy condition?' I am pure from (45) all evil, I am shielded from the baleful acts of those who live in their days, and I am not among them. 'I have tried thee. (46) Who is he that goeth down into the fire, the walls whereof are [crowned]

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with uræi, and whose paths are in the lake [of fire]?' He who passeth through it (47) is Osiris. 'Advance thou, in very truth thou hast been tested. Thy bread is in the utchat, thine ale is in the utchat, and meals of the tomb are brought forth unto thee upon earth from the utchat. This hath been decreed for thee.'"

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« Reply #141 on: December 24, 2008, 10:58:50 pm »

PLATE XXXII. (continued).

Vignette: The god Nu.

Text: (1) The hair of Osiris Ani, triumphant, is the hair of Nu.

Vignette: Ra, hawk-headed, and wearing a disk.

Text: (2) The face of Osiris, the scribe Ani, is the face of Ra.

Vignette: The goddess Hathor, wearing disk and horns.

Text: (3) The eyes of Osiris Ani, triumphant, are the eyes of Hathor.

Vignette: The god Ap-uat and standard.

Text: (4) The ears of Osiris Ani, triumphant, are the ears of Ap-uat.

Vignette: The god Anpu, jackal-headed.

Text: (5) The lips of Osiris Ani, triumphant, are the lips of Anpu.

Vignette: The scorpion Serqet, holding the shen, and ankh.

Text: (6) The teeth of Osiris Ani, triumphant, are the teeth of Serqet.

Vignette: The goddess Isis.

Text: (7) The neck of Osiris Ani, triumphant, is the neck of Isis.

Vignette: The ram-headed god, with uræus between the horns.

Text: (Cool The hands of Osiris Ani, triumphant, are the hands of the Ram, the lord of Tattu.

Vignette: The god Uatchit, serpent-headed.

Text: (9) The shoulder of Osiris Ani, triumphant, is the shoulder of Uatchit.

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Vignette: The goddess Mert, with outstretched hands, standing upon the emblem of gold, and having on her head a cluster of plants.

Text: (10) The throat of Osiris Ani, triumphant, is the. blood of Mert.

Vignette: The goddess Neith.

Text: (11) The fore-arms of Osiris Ani, triumphant, are the fore-arms of the lady of Sais.

Vignette: The god Sut.

Text: (12) The backbone of Osiris Ani, triumphant, is the backbone of Sut.

Vignette: A god.

Text: (13) The chest of Osiris Ani, triumphant, is the chest of the lords of Kher-aba.

Vignette: A god.

Text: (14) The flesh of Osiris Ani, triumphant, is the flesh of the Mighty One of terror.

Vignette: The goddess Sekhet, lion-headed, wearing a disk.

Text: (15) The reins and back of Osiris Ani, triumphant, are the reins and back of Sekhet.

Vignette: An utchat upon a pylon.

Text: (16) The buttocks of Osiris Ani, triumphant, are the buttocks of the Eye of Horus.

Vignette: Osiris, wearing the atef crown and holding the flail and crook.

Text: (17) The privy member of Osiris Ani, triumphant, is the privy member of Osiris.

Vignette: The goddess Nut.

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Text: (18) The legs of Osiris Ani, triumphant, are the legs of Nut.

Vignette: The god Ptah.

Text: (19) The feet of Osiris Ani, triumphant, are the feet of Ptah.

Vignette: The star Orion.

Text: (20) The fingers of Osiris Ani, triumphant, are the fingers of Saah (Orion).

Vignette: Three Uræi.

Text: (21) The leg-bones of Osiris Ani, triumphant, are the leg-bones of the living uræi.

Appendix: The complete version of the XLIInd Chapter of the Book of the Dead, referring to the identification of the body of Osiris with those of the gods, reads as follows[1]:--

(1) [CHAPTER XLII.] THE CHAPTER OF DRIVING BACK SLAUGHTER IN SUTENHENEN. Saith Osiris: "O land of the sceptre! (2) O white crown of the divine Form! O holy resting place! I am the Child. I am the Child. I am the Child. I am the Child. Hail, thou goddess Aburt! Thou sayest daily, 'The slaughter block is (3) made ready as thou knowest, and thou who wert mighty hast been brought to decay.' I establish those who praise me. I am the holy knot within the tamarisk tree, more beautiful (4) in brightness than yesterday." To be said four times. I am Ra who establish those who praise him. I am the knot within the tamarisk tree, more beautiful in brightness than the disk of yesterday. . . . . . . (5) going forth on this. day. My hair is the hair of Nu. My face is the face of Ra. Mine eyes are the eyes of Hathor. Mine ears are the ears of Ap-uat. (6) My nose is the nose of Khent-sheps.[2] My lips are the lips of Anpu. My teeth are the teeth of Khepera. My neck is the neck of Isis, the divine lady. (7) My hands are the hands of Khnemu, the lord of Tattu. My fore-arms are the fore-arms of Neith, the lady of Saïs. My backbone is the backbone of Sut. My privy member is the privy member of Osiris. My reins (Cool are the reins of the lords of Kher-aba. My breast is the breast of the awful and terrible One. My belly and my backbone are the belly and backbone of Sekhet. My buttocks (9) are the buttocks of

[1. For the text, see Naville, Todtenbuch, Bd. I., Bl. 56.

2. Varr. Khentet-khas, Khentet-khaset, and Khenti-sekhem.]

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the eye of Horus. My hips and thighs are the hips and thighs of Nut. My feet are the feet of Ptah. My fingers and leg-bones arc the fingers and leg-bones of the living (10) uræi. There is no member of my body which is not the member of some god. Thoth shieldeth my body altogether, and I am [like] unto Ra every day. (11) None shall seize me by mine arms; none shall drag me away by my hand. And there shall do me hurt neither men, nor gods, nor sainted dead, nor they who have perished, nor any one of those of olden times, (12) nor any mortal, nor human being. I come forth and advance, and my name is unknown. I am yesterday, and my (13) name is 'Seer of millions of years.' I travel, I travel along the path of Horus the judge. I am the lord of eternity; I feel and I have power to perceive. I am the lord of the red crown. I am the Sun's eye, yea, (14) I am in my egg, in my egg. It is granted unto me to live therewith. I am in the Sun's eye, when it closeth, and I live by the strength thereof I come forth and I shine; (15) I enter in and I come to life. I am in the Sun's eye, my seat is on my throne, and I sit thereon within the eye. I am Horus who pass through millions of years. (16) I have governed my throne and I rule it by the words of my mouth; and whether speak or whether keep silence, I keep the balance even. Verily my forms are changed. I am the (17) god Unen, from season unto season; what is mine is within me. I am the only One born of an only One, who goeth round about in his course; (18) 1 am within the eye of the Sun. Things are not evil nor hostile unto me, nor are they against me. I open the door of heaven. I govern my throne, and I give [new] birth to myself on this day. [I am] not the Child who trod (19) the path of yesterday, but I am 'To-day' for untold nations. It is I who make you strong for millions of years, whether ye be in the heaven, or (20) in the earth, or in the south, or in the north, or in the west or in the east; fear of me is in your hearts. I am the pure one who dwell within the sacred eye. I shall not die (21) again. My hour resteth with you, but my forms are within my dwelling-place. I am he who is unknown, and the gods with rose-bright countenances are (22) with me. I am the unveiled one. The season wherein [the god] created heaven for me and enlarged the bounds of the earth and made great the progeny thereof cannot be found Out. (23) My name setteth itself apart and removeth from all evil things through the words which I speak unto you. I am he who riseth and shineth; the wall of walls; the only One, [son] of an only One. Ra (24) never lacketh his form, he never passeth away, he never passeth away. Verily, I say: I am the plant which cometh forth from Nu, and my mother is Nut. Hail, (25) O my Creator, I am he who hath no power to walk, the great knot within yesterday. My power is in my hand. I am not known, [but] I am he who knoweth (26) thee. I cannot be held with the hand, but I am he who can hold thee in his hand. [Hail] O Egg! [Hail] O Egg! I am Horus who live for millions of years, whose flame lighteth upon your faces and (27) blazeth in your hearts. I have the command of my throne, and I advance in mine hour. I have opened the paths, I have turned myself away from all evil. I am (28) the ape of gold, three palms and two fingers [high], which is without legs and without arms, and which dwelleth in the House of Ptah. I go forth even as goeth forth the ape Of (29) gold three palms and two fingers [high], which hath neither legs nor arms, and which dwelleth in the house of Ptah." When [thou] hast said this chapter thou shalt open a way and enter thereon.

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« Reply #142 on: December 24, 2008, 10:59:43 pm »

PLATE XXXIII.

Vignette: A lake of fire, at each corner of which is seated a dog-headed ape.[1]

Rubric: (1) Osiris Ani, triumphant, is girt about with [fine] raiment, he is shod with (2)white sandals, and he is anointed with very precious anta ointment; and a bull, (3) and herbs, and incense, and ducks, and flowers, and ale, and cakes have been offered unto him. And behold, thou shalt limn upon a clean tile (4) the image of a table of offerings in clean colours, and thou shalt bury it in a field whereon (5) swine have not trampled. If this word then be written upon it, he himself shall rise again, (6) and his children's children shall flourish even as Ra flourisheth without ceasing. He shall dwell in favour (7) in the presence of the king among the chiefs, and cakes and cups of drink and portions of meat shall be given unto him upon the table (Cool of the great god. He shall not be thrust from any door in Amentet; he shall travel on (9) together with the kings of the north and of the south, and he shall abide with the (10) followers of Osiris near unto Un-nefer, for ever, and for ever, and for ever.

Vignette: a Tet,[2]

[1. A somewhat similar scene forms the vignette to Chapter CXXVI., but in addition to the apes there are two uræi at each corner. The text reads: "Hail, ye four apes who sit in the bows of the boat of Ra, who make the right and truth of Neb-er-tcher to advance, who apportion unto me my weakness and my strength, who pacify the gods by the flame of your mouths, who give holy offerings unto the gods, and sepulchral meals of the tomb unto the shining ones, who feed upon right and truth, who are without falsehood, and who abominate wickedness. Destroy ye the evil which is in me, do away with mine iniquity, put away the wounds which I had upon earth, and destroy all wickedness which cleaveth unto me." [The apes say]: "Enter thou in and let nothing whatever oppose thee." "Grant ye that I may pass through the tomb, and that I may enter into Re-stau, and that I may go in through the hidden doors of the underworld, and that offerings and other things may be made unto me as unto those shining ones who pass into and out from the paths of the tomb, and who go through [the doors thereof].

2 The ### represents four pillars, i.e., the four quarters of heaven, or the whole universe. As a religious emblem it symbolizes the god Osiris. A fine collection of tets is exhibited in the Fourth Egyptian Room (Table-Case K, and Wall-Case, No. 114), and among them may be noted: No. 2097,.a blue glazed faïence pendent tet, with the horns, disk, and plumes No. 739, blue glazed faïence pendent tet, with five cross-bars, and No. 8260, lapis-lazuli pendent tet, with horns, disk, and plumes; No. 8275, carnelian tet; No. 8270, agate tet; No. 20,623, opaque blue glass tet inscribed with the name of its owner; No. 20,636, stone tet inlaid with lapis-lazuli, carnelian, plasma, and mother of emerald.]

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Text: [CHAPTER CLV.] (1) THE CHAPTER OF A TET OF GOLD: Osiris Ani, triumphant, saith: "Thou risest, O still heart! (2) Thou shinest, O still heart! Place thou thyself upon my side. I have come arid I have brought unto thee a tet of gold; rejoice thou in it."

Appendix: In the late recension of this chapter (Lepsius, Todtenbuch, Bl. 75) the rubric is divided into two parts, which read: "To be recited over a Tet of gold inlaid (?) in sycamore wood, and placed on the neck of the shining one; and he shall pass in through the doors of the underworld by the might of the words here spoken. It shall set him in his place on the day of the new year among the followers of Osiris.

"If this chapter be known by the deceased he shall become perfect in the underworld. He shall not be thrust back at the doors of Amentet; cakes and ale and meat offerings shall be offered unto him upon the altars of Ra, or (as some say) of Osiris Un-nefer; and he shall triumph over his foes in the underworld for ever and for ever."

Vignette: A buckle, or tie.

Text: [CHAPTER CLVI.]. (1) THE CHAPTER OF A BUCKLE OF CARNELIAN.[1]

Saith Osiris Ani, triumphant: "The blood of Isis, the charms of Isis, (2) the power of Isis, are a protection unto me, the chief, and they crush that which I abhor."

Appendix: Rubric:[2] This chapter shall be said over a buckle of red jasper[3] (or carnelian) which hath been dipped in water of ankham flowers and inlaid in sycamore wood, and hath been placed on the neck of the shining one. If this chapter be inscribed upon it, it shall become the power of Isis, and it shall protect him; and Horus, the son of Isis, shall rejoice when he seeth it. No way shall be impassable to him, and one hand shall extend unto heaven, and the other unto earth. If this chapter be known [by the

[1. The Nebseni papyrus adds the words, "to be placed near the neck of this shining one."

2. See Maspero, Mémoire sur Quelques Papyrus du Louvre, p. 8.

3. The amulet of the buckle is usually made of carnelian, red jasper, red porphyry, red glass, or red faïence, but examples in grey and black stone and wood are also known at times it was made entirely of gold, but it was frequently set in gold only. Large wooden models of the buckle were placed in the wooden hands which were fastened on the breasts of coffins; they usually lay upon the left breast, and the tee on the right. In the fine collection of buckles in the British Museum the following are of interest: No. 20,641, pendent buckle of red glass inscribed with the Chapter of the Buckle No. 20,621, black stone pendent buckle, with hollow loop, inscribed with the Chapter of the Buckle; No. 20,646, grey stone buckle inscribed ###. No. 20,619, red glass (?) buckle set in a gold frame, and inscribed with a few words of the Chapter of the Buckle, and the name of Aah-mes the scribe; No. 8258, mottled glass buckle having the loop inlaid with blue composition; No. 8259, red faïence double buckle, pierced lengthwise for threading in a necklace.]

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deceased] he shall be among those who follow Osiris Un-nefer, triumphant. The gates of the underworld shall be opened unto him, and a homestead shall be given unto him, together with wheat and barley, in the Sekhet-Aaru; and the followers of Horus who reap therein shall proclaim his name as one of the gods who are therein.

Vignette: A heart.

Text: [CHAPTER XXIXB.]. (1) THE CHAPTER OF A HEART OF CARNELIAN. Saith Osiris Ani, triumphant: "I am the Bennu, the soul of Ra, and the guide of the gods into (2) the underworld. The souls come forth upon earth to do the will of their ka's, and the soul of Osiris Ani cometh forth to do the will of his ka."

Vignette: A head-rest.

Text: [CHAPTER CLXVI.] (I) THE CHAPTER OF THE PILLOW WHICH IS PLACED UNDER THE HEAD OF OSIRIS ANI, TRIUMPHANT, TO WARD OFF WOES FROM THE DEAD BODY OF OSIRIS. (2) [Ani saith]: "Lift up thy head to the heavens, for I have knit thee together triumphantly. Ptah hath overthrown his foes and thine; all his enemies have fallen, and they shall never more rise up again, O Osiris."


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« Reply #143 on: December 24, 2008, 11:00:29 pm »

PLATES XXXIII AND XXXIV.

Vignette: The mummy-chamber, arranged as a plan, representing the floor and walls laid flat, in fifteen compartments. In the centre, under a canopy, is place d the bier bearing the mummy of Ani, beside which stands the god Anubis,[1]

[1. In the Nebseni papyrus the text referring to Anubis reads: "Anubis, who dwelleth in the region of the embalmed, the chief of the holy house, layeth his hands upon the lord of life (i.e., the mummy),

It and provideth him with all that belongeth unto him, and saith: 'Flail to thee, thou beautiful one, the lord! Thou hast been gazed upon by the Sun's eye, thou hast been bound up by Ptah-Seker, thou hast been made whole by Anubis; breath hath been given unto thee by Shu, and thou hast been raised up by the fair one, the prince of eternity. Thou hast thine eyes. Thy right eye is in the sektet boat, and thy left eye is in the sektet boat. Thine eye-brows appear fair before the company of the gods. Thy brow is in the charge of Anubis. The back of thy head is in good case in tile presence of the sacred hawk. Thy fingers are stablished by written decree in the presence of the lord of Khemennu, and Thoth giveth unto thee the speech of the sacred books. Thy hair is in good case in the presence of Ptah-Seker. Osiris is in bliss, and reverence is done unto him before the company of the great gods. He looketh upon the great god, he is led on fair paths, he is made strong with meals of the tomb, and his enemies are cast down beneath him in presence of the company of the great gods who are in the great house of the aged one in Annu.'"]

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with hands outstretched over the body. At the foot of the bier kneels the goddess Isis, and at the head the goddess Nephthys, each being accompanied by a flame of fire, which is placed in the compartment immediately behind her. The Tet occupies the compartment immediately above the bier, and the jackal--emblematic of Anubis or Ap-uat--couchant on the tomb, with a sceptre having pendent menats--occupies the compartment below. The four children of Horus, or gods of the cardinal points--Mestha, Hapi, Tuamautef, and Qebhsennuf--stand in the corners of the four adjoining compartments. In each of the two upper and outer compartments is the human-headed bird emblematic of the soul, standing on a pylon, the one on the right being turned to the west or setting sun, the other on the left facing the east or rising sun. In the right lower compartment stands the figure of the Perfected Soul; in the corresponding compartment on the left is a Ushabti figure.

Text [CHAPTER CLI.] [Isis saith:] "I have come to be a protector unto thee. I waft (2) unto thee air for thy nostrils, and the north wind, which cometh forth from the god Tmu, unto thy nose (3)- 1 have made whole thy lungs. I have made thee (4) to be like unto a god. Thine enemies have fallen beneath thy feet. (5, 6) Thou hast been made victorious in (7) Nut, and thou art mighty to prevail with the gods."

[Nephthys saith:] "(2) I have gone round about to protect thee, brother Osiris; (3) 1 have come to be a protector unto thee. [My strength shall be behind thee, my strength shall be behind thee, for ever. Ra hath heard thy cry, and the gods have granted that thou shouldst be victorious. Thou art raised up, and thou art victorious over that which hath been done unto thee. Ptah hath thrown down thy foes, and thou art Horus, the son of Hathor.]"[1]

[1. In Ani the text is corrupt, and the passage within brackets is translated from the following version (Naville, Todtenbuch, Bd. II., Bl. 428):

maket-d ha-k sep sen t'etta setem nas-k an Ra smaaxeru an neteru thes-tu semaaxeru-k her arit erek xer en Ptah xeft-k entek Heru sa Het-Heru.]

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[The flame of Isis saith:] "I protect thee with this flame, and I drive away him (the foe) from the valley of the tomb, and I drive away the sand from thy feet. I embrace Osiris Ani, who is triumphant in peace and in right and truth."[1]

[The flame of Nephthys saith:] "I have come to hew in pieces. I am not hewn in pieces, nor will I suffer thee to be hewn in pieces. I have come to do violence, but I will not let violence be done unto thee, for I am protecting thee."

[The Tet saith:] "I have come quickly, and I have driven back the footsteps of the god whose face is hidden.[2] I have illumined his sanctuary. I stand behind the sacred Tet or, the day of repulsing disaster.[3] I protect thee, O Osiris."

[Mestha saith:] I am Mestha, thy son, O Osiris Ani, triumphant. I have come to protect thee, and I will make thine abode to flourish everlastingly. I have commanded Ptah, even as Ra himself commanded him."

[Hapi saith:] "I am Hapi thy son, O Osiris Ani, triumphant. I have come to protect thee. Thy head and thy limbs are knit together; and I have smitten down thine enemies beneath thee. I have given unto thee thy head for ever and for ever, O Osiris Ani, triumphant in peace."

[Tuamautef saith:] "I am thy beloved son Horus. I have come to avenge thee, O my father Osiris, upon him that did evil unto thee; and I have put him under thy feet for ever, and for ever, and for ever; O Osiris Ani, triumphant in peace."

[1. The text here is corrupt. Brit. Mus. papyrus, No. 10,010 (Naville, Todtenbuch, Bd. II., Bl. 429) reads nuk ahu sa er teb ament xesef-a xesef su er teka set au seset-na set au setenem-na uat au-a em sa, "I surround with sand the hidden tomb, and drive away the violent one therefrom. I lighten the valley of the tomb, I cast light therein, I traverse the ways, and I protect [Osiris]."

2 Reading i-a em heh xesef nemmat kep-hra-f sehet' kep-f.

See Naville, Todtenbuch, Bd. II., Bl. 428.

3 Variant hru xesef sat, "day of driving back slaughter."]

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[Qebhsennuf saith:] "I am thy son, O Osiris Ani, triumphant. I have come to protect thee. I have collected thy bones, and I have gathered together thy members. [I have brought thy heart and I have placed it upon its throne within thy body. I have made thy house to flourish after thee, O thou who livest for ever.]"[1]

[The bird which faceth the setting sun saith]: "Praise be to Ra when he setteth in the western part of heaven. Osiris Ani, triumphant in peace in the underworld, saith: 'I am a perfected soul,'"

[The bird which faceth the rising sun saith]: "Praise be to Ra when he riseth in the eastern part of heaven from Osiris Ani, triumphant."

[The Perfected Soul saith]: "I am a perfected soul in the holy egg of the abtu fish. I am the great cat which dwelleth in the seat of right and truth wherein riseth the god Shu."

[The text near the Ushabti Figure (Chapter VI.) reads]: Osiris Ani, the overseer, triumphant, saith: " Hail, shabti figure! If it be decreed that Osiris [Ani] shall do any of the work which is to be done in the underworld, let all that standeth in the way be removed from before him; whether it be to plough the fields, or to fill the channels with water, or to carry sand from [the East to the West]." The shabti figure replies: "I will do [it]; verily I am here [when] thou callest."

Vignette: Ani, with both hands raised in adoration, standing before a table of offerings; behind him is his wife holding lotus and other flowers in her left hand.

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« Reply #144 on: December 24, 2008, 11:00:51 pm »

Text: [Chapter CX.] (1) HERE BEGIN THE CHAPTERS OF THE SEKHET-HETEPU, AND THE CHAPTERS OF COMING FORTH BY DAY, AND OF GOING INTO AND OF COMING OUT FROM THE UNDERWORLD, AND OF ARRIVING IN THE SEKHET(2) AANRU, AND OF BEING IN PEACE IN THE GREAT CITY WHEREIN ARE FRESH BREEZES. Let me have power there. Let me become strong to plough there. (3) Let me reap there. Let me eat there. Let me drink there. [Let me woo there.][2] And let me do all these things there, even as they are done upon earth.

[1. In the papyrus of Ani the text of the end of the speech of Qebbsennuf appears to be corrupt the words within brackets are translated from other papyri, and the Egyptian would run as follows: an-na nek ab-k ta-a nek su her auset-f em xat-k serut-na pa-k emxet-k anx-tha t'etta.

2. Reading, with the Nebseni papyrus, nehep am.]

{p. 363}

Saith Osiris Ani, triumphant: (4) "Set hath carried away Horus to see what is being built in the Field of Peace, and he spreadeth the air over (5) the divine soul within the egg in its day. He hath delivered the innermost part of the body of Horus from the holy ones of Akert (?).[1] Behold I have sailed in the mighty boat on the Lake of Peace.[2] I, even I, have crowned him in the House of (6) Shu. His starry abode reneweth its youth, reneweth its youth. I have sailed on its Lake that I may come unto its cities, and I have drawn nigh It unto the city Hetep.[3] For behold, I repose at the seasons [of Horus]. I have passed through the region of the company of the gods who are aged and venerable. (7) 1 have pacified the two holy Fighters[4] who keep ward upon life. I have done that which is right and fair, and I have brought an offering and have pacified the two holy Fighters. I have cut off the (9) hairy scalp of their adversaries, and I have made aft end of the (10) woes which befel [their] children; (11) I have done away all the evil which came against their souls; I have gotten dominion over it, (12) 1 have knowledge thereof. I have sailed forth on the waters [of the lake] (13) that I may come unto the cities thereof. I have power (14) over my mouth, being furnished [with] charms; let not. [the fiends] get the mastery over me, (16) let them not have dominion over me. May I be equipped in thy Fields of Peace. What thou wishest that shalt thou do, [saith the god]."

Vignette: The Sekhet-hetepet or "Fields of Peace," surrounded and intersected with streams. They contain the following:

(a.) Thoth, the scribe of the gods, holding pen and palette, introduces Ani, who is making an offering, and his ka to three gods who have the heads of a hare, serpent, and bull respectively, and are entitled pauti, " the company of the gods." Ani and a table of offerings in a boat. Ani addressing a hawk standing

[1. Reading, with the Nebseni papyrus, ma Akeru.

2. Adding from the Nebseni papyrus: as kua xenen-a uaa pen aa em Se-Hetep.

3. Adding from the Nebseni papyrus: renp-th renp-th xen-na em se-s er sper-a er nut-s xent-a er Hetep-sen entet.

4. I.e., Horus and Set.]

{p. 364}

on a pylon-shaped pedestal, before which are an altar and a god. Three ovals.[1] The legend reads un em hetep sexet nifu er fent, "Being at peace in the Field [of Peace], and having air for the nostrils."

(b.) Ani reaping wheat, with the words asex Ausar, "Osiris reaps"; guiding the oxen treading out the corn; standing with hands and holding the kherp sceptre, and kneeling before two vessels of red barley and wheat. The hieroglyphics seem to mean, "the food of the shining ones." Three ovals.[2]

(c.) Ani ploughing[3] with oxen in a part of the Fields of Peace called "Sekhet-aanre"; with the word sekau, to plough. The two lines of hieroglyphics read:--

re en hete'et atru 1000 em au-f an t'et usex-f an un remu neb am-f an hefau nebt am-f.

Chapter of the River-horse. The river is one thousand [cubits] in its length. Not can be told its width. Not exist fishes any in it, not [exist] serpents any in it.

[1. In the Nebseni papyrus they are called Qetqetmu, Hetepmu, and Urmu.

2. Instead of three, the Nebseni papyrus has four ovals, which are called Hetep, An (?), Uakhakha, and Neb-taui.

3 In the Turin papyrus, published by Lepsius, the ploughing, sowing, reaping and treading out the corn are all shown in one division, and the deceased stands in adoration before "Hapi, the father of the gods."

In the papyrus of Nebseni the deceased adores the company of the gods who live in the Field of Hetep, saying: "Hail to you, O ye lords of kas, I have come in peace into your fields to receive tchefau food. Grant ye that I may come to the great god daily, and that I may have sepulchral meals, and that my ka may be supplied with the meat and drink offered to the dead. May Osiris and the company of the gods, who dwell in the Field of Hetep, give a royal oblation, may they {footnote p. 365} grant meat and drink and all good things, and bandages and incense every day. And may I sit down at the table [of the god] daily to receive bread of his bread, and cakes, and wine, and milk, and tchefau food; and may I follow in the train of the god when he maketh his appearance in his festivals in Res-tau." (For the text see Naville, Todtenbuch, Bd. I., Bl. 123.)]

{p. 365}

(d.) A boat bearing a flight of steps and floating on a stream;[1] above is the legend tehefau,[2] (?)~ A boat of eight oars, each end shaped like a serpent's head, bearing a flight of steps; at the stern is written and at the bows meter am Un-nefer, "the god therein is Un-nefer." The stream which flows on the convex side of the small island is called ashet pet, "flood (?) of [heaven]." On the other island is placed a flight of steps, by the side of which is written The space to the left represents the abode of the blessed dead, and is described as:--

duset xu au-sen meh sexef at meh xemt an saku aqeru asexet-sen

The seat of the shining ones. Their length is cubits seven the wheat cubits three the blessed dead who are perfected they reap [it].

[1. In the Turin papyrus this boat is called uda en Ra-Heru-xuti xeft t'a-f er Sexet Aanre: the boat of Ra-Harmachis when he goeth forth into the Field of Aanre.

2 In the Turin papyrus the words t'efu uru are written between the boats, the ends of which are shaped like serpents' heads.

3 In ancient papyri qeqsu is written, and in the Turin papyrus ###. In the Nebseni papyrus four gods dwell on this island, and the accompanying text says that they are "the great company of the gods in Sekhet-hetep; but in the Turin papyrus three gods only, whose names are Shu, Tefnut, and Seb respectively, are depicted.

4 A small division called the "birthplace of the gods" is not marked in the Ani papyrus, although it is found in that of Nebseni (see Naville, Todtenbuch, Bd. i., Bl. 123).]

{p. 366}


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« Reply #145 on: December 24, 2008, 11:01:29 pm »

PLATES XXXV. AND XXXVI.

Vignette: A hall, within which, on the left, Ani stands before two tables of offerings bearing libation water and lotus-flowers, with hands raised, adoring Ra, hawk-headed.[1] Next are ranged seven cows, each one couchant before a table of offerings, and each having a menat attached to the neck;[2] and a bull standing before a table of offerings. Behind them are four rudders; and on the extreme right are four triads of gods, each triad having a table of offerings bearing a libation vase and a lotus-flower (?).

Text: [CHAPTER CXLVIII.]. (i) Saith Osiris Ani, triumphant: "Homage to thee, (2) O thou lord, thou lord of right and truth, the One, the lord of eternity and creator (3) of everlastingness, I have come unto thee, O my lord Ra. I have made (4) meat offerings unto the seven kine and unto their bull. O ye who give (5) cakes and ale to the shining ones, grant ye to my soul to be with

[1. In the Turin papyrus, published by Lepsius, the god wears the triple or atef crown instead of a disk and serpent, and the text describes him as "Osiris the lord of eternity, the prince, the lord of everlastingness, the great god, the governor of Akertet." Behind the god stands a female figure wearing upon her head, emblematic of "the beautiful Amenta," with both her hands "extended to receive" the deceased. The address to Osiris and Amenta by the deceased reads: "Homage to thee, O thou Bull of Amentet, Prince, lord of everlastingness, the great god, the governor of Akertet, receive thou the Osiris into the beautiful Amentet in peace, and may it stretch forth its hands to receive me."

2 In other papyri the names of these animals are given as follows:

het kau nebt tcher, "the dwelling of the has of the lord of the universe"; (2) sentet utheset, "orbit, the raising of the god"; (3) amenit xentet auset-s, "the hidden one dwelling in her place"; (4) hatet sahet, "the divine noble one of the north (?)"; (5) urt meru tesert, "the greatly beloved, red of hair"; (6) xnemt anxit, "the consort of life"; (7) sexem ren-s em abet-s, "her name prevaileth in her dwelling"; (Cool ka t'ai kauit, "Bull, making the kine to be fruitful."]

{p. 367}

you. (6) May Osiris Ani, triumphant, be born upon your thighs; may he be like unto one (7) Of you for ever and for ever; and may he become a glorious being (Cool in the beautiful Amenta."

[Address to the Rudders]: "(1) Hail, thou beautiful Power,[1] thou beautiful it rudder of the northern heaven."

"(2) Hail, thou who goest round about heaven, thou pilot of the world, thou beautiful rudder of the western heaven."

"(3) Hail, thou shining one, who livest[2] in the temple wherein are the gods in visible forms, thou beautiful rudder of the eastern heaven."

"(4) Hail, thou who dwellest in the temple of the bright-faced ones,[3] thou it beautiful rudder[4] of the southern heaven."

[Address to the four Triads[5]]: "(5) Hail, ye gods who are above the earth, ye pilots of the underworld."

"(6) Hail, ye mother-gods who are above the earth, who are in the underworld, and who are in the House of Osiris."

"(7) Hail, ye gods, ye pilots of Tasert, ye who are above the earth, ye pilots of the underworld."

"(Cool Hail, ye followers of Ra, who are in the train of Osiris."

Vignette: Ani standing before a table of offerings, with both hands raised in adoration. Behind him is his wife, wearing a lotus-flower and a cone upon her head, and holding a sistrum. and lotus-flower in her left hand.

Text: [CHAPTER CLXXXV. (?)] (I) A HYMN OF PRAISE TO OSIRIS THE DWELLER IN AMENTET, UN-NEFER WITHIN ABTU, Osiris Ani, triumphant, saith: Hail, O my lord, who dost traverse (2) eternity, and whose existence endureth for ever. Hail, Lord of Lords, King of Kings, Prince, the God of gods who (3) live with Thee, I have come unto Thee Make thou for me a seat with those who are in the underworld, and who adore (4) the images of thy ka (5) and who are among those who [endure] for (6) millions of millions of years

[1. Variant ka-f nefer "his beautiful ka."

2. Reading xenti her ab.

3. Reading her abu het teser.

4. In the Turin and the older papyri each rudder is accompanied by an utchat.

5. In the Turin papyrus the four children of Horus take the place of these triads.]

{p. 368}

. . . . . . . . [1] (10) May no delay arise for me in Ta-mera. Grant thou (11) that they all may come unto me, great (12) as well as small. Mayest thou grant unto the ka of Osiris Ani [the power] to go into and to come forth (13) from the underworld; and suffer him not to be driven back at the gates of the Tuat."


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« Reply #146 on: December 24, 2008, 11:02:11 pm »

PLATE XXXVII.

Vignette: A shrine wherein stands Sekeri-Ausar neb setait neter aa neb Neter-xert Seker-Osiris, lord of the hidden place, the great god, the lord of the underworld.

He wears the white crown with feathers, and holds in his hands the sceptre, flail, and crook.

The goddess Hathor, in the form of a hippopotamus, wearing upon her head a disk and horns; in her right hand she holds an unidentified object, and in her

[1. The text of all this passage is corrupt, and the version here given is little more than a suggestion.

2. The version of the CLXXXVth Chapter given by Naville (Todtenbuch, Bd. I., Bl. 211) reads:--

anet'-hra-k neter pen seps aa menx ser er neheh, xenti auset-f em sektet aa xaau em atetet tata nef hennu em pet em ta seqai pat rexi aa sefsefet-f em abu en reth xu mu ertat baiu-f Tettet sefsefet-f em Suten-henen ertai axemu-f em Annu aa xeperu-f em abti i-nek ab-a xer maa hati-a an ker ta-k un-a emma anxiu xet-a xent-a am sesiu-k.

Homage to thee god this sacred great, beneficent, prince of eternity, dweller in his seat in the Sektet boat great, diademed in the atet boat, are given to him praises in heaven and in earth, exalted by the ancients and by mankind, the greatness of his might is in the hearts of men, shining spirits, and the dead, placing his souls in Tattu, his might in Suten-henen, and placing the visible emblems of himself in Annu, and the might of his forms in the place of purification. I have come to thee, my heart is right, my breast is without deceit, grant thou that I may be among the living, that I may sail down and that I may sail up among thy followers.]

{p. 369}

left the emblem of life. Before her are tables of meat and drink offerings and flowers. Behind the hippopotamus, the divine cow, Meh-urit, symbolizing the same goddess, looks out from the funeral mountain, wearing the menat on her neck. At the foot of the mountain is the tomb; and in the foreground grows a group of flowering plants.

Text: [CHAPTER CLXXXVI.] Hathor, lady of Amentet, dweller in the land of Urt, lady of Ta-sert, the Eye of Ra, the dweller in his brow, the beautiful Face in the Boat of Millions of Years.[1]. . . . . . . .

[1. The few remaining words are corrupt.]
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Josie Linde
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« Reply #147 on: December 24, 2008, 11:02:50 pm »

Now it's done.
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Bianca
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« Reply #148 on: December 29, 2008, 07:19:42 pm »





Great work, Josie. 

It is appreciated very, very much.

Bianca
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Your mind understands what you have been taught; your heart what is true.
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