CHAPTER CLXIV.

Another Chapter.

Hail, Sekhet, Bast, daughter of Rā, lady of the gods, who holdeth her fan of plumes, the lady of the scarlet garment, the mistress of the white and red crown, the only one who stands above her father, when there are no gods to stand above her; the great magician in the boat of millions of years, lofty when she rises in the abode of silence, the mother of the Shakas, the royal wife of the lion Haka.

These are the forms of the princess, the mistress of the funereal chamber, the mother on the horizon of the sky, the joyful, the beloved, who destroyeth the rebels collected in her fist.

She stands at the prow of the boat of her father, in order to strike down the evildoer, in order to place Maāt at the prow of the boat of Rā.

Neith, the burning one, after whom nothing remains; she who follows Kaharo, who follows Saromkaharomat is thy name, thou art the mighty burning wind behind Kanas,(1) at the prow of the boat of her father Haropukaka Scharoshaba, in the language of the negroes and of the Anti of the land of Nubia(2).

Acclamations to thee, mightier than the gods; thou art praised by the gods of Hermopolis, the living spirits who are in their tabernacles. They give praise to the valour of Mut (?),(3) and they begin to bring offerings to the mysterious gates. Their bones are sound, they are delivered from dangers; they become powerful in the eternal abode; they are delivered from the society of the wicked one, the spirit with a terrible face, which is among the assembly of the gods.

The child(4) who is born of him with the terrible face, will hide his body to the cursed serpent whose breath is burning; because he has found the names; the mysterious lion is one, the soul of the dwarf (is the other). As for the eye of the great one, the princess of the gods, her name is she who partakes of the name of Mut.

His soul is powerful, his body is sound; they are safe from the abode of the enemies who are in the society of the wicked one. They will not be imprisoned.

These words which were spoken by the mouth of the goddess herself have become the words of the goddesses, and the male gods, and of every soul to whom a burial is given.

Said on a Mut having three faces: one is the face of the Pekha-vulture having two plumes; the other is the face of a man, wearing the red and the white crown. The other is a face of a Ner-vulture, having two plumes, with a phallus and wings and the claws of a lion.

It is painted with anti with resin (?) mixed with green colour, on a scarlet bandage. There is a dwarf in front and behind her; he looks at her and wears two plumes. He has one arm raised, and he has two faces, one of a hawk and the other of a man.

He whose body is wrapped up in these bandages, he is mighty among the gods in the Netherworld. He is never repulsed; his flesh and his bones are like one who never died; he drinks at the source of the river, he receives fields in the garden of Aarru; a star in the sky is given to him.

He is delivered from the fiend-serpent with a burning mouth. His soul will not be imprisoned like a bird; he will be lord of those around him, and he will not be eaten by worms.

Notes.

The translation of these magical Chapters is still more uncertain than that of the rest of the book, and the text is often very corrupt.

The vignette consists of the three figures described in the rubric. That which is given here is taken from the Turin papyrus. It differs slightly from the description and from the vignettes of the other texts. The middle figure should have a man’s body with a lion’s claws.

1.A papyrus at Leyden reads here⁂⁂⁂⁂the enemies.

2.There it is said distinctly that these barbarous words belong to African languages. They are probably not all proper names; some of them seem to have a sense which we have not yet discovered, for instance, the wordShakasin this expression: the mother of the Shakas.

3.Very uncertain text.

4.These words seem to apply to the deceased.

CHAPTER CLXV.

Chapter of landing and not being obscured, so that the body may prosper in drinking water.(1)

O the very high one, the great one,

Amen, Amen, the lion Kasapa,

The first-born of the gods on the East of the sky.

Amon of the Takruti,

Amon who hides his colours, whose forms are mysterious, and who is master of the horns of Horus,

The great one of Nut.

Kaarki is thy name,

Kasaka is thy name,

The Sphinx is thy name,

Kasabaka is thy name.

Amon of the Ankak Takashar, Amon the sphinx is thy name. O Amon! I implore thee. Behold, I know thy name; thy forms are in my mouth,(2) and thy colours in my eyes.

Come towards thy offspring, thy form, OsirisN.Bring him towards the gate of eternity, grant him to rest in the Tuat; that his flesh may be entire in the Netherworld; that his soul may be powerful, that his body may be complete,(3) that he may be free from the society of the wicked one, that he may never be fettered.

I implore thy name, and thou art a shield for me; for thou believest that I know thee.

O great one, great one,

Amon (the hidden one) is thy name,

Rukashaka is thy name,

Thou art for me a shield.

Baarkai is thy name,

Markata is thy name,

The Sphinx is thy name,

Nasakabuba is thy name,

Tanasasa is thy name,

Sharshatakata is thy name.

Amon, Amon, O God, O God, Amon.

I implore thy name, and as I have given thee to understand(that I know thee), grant me to rest in the Tuat, and that all my limbs be reunited.

Said by the Spirit which is in Nut: I am doing, I am doing all thou hast said.

Said on the figure with raised arm. There are plumes on its head; its legs are apart; its torso is a scarab. It is painted in blue with liquid gum.

Said also on a figure the middle part of which is that of a man; his arms are hanging down. The head of a ram is on his right shoulder, and another on his left shoulder. Thou wilt paint on one bandage the two figures of the god with raised arm, and put it across the chest of the deceased, so that the two painted figures may be on his breast.

He to whom this has been done, the impure ones in the Tuat can do nothing to him. He drinks the running water of the stream, he shines like a star in the sky.(4)

Notes.

The vignettes consist of the amulets described in the rubrics.

1.The explanation to this extraordinary title seems to be given in the last sentence of the rubric, where it is said of the deceased: “he drinks the running water of the stream, he shines like a star in the sky.” The amulet for which this text was written will prevent the deceased, who is to be as bright as a star, from having his light taken from him, from being obscured. The other blessing conferred upon him is that of drinking water of the stream. It is difficult to say why these two blessings alone are mentioned.

2.I am ready to utter the names of thy different forms, and I see thy various colours.

3.That his body may be reconstituted. It is curious to find in so late texts a vague remembrance of what seems to have been the prevalent custom in prehistoric times, and perhaps also during the Thinite period: the dismemberment of the body of the deceased. This custom was so entirely superseded by the opposite process, the mummification and the careful preservation of the body, that the old tradition is always mentioned with horror and disgust. The Book of the Dead is full of objurgations against the dismemberment of the body.

4.The TurinTodtenbuchends here.

CHAPTER CLXVI.

Chapter of the Pillow.

Awake! thy sufferings are allayed,N.Thou art awaked when thy head is above the horizon. Stand up, thou art triumphant by means of what has been done to thee.

Ptah has struck down thine enemies. It has been ordered what should be done to thee. Thou(1) art Horus, the son of Hathor, the flame born of a flame(2), to whom his head has been restored after it had been cut off.

Thy head will never be taken from thee henceforth.

Thy head will never be carried away.

Notes.

With Chapter 166 begins a series of chapters which are not in the Todtenbuch, and which have been collected from various papyri. For most of them there is only one text, therefore the translation is often very uncertain.

This Chapter, which is taken from London 9900 (Aa), seems to be only a variant, with a few additional sentences, of Chapter 43, “Chapter whereby the head of a person is not severed from him in the Netherworld.” It alludes to the reconstitution of the body of the deceased, and to providing him with all his sepulchral equipment. Head-rests like that which is represented in the vignette are often found in the tombs with the coffins already at the time of the XIth dynasty.

Chapter 166 was first discovered and translated by Dr. Birch (Zeitschr., 1868, p. 82).

1.Here begin the words of Chapter 43.

2.⁂⁂⁂⁂⁂⁂. The second word should be taken as a patronymic, “flame-born.” Chapter 43 has⁂⁂⁂⁂⁂⁂⁂.

CHAPTER CLXVII.

Chapter of bringing an Eye.

When Thoth had brought the Eye, he appeased the Eye, After Rā had wounded(1) her, she was raging furiously and then Thoth calmed her after she had gone away raging. As I am sound, she is sound andN.is sound.

Notes.

This Chapter taken also from London 9900, is a mere abridgment of lines 30-34 in Chapter 17. It refers probably to an eclipse. The Eye, the moon is pierced or wounded by Rā, which causes the goddess to be furious. Then, according to Chapter 17, “Thoth calms her troubled state (Brugsch), and brings her whole and sound without any defect.” This is called to appease the goddess.

1.The correct reading according to Chapter 17, is:⁂⁂⁂⁂or⁂⁂⁂⁂⁂Brugsch (Dict. Suppl., p. 751) translates the word: to pierce.

CHAPTER CLXVIII.

Chapter 168 should not have been placed among those of the Book of the Dead, it belongs to another book similar to the⁂⁂, the book engraved on the walls of the royal tombs. It describes gods and genii of⁂⁂⁂⁂⁂the bounds(1) in the Tuatwho confer certain blessings on the deceased; such as this: “those who lift up their faces towards the sky at the prow of the boat of Rā, grant that OsirisN.may see Rā when he rises.” A vignette gives the appearance of the god or genius spoken of. Every one of them is followed by this sentence: “for the libation of a vase has been made on earth by OsirisN.who is (now) the lord of abundance, and goes round the garden of Hotepit.”

The three versions which have been preserved of this text arevery fragmentary. The most complete, papyrus 10478 of the British Museum, contains only the⁂⁂⁂7 to 12. As the interest of this text, the character of which is chiefly pictorial, lies in the vignettes, it has been thought unnecessary to give a translation of it.

1.Seenote 2, Chapter 127.

CHAPTER CLXIX.

Chapter of raising the funereal Bed.

Thou art a lion, thou art a sphinx, thou art Horus who avengeth his father; thou art these four gods, those glorious ones who are shouting for joy, who are making incantations, and who bring out water by the power of the tramp of their feet. Thou risest on the right, thou risest on the left. Seb has opened thy blind eyes,(1) he has loosened thy legs which were fettered. Thou hast received thy heart of thy mother, thy whole heart of thy own body; thy soul is in the sky, thy body is under the ground. There is bread for thy body, water for thy throat, sweet breeze for thy nostrils.

Thou restest in their funereal chambers, which those who are in their coffins have opened for thee and for thy ... when thou journeyest; thou art firm on thy pedestal, of thy existence, thou appearest in heaven, and thou fastenest the tackle(2) by the side of Rā.

Thou fishest with the net on the river, the water of which thou drinkest; thou walkest on thy feet, and thou dost not walk headlong. Thou appearest on the surface of the earth, and thou doest not come forth from under solid ground, the strength(3) which is in thee will not be shaken through the action of the god of thy domain.

Thou art pure, thou art pure, thy forepart is purified, thy hindpart is cleansed withbetand natron, and cooled with incense.

Thou art purified with the milk (given to) Apis, and with beer of the goddess Tenemit, with natron which removes all what is wrong in thee, and which was provided by the daughter of Rā when she gave it to her father Rā; and when she raised for thee the mountain where is buried her father Osiris.(4)

I have taken a bite of these sweet things which are on the hands (?) of OsirisN.the loaves (?) from above, which belong to Rā, made of grain of Abu, and four loaves from below which belong to Seb, made of grain from the South. The god(5) of thy domain brings thee the Field of Hotepit, his hands are before thee.

Thou goest out like Rā, thou art powerful like Rā, thou art in possession of thy feet. OsirisN.is in possession of his feet at all times and at all hours; thou wilt not be judged, thou wilt not be imprisoned, thou wilt not be guarded, thou wilt not be put in bonds, thou wilt not be placed in the house where are the enemies. Cakes are piled up before thee, and offerings are well guarded for thee.

There is no one to oppose thee and to prevent thee from going out.

Thou receivest thy clothing, thy sandals, thy stick, thy linen, thy weapons, with which thou wilt cut off heads, thou wilt twist round the necks of thy foes; these enemies who would bring death to thee, they will not approach thee.

The great god speaks to thee: Let him be brought here for all that will happen. The hawk rejoices in thee, the cackler cackles to thee, Rā opens to thee the doors of the sky. Seb opens for thee the earth.

Thou art great, a mighty(6) Chu, whose name is not known, the soul which opens the Amenta. It is mighty this soul ofN., for he(7) is beloved of Rā and well pleasing to his circle, he joins (?) the ways, he guards the men, and guides the lion to the place where hiskais propitiated.N.... the lord of mankind causes thee to live and that thy soul be sound, that thy body may be enduring and great, that thou mayest see the light(8) and breathe the wind, that thy face may be revealed in the house of right, that thou mayest be stationed in the meadow, and not see any storm, that thou mayest follow the lord of the two earths, that thou mayest refresh thyself under themerittree by the side of the goddess, the great magician.(9)

Seshait is sitting in front of thee. Sau is protecting thy limbs: the bull milks for thee his cows which are in the train of Horsechait.(10)

Thou washest thy face at the mouth of the stream of Cherāba, thou art welcome to the great gods of Pu and Tepu;(11) thou seest Thoth conversing with Rā in the sky. Thou goest out and goest in into Anit, thou conversest with the Rehiu.

Thykais with thee, that thou mayest rejoice; and the heart of thy birth; thou wakest thy ... are happy; the cycle of the gods give pleasure to thy heart. Thou goest out (and thou seest) four loaves for thee from Sechem, and four loaves from Hermopolis; thou goest out and there are four (loaves) from Heliopolis on the table of the lord of the two earths.

Thou wakest in the night, and thou art welcome to the lords of Heliopolis. Hu(12) is in thy mouth, thy feet do not turn back, there is life in thy limbs.

Thou seizest thesma(13) at Abydos and thou conductest victuals to the great gods and vases of drink to those who are above the clouds in the festival of Osiris, on the morning of the Uak festival; thehershetapriest decks thee with gold; thy garment is well arranged with byssus; the Nile rises over thy body; thou art glorious(14) ... thou drinkest on the shore of the lake; thou art welcome to the gods who are in it; thou comest forth in the sky with the gods who bring Maat to Rā, thou art brought before the cycle of the gods, thou art like one of them. Thou art the gander among the geese which are offered to Ptah Anebefres.

Notes.

This Chapter and the following are found in one papyrus only, Paris, III, 93, a document more remarkable for the beauty of its vignettes than for the correctness of the text.

Both Chapters refer to⁂⁂⁂⁂⁂⁂the funereal bed or couch on which the deceased will lie like Osiris. None of them has a vignette. As in the course of these chapters there is no mention of the bed itself, we must suppose that they were read while the bed was raised or arranged. The translation of this text is particularly difficult, and often conjectural, owing to our papyrus having no other document to compare it with.

1.All this bears a great resemblance to Chapter 26.

2.In landing, see Chapter 99.

3.⁂⁂⁂⁂⁂. I have kept Renouf’s translation, “strength,” but I believe the sense is the same as before: “solid ground, dry land, continent (Feste, Brugsch),” as we find in thissentence from the Stele at Abusimbel:⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂“the mountains, the water, and the continents are shaken by thy name.”

4.For the mountain where the burial of Osiris takes place, seevignetteto Chapter 186.

5.I translate as if there was⁂⁂.

6.“Mighty,” Renouf’s translation. I should prefer “distinguished, eminent,” see note 2, Chapters 141-3.

7.⁂⁂⁂I read here⁂⁂⁂⁂⁂.

8.The light kindled for hiska(see Chapter 132, A and B), and which gives life to theka. The lighting of a lamp is a symbol of the birth (Lep.,Denkm., III, 74 c.) and accompanies it.

9.For this word I have not followed Renouf’s translation, which would have been: the master of the words of power (see Chapter. 108).

10.A name of Isis, represented as a cow, and worshipped as such, chiefly in the town of Apis, the capital of the Libyan nome, near Lake Mareotis. The bull there was Osiris, and the calf Horus (seenote 4on Chapter 109).

11.Seenote 5on Chapter 18.

12.The god of abundance.

13.⁂⁂⁂⁂an unknown object: however, the sense is clear. This means: thou becomest the⁂⁂⁂⁂⁂⁂⁂, the look-out of the ship which is transporting victuals (see Chapters 109 and 149b).

14.The text seems to be very incomplete here.

CHAPTER CLXX.

Chapter of arranging the funereal Bed.

Thy limbs have been given thee, thou takest hold of thy bones, I have set for thee thy limbs; the earth is bent upon protecting thy flesh. Thou art Horus who was within the egg; when thou art raised, thou seest the divine body (of Rā), thou marchest towards the horizon, to the place where thou likest to be; and when thou artthere, there are hailings and cries of welcome, with all (good things) which appear on the altar.

Horus has raised thee when he rose himself, as he did for him who is in the sacred abode.

Hail, Osiris, thou art born twice. Ua has raised thee, Anubis on his mountain has caused thy bandages to grow upon thee. O,N.Ptah Sokaris grants thee to put thy hand on the ornaments of the divine house.

O,N., Thoth himself comes to thee with the writing of divine words; he grants thee to direct thyself towards the horizon of the sky to the place where thykalikes to be; he has done it to Osiris on the night when he came forth living.

Thy white diadem is established on thy brow. The god Nemu is with thee; he grants thee to be at the head of the...?

Hail,N., arise on thy bed, and come forth. Thou are raised by Rā on the horizon of the Maati in his boat.

Hail,N., thou art raised by Tmu, who grants thee to endure for ever.

Hail,N., thou art raised by Amsu of Koptos; thou art adored by the gods of the shrine.

Hail,N., blessed be thy coming in peace to thy house of eternity and to thy everlasting monument.

Salutations to thee in Pu Tepu, in the shrine which thykaloveth, within thy dwelling.

Mighty is thy soul, thou hast been raised from thy resting couch (?), thou art greater than the victim (?) which has been embraced by the gods.

Thou art like the god who begets the beings. It is admirable what thou createst more than that of the gods.

Thy splendour is greater than that of the Glorified, thy spirits are mightier than those who are in (?).

Hail,N., thou art raised by Ptah Anebefres, who puts thy dwelling in front of that of the gods.

Hail,N., thou art Horus, the son of Osiris, begotten by Ptah, created by Nut. Thou shinest like Rā on the horizon when he lighteth the two earths by his rays.

The gods say to thee: Come, come forth, see what belongs to thee in thy house of eternity.

Thou hast been raised by Rennut, the great one, who conceived Tmu in the presence of the circle of the gods of Nut.

I am the second outcome of the sky, and the third of him who makes his light. I have come out of the womb; I have been an infant like my father; there are no perverse actions of mine in the various events of my lot.

CHAPTER CLXXI

Chapter of wrapping up (the deceased) in a pure garment.

O Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Sut, Nephthys, Horus of the two Horizons, Hathor in the great dwelling, Chepera, Mentu lord of Thebes, Amon lord of Nestaui, ye the great cycle of the gods, ye the small cycle of the gods, ye gods and goddesses issued from Nu, Sebek of Shet, Sebek in all his manifold names, in all the abodes where hiskalikes to be; ye gods of the South and of the North, ye gods in heaven and on earth, grant a pure garment to the mighty ChuN.; give him to be glorious by it and destroy all that was wrong in him.

This pure garment ofN.has been allotted to him for ever, for eternity, for you destroy all that is wrong in him.

Notes.

This Chapter, which has no vignette, is found in one papyrus only, written for a deceased of the name of Amenophis. Its Theban origin is clearly indicated by the mention of Mentu and Amon, the two great gods of Thebes.

Its character is different from the Book of the Dead in general. It seems to be part of a ritual such as the Ritual of Amon and Mut, with which it has a great likeness (see Moret,Rituel du culte divin, ch. 6). (1) The clothing in a pure or perhaps a clean garment, will be the sign that all that was wrong in the deceased has been destroyed by the gods. Therefore the deceased calls on them, asking them to complete this destruction in order that he may shine or be glorious, wearing the pure garment.

It is alluded to in the next Chapter (fifth verse), “thou puttest on the pure garment, and thou divestest the apron, when thou stretchest thyself on the funereal bed.”

CHAPTER CLXXII.

Beginning of the Chapter of reciting the ceremonies made in the Netherworld.

(1) ... withbetincense, I inhale the smell of natron and incense ... I have been purified ... through the sacred utterances coming out of my mouth. I am pure verily ... of the fishes in the river, towards the statue in the house of purification; they are pure the words ofN.

Blessed be thou,N., thou art well pleasing to Ptah, well pleasing to Anebefres, well pleasing to all gods, well pleasing to all goddesses. Thy beauties are like a quiet stream, like the choicest water; thy beauties are like a festival hall in which everyone exalts his god; thy beauties are like the pillars of Ptah, like the shoots of themaut(2) plant of Rā.N.is the pillar of Ptah and the ewer of Anebefres.

O(3) thou who art called aloud, thou who art called aloud, thou the lamented, thou art glorified, thou art exalted, thou art glorious, thou art strong.

O thou who art raised up, thou art raised up,N.has been raised up by means of all the manifold ceremonies done to him; thy enemies are struck down; Ptah has struck down thine enemies, thou art victorious and thou hast dominion over them. Thy words are listened to, what thou hast ordered is done, thou art raised, thou art triumphant before(4) the Circles of gods attached to every god and every goddess.

O thou who art called aloud (bis), second verse. Thy head is ... woven by a woman from Asia; thy face shines brighter than the moon; the top of thy head is lapis blue; thy hair is darker than the doors of the Tuat, thy hair is black like the night; thy forehead is adorned of blue; the rays of Horus are on thy face. Thy garments are of gold; Horus has decked them with blue; thy eyebrows, the two sisters joined together; Horus has adorned them with blue; thy nose inhales the perfume of ... and thy nostrils are like the winds in the sky.

Thy eyes are the seers of the hill of Bachau, thy upper eyelidsare enduring for ever; their lashes are of real lapis; thy pupils are pleasant gifts, and thy lower eyelids are painted with antimony.

Thy lips utter for thee words of truth, they repeat the words of truth of Rā which are well pleasing to the gods. Thy teeth are the two heads of the serpent by which the two gods are seized, thy tongue is voluble; thy voice is more shrill than that of the bird in the marshes; thy ears (?) are well established at their place, they go (with thee) to the land of Amenta.

O thou who art called aloud (bis), third verse. Thy neck is adorned with gold, it is girt with electron;(5) thy throat and thy lungs are like Anubis;(6) thy backbone is like the Uat’ goddesses; thy back is lined with gold and girt with electron; thy loins(7) are like Nephthys ...(8) is a Nile which is flowing. Thy buttocks are two eggs of crystal, thy legs are well fastened for walking, thou art sitting in thy place ... thou hast received from the gods thy two eyes.

O thou who art called aloud (bis), fourth verse.

Thy throat is like Anubis, thy limbs are necklaces made of gold; thy breasts are two eggs of crystal which Horus has painted blue, thy forearms are adorned with topaz, thy shoulders are well established on their base; thy heart is happy every day, thy whole heart is the work of the two divine Powers, thy body worships the stars of the gods above and below; for thy belly is like a calm sky, and thy bowels are the Tuat which nobody can fathom, and which sends out light in the dark night; its offerings are eatable plants.

He (N.) praiseth the Majesty of Thoth, saying: the desires of his beautiful person take place in my tomb; as my god commanded me. Every pure thing he loves is there.

O thou who art called aloud (bis), fifth verse.

Thy thighs are a pond in a time of abundant inundation; a pond which is lined by the children of the god of water; thy legs which go to and fro are of gold; thy knees are lentisks in the marshes;thythyfeet are firm every day; thy shin-bones lead thee on the right path.

Thy arms are pillars on their bases; thy fingers are ... of gold; their nails are like knives of flint in what they do for thee.

O thou who art called aloud (bis) ...

Thou puttest on the pure garment and thou divestest thy apron when thou stretchest thyself on the funereal bed; haunches are cut for thyka, and a heart is offered unto thy mummy. Thou receivesta bandage of the finest linen from the hands of the attendant(9) of Rā; thou eatest on thy resting couch bread which has been baked by the fire goddess herself; thou eatest the haunch, thou seizest the meat which has been prepared by Rā in his holy place; thou washest thy feet in silver basins made by the skilful artist Sokaris; thou eatest bread placed on the altar, and prepared by the holy fathers, thou livest upon baked cakes and hot drinks from the store-house; thou inhalest the smell of flowers; thy heart is not reluctant at the sight of offerings; thy ministrants make for thee the loaves and the cakes of the Powers of Heliopolis; and they themselves bring thee the sacred things; thy offerings have been chosen for thee; and thy ordinances are in the gates of the Great Dwelling; thou risest like Sahu and thou arrivest like the morning star; Nut stretches forth her arms towards thee; Sahu, the son of Rā, and Nut, the mother of the gods, the two great gods of the sky, they speak one to another saying: Take him in thy arms; I have brought in my arms the form ofN.in the happy day when he is glorified, when his memory is recorded, when he is in the mouth of all generations.

Thou, raised one, thou hearest how thou art glorified throughout all thy house.

O thou who ... seventh verse.

Anubis has given him his shroud; he has done all that pleased him; the high-priest has prepared his ribbon; for he is the provider (?) of the great god; thou goest and washest thyself in the lake of Perfection, thou makest offerings in the house of the gods of the sky, and thou propitiatest the lord of Heliopolis; thou receivest the water of Rā in ewers, and milk in large vases.

O thou raised one, thou makest offerings on the altar, and thou washest thy feet upon the stone of ..., the banks of the divine lake; thou comest forth and thou seest Rā upon the four pillars which are the arms of the sky; on the head of Anmutef, and on the arms of Apuat who opens for thee the path; thou seest the horizon where are all the sacred things which thou desirest.

O thou who are called aloud (bis), eighth verse.

All the good things have been spread out for thee, before Rā. Thou hast a beginning and thou hast an end as Horus and Thoth have ordered for thee. They call uponN., they see how he is glorious, they give him to come forth like a god to meet the Powers of Heliopolis. Thou journeyest on the great path as thy mummy has received the sacred things from thy father; thy hands arewrapped in linen every day; the beginning of the journey of the god is at the gate of the Great Dwelling,

O thou who art called aloud (bis), ninth verse.

N.Breatheth the air for his nose and for his nostrils, he receiveth a thousand geese and sixty baskets of all things good and pure; thy enemies have been struck down; they are no more.

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