CHAPTER CLXXIII.

Notes.

This Chapter is taken from papyrus London 9900Aa. It has no vignette, the translation here given is that which I published in 1873 (Zeitschrift, 1873, pp. 25 and 81), with a few changes.

1.Lacunæ.

2.Perhaps the⁂⁂which M. Loret has identified as being the celery (Recueil, Vol. XVI, p. 4).

3.Here begins a hymn, the first words of which are⁂⁂⁂⁂⁂⁂⁂⁂⁂“O thou who art called aloud,” repeated twice. These words have become the name of the hymn, as we say theMagnificator theTe Deum. The hymn is divided into nine fragments or verses,⁂⁂(Renouf,Life Work, Vol. II, p. 390).

4.Renouf’s translation. See Chapter 18, § 10. Rather thanbefore, I should translate,through the action of.

5.“Electron” is Lepsius’s translation. Renouf, who translates “copper,” has discussed the point in a letter to Lepsius (Life Work, Vol. II, p. 2).

6.I believe this means made of black metal, probably silver, blackened by some chemical process.

7.Papyrus Ebers⁂⁂“foramen ani, rectum.”

8.The text has here⁂an evident blunder. We should read here the phallus.

9.Brugsch,Dict. Suppl., p. 1021, translates⁂⁂⁂⁂⁂aati,“Bettenmacher.”

PLATE LIX.

CHAPTER CLXXIII.

The addresses of Horus to his father when he goes in to see his father, and when he comes out of his great sanctuary to see him Rā Unneferu, the master of Ta-tser, and then they embrace one another; therefore he is glorious in the Netherworld.

Hail, Osiris; I am thy son Horus; I have come,(1)

I have avenged (thee).

I have struck down thy enemies.

I have destroyed all that was wrong in thee.

I have killed him who assailed thee.

I stretched forth my hand for thee against thy adversaries.

I have brought thee the companions of Sut with chains upon them.

I have brought thee the land of the South, I have added to thee the land of the North.

I have settled for thee the divine offerings from the North and the South.

I have ploughed for thee the fields.

I have irrigated for thee thy land.

I have hoed for thee the ground.

I have built for thee ponds of water.

I have turned up the soil of thy possessions.

I have made there for thee sacrifices of thy adversaries.

I have made sacrifices for thee of thy cattle and thy victims.

I have supplied there in abundance....

I have brought thee....

I have sacrificed for thee....

I have shot for thee antelopes and bulls.

I have plucked for thee geese and waterfowl.

I have bound thy enemies in their chains.

I have fettered thy enemies with their ropes.

I have brought thee from Elephantine the fresh water which refreshes thy heart.

I have brought thee all the plants.

I have settled for thee on the earth all thy subsistence as to Rā.

I have made for thee bread at Pu with red grain.

I have made for thee drink at Tepu with white grain.

I have ploughed for thee wheat and barley in the Field of Aarru.

I have mowed them there for thee.

I have glorified thee.

I have given thee thy soul.

I have given thee thy power.

I have given thee....

I have given thee the dread which thou inspirest.

I have given thee thy bravery.

I have given thee thy two eyes, the two plumes which are on thy head.

I have given thee Isis and Nephthys, they are placed on thee.

I have anointed thee with the offering of holy oil.

I have brought thee the offering by which thy face is destroyed.(2)

Notes.

This Chapter is taken also from London 9900. The vignette at the end represents Osiris sitting in a naos. Before him are the offerings of fowl and cattle which Horus presents to his father. At the beginning the deceased is seen, with raised arms; he is supposed to be Horus, and above him are written the following words:—“Adoration to Osiris, Khenta Amenta, the great god, the lord of Abydos, king for ever, prince of eternity, the venerable god in Restau, pronounced byN., I give thee grain, lord of the gods, the one god who liveth on justice. I am thy son Horus. I have come to thee. I avenge thee, I bring to thee Maat, to the place where is the circle of thy gods. Grant me to be among thy followers, and to smite thy enemies. I have established for thee thy food offerings on the earth for ever.”

This Chapter was first published and translated in theZeitschrift, Vol. XIII, p. 83.

1.These words are repeated before every one of the following sentences.

2.This sentence is abridged. It is given in full by the Ritual at Abydos: “I have anointed thy head with the oil of the brow of Horus; if it is destroyed there (on his brow) he is destroyed as god;i.e., his divinity is destroyed.”

PLATE LX.

CHAPTER CLXXIV.

Chapter of causing the Chu to come out of the great door in the sky.

It is read(1) to thee by thy son (Horus).

The great ones tremble when they see the sword which is in thy hand, when thou goest out of the Tuat.

Hail to thee, the wise one, created by Seb, born of Nut. The cycles of the gods are at rest. Horus rests in his dwelling(2), Tum rests in his abode (?). All the gods of East and West rest in the great goddess(3) of the birth, between the arms of her who gave birth to the god.

When I am born I see, I recognize where I am, I have been raised on my place. The order has been accomplished of her who hates sleep and depression, and who stands in Utenet.

My bread comes from Pu, and I receive my form in Heliopolis. Horus, in accordance with the command he had received from his father the lord of clouds, Astes, raised him, and I have been raised by Tmu.

I am the great one. I come forth between the legs of the cycle of the gods. I have been conceived by Sechet, and Shestet(4) gave me birth to be her star, Sothis, the first one, the great walker who brings Rā through the sky every day.

I have come to my abode. I have united the two diadems. I shine like a star. O ye flowers, the name of which is “the precious bunch,” I am the lotus which cometh out of the holy earth; when I am plucked, I settle myself at the nostrils of the Great Figure.

I have come out of the lake of flame, I have received justice instead of evil. I am near the white cloth(5), and I keep watch over the Uræi in the night of the great flood of tears.(6)

I shine like Nefertmu the lotus which is at the nostril of Rā when he comes forth on the horizon every day, and the gods are purified by his sight.

N.is triumphant among theka, smiting the hearts through his great wisdom. He is near the god, he is the Sau(7) (the knowing one) at the western (right) side of Rā.

I have come to my abode among theka, uniting the hearts through my great wisdom. I am Sau near the god, at the westernside of Rā; my sceptre (?) is in my hand. I am called the great favourite, as I am clad in red garments. I am Sau, on the western side of Rā, with a stout heart in the cave of Nu.

Notes.

This Chapter is already found in the pyramid of Unas (l. 379-399). Prof. Erman (Zeitschr., XXXIII, p. 2) has made a special study of it, and has pointed out that the title of this Chapter originates from a misunderstanding of the word⁂⁂⁂which should be a star and not a gate or a door. Were it not for the vignette, which represents the deceased, the woman Muthotepet coming out of a door, we should translate: “Chapter of the coming forth of theChuas a great star in the sky”; in accordance with these words found in the course of the chapter: “Shestet gave me birth to be her star, Sothis,” etc.

Two papyri only contain this Chapter, one in London and one in Paris. The London text has a vignette with these words: “the coming out of the door in the sky by....”

1.⁂⁂⁂⁂M. Maspero translates:ton fils t’a fait (le sacrifice). The word⁂is employed here as in the rubric of Chapter 141, “to say, to speak.” This speech is a ceremonial act, one of the⁂⁂⁂done for the deceased.

2.We noticed before (Chapter 160,note 2) that⁂is a variant for⁂when applying to Tmu. Here it applies to Horus. The unknown word⁂⁂⁂being parallel, I give it conjecturally a similar sense.

3.⁂“the great one, the great goddess,” and its variants⁂⁂⁂⁂etc., occur frequently in the Book of the Dead, and seem to be a name of the sky.

4.⁂⁂which is found in the papyrus, is clearly a mistake for the name of the goddessShestet, which we read in the text of Unas.

5.Perhaps a tent in which he will shelter the Uræi.

6.Seenote 1, Chapter 4, andLife Work, Vol. III, p. 46. I suppose it means here a heavy rain.

7.In the pictures in the royal tombs the sun-god stands in his boat between⁂and⁂⁂. Here it is said that Sau is at the West of Rā, meaning on his right side. Rā is spoken of here as if he were a human being, turning towards the South as all Egyptians did. His west is his right-hand side. Even now the Egyptian fellaheen in their language do not often say right and left, they generally make use of the points of the compass: west of thee, etc.

CHAPTER CLXXV.

Chapter of not dying a second death in the Netherworld.

O Thoth(1)! What has become of the children of Nut? they have stirred up hostilities, they have raised storms, they have committed iniquit, they have raised rebellion, they have perpetrated murder, they have done oppression, and thus have acted, the strong against the weak, in all that they have done to me.

Grant, O Thoth, what Tmu hath decreed. Thou seest not the iniquities, thou art not pained at their attacks upon the years, and their invasions upon the months, because they have done their mischiefs in secret.

I am thy pallet, O Thoth, and I bring to thee thine inkstand; I am not one of those who do mischief in secret. Let not mischief be done unto me.

O Tmu! what is this place to which I have journeyed? for it is without water and without air! It is all abyss, utter darkness, sheer perplexity. One liveth here in peace of heart. There is no pleasure of love here. Let there be granted to me glory instead of water, air and pleasures of love; and peace of heart instead of bread and beer.

[Decree this, Tmu, that if I see thy face I shall not be pained by thy sufferings(2).... Tmu decrees; behold the great gods have given him this mission, he will reign on his throne and he will inherit his throne in the Isle of fire: and for thee I decree that thegod may see him as his second self, and that my face may see thy face.

My lord Tmu, what is the duration of my life? Thou art for eternities of eternities, the duration of endless years; and behold I am going to deface all I have done: this earth will become water, an inundation as it was in the beginning. I will remain with Osiris, and I will make my form like another serpent, whom no man will know, and no god will see.

It is good what I have done to Osiris, who is exalted above all the gods. I have given him the power in the region of the Netherworld, and his son Horus will inherit his throne in the Isle of flame. I will make his throne in the boat of millions of (years).

Horus is well established on his seat in order that he may take possession of his place of rest; also I send a soul to Sut in the West, who is exalted above all gods; and I have caused his soul to be guarded in the boat, so that he may feel reverential fear of the divine body (Osiris).]

O my father Osiris! I have done for thee what thy father Rā did for thee. Let me have increase upon earth, let me keep my dwelling place, let my heir be vigorous, let my sepulchre flourish and my dependents upon earth. Let all my adversaries be crushed to pieces with Selk’et (the scorpion goddess) over their ruin. I am thy son, O my father Rā! thou hast been the cause of this Life, Health and Strength. Horus is established upon his throne. Grant that my duration of Life may be that of one who attains beatitude.(3)

Notes.

The translation and notes of this Chapter, except what is in brackets, are Renouf’s work. They are taken from the introduction he published to his edition of the papyrus of Ani (p. 16).

The vignette represents the deceased and his wife worshipping Thoth.

This Chapter is found in the papyrus of Ani, and at greater length in a papyrus of the Museum of Leyden, from which it has been copied by Naville into his edition.

The Leyden text is unfortunately very incomplete, both in the upper and lower parts of the columns. The two texts differ very materially in some of their readings, and will require considerable study before a satisfactory translation can be given.

1.The deceased is evidently supposed to be just arrived in a place of utter darkness and desolation, and expresses his feelings of distress to Thoth in the opening address.

2.[The text of Leyden is much more complete. Owing probably to want of space, the scribe of Ani has shortened his text. There the omissions are so considerable that it is impossible to find a sense. I have often adopted the reading of the Leyden papyrus in the translation of this part of the chapter.

3.The remaining columns in the Leyden manuscript, although incomplete, enable us to see that the deceased is assimilated throughout to Osiris, as born again in his son Horus. There is a cry of adoration to him in Sutenhenen, and exultation in En-aaref, the whole cycle of the gods is filled with satisfaction at seeing him inherit his throne and rule over the earth. Sut is filled with terror when he sees the change which has taken place; the different generations of mankind, the past, the present, and the future, are in obeisance. Mention is made of the “Hoeing” and of the blood which flowed in Sutenhenen [an allusion to the myth of the destruction of mankind] and of other particulars in connection with Osiris. And the chapter is said to be recited over an image of Horus made of lapis lazuli (or blue material) and placed at the throat of the deceased. It is also to be recited in the Netherworld.

CHAPTER CLXXVI.

Chapter of not dying a second time in the Netherworld.

I execrate the land of the East. I do not go to the dungeon, for I have not done those things which are forbidden by the gods.

For I have passed through the place of purification in the middle of the Meskat;(1) the inviolate god has given me his glorious attributes on the day when the two Earths were united in the presence of the Master of (all) things.

He who knows this chapter is a mighty Chu in the Netherworld.

Notes.

A short Chapter found in one papyrus only, and consisting of a few sentences taken from various chapters.

1.SeeNote 19, Chapter 17.

CHAPTER CLXXVII.

Chapter of raising the Chu, of vivifying his soul in the Netherworld.

O Nut, Nut, who created the father out of his earth(1) and Horus after him, who bound his wings as to a hawk and his feathers like Kemhesu,(2) who brought him his soul, and who perfected his words, who showed him his abode in the presence of the stars, the occupiers of the sky, for he is the great star of Nut.

Thou seestN.uttering words to the Glorified, for he is the great form who will not rule (?) over them if thou art not among them. Thou seest the head ofN.as aba(3) (ram); his horns are like those of a sacrificed victim, those of a black ram, born of the ewe who bare him, and suckled by four sheep.

There came to thee Horus with blue eyes, do thou guard Horus with red eyes in his sickness and in his wrath; let his soul not be opposed, let his messengers come to him, and his quick runners(4) hasten to him; let them come on the west side, and one by one (?) march towards thee.

The god has said this: thy words are those of the father of the gods,(5) thy name will be triumphant before the gods; they exalt thee and the cycle of the gods give thee their hands.

Said by the god to the father of the gods: take possession of the door of thekaon the horizon, let them throw open their gates; thou art welcome to them, do thou prevail over them, let them advance towards the god(6) ... when they come out they raise their faces, they see him before the great god Amsu[6]... thy head, I have raised for thee thy head, take possession of it ... his head has perished behind thee, thy head will not perish and what thou hast done before men and gods will not be destroyed.

Notes.

This Chapter is found in the pyramid of Unas (ll. 361-376), where the text is not much better than in the Papyrus London 9900.

1.I believe this obscure expression means Osiris.

2.A form of Horus represented as a crouching hawk, with two feathers on his head (Renouf,Life Work, Vol. III, p. 236).

3.Though⁂is written by a bird with a human head, it applies to the soul represented by a ram. See vignettes to Chapter 85.

4.⁂⁂⁂⁂⁂evidently the word⁂⁂⁂⁂⁂⁂of the inscription of the “Destruction of mankind,” where it refers to⁂⁂⁂⁂⁂⁂the messengers.

5.⁂⁂⁂means properly a hunter, a man of the field, which would have no sense here. Unas reads⁂⁂⁂⁂“the divine fathers.” Adopting the reading of Unas in the singular, I read the father of the gods, probably Seb, who is mentioned a little further in the text of the pyramid.

6.Lacunæ.

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