CHAPTER CXLVII.

Notes.

Chapters 145 and 146 are two versions of the same text. They are the chapter of the arrival of the deceased to the⁂⁂⁂⁂⁂of the house of Osiris. It is difficult to know what these⁂⁂⁂⁂⁂really are. Renouf translates the word bypylon. At the same time he says they are not mere gates, but keeps or holds. I shall use his word pylon; but the word which seems to me to convey most exactly the meaning is acell, since each of the⁂⁂⁂⁂⁂has an inhabitant. There are various versions of these chapters. The oldest, No. 146, is found in several papyri, and has been translated fromLc.(Leyden), the only one which has the chapter complete. It consists of 21 paragraphs, each of which begins with a sentence giving the names of the pylon. It is followed by that of the⁂⁂⁂⁂, which I translate, with Renouf, theporterordoorkeeperthough I should prefer, he who is within the door, since the vignettes show that the so-called porter or doorkeeper is the god who occupies the cell. There are 21 pylons, out of which the papyri give us a certain number. Brugsch finds in their names those of some of the hours of night or day; but thefact of their being 21, absolutely precludes the idea of these pylons being the hours.

The papyrus ofNuin the British Museum gives a slightly different version of this chapter 146. Each pylon is introduced by these words, “said by Nu when he arrives at the first pylon: I have arrived, I know thee, I know the name of the god who guardeth thee; the lady of trembling, &c., is thy name, the name of the doorkeeper is the brave.” The other version which constitutes chapter 145 shows that the god who guardeth the pylon and the doorkeeper are the same person.

Chapter 145 is the same text which has been spun out a little more. We have no older copy of it than the fragments in the tomb of Meneptah Siphtah and queen Tauser, which give us only eleven pylons, with a very incorrect text. As for the Turin text, it is so hopelessly corrupt, especially in the most important part, the names, that I did not attempt to translate it. Then chapter 145 is the text of Nu for 146 still more developed. In the version of the royal tomb, each paragraph is called: “The salutation of Osiris, the king, to the pylon: I know thee, I know thy name, I know the name of the god who guardeth thee.” Then follow the name of the pylon, and that of the god, and after having said them, the deceased describes the purifications he goes through, the oils with which he has been anointed, and the text ends with these words: pass on, thou art pure.

It is curious that both in 145 and 146 there is a change at the pylon No. 11. In our text,Lc, the name of the doorkeeper disappears, and each time, after the name of the pylon, we find these words:⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂. In 145 the name of the doorkeeper is still mentioned, but this sentence takes the place of the description of the purifications and ointments which occurred in the previous paragraphs. I should translate these words:she will direct or prepare the enwrapping or clothing of the dead. I think that the dead is supposed to wear a different garment at each pylon, which is provided to him by the pylon itself.

A still more detailed version of 145 is found in the Paris papyrusPg, of which we have only a very short fragment. At each pylon there is a dialogue between the deceased and doorkeeper, who asks whether the deceased has been purified, in what water, with what oil he has been anointed, which garment he wears, which stick he holds in his hand.

Chapters 145 and 146 are among the most incorrect texts of the Book of the Dead, and until we have new copies of the old versions, there will always be a large measure of conjecture in any attempt to translate them.

1.⁂⁂⁂⁂. Being feminine, the name is that of a woman or a goddess.

2.⁂⁂⁂⁂⁂⁂⁂. One of the names of Hathor, the consort of Thoth at Hermopolis (Mariette,Dendérah, II, pl. 27, 15).

3.⁂⁂⁂⁂⁂⁂. Renouf translates, “words of power.” I should prefer “magic power.”

4.I read with the Turin text⁂⁂⁂.

5.⁂. According to Lepsius, the σχοινιον, 40 cubits.

6.I read with the text of chapter 145 in the royal tomb⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂.

The vignettes vary considerably, according to the papyri. InLcall the pylons are alike, with a god sitting inside; evidently the artist was free to draw them according to his fancy. The vignettes of the papyrus of Ani, and, still more,Pc, are remarkable for their fine colours.

PLATE L.PLATE LI.

PLATE L.

PLATE LI.

CHAPTER CXLVII.

The first gate. The name of the doorkeeper is: he whose face is overturned, who has many attributes. The name of its warder is: the adjuster. The name of the herald is: he with a loud voice.

Said byNwhen he approaches the first gate.

I am the mighty one, who createth his own light.(1)

I come to thee, Osiris, and I worship thee.

Pure are thine effluxes, which flow from thee, and which make thy name in Restau(2) when it hath passed there.

Hail to thee, Osiris.

Arise, thou art mighty, Osiris, in Abydos.

Thou goest round the sky, thou sailest with Rā, thou surveyest mankind, thou art alone going round with Rā, for thou art called Osiris.

I am the divine mummy. What I say takes place.

I shall not be driven back from it (the gate); its walls of burning coals show the way in Restau. I have soothed the pain of Osiris, when he supports him who balances his pedestal, when he arrives from the great valley. I have made my way to the light of Osiris.(3)

The second gate. The name of the doorkeeper is: he who shows his face. The name of its warder is: he with a revolving face. The name of the herald is: the consumer.

Said byNwhen he approaches the second gate. He sitteth and acts in accordance with the desire of his heart, weighing the words as the second of Thoth. The attributes ofNare those of Thoth. When faint the Maāt gods, the hidden ones who live on truth, whose years are those of Osiris, (still) I am mighty in offerings at the appointed time. I have made my way out of the fire. I march, I have made my way. Grant that I may pass on freely, that I may see Rā among those who give offerings.

The third gate. The name of the doorkeeper is: he who eateth his own filth. The name of its warder is: the watchful. The name of the herald is: the great one.

Said byNwhen he approaches the third gate.

I am he whose stream is secret, who judgeth the Rehui. I have come to remove all evil from Osiris.

I am the girdled(4) at his appointed time, coming forth with the double crown.

I secured firmly my suit in Abydos, and I opened my path in Restau. I have soothed the pain of Osiris who balances his pedestal. I have made my way when he shines at Restau.

The fourth gate. The name of the doorkeeper is: he who opposes garrulity. The name of its warder is: the attentive one. The name of the herald is: he who drives back the crocodile.

Said byNwhen he approaches the fourth gate.

I am the bull,(5) the son of the Kite of Osiris. Behold, his father the Fiery One sat in judgment. I poised the balance for him. Life has been brought to me. I live for ever. I have made my way. I am the son of Osiris, I live for ever.

The fifth gate. The name of the doorkeeper is: he who lives on worms. The name of the warder is: the consuming flame. The name of the herald is: the bow which strikes the furious (?).

Said byNwhen he approaches the fifth gate.

I have brought the two jaws of Restau.(6) I have brought to thee the books (?) which are in the Annu, and I add up for him his hosts. I have repulsed Apepi and healed the wounds he made. I made my way through the midst of you. I am the great one among the gods. I purified Osiris. I restored him as victor. I joined his bones, and put together his limbs.

The sixth gate. The name of the doorkeeper is: he who makes the loaves, with a thundering voice. The name of its warder is: he who shows his face. The name of the herald is: the stolen knife which belongs to the sky.

Said byNwhen he approaches the sixth gate.

I come every day, I go. I who was created by Anubis, I am the lord of the diadem. I ignore the magic words (however). I avenge Maāt, I avenge his eye. I gave his eye to Osiris himself. I have made my way.Ngoes along with you.

The seventh gate. The name of the doorkeeper is: he who takes possession of their knives. The name of its warder is: he with a high voice. The name of the herald: he who drives back the enemies.

Said byNwhen he approaches the seventh gate.

I have come to thee, Osiris,(7) pure are thine effluxes. Thou goest round and thou seest the sky with Rā. Thou seest mankind, thou the only one. Thou addressest Rā in the Sektit boat of the sky, when he goes round the horizon. I say what I wish, my mummy is mighty. What I say takes place like what he says. I shall not be driven back from thee. I have made my way.

Said near the seven gates.(8) When the deceased arrives at the pylons, he is not driven back, nor repulsed from Osiris. It is given him to be among the glorious ones, the most excellent of them, so that he may have dominion over the first followers of Osiris.

Every deceased to whom this chapter is read is like the lord of eternity, he is of one substance with Osiris, and in no place has he to encounter a great fight.

Notes.

Chapter 147 is very like 144, in fact, it is the same more developed. It refers also to the seven gates; and whenever the deceased approaches one of the gates, he has to say the name of the doorkeeper, which, as we saw before, is that of the gate itself; and also the name of the warder and that of the herald. Besides the deceased has to address the gate, probably in order to open it so that he may pass through. The words he utters are found in chapters 117, 119 and 136B. The two first have nearly the same title,the arrival at Restau, near Abydos. If, as is most probable, the various parts of the Book of the Dead did not originate in the same place, we may safely assert that these chapters, as well as those of the gates and the pylons, come from Abydos.

On the whole the Papyrus of Ani is more complete for chapter 147 than the Leyden textLcwhich is published in my edition. Therefore this chapter has been translated from Ani, usingLcwhenever Ani is too corrupt.

1.Chapter 119,videp. 206, “Chapter whereby one entereth and goeth forth from Restau.”

2.I should translate:which give to Restau its name. This is an instance of those wonderful etymologies often met with in religious texts. From the word⁂⁂⁂⁂to flow, is derived the name⁂⁂⁂.

3.The Osiris of the first gate whom the deceased addresses seems to be the moon. The word⁂⁂is often used in speaking of the pale and silvery light of the moon (Naville,Litanie du soleil, p. 54).

The last sentences are found in chapter 117, line 3.

4.Chapter 117.

5.Chapter 136B, line 14.

6.Chapter 136B, line 18. I repeat Renouf’s translation, though I differ from him in various points. For instance, I should translate:I have closed the doors in Restau(cf.Inscr. of Piankhi, line 104).

7.An abridged version of chapter 119.

8.The rubric is taken from the Paris papyrusPc.

There also the vignettes vary considerably according to the fancyof the artist. InLcthe gates and the gods are all alike. InPcthe god is always represented in human form with a ram’s head. In the Papyrus of Ani, where there are three figures for each gate, these figures are all different.

CHAPTER CXLVIII.

Giving sustenance(1)to the deceased in the Netherworld, and delivering him from all evil things.(2)

Hail to thee who shinest as living soul, and who appearest on the horizon,N.who is in the boat knows thee; he knows thy name, he knows the names of the seven cows and of their bull; they give bread and drink to the glorified soul. You who give sustenance to the inhabitants of the West, give bread and drink to the soul ofN., grant that he may be your follower, and be between your thighs(3).

(Then follow the names of the seven cows.)

The house of the ka, of the inviolate god,

The storm of the sky, which raises the gods,

The hidden one in her dwelling,

Chebt the mummified form of the god,

The greatly beloved, with red hair,

The abundant in life, the veiled one,

She who is powerful in her works, or on her pedestal,

The bull ... of the Netherworld.

(Then the deceased calls on the four rudders of the sky, the four cardinal points.)

Hail! divine form, the good one, the good rudder of the Northern sky.

Hail! thou who goest round and pilotest the double earth, the good rudder of the Western sky.

Hail! the shining one, who dwellest in the house of the devouring monsters, the good rudder of the Eastern sky.

Hail! the inner one who dwelleth in the house of the red ones, the good rudder of the Southern sky.

Give bread and drink, oxen, geese, all things good and pure toN.Give him sustenance, give him joy, may he rest on the earth, and may he be victorious on the horizon of Annu, in the Tuat, in the sky, and on the earth, eternally.

Ye fathers and mothers, gods of the sky, and of the Netherworld,deliverN.from all things pernicious and evil, from all harm and evil, from the cruel huntsman and his swords, and from all evil things; and order what is to be done to him by the men, the glorious ones, and the dead, in this day, in this night, in this month, and in this year.

Said(4) by a man, when Rā is put before these gods, painted in green, and standing on a wooden board, and when they give him the offerings, and the sustenance which is before them, bread and drink, geese, and frankincense, and when they present mortuary gifts to the deceased before Rā.

(The book called) giving sustenance to a deceased in the Netherworld, delivers a man from all evil things. Thou shalt not read to any other man than thyself the book of Unnefer. He to whom this has been read, Rā is his steersman and his protecting power, he will not be attacked by his enemies in the Netherworld, in the sky, on the earth, and in every place he goes, for (the book) giving sustenance to the deceased has its effect regularly.

Notes.

This chapter in the Turin text begins with a long title which is found by itself in the papyrus ofNu. Dr. Budge considers it as a special chapter, to which he has given No. 190. But the proof that it is not a chapter, is that the whole of it is written in red, which means that it is a title; besides this title is that of one of the hymns which constitute chapter 15, the hymn to the setting sun (15B, 3). The chapter itself begins with the last word in line 7 of the Turin text. We have a nearly complete version of it in the tomb of Senmut, the architect of queen Hatshepsu. The text from which I translate is compiled from several Theban papyri.

1.Renouf translates the word in various ways: “sustenance, nutriment, dainties, delicacies.”

2.Note the connection between these two ideas which occurs throughout the chapter: the giving nourishment to the deceased delivers him from all evil.

3.To be suckled by the divine cows, like Hatshepsu at Der el Bahari, by Hathor.

4.Several papyri have here the rubric of 30B, with the name of Mycerinus. The rubric which is here translated is taken from thepapyrus ofNu. Lepsius calls 148Cthe vignettes belonging to this chapter. In a columned hall stands Osiris, and behind him the cows, the rudders, and the four gods of the cardinal points. Osiris is sometimes left out. In the papyrus of Ani the god has his hair painted green, and he stands on a green basement.

PLATE LII.PLATE LIII.

PLATE LII.

PLATE LIII.

CHAPTER CXLIX.

The first domain. O this domain of the Amenta, where they live upon bread of the planttep seru. Take off your head dress in my presence, for I am the great one among you, he who joins his bones and establishes firmly his limbs. Ahi, the lord of hearts, came to me, he joined my bones, and as he fixed the diadem of Tmu, he fastened on me the head of Nehebkau, and established my balance. I am lord among the gods, I am Amsi the builder.

The second domain.(1) I am the great proprietor in the garden of Aarru. O this garden of Aarru, the walls of which are of steel; the height of its wheat is seven cubits, the ears are two cubits, and the stalks five cubits. The glorified ones, each of whom is seven cubits in height, reap them in presence of Harmachis.

I know the inner gate of the garden of Aarru, out of which cometh Rā, in the East of the sky; the South of it is by the lake of Cha-ru, and the North of it by the stream of Reu; thence Rā saileth with favouring gales.

I am the Teller in the divine ship; I am the unresting navigator in the Bark of Rā.

I know those two sycamores of emerald, between which Rā cometh forth, as he advanceth over what Tmu hath lifted up (the firmament) to the Eastern gates of the sky, through which he proceedeth.

I know this garden of Aarru of Rā, the height of its wheat is seven cubits, the ears are two cubits, the stalks five cubits; the barley is seven cubits. It is the glorified ones, each of whom is nine cubits in height, who reap them in presence of the powers of the East.

The third domain.(2) O this domain of the glorious ones through which nobody can sail, which contains glorious ones, and the flame of which is a consuming fire. O this domain of theglorious ones, your faces are looking down; make straight your ways, and purify your abodes as it was ordered to you by Osiris the eternal one.

I am the lord of the red crown which is on the head of the shining one,(3) he who gives life to mankind from the heat of his mouth, and who delivers Rā from Apepi.

The fourth domain. O this great and lofty mountain of the Netherworld, on the highest point of which ends the sky. It is three hundred measures in length, and ten in width. There is a snake on it, he with sharp knives is his name, he is seventy cubits in his windings, he lives by slaughtering the glorious ones and the damned in the Netherworld.

I stand on thy wall,(4) directing my navigation. I see the way towards thee. I gather myself together. I am the man who puts a veil on thy head, and I am uninjured. I am the great magician; thy eyes have been given me, and I am glorified through them. Who is he who goeth on his belly? Thy strength is on thy mountain; behold, I march towards it, and thy strength is in my hand. I am he who lifts the strength. I have come and I have taken away the serpents(5) of Rā, when he rests with me at eventide.

I go round the sky, thou art in thy valley, as was ordered to thee before.

The fifth domain. O this domain of the glorious ones, which is open to no one. The glorious ones who are in it have thighs of seven cubits, and they live on the shades of the motionless.

Open to me the ways, that I may appear before you, that I may reach the good Amenta, as was ordered me by Osiris, the glorious one, the lord of all the glorified.

I live of your glory, I observe the first day of the month, and the half-month on the fifteenth day.

I have gone round with the eye of Horus in my power, following Thoth.

Any god, or damned, who opens his devouring mouth against me on this day, is struck down on the block.

The sixth domain. O thou Amemhet who art sacred more than the hidden gods and the glorious ones, and who art dreadful to the gods. The god in it is called Sechez-at.(6)

Hail to thee, Amemhet. I have come to see the gods within thee.

Show your faces, and take away your head-dresses in my presence, I have come to make your bread.

Sechez-at will not be stronger than I; the slaughterers will not come behind me, the impure ones will not come behind me.

I live upon your offerings.

The seventh domain. O this Ases, too remote to be seen; the heat of which is that of blazing fire. There is a serpent in it whose name is Rerek. His backbone is seven cubits, he lives on glorious ones, destroying their glory.

Get thee behind me, Rerek, who is in Ases, who bites with his mouth; and who paralyses with his eyes.

Thy teeth are torn away, thy venom is powerless.

Thou shalt not come towards me, thy venom will not penetrate into me. Thy poison is fallen and thrown down, and thy lips are in a hole.

The white serpent has struck hiska, and hiskahas struck the white serpent.(7)

I shall be protected. His head was cut off by the lynx.(8)

The eighth domain. O this Hahotep, the very great, the stream of which nobody takes the water for fear of its roaring.

The god whose name is the lofty one, keeps watch over it, in order that nobody may come near it.

I(9) am the vulture which is on the stream without end. I brought the things of the world to Tmu, at the time when the sailors (of Rā) are abundantly provided.

I have given my strength to the lords of the shrines, and the awe I inspire to the lord of all things.

I shall not be taken to the block. The pleasure they take in me will not be destroyed. I am the guide on the northern horizon.

The ninth domain.(10) O this Akset which art hidden to the gods, the name of which the glorious ones are afraid to know. No one goes out who goes into it, except this venerable god, who inspires fear to the gods and terror to the glorious ones. Its opening is of fire, its wind destroys the nostrils. He made it such(11) for his followers in order that they may not breathe its wind, except this venerable god who comes out of his egg.

He made it such, being in it, in order that nobody may come near it, except Rā who is supreme in his attributes.

Hail to thee, venerable god, who comes out of his egg. I have come to thee to be in thy following. I go out of, and I come into Akset. Open to me the doors, that I may inhale its wind, and that I may take the offerings within it.

The tenth domain.(12) O this city of the Kahu gods who take hold of the glorious ones, and who gain mastery over the shades(13).... Who they see with their eyes; who have no connection with the earth.

O ye who are in your domain, throw yourselves on your bellies, that I may pass near you. My glorious nature will not be taken from me. No one will give mastery over my shade, for I am the divine hawk who has been rubbed withantiand anointed with incense; libations have been offered to me; Isis is before me; Nephthys is behind me.

The way has been pointed to me by Nau, the bull of Nut and Nehebkau. I have come to you, ye gods; deliver me and glorify me of an eternal glory.

The eleventh domain. O this city in the Netherworld, this cavity which masters the glorious ones.

No one goes out, of those who went into it, from the dread of the appearance of him who is in it.

He who sees the god who is in it, face to face, he who sees him dies there from his blows, except the gods who are there, and who are hidden to the glorious ones.

O this Atu, in the Netherworld. Grant that I may reach them; I am the great magician, with his knife; I am issued of Set, (I stand on) my feet for ever.

I rise, and I am mighty through this eye of Horus; my heart is raised, after it has fallen low.

I am glorious in heaven, and I am mighty on earth.

I fly like Horus, I cackle like the divine goose.

It was given me to alight near the stream of the lake; I stand near it, I sit near it, I eat of the food in Sechit Hotepit, I go down to the islands of the wandering stars.

The doors of the Maāti are open to me; and the gates of the upper waters are unbolted to me.

I raise my ladder up to the sky to see the gods.

I am one of them, I speak like the divine goose, and I listen to the gods.

I talk aloud, I repeat the words of Sothis.

The twelfth domain. O this domain of Unt, within Restau, the heat of which is that of fire. No god goes down into it, and the glorious ones do not gather into it, for the four snakes would destroy their names.(14)

O this domain of Unt! I am the great among the glorious ones within. I am among the wandering stars. I am not destroyed; my name is not destroyed.

Come, thou divine scent, say the gods who are in the domain of Unt.

I am with you, I live with you, ye gods who are within the domain of Unt.

You love me more than your gods. I am with you for ever, in the presence of the followers of the great god.

The thirteenth domain. O this domain of the water, which none of the glorious ones can possess, for its water is of fire, its stream is burning, and its heat is of blazing flame, so that they may not drink its water in order to quench the thirst which is within them, for their mighty fear, and their great terror.

The gods and the glorious ones look at its water from afar, they do not quench their thirst, and their heart is not set at rest, because they may not go near it.

When the river is full and green like the flowing sap which comes out of Osiris, I take its water, I draw from its flood like the great god who is in the domain of the water, and who keeps watch over it for fear that the gods may drink from its water, and who inspires dread to the glorious ones.

Hail to thee, thou great god, who art in the domain of the water. I have come to thee. Grant me to take of thy water, to take of thy stream, as thou doest to this great god.

When the Nile will come, when he will give birth to the plants, and cause the herbs to grow; as it is given to the gods, when he appears in peace, grant that the Nile may come to me, and that I may take his plants; for I am thy own son for ever.

The fourteenth domain. O this domain of Cher-āba(15), which drives the Nile towards Tattu, and which causes the Nile to go andspend its corn in his course fromRokekmu(16); thou which presentest offerings to the dead, and mortuary gifts to the glorious ones.

There is a serpent belonging to it, who comes from the two wells at Elephantine, at the gate of the water. He goes with the water, and stops at the stream of Cher-āba, near the powers of the high flood; he sees his hour of the silent evening.

Ye gods who live in the water of Cher-āba, ye powers of the high flood, open to me your ponds, open to me your lakes, that I may take of your water, and that I may rest in your stream, that I may eat of your corn, that I may be satisfied with your food.

I have risen, my heart is high, for I am the great god in Cher-āba.

Make me offerings. I have been filled with the vital sap coming out of Osiris. I shall not be despoiled of it. The end.

Notes.

This is one of the interesting chapters of the Book of the Dead. It is more frequently met with than the other ones, and it generally constitutes the end of the Theban papyri. It is the chapter of the various domains which the deceased has to reach, and in which he enjoys special privileges.

The vignettes generally give the plan of the domain, and very often the colour with which it is painted; they are either green⁂⁂⁂or light yellow⁂⁂⁂. In most of the papyri there are only four yellow—3, 9, 10, and 14.

Renouf translates⁂⁂⁂“domain” (p. 208). Dr. Budge keeps the wordaat, and considers them as the divisions of the Elysian fields. Pierret translatesdemeure, Brugschsiège,demeure,habitation. I shall adopt Renouf’s word, thoughresidenceorhabitationseems to me preferable. An⁂⁂⁂is an enclosed space which has inhabitants described or mentioned in the text. The deceased calls first on the domain, and often in the same breath goes over to the inhabitants without any transition.

1.The second domain is the horizon. The text of the vignette says: the god who is in it is Harmachis. The text to this domain being a repetition of chapter 109, I adopt Renouf’s translation (p. 181.)

2.The third domain is called “that of the glorious ones.”

3.The moon.Abreads:⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂“on the face of the sun, and on the face of the moon.”

4.The deceased speaks of himself as a magician who can cover the head of the serpent without being hurt. The eyes of the serpent, which have the power of paralyzing, of making impotent (see seventh domain), are given him; the result is, that when he goes to the mountain on which the serpent shows his strength, this strength collapses, as the deceased says: thy strength is in my hand; I am he who lifts, who takes away the strength.

5.Renouf generally translates⁂⁂⁂⁂⁂tunnels. See p. 126, and Proc., 1893, p. 385; but here we must adopt the other sense, serpent or worms. Copt.ⲁⲕⲟⲣⲓ.]

6.OrSecher-remu, he who knocks down the worm, or he who knocks down the fishes.1

7.Kaand serpent have killed each other.

8.The lynx (see note, p. 82, on chapter 34). It seems to be the cat who is represented in the vignettes of chapter 17, cutting off the head of the serpent.

9.This is a chapter found on the sarcophagus of Amam in the British Museum; it has the title⁂⁂⁂⁂⁂⁂⁂, “taking the form of a vulture” (see p.139): I should rather say a goose.

10.The ninth domain, Akset or Aksi, has the form of a vase, which a crocodile called Maatetf touches with his snout.

11.The words are obscure. I believe them to mean: Akset was made such as it is, in order that, &c.

12.The tenth domain is called that which is at the mouth of the stream.

13.I cannot translate the following words.

14.The destruction of the name means absolute destruction of the person.

15.I have kept the reading Cher-āba, which Renouf advocates, in opposition to Cher-aha, adopted by most egyptologists.

16.I believe this name, which is spelt differently in each papyrus, to be the origin of the Κρῶφι and Μῶφι, these two rocks mentioned by Herodotus (II, 28), out of which issues the Niles.

There are hardly any variants in the vignettes which accompany the text of the chapter of the domains.

Back to Index Next