CHAPTER CXVIII.

Chapter whereby one arriveth at Restau.

I am he who is born in Restau.

Glory is given to me by those who are in their mummied forms in Pu, at the sanctuary of Osiris, whom the guards(1) receive at Restau when they conduct Osiris through the demesnes of Osiris.

Note.

1.Guards,⁂⁂⁂⁂⁂⁂ȧaku, the same personages as those mentioned in Chapter 28, note 2, and they seem to me to be identical with the “wardens of the passages,” Chapter 17, “attendant upon Osiris.” There is an imperfect tablet of the 12th dynasty at Hamamāt (Denkm., II, 138, c) in which thirty⁂⁂⁂are mentioned along with the soldiers and other persons belonging to the expedition. The Pyramid Texts have the word⁂⁂but apparently with a determinative of salutation,⁂. (PepiI, 160,cf.line 82.)

CHAPTER CXIX.

Chapter whereby one entereth or goeth forth from Restau.

I am the Mighty one, who createth his own light.

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

Pure are thine effluxes,(1) which flow from thee,(2) and which make thy name in Restau, when it hath passed there.

Hail to thee, Osiris, in thy power and thy might, who hast possession of Restau.

Osiris raiseth thee up in thy power and in thy might. Osiris raiseth thee up in thy power in Restau, and in thy might in Abydos, that thou mayest go round heaven with Rā, and survey the human race.[108]

One art thou and triumphant.

Notes.

1.Pure are thine effluxes.The true reading is⁂⁂⁂⁂⁂⁂, a phrase which recurs in these texts. The suffix⁂of the first person, which is sometimes added to the first word, would give the sense “thine effluxes are my purification.” On the meaning of⁂⁂⁂,see63 B63 B,note 4. At the end of Chapter 149 the deceased prays, “let me be joined, let me be united with the sap which proceedeth from Osiris; let me not be parted from him.”

2.Which flow from thee.⁂⁂⁂⁂,sta, which has here the same meaning as when the Nile is said (Denkm., III, 13)to flow into the Great Sea,⁂⁂⁂⁂⁂⁂⁂⁂. The name of Restau is here derived from the effluxesflowing(stau) from Osiris.

The various meanings of⁂⁂⁂⁂, and of the Copticⲥⲉⲧ, are all traceable to the notion ofsending forth,throwing, and are easily illustrated from the Greek. Thus ἐκβάλλειν is used for the discharge of a river into the sea; ἐκβολαὶ are ‘passes, passages.’ Doors are secured by pushing the bolts, μοχλοὺς ἐπιβάλλειν; they are opened byshooting back the bolt,⁂⁂⁂⁂(Mariette,Abydos, p. 58).⁂⁂⁂⁂is exactly the reverse of ἐπιβάλλειν σφραγῖδα.⁂⁂⁂⁂⁂,⁂⁂,ⲥⲟⲧ,stercusis an ἐκβολή,dejectio. And⁂⁂⁂⁂,⁂,ⲥⲀϯ,ⲥⲟⲧⲉ, βέλος, βολὶς,⁂⁂⁂,ⲥⲁⲧ,seminare, and ever so many others are all determinations of one and the same concept.

In such passages as⁂⁂⁂⁂⁂,⁂⁂⁂⁂⁂⁂and the like,stahas the sense not oftowing, but of πομπή, ‘solemnprocession.’ It occurs even where towing is out of question,e.g., in the march of military men⁂⁂⁂⁂⁂(Tombs of Amenemheb and Pehsukher,Miss. Arch. Française, V, pp. 229 and 289).

And⁂⁂string,ropeis connected with the notion of ‘throwing’ like our ownwarpwithwerfen(Goth.vairp-an) and ῥίπ-τω.

108. The⁂⁂⁂⁂,Rechit, mankind actually, living, as distinguished from the dead or yet unborn.

Chapter CXX is a repetition of Chapter XII.

Chapter CXXI is a repetition of Chapter XIII.

Chapter CXXII is a repetition of Chapter LVIII.

CHAPTER CXXIII.

Chapter(1)whereby one entereth into the Great House.

Hail to thee, O Tmu, I am Thoth.

I have equally balanced the Divine Pair, I have put a stop to their strife, I have ended their complaints.

I have rescued the Âtu from his backward course.

I have done what thou hast prescribed for him.

And I rest since then within my own Eye.

I am free from obstruction; and I come that thou mayest see me in the house where I repeat the ancient ordinances and words, as a guidance wherewith thou shalt guide posterity.(2)

Notes.

1.This chapter (which is repeated in Chapter 139) is like the repetition of an important passage in Chapter 110. But the differences are very considerable, and it is for criticism to decide the question of priority between the two recensions.

Whichever be the earlier recension, the present one is of very great interest and importance. It is found on two of the most carefully written papyri of the eighteenth dynasty. But the most interesting feature is the mythological allusion at this date (at latest) to an astronomical phenomenon, with reference to which later researches may furnish fresh evidence.

The speaker in this chapter is said (not merely implied, as in Chapter 110,seenote 5) to be Thoth, who is the measurer of all things in heaven and earth, and the author and regulator of all science. He is here said to have established theequilibrium⁂⁂⁂between the Divine Pair, Horus and Sutu; that is Day and Night. Such an equilibrium, strictly speaking, never exists except at theEquinoxes.

But the most important passage is, “I have rescued theÂtufrom his backward course.” The⁂⁂⁂Âtuis a mythologicalfish, who is represented as following the course of the Bark of Rā. The meaning of the name is,the Cleaver,Divider,Cutter in two⁂⁂. It is one of the appellatives of the Sun-god, with reference to his path through the sky. But what is that solar phenomenon specially deserving to be characterised by itsmotion backwards⁂⁂⁂?

I do not think any astronomer would hesitate to answer, thatPrecessionis meant. The cause of Precession could only be known to really scientific philosophers (which is out of question in this case), but thephenomenawould necessarily be noted by those who had important interests in keeping their calendar correct.[109]Even the Chinese, by dint of records and without any mathematics, came to infer the precession of the equinoxes; so did the Egyptians apparently at a very much earlier period; and Hipparchus, who has the credit of the discovery, may have learnt it from them.

Although⁂⁂is commonly represented as afish, the same name is given to aCrustacean⁂,⁂whose organs of locomotion are specially adapted for backward motion.

“Rescuingthe Âtu from its backward course” can mean nothing less than being able tocorrector (in technical language) toequatethe phenomena.

It might perhaps be suggested that the backward course here spoken of has reference to the year of 360 days, corrected at an early period by the addition of the five supplementary days. This would certainly have been a very probable explanation of the clause, but for the direct connection which this has with what precedes, concerning the equilibrium between Day and Night; that is, the Equinox.

2.Posterity,⁂⁂⁂⁂⁂⁂literally,minores. The word in the present context seems to have a different meaning fromwhat it has in Chapter 110, where it is put in contrast with⁂⁂⁂⁂⁂violent ones, against whom Thoth interposes his protection.

PLATE XXXII.PLATE XXXIII.

PLATE XXXII.

PLATE XXXIII.

CHAPTER CXXIV.

Chapter whereby one cometh to the Divine Circle of Osiris.

My soul buildeth for me a Hall(1) in Tattu and I flourish in Pu.

My fields are ploughed by those who belong to me: therefore is my palm tree like Amsu.

Abominations, abominations, I eat them not. I abominate filth, I eat it not.

[Peace offerings are my food, by which I am not upset.]

I approach it not with my hands; I tread not upon it with my sandals; for my bread is of the white corn and my beer of the red corn of the Nile.

It is the Sektit boat, or it is the Atit boat, which bringeth them to me, and I feed upon them under the foliage of the Tamarisk.(2)

I know how beautiful are the arms which announce Glory for me(3) and the white crown which is lifted up by the divine Uræi.

O thou Gate-keeper of him who pacifieth the world, let that be brought to me of which oblations are made, and grant that the floors may be a support for me, and that the glorious god may open to me his arms, and that the company of gods be silent whilst the Hammemit(4) converse with me.

O thou who guidest the hearts of the gods, protect me and let me have power in heaven among the starry ones.

And every divinity who presenteth himself to me, be he reckoned to the forerunners of Rā: be he reckoned to the forerunners of Light and to the Bright ones who deck the sky amid the Mighty ones.

Let me have my will there of the Bread and Beer with the gods; that I enter through the Sun-disk and come forth through the Divine Pair, that the gods who follow may speak to me, and that Darkness and Night may be terrified before me in Mehit-urit, by the side of him “Who is in his Sanctuary.”

And lo I am here with Osiris. My measure is his measure(5) among the mighty ones. I speak to him the words of men and I repeat to him the words of gods.

There cometh a glorified one, equipped, who bringeth Maāt to those who love her.

I am the Glorified one and the Equipped. And better equipped am I than any of the Glorified.

Notes.

1.Hall⁂,⁂[,⁂⁂⁂, or⁂⁂ḫent, the πρόναος, πρόδομος, ‘Vorsaal,’ first room of a temple or palace. The sense ofharîmwhich has been ascribed to it in certain texts is entirely erroneous. The temple inscriptions (see Brugsch,Zeitschr., 1875, p. 118, and fol., and Mariette,Denderah, I, 6) leave no doubt on the subject. If there were “ladies of the royal antechamber,” it by no means follows that they were wives or concubines of the king, and hall or antechamber convey a very different idea from that of the most reserved portion of the house.[110]

Pictures and inscriptions on mummy cases identify the term mythologically with that portion of the sky whence the first rays of the rising sun are visible.

The mention of the word in the Pyramid Texts (Pepi, I, 672) is in connection with the notion of food,⁂⁂.

2.We have here a repetition of passages to the same effect as in Chapters 53 (A and B) and others. The Pyramid Texts (Teta, 344) have a section nearly identical.

3.The arms which announce Glory for me.The clue to the meaning of this passage is to be found in⁂, which is arelativeform implying an antecedent, which can only be “the arms.”

Thearms which announce Glory for meare to be explained by the usages of the ancient ritual, which prescribed certain postures or attitudes in the ceremony of⁂⁂⁂⁂⁂, as in other forms wherein the arms played a great part. These religious ceremonies it must always be remembered, were considered as dramatic representations of what was done in the invisible world.

4.The Hammemit,⁂⁂⁂⁂⁂⁂, or⁂⁂⁂⁂⁂⁂⁂,⁂⁂⁂⁂⁂⁂⁂⁂, the generations of human beings yet unborn.

5.My measure is his measure. The meaning of⁂⁂⁂⁂or⁂⁂⁂⁂⁂can only be inferred from the form⁂⁂⁂⁂which occurs repeatedly in the great Harris Papyrus and some other documents.

The scribe of the TurinTodtenbuchcarelessly omitted the second part of the phrase, and therefore altered the grammatical construction. This is how M. Pierret came to conjecture the sense ‘proclaim,’ which is not suggested by any of the ancient authorities, or even by the later ones. The reading of the Leyden Papyrus T, 16 is identical with that of the oldest papyrus.

109. “The amount of this motion by which the equinox travels backward, or retrogrades (as it is called), isper annuman extremely minute quantity, but which, by its continual accumulation from year to year, at last makes itself very palpable, and that in a way highly inconvenient to practical astronomers, by destroying, in the lapse of a moderate number of years, the arrangement of their catalogues of stars, and making it necessary to reconstruct them.” Herschel,Astronomy, chapter 4.

110. The⁂⁂⁂⁂mentioned in the tablet of Pa-shere-en-Ptah are not concubines, as Brugsch and others have thought, but female children, as Birch rightly asserted. Cf. myHibbert Lectures, p. 79, note. It is the feminine form of⁂⁂⁂⁂.There is also another word,⁂⁂, applied on the walls of tombs to persons (maleas well as female) executing certain gymnastic movements.

There is also another word,⁂⁂, applied on the walls of tombs to persons (maleas well as female) executing certain gymnastic movements.

PLATE XXIV.PLATE XXV.PLATE XXVI.

PLATE XXIV.

PLATE XXV.

PLATE XXVI.

CHAPTER CXXV.

Said on arriving at the Hall of Righteousness, thatNmay be loosed from all the sins which he hath committed and that he may look upon the divine countenances.

He saith: Hail to thee, mighty god, lord of Righteousness!

I am come to thee, oh my Lord: I have brought myself that I may look upon thy glory. I know thee, and I know the name of the Forty-two gods who make their appearance with thee in the Hall of Righteousness; devouring those who harbour mischief, and swallowing their blood, upon the Day of the searching examination(1) in presence of Unneferu.

Verily, ‘Thou of the Pair of Eyes,(2) Lord of Righteousness’ is thy name.

Here am I; I am come to thee; I bring to thee Right and have put a stop to Wrong.

I am not a doer of wrong to men.

I am not one who slayeth his kindred.(3)

I am not one who telleth lies instead of truth.(4)

I am not conscious of treason.

I am not a doer of mischief.

I do not exact as the firstfruits of each day more work than should be done for me.(5)

My name cometh not to the Bark of the god who is at the Helm.

I am not a transgressor against the god.

I am not a tale-bearer.

I am not a detractor.

I am not a doer of that which the gods abhor.

I hurt no servant with his master.

I cause no famine.

I cause not weeping.

I am not a murderer.

I give not orders for murder.

I cause not suffering to men.

I reduce not the offerings in the temples.

I lessen not the cakes of the gods.

I rob not the dead of their funereal food.

I am not an adulterer.

I am undefiled in the Sanctuary of the god of my domain.

I neither increase nor diminish the measures of grain.

I am not one who shorteneth the palm’s length.(6)

I am not one who cutteth short the field’s measure.(7)

I put not pressure upon the beam(8) of the balance.

I tamper not with the tongue of the balance.

I snatch not the milk from the mouth of infants.

I drive not the cattle from their pastures.

I net not the birds of the manors of the gods.(9)

I catch not the fish of their ponds.(10)

I stop not the water at its appointed time.

I divide not an arm of the water in its course.

I extinguish not the lamp during its appointed time.

I do not defraud the Divine Circle of their sacrificial joints.

I drive not away the cattle of the sacred estate.

I stop not a god when he cometh forth.

I am pure, I am pure, I am pure, I am pure.

My purity is that of the Great Bennu in Sutenhunen, for I am the Nose of the Lord of Air, who giveth life to all mortals; on the day when the Eye is full in Annu, on the last day of Mechir; in presence of the Lord of this land.

And I am one who see the fulness of the Eye in Annu, let no harm come to me in this land, in the Hall of Righteousness; because I know the names of those gods who make their appearance in it.

1. Oh thou of long strides, who makest thine appearance in Annu; I am not a doer of wrong.

2. Oh thou who holdest the fire, and makest thine appearance in Cher-āba; I am not a man of violence.

3. Oh thou of the Nose,(11) who makest thine appearance at Chemunnu; I am not evil minded.

4. Oh Eater of the Shadow,(12) who makest thine appearance at Elephantine; I am not rapacious.

5. Oh thou Facing-backward god, who makest thine appearance at Re-Stau; I am not a slayer of men.

6. Oh thou of Lion form,(13) who makest thine appearance in Heaven; I am not fraudulent in measures of grain.

7. Oh thou whose eyes [pierce] like swords, who makest thine appearance in Sechem; I commit no fraud.

8. Oh thou of fiery face, whose motion is backwards; I am not a robber of sacred property.

9. Oh Breaker of bones, who makest thine appearance in Sutenhunen, I am not a teller of lies.

10. Oh thou who orderest the flame, who makest thine appearance in Memphis; I am not a robber of food.

11. Oh thou of the Two Caverns, who makest thine appearance in Amenta; I am not sluggish.(14)

12. Oh thou of the Bright Teeth,(15) who makest thine appearance in the Unseen Land; I am not a transgressor.

13. Oh Eater of Blood, who makest thine appearance at the Block; I have not slaughtered the sacred animals.

14. Oh Eater of Livers, who makest thine appearance at Mâbit; I deal not fraudulently.

15. Oh Lord of Righteousness, who makest thine appearance in the place of Righteousness; I am not a land-grabber.

16. Oh thou who turnest backwards, who makest thine appearance in Bubastis; I am not an eaves-dropper.

17. Oh Âati,(16) who makest thine appearance at Annu; I am not one of prating tongue.

18. Oh Tutu,(17) who makest thine appearance in Ati; I trouble myself(18) only with my own affairs.

19. Oh Uammetu, who makest thine appearance at the Block; I commit not adultery with another’s wife.

20. Oh Maa-antu-f, who makest thine appearance in Pa-Amsu, I am not unchaste with any one.

21. Oh thou who art above Princes, and who makest thine appearance in Amu;(19) I do not cause terrors.

22. Oh Chemiu,(20) who makest thine appearance in Kauu; I am not a transgressor.

23. Oh thou who raisest thy voice,(21) and makest thine appearance in Urit; I am not hot of speech.

24. Oh divine Babe, who makest thy appearance in Annu; I lend not a deaf ear to the words of Righteousness.

25. Oh high-voiced one, who makest thy appearance in Unsit; I am not boisterous in behaviour.

26. Oh Basit, who makest thine appearance at the Shetait; I am not the cause of weeping to any.

27. Oh thou whose face is behind thee, and who makest thine appearance at thy cavern; I am not given to unnatural lust.

28. Oh thou, hot of foot,(22) who makest thy appearance at even; I indulge not in anger.

29. Oh Kenemtu, who makest thine appearance in Kenemit; I am not given to cursing.

30. Oh thou who carriest thine own offering, and makest thine appearance in Syut; I am not of aggressive hand.

31. Oh thou who hast different faces, and makest thine appearance in Net’efit; I am not one of inconstant mind.(23)

32. Oh Busy one, who makest thine appearance at Utenit; I do not steal the skins of the sacred animals.(24)

33. Oh thou Horned one, who makest thine appearance at Sais I am not noisy(25) in my speech.

34. Oh Nefertmu, who makest thine appearance in Memphis; I am neither a liar nor a doer of mischief.

35. Oh Tem-sepu, who makest thine appearance in Tattu; I am not one who curseth the king.

36. Oh thou who doest according to thine own will, and makest thine appearance in Tebuu; I put no check upon the water in its flow.

37. Oh Striker,(26) who makest thine appearance in Heaven; I am not one of loud voice.

38. Oh thou who makest mortals to flourish, and who makest thine appearance at Sais; I curse not a god.

39. Oh thou of beautiful shoulder, who makest thine appearance at ...(27); I am not swollen with pride.

40. Oh Neheb-kau, who makest thy appearance at thy cavern; I have no unjust preferences.(28)

41. Oh thou of raised head,(29) who makest thine appearance at thy cavern; I have no strong desire except for my own property.

42. Oh thou who liftest an arm,(30) and who makest thine appearance in the Netherworld, I do not that which offendeth the god of my domain.

PLATE XXXVII.

[Said upon approaching to the gods who are in the Tuat.(31)]

Hail ye gods, I know you and I know your names; let me not be stricken down by your blows: report not the evil which is in me to the god whom ye follow. Let not reverse(32) of mine come to pass through you.

Let not evil things be said against me in presence of the Inviolate One; because I have done the right in Tamerit.

I revile not the god: let not reverse of mine come to pass through the King who resideth within His own Day.(33)

Hail ye gods who are in the Hall of Righteousness, who have nothing wrong about you; who subsist upon Righteousness in Annu, and who sate themselves with cares,(34) in presence of the god who resideth within his own Orb: deliver me from Babai who feedeth upon the livers of princes on the Day of the Great Reckoning.

Behold me: I am come to you, void of wrong, without fraud, a harmless one: let me not be declared guilty; let not the issue be against me.

I subsist upon Righteousness: I sate myself with uprightness of heart: I have done that which man prescribeth and that which pleaseth the gods.

I have propitiated the god with that which he loveth. I have given bread to the hungry, water to the thirsty, clothes to the naked, a boat to the shipwrecked. I have made oblations to the gods and funeral offerings to the departed: deliver me therefore: protect me therefore: and report not against me in presence of the great god.

I am one whose mouth is pure, and whose hands are pure, to whom there is said “Come, come in peace,” by those who look upon him.

For I have listened to the words which were spoken by the Ass and the Cat in the house of Hept-ro.(35)

And I have undergone the inspection of the god Whose face is behind him, who awardeth my verdict(36), so that I may behold what the Persea tree covereth(37) in Restau.

I am one who glorifieth the gods and who knoweth the things which concern them.

I am come and am awaiting that inquisition be made of Rightfulness and that the Balance be set upon its stand within the bower of amaranth.(38)

O thou who art exalted upon thy pedestal and who callest thy name, Lord of Air: deliver me from those messengers of thine who inflict disasters(39) and bring about mishaps. No covering have they upon their faces.

For I have done the Righteousness of a Lord of Righteousness.

I have made myself pure: my front parts are washed, my back parts are pure, and my inwards steeped in the Tank of Righteousness. There is not a limb in me which is void of Righteousness.

I purify me in the Southern Tank, and I rest me at the northern lake, in the Garden of Grasshoppers.(40)

The Boatmen of Rā purify them there at this hour of the night or day(41) and the hearts of the gods are appeased(42) when I pass through it by night or by day.

Let him come(43): that is what they say to me.

Who, pray, art thou? that is what they say to me.

What, pray, is thy name? that is what they say to me.

“He who groweth under the Grass(44) and who dwelleth in the Olive tree” is my name.

Pass on, then: that is what they say to me.

I pass on to a place north of the Olive.

What, prithee, didst thou see there?

A thigh(45) and a leg.

And what, prithee, said they to thee?

That I shall see(46) the greetings in the lands there of theFenchu.Fenchu.

What, prithee, did they give to thee?

A flame of fire and a pillar of crystal.

And what, prithee, didst thou to them?

I buried them on the bank of the Lake of Māāit as Provision of the Evening.

What, prithee, didst thou find there on the bank of the Lake of Māāit?

A sceptre of flint: ‘Giver of Breath’ is its name.

And what didst thou to the flame of fire and to the pillar of crystal after thou hadst buried them?

I cried out after them and drew them forth: and I extinguished the fire, and I broke the pillar, and I made a Tank.

Thou mayest now enter through the door of the hall of Righteousness, for thou knowest us.

I allow thee not to pass by me, saith the Leaf(47) of the Door, unless thou tell my name:

“The Pointer of Truth”(48) is thy name.

I allow thee not to pass by me, saith the rightsidesideof the Door, unless thou tell my name.

“The Scale-pan(49) of one who lifteth up Right” is thy name.

I allow thee not to pass by me, saith the left side post of the Door, unless thou tell my name:

“The Scale-pan of Wine” is thy name.

I allow thee not to pass over me, saith the Threshold of the Door, unless thou tell my name:

“Ox of Seb” is thy name.

I open not to thee, saith the Lock of the Door, unless thou tell my name:

Bone of An-maut-ef is thy name.

I open not to thee, saith the Latch, unless thou tell my name:

“The Eye of Sebak, Lord of Bachau,” is thy name.

I open not to thee, and I allow thee not to pass by me, saith the Keeper of the Door, unless thou tell my name:

“The Knee of Shu, which he hath lent for the support of Osiris,” is thy name.

We allow thee not to pass by us, say the Lintels of the Door, unless thou tell our names:

“The dragon brood(50) of Renenut” is your name.

Thou knowest us: pass therefore by us.

I allow thee not to pass over me, saith the Floor of the Hall, for the reason that I am noiseless and clean, and because we know not the names of thy two feet, wherewith thou wouldst walk upon us. Tell me, then, their names.

“He who goeth before Amsu” is the name of my right foot: and “The Truncheon of Hathor”(51) is the name of my left foot.

Thou mayest walk over us: for thou knowest us.

I do not announce thee, saith the Doorkeeper, unless thou tell my name:

“He who knoweth the heart and exploreth the person”(52) is thy name.

Then I will announce thee.

But who is that god who abideth in his own hour? Name him.

He who provideth for(53) the TwoWorldsWorlds.

Who, pray, is it? It is Thoth.

Come hither, saith Thoth, wherefore hast thou come?

I am come, and wait to be announced.

And what manner of man, prithee, art thou?

I have cleansed myself from all the sins and faults of those who abide in their own day; for I am no longer among them.

Then I shall announce thee.

But who is he whose roof is of fire, and whose walls are living Uræi, and the floor of whose house is of running water? Who is it?

It is Osiris.

Proceed then: for behold, thou art announced.

Thy bread is from the Eye, thy beer is from the Eye, and the funeral meals offered upon earth will come forth to thee from the Eye(54). So is it decreed for me.

This chapter is said by the person, when purified and clad in raiment; shod with white sandals; anointed from vases of ānta; and presenting oblations of beeves, birds, incense, bread, beer and vegetables.

And thou shalt make a picture, drawn upon a clean brick of clay, extracted from a field in which no swine hath trod.

And if this chapter be written upon it—the man will prosper and his children will prosper: he will rise in the affection of the king and his court: there will be given to him the shesit cake, the measure of drink, the persen cake and the meat offering upon the altar table of the great god; and he shall not be cut off at any gate of Amenta, but he shall be conveyed along with the Kings of North and South, and make his appearance as a follower of Osiris: undeviatingly and for times infinite.

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