144. The Egyptian word signifyingtrembleis written either with⁂or with⁂.
144. The Egyptian word signifyingtrembleis written either with⁂or with⁂.
CHAPTER CXXXIV.
Chapter whereby the Deceased acquireth might.
Chapter whereby the Deceased acquireth might.
Chapter whereby the Deceased acquireth might.
Hail to thee who art in the midst of thine Ark, Oh rising Sun who risest, and declining(1) one who declinest: at whose will millions spring forth, as he turneth his face to the unborn generations of men: Chepera in the middle of his Bark, who overthroweth Apepi.
Here are the children of Seb who overthrow the adversaries of Osiris and destroy them from the Bark of Rā.
Horus cutteth off their heads in heaven when in the forms of winged fowl, their hinder parts on earth when in the forms of quadrupeds or [in the water] as fishes.
All fiends, male or female, the OsirisNdestroyeth them, whether descending from heaven or coming forth upon the earth, or issuing out of the water or travelling along with the Stars.
Thoth slaughtereth them, the Son of the Rock, proceeding from the place of the Two Rocks.(2)
The OsirisNis dumb and deaf(3) for the Strong one is Rā, the puissant of stroke, the Almighty one, who washeth in their blood and walloweth in their gore.
The OsirisNdestroyeth them from the Bark of his father Rā.
The OsirisNis Horus: his mother Isis bringeth him forth, and Nephthys nurseth him, as they did to Horus, who repelleth the dark ones of Sutu: who, when they see the Crown fixed upon his brow, fall upon their faces.
Osiris Unneferu is triumphant over his adversaries in heaven and on earth, and in the cycle of each god and goddess.
Said over a Hawk in a Boat, with the White Crown upon its head, and the figure of Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Sutu,(4) Nephthys, painted yellowish green on a fresh papyrus placed in this Boat, together with the figure of the Deceased, anointed with the Heknu oil. Let there be offered to them incense burning and roast fowl. It is the adoration of Rā, and his voyage, for it is granted to him to make his appearance each day with Rā, whithersoever he journeyeth; and it is the Slaughter of the adversaries of Rā; positively and undeviatingly for times infinite.
Notes.
Notes.
Notes.
1.Declining⁂⁂. This word frequently occurs in contrast with⁂⁂⁂. I understand the latter in all such cases to signify the shining of the sun on his rising, and the former to signify the shining of the sun in his afternoon course.
2.The son of the Rock, proceeding from the place of the Two Rocks.The only explanation I can think of is derived from the identification (in chapter 62) of Thoth with the Nile,⁂⁂⁂⁂.From this point of view the god is both the son of the Rock and issues from the place of the Double Rock,⁂⁂⁂, or of the two Rocks, called in the time of Herodotus Krophi and Mophi.
3.Dumb and deaf,⁂⁂⁂⁂. It is strange that this meaning of the passage has so long been misunderstood. The sense of the first word has long been recognised, and ‘deaf’ is the meaning rightly assigned to⁂⁂in Birch’s Dictionary. One instance like the following (fromUnas, 608) is sufficient to settle the question—⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂, “He is not so deaf that he should not hear thy voice.”
That the subject of these attributes is the Osiris is seen by reference toAt, where instead of ‘the Osiris’ the deceased speaks in the first person,⁂⁂⁂⁂⁂⁂, “I am dumb, I am deaf.”
4.Sutu.This divine name occurs in the text of Amenhait in the reign of Thothmes III. And I have noted another instance where the name is written⁂⁂⁂. Dr. Birch called the papyrus Miss Brockelhurst’s. It cannot however be theAxof M. Naville, which does not contain the chapter.
The disappearance of the god’s name from all other documents is a fatal argument against their claims to high antiquity.
CHAPTER CXXXV.
Another chapter recited when the Moon renews itself on the first day of the month.
Another chapter recited when the Moon renews itself on the first day of the month.
Another chapter recited when the Moon renews itself on the first day of the month.
Osiris is enveloped in storm and rain: he is enveloped: but the fair Horus lendeth succour daily, the Lord of high attributes . . . (1) he driveth off the storm from the face of the OsirisN.
Behold him coming: he is Rā on his journey: he is the four gods who are over the upper region.
The OsirisNarriveth at his own time: and by means of his lines is brought to the light of day.
If this chapter be known he becometh a Chu of Might in the Netherworld; he dieth not a second time, in the Netherworld; but he eateth by the side of Osiris.
If it be known upon earth he will become like Thoth, so as to be worshipped by the living: he will not fall a victim to a king’s wrath(2) or to the fierce heat of Basit, but will be made to advance to a most blissful old age.
Notes.
Notes.
Notes.
This chapter is not found in the papyri of the older period.
1.The words⁂⁂⁂⁂⁂⁂Offerings of(orto)the Momenthave the appearance of an interpolated rubrical direction.Seenext note.
2.A king’s wrath⁂⁂⁂⁂⁂.⁂⁂in the cases of gods and men is an impulse which cannot be stopped, but carries everything before it.
CHAPTER CXXXVIA.
Chapter whereby one is conveyed in the Bark of Rā.
Chapter whereby one is conveyed in the Bark of Rā.
Chapter whereby one is conveyed in the Bark of Rā.
Lo the Light(1) which riseth up in Cher-āba.(2)
He is born, he of the strong cord,(3) his cable(4) is at an end, and his rudder(5) hath been taken in hand.
I poise the divine machinery(6) by which I raise up the Bark to the cord above head, by means of which I come forth into Heaven, and am conveyed to Nut.
I am conveyed by it along with Rā. I am conveyed by it like the Kaf.(7)
I stop the path at the Uārit of Nut, at the staircase where Seb and Nut bewail their hearts.
CHAPTER CXXXVIB.
Chapter whereby one is conveyed in the Great Bark of Rā to pass through the orbit of flame.
Chapter whereby one is conveyed in the Great Bark of Rā to pass through the orbit of flame.
Chapter whereby one is conveyed in the Great Bark of Rā to pass through the orbit of flame.
O bright flame which art behind Rā, and dividest his Crown!The Bark of Rā feareth the storm.Ye[145]are bright and ye are exalted.
O bright flame which art behind Rā, and dividest his Crown!The Bark of Rā feareth the storm.Ye[145]are bright and ye are exalted.
O bright flame which art behind Rā, and dividest his Crown!The Bark of Rā feareth the storm.Ye[145]are bright and ye are exalted.
O bright flame which art behind Rā, and dividest his Crown!
The Bark of Rā feareth the storm.
Ye[145]are bright and ye are exalted.
I come daily with Sek-hra(8) from his exalted station, so that I may witness the process of the Maāt(9) and the lion-forms(10) which belong to them ... so that I may see them there.
We are rejoicing: their great ones are in jubilation, and their smaller ones in bliss.
I make my way at the prow of the Bark of Rā, which lifteth me up like his disk.
I shine like the Glorious ones, whom he hath enriched with his wealth, holding fast like a Lord of Maāt.
Here is the Cycle of the gods, and the Kite of Osiris.
Grant ye that his father, the Lord of them, may judge in his behalf.
And so I poise for him the Balance, which is Maāt, and I raise it to Tefnut that he may live.
Come, come, for the father is uttering the judgment of Maāt.
Oh thou who callest out at thine evening hours, grant that I may come and bring to him the two jaws of Restau, and that I may bring to him the books which are in the Annu and add up for him his hosts.
And so I have repulsed Apepi and healed the wounds he made.
Let me make my way through the midst of you.
I am the Great one among the gods, coming in the two Barks of the Lord of Sau, the Figure of the great saluter, who hath made the Flame.
Let the fathers and their Apes make way for me, that I may enter the Mount of Glory, and pass through where the Great ones are.
I see who is there in his Bark, and I pass through the orbit of Flame which is behind the Lord of the Side-lock, over the serpents.
Let me pass: I am the powerful one, the Lord of the powerful.
I am the Sāhu, the Lord of Maāt, the creator of every Dawn,(11)
Place me among the followers of Rā: place me as one who goeth round in the Garden of Peace of Rā.
I am a god greater than thou art.
Let me be numbered in presence of the Divine Cycle when the offerings are presented to me.
Notes.
Notes.
Notes.
The two chapters which are numbered by M. Naville as 136Aand 136Bare represented in the later recensions by a single chapter, which has been made out of them. There is very much obscurity in the ancient texts, though the MSS. containing them are numerous, and the more recent versions are quite as difficult to understand. We must be satisfied for the present by a strict literal and grammatical translation, wherever this amount of success is attainable. The royal sarcophagus 32 of the British Museum gives the latest form of 136A.
1.Light⁂⁂⁂⁂⁂. A common noun signifyinglamp, but the determinative here shows that a heavenly body is meant. The sun is here spoken of exactly in the same poetical way as when Antigone (879) speaks of τόδε λαμπάδος ἱερὸν ὄμμα, or Virgil of thePhœboea lampas.
2.The later recension speaks of “the Lamp in Annu and the Hammemit inCherāba.”Cherāba.”This reading is already found in a few of the Theban texts. The royal sarcophagus 32 of the British Museum gives the important variant⁂⁂⁂=⁂⁂⁂⁂, whence it follows that⁂is phonetically=⁂. The latter sign has only two known values⁂⁂⁂āḥā, and⁂⁂⁂āba. That the latter is the true equivalent of⁂is certain, in consequence of the complementary vowels⁂, which commonly accompany that sign, whether in the word signifyingbattle, or in the name ofa place. It isimpossiblethat⁂⁂⁂a should be the right reading, and no one has a right to convert⁂into a simple⁂.
The well known word⁂⁂, “strike,” takes the prothetic⁂, and is found under the form⁂⁂⁂, in the name of one of the hours of the night.[146]No fresh information is derived from the discovery by M. Daressy of the same word under the form⁂⁂⁂, that is⁂⁂⁂, as it should be corrected if cited. Tostrikeand tofightare different words, though they may often be usedsynonymouslysynonymously, and admit of being substituted one for the other.[147]
3.He of the strong cord,⁂⁂. This is grammatically the subject of the verbis born, and I consider it as a compound expression in which the adjective precedes the substantive, as in longimanus. I understand⁂as=⁂⁂⁂(seeZeitsch., 1868, p. 70, and 1870,p. 154, 155). In the later recessions (e.g., Todt. 136, and B.M. 32) it is omitted in this place, but not in the passage which follows.
4.His cable,⁂⁂. See Bonomi,Sarc.8 D. andcf.a passage in the Pyramid Texts (PepiI, 413,Merenrā590) which refers to this or a similar voyage. M. Maspero thus translates it:—“Fais amener à Pepi ta barque sur laquelle naviguent tes purs et quand tu auras reçu ta libation d’eau fraîche sur cetteCuisse des Indestructibles(the Uārit⁂⁂⁂of the Circumpolar Stars),fais naviguer Pepi dans cette barque avec ce cable d’étoffe verte et blanche par lequel l’Œil d’Hor est remorqué,”&c. The Uārit, orLeg(on which see Ch. 74,Note 1) of Nut is mentioned at the end of this chapter.
5.Rudder⁂⁂⁂or⁂⁂⁂.
6.Machinery⁂⁂⁂. The word has disappeared from the later texts and been replaced by various conjectural emendations of the scribes.
7.The Kaf,⁂⁂⁂⁂, one of the divinities in form of apes. Etymologically the word signifies “thehotone.”
8.Seḳ-ḥra,⁂⁂⁂⁂is the more common reading, but⁂⁂⁂also occurs and so does⁂⁂⁂⁂⁂⁂. I cannot remember where I found⁂⁂⁂⁂(P.S.B.A.VI, 191) which would identify this divinity with Thoth.
9.The Maāt, the series of phenomena occurring in strict conformity with Law, that is with the laws of Nature.
10.Lion forms,⁂phonetically⁂⁂, in most of the papyri. Some of the words which follow are evidently in very corrupt condition.
11.Every Dawn,⁂⁂⁂⁂⁂.
145.Sic.
145.Sic.
146. To press the identity of⁂and⁂⁂⁂in the name of this hour is to forget that its variants would equally prove that⁂⁂=⁂⁂=⁂⁂.
146. To press the identity of⁂and⁂⁂⁂in the name of this hour is to forget that its variants would equally prove that⁂⁂=⁂⁂=⁂⁂.
147. SeeP.S.B.A.IX, p. 313, and two previous articles of mine there referred to. The corrections I have to make are the following:—I wrongly assumed that thefishwhich in hieratic papyri crosses the foot of the sign⁂in the variants of⁂was the same fish as we find in the group⁂⁂=⁂⁂⁂=⁂. The fishes are different. On referring to M. Naville’sFestival Hall of Osorkon II, pl. 18, pictures will be found of the⁂⁂and the⁂⁂. The first of these is clearly the fish in⁂⁂,ḥem-reu, and the corresponding sign in the variant is to be read⁂,ḥem, in harmony with the other evidence produced by W. Max Müller (Recueil, vol. IX). The picture of it does not enable one to determine its species. The pictures at Bubastis of the⁂⁂seem to indicate theSynodontis, but a picture found by Petrie (Medum, pl. 12) shows an immense fish which has been identified with theLatusorPercaNilotica. This being of the Acanthopterygian family is of course a very formidablewarrior, like our own small perch, which, as Mr. Ward says, “does not yield its life without endangering the person of its captor, for the formidable rows of spinous rays belonging to the first dorsal fin have wounded the hands of many an incautious angler.”
147. SeeP.S.B.A.IX, p. 313, and two previous articles of mine there referred to. The corrections I have to make are the following:—I wrongly assumed that thefishwhich in hieratic papyri crosses the foot of the sign⁂in the variants of⁂was the same fish as we find in the group⁂⁂=⁂⁂⁂=⁂. The fishes are different. On referring to M. Naville’sFestival Hall of Osorkon II, pl. 18, pictures will be found of the⁂⁂and the⁂⁂. The first of these is clearly the fish in⁂⁂,ḥem-reu, and the corresponding sign in the variant is to be read⁂,ḥem, in harmony with the other evidence produced by W. Max Müller (Recueil, vol. IX). The picture of it does not enable one to determine its species. The pictures at Bubastis of the⁂⁂seem to indicate theSynodontis, but a picture found by Petrie (Medum, pl. 12) shows an immense fish which has been identified with theLatusorPercaNilotica. This being of the Acanthopterygian family is of course a very formidablewarrior, like our own small perch, which, as Mr. Ward says, “does not yield its life without endangering the person of its captor, for the formidable rows of spinous rays belonging to the first dorsal fin have wounded the hands of many an incautious angler.”
PLATE XLII.PLATE XLIII.
PLATE XLII.PLATE XLIII.
PLATE XLII.
PLATE XLIII.
CHAPTER CXXXVIIA.
Chapter whereby a Light is kindled(1)for a person.
Chapter whereby a Light is kindled(1)for a person.
Chapter whereby a Light is kindled(1)for a person.
Oh Light! let the Light be kindled for thy Ka, O Osiris Chentamenta. Let the Light be kindled for the Night which followeth the Day: the Eye of Horus which riseth at thy temple(2): which riseth up(3) over thee and which gathereth upon thy brow; which granteth thee its protection and overthroweth thine enemies.
Undefiledly (bis) and successfully (bis):
The light is kindled for Osiris Unnefer: with fresh vases and raiment like the Dawn.
CHAPTER CXXXVIIB.
Chapter whereby a Light is kindled for a person.
Chapter whereby a Light is kindled for a person.
Chapter whereby a Light is kindled for a person.
The Eye of Horus cometh, the Light one: the Eye of Horus cometh, the Glorious one.
Come thou, propitiously, shining like Rā from the Mount of Glory, and putting an end to the opposition(4) of Sutu.
The prescription(5) of her(6) who hath raised him up, and seized upon the Light for him, and who putteth an end to the troubles against thee, like the Mount of Glory.
Notes.
Notes.
Notes.
The two most ancient authorities for this chapter, as it is found in the TurinTodtenbuchand the late recension, are one of the four tablets of the Museum of Marseilles, published by M. Naville (Les quatre stèles orientées du Musée de Marseille), and the Berlin papyrus of Nechtuamon. The chapter which M. Naville has published as 137A, in the first volume of his ownTodtenbuch, and which is taken from the papyrus of Nebseni, is manifestly, I think, not the originaltext, but another edition very considerably revised and enlarged. And, in imitation of the rubric of ch. 64, it concludes with a veracious statement, that it was discovered by Prince Hortatef in a secret chest in the temple of Unnut, and was brought away by the royal carriages.
These texts are found among the texts preserved in the tomb of Petamenemapt (seeZeitschr., 1883, Taf. 1), but with various additions, and have been appropriated by the Ritual of Ammon, published by Dr. O. von Lemm.
The solemn ceremony of Kindling the Light for the dead is repeatedly mentioned in the Siut inscriptions of Hapit’efae.
1.Kindle⁂⁂⁂conveys the same notion as⁂⁂⁂⁂in the title of 137B. The Ammon Ritual has⁂⁂⁂⁂⁂⁂⁂strike a Light. Dr. von Lemm thinks that by a play of words it is implied not only that a light but Sut is struck.
2.At thy temple⁂⁂⁂BaandMarseilles:⁂⁂⁂⁂⁂in Abydos, AaandPetamenemapt.
3.Riseth up⁂,Ba,⁂⁂Marseilles;⁂⁂⁂⁂⁂Aa,⁂⁂Petamenemapt.
4.Opposition⁂⁂⁂, where⁂is=⁂as in the Sallier Calendar. The sense is made clear in the parallel passages⁂⁂⁂⁂⁂.⁂, if not an error of recent transcribers, is a wrong reading for⁂, which is very distinctly written in the Nebsenipapyruspapyrus.
5.Prescription⁂⁂⁂⁂⁂⁂.
6.Her.The Vignette in the Nebseni papyrus exhibits the goddess Apit, in hippopotamus form, lighting the light. Over her are the words⁂⁂⁂⁂⁂⁂⁂, “Apit, mistress of divine protections.”
CHAPTER CXXXVIII.
Chapter whereby one is enabled to enter into Abydos.
Chapter whereby one is enabled to enter into Abydos.
Chapter whereby one is enabled to enter into Abydos.
Oh all ye gods who are in Abydos, [each one and his](1) divine circle likewise in its entirety, who are coming with acclamation to meet me: let me see my father Osiris: let me be held as one who cometh forth as of his house(2).
I am Horus, the Lord of Kamit, and the heir of Tesherit,(3) which I have also seized. I, the invincible one, whose eye is potent against his adversaries: who avengeth his father, and is fierce at the drowning of his mother;(4) who smiteth his adversaries and putteth an end to violence on their part....(5).
OhOhthou of the potent Lock, king of hosts, who art seized of the Two Worlds; whose father’s house is seized(6) [by him] in virtue of the writs(7); my balance is perfectly even, my voice is law, and I prevail over all mine adversaries.(8)
Notes.
Notes.
Notes.
1.[Each one and his.] These words are necessary for the purpose of bringing out the meaning of the text. Every god, it has already been said, has his circle of associates. The feminine suffix⁂after⁂⁂⁂⁂⁂⁂shows the concordance with⁂⁂⁂⁂⁂, which, like other collective nouns, is of thefemininefemininegender.
2.The exact text here is doubtful, and the sense of⁂⁂depends upon it.⁂⁂or⁂⁂is the well known title of a priestly official, whose presence was required in the ritual of the dead. He is sometimes in attendance upon royal personages. Here according to its etymological sense the word might simply mean a relative.
3.Kamit⁂⁂⁂, the “Black Land” is Egypt;Tesherit⁂⁂, the “Red Land,” is whatever lies beyond the limits of Egypt.
4.The drowning of his mother⁂⁂⁂⁂⁂⁂⁂⁂⁂.Drowningmaybe too strong a word, but immersion at least is meant. We are at present without any other reference to this incident in the career of the goddess Isis.
5.Here occurs a word,⁂⁂⁂or⁂⁂⁂of doubtful meaning. As the next word to it begins a sentence, it must be considered as connected with the words preceding it. I am not satisfied that “silently” or “causing silence” would be a grammatical solution of the question.
6.Seized (throughout this chapter) in the juridical sense ofseisinor feudal possession.
7.Writs⁂⁂⁂, a reading of three early papyri, which has disappeared in the later ones. The TurinTodtenbuchhas⁂⁂⁂, “with his two hands.”
8.Here the chapter ends inPi, and even sooner in the later texts. The three older papyri differ as to the words which immediately follow, and are certainly corrupt andunintelligibleunintelligible.