81.Cf.note on theAssof Chapter 40.
81.Cf.note on theAssof Chapter 40.
CHAPTER LXX.
Another Chapter.
Another Chapter.
Another Chapter.
I have come to an end(7) for the Lord of Heaven. I am written down as sound of heart, and I rest at the table of my father Osiris, King of Tattu, and my heart is stirred by his country. I breathe the eastern breeze by its hair(8); I grasp the north wind by itsside lock; I grasp the south wind by the skin as I make the circuit of heaven on its four sides; I seize the east wind by the skin, and I give the breezes to the faithful dead amid those who eat bread.
If this scripture is known upon earth he will come forth by day, he will walk upon earth amid the living: his name will be uninjured for ever.
ceNotes to Chapters LXIX and LXX.
These last two chapters are always found together, and always appended to the ancient Chapter 68. This is the case not only in the papyri, but in tombs like that of Bakenrenef.
1.The later texts say “the eldest of the five gods.”
2.Who presenteth the tablets and guardeth the door of Osiris.See picture of Thoth in the Psychostasia.
3.Where Osiris renews his birth.
4.The Thigh.The iron instrument so called used in the ceremony of ‘Opening the mouth’ of the deceased.
5.Sound of heartimplies that the conscience of the deceased has been recognized as blameless.
6.Oxen and birds of various kinds.These kinds are named in the text, but we have no corresponding European names.
7.I have come to an end.The first two words of this chapter are evidently copied from the end of the last, but instead ofmenḥu, ‘sacrificial slaughter,’ the notion ofmenȧormeni‘coming to an end,’ has been substituted. Later texts read “I donotcome to an end.”
8.Its hair.All this paragraph sounds very strangely, and translators are tempted to understand that thehair,side-lock, andskinof the deceased are acted upon by the winds.[82]But the feminine suffix shows that the converse is the case. The speaker catches the air and distributes it, as we are afterwards told, to the faithful departed.
82. But we “catch Time by the forelock,” and so did the Greeks.
82. But we “catch Time by the forelock,” and so did the Greeks.
CHAPTER LXXI.
Chapter whereby one cometh forth by day.(1)
Chapter whereby one cometh forth by day.(1)
Chapter whereby one cometh forth by day.(1)
O Divine Hawk, who comest forth in Heaven, Lord of Mehurit.(2)
Make thou me sound,(3) even as thou hast made thyself sound, who revealest thyself,(4) who disrobest thyself, and presentest thyself to the Earth.
May his will towards me be done by the Lord of the Lord of the One Face(5).
I am the Hawk in the Tabernacle and I pierce through [that which is upon] the Vail.(6)
Here is Horus, the Son of Isis: Horus the Son of Isis.
Make thou me sound, even as thou hast made thyself sound, who revealest thyself, who disrobest thyself, and presentest thyself to the Earth.
May his will towards me be done by the Lord of the One Face.
I am the Hawk in the Southern Heaven, and Thoth in the Northern Heaven, who appease the Flame when raging and who convey Law to the god who loveth it.
Here is Thoth: Thoth.
Make thou me sound, even as thou hast made thyself sound, who revealest thyself, who disrobest thyself, and presentest thyself to the Earth.
May his will towards me be done by the Lord of the One Face.
I am Unbu of En-areref, the Flower of the Abode of Occultation.
Here is Osiris: Osiris.
Make thou me sound, even as thou hast made thyself sound, who revealest thyself, who disrobest thyself, and presentest thyself to the Earth.
May his will towards me be done by the Lord of the One Face.
O thou who art upon thy two legs [orwho art terrible upon thy two legs], at thine own hour, owner of the Two Twin Souls, and who livest in Two Twin Souls.
Make thou me sound, even as thou hast made thyself sound, who revealest thyself, who disrobest thyself, and presentest thyself to the Earth.
May his will towards me be done by the Lord of the One Face.
O thou who circlest round, within thine Egg, Lord of Mehurit.
Make thou me sound, even as thou hast made thyself sound, who revealest thyself, who disrobest thyself, and presentest thyself to the Earth.
May his will towards me be done by the Lord of the One Face.
Sebak standeth erect, surrounded by his high places, and Neith standeth erect in the midst of her alluvial grounds, in order to revealthemselves, to disrobe themselves and to present themselves to the Earth.
May his will towards me be done by the Lord of the One Face.
Oh ye Seven Divine Masters,(7) who are the arms of the Balance on the Night wherein the Eye is fixed; ye who strike off the heads and cleave the necks, who seize the hearts and drag forth the whole hearts, and accomplish the slaughter in the Tank of Flame: ye whom I know and whose names I know, know you me as I know your names.
I advance to you, advance ye to me: live in me and let me live in you. Convey to me the Symbol of Life which is in your hands, and the Sceptre which ye grasp.(8)
Award to me the life of yearly speech through countless years of life in addition to my years of life; countless months in addition to the months of my life; countless days in addition to the days of my life; and countless nights in addition to the nights of my life, that I may come forth and beam upon my own images, with breath for my nostrils, and eyes which see, amid those who are at the Horizon, on that day when brute Force(9) is brought to a reckoning.
If this Chapter is known there is well-being on earth with Rā and a fair abode with Osiris, and the person is glorified in the Netherworld. There are granted to him the sacred cakes and the coming forth into the presence,[83]in the course of each day, undeviatingly, for times infinite.
Notes.
Notes.
Notes.
1.The title as here translated is taken from the oldest known MS., that of Nebseni. But the PapyrusPc, which is of the same period, has “Chapter for entering after going forth by day, and for making transformations in all forms,” and this title or a very similar one is found on other papyri. The most recent form is that in the Turin copy—Chapter for coming forth by day and repelling brute Force, so that the person may not be seized in the Netherworld, but that his soul may be made sound in the Ta-t’ eserit.
2.Lord of Mehurit= Lord of Heaven, that is the Sun-god. The invocation is repeated a little farther on, “O thou who circlest within thine Egg, Lord of Mehurit.” The god is also said to be the owner of “the Two Twin Souls,” namely Rā and Osiris.
3.The verb is here in the second person, not in the first. This is shown by those texts which give the name of the person, instead of the pronominal suffix, as the object of the verb.
4.Thyself= Here, in all but the later copies, the pronoun of the third person is used, in accordance with a well known Egyptian idiom.
5.Lord of the One Face= μονοπρόσωπος in opposition to πολυπρόσωπος which is an epithet of the Sky, on account of its many changes of aspect. The Moon too has a variety of phases, whereas the Sun is eminently the “Lord of One Face.” From another point of view the god, at the beginning of chapter 64, is called the “Lord of Two Faces,” the bright and the dark. The Pyramid Texts have the parallel conception of the Two Eyes of Horus, one white and one black,⁂⁂⁂⁂⁂(Unas 37).
6.This passage receives illustration from the great inscription of Piānchi, who at Heliopolis paid a visit to the great Tabernacle(⁂⁂⁂)of the Sun-god, the doors of which he opened and afterwards sealed up with the royal seal. Before going up the steps to it he had to lift theVail(⁂⁂⁂⁂)or Curtains which concealed it, and perform sprinklings and offer incense and flowers. Two important words (of which the first has the interesting variant⁂and the second is written⁂⁂⁂in the oldest texts) are thus made clear.
The god is said, according to the different readings, to pierce “through, the Vail” or “throughwhat is uponthe Vail.”
It will be remembered that the Hebrew Holy of Holies was separated from the Sanctuary by a curtain upon which the figures of Cherubim were woven, that before the curtain of the Holy of Holies stood the altar upon which incense was offered each morn and evening, and that in sin-offerings the priest sprinkled blood seven times before the Vail of the Sanctuary.
7.The Seven Divine Masters,⁂⁂⁂⁂or⁂⁂⁂⁂⁂⁂⁂,[84]were the offspring of Mehurit, and assumed the form of Hawks.[85]They were the inventors and patrons of all the arts and sciences, and they assisted Thoth in composition and in the measurement of the earth. See references in Brugsch’s article,Zeits., 1872, p. 6.
They are, I believe, to be identified, like the Seven Rishis of the later Sanskrit literature, with the seven stars of the Great Bear. In this conception the Polar star is represented by Thoth.
8.TheSymbolSymbolof Life and the Sceptre, the⁂and⁂.
9.Brute Force⁂⁂⁂, see chapter 57,note 5.
83. Namely, “of the great god.” This ellipse is very frequent.
83. Namely, “of the great god.” This ellipse is very frequent.
84. In the Prisse Papyrus this word is to be understood of a scholar or sage, whose word is of authority.
84. In the Prisse Papyrus this word is to be understood of a scholar or sage, whose word is of authority.
85. They have human heads on the Louvre Sarcophagus D. 7.
85. They have human heads on the Louvre Sarcophagus D. 7.
PLATE XIX.PLATE XX.
PLATE XIX.PLATE XX.
PLATE XIX.
PLATE XX.
CHAPTER LXXII.
Chapter whereby one cometh forth by day and passeth through the Ammchit.(1)
Chapter whereby one cometh forth by day and passeth through the Ammchit.(1)
Chapter whereby one cometh forth by day and passeth through the Ammchit.(1)
Hail to you, ye Lords of Rule,(2) devoid of Wrong, who are living for ever, and whose secular period is Eternity.(3) I make my way towards you. Let me be glorified through my attributes; let me prevail through my Words of Power, and let me be rated according to my merit.
Deliver me from the Crocodile(4) of this Land of Rule.
Let me have a mouth wherewith I may speak, and let my oblations be placed before you; because I know you, and I know your names: and I know the name of that great god to whose nostrils ye present delicacies: Tekmu is his name. And whether he maketh his way from the Eastern Horizon of Heaven, or alighteth at the Western Horizon of Heaven, let his departure be my departure, and his progress be my progress.
Let me not be stopped at the Meskat; let not the Sebau have mastery over me; let me not be repulsed at your gates, let not your doors be closed against me; for I have bread(5) in Pu and beer in Tepu. And let me join my two hands together(6)(6)in the divine dwelling which my father Tmu hath given me, who hath established for me an abode above the earth wherein is wheat and barley of untold quantity, which the son of my own body offereth to me there as oblations upon my festivals.
Grant me the funereal gifts, beef, fowl, bindings, incense, oil, and all things good and pure upon which a deity subsists, regularly and eternally, in all the forms I please.
Let me come down or go up to Sechit-aarru and arrive in Sechit-hotep.
I am the god in Lion form.
If this book is learnt upon earth, or executed in writing upon the coffin, he will come forth by day in all the forms he pleaseth, with entrance into his house without repulse. And there shall be given to him bread and beer and flesh-meat upon the table of Osiris. He will come forth to Sechit-aarru, and there shall be given to him wheat and barley there, for he will flourish as though he were upon earth, and he will do all that pleaseth him, like those gods who are there: undeviatingly, for times infinite.
Notes.
Notes.
Notes.
This chapter is often found not only in papyri but upon coffins, in accordance with the rubric at the end. The earliest copy is on the coffin of Queen Mentuhotep. A very fine copy is on the alabaster sarcophagus of Seti I, and our museums are rich in funereal monuments inscribed with this ancient text. A very similar text is found at the end of chapter 99.
1.Ammehitis the name given in chapter 149 to the sixth abode in Amenta, but here and in other places it is simply one of the names of the Netherworld. In the inscriptions, for instance, of the tomb of Queen Tita,[86]“passing through the two folding doors of the Ammehit” is in parallelism with “going in and out of the divine Netherworld.”
2.Lords of Rule.This is the reading in most documents, but there are others which have an equal claim to authority. The invocation is sometimes made to the⁂⁂“those who are possessed of aka,” that is the “spirits made perfect,” those who have already passed through the requisite trials, besides the gods who have never passed through the stage of mortality, all of whom are possessed of aka.
The invocation, according to another reading, which is that of chapter 99, is addressed to the⁂⁂⁂⁂⁂“those who are beautiful or perfect ofka.” Here the papyri addlords of rule, andthe invocation, whatever the reading may be, is always addressed to those who have in their power the laws which regulate the universe.
3.Whose secular period is Eternity.⁂⁂⁂ḥentȧis the period of 120 years (seeProc. Soc. Bibl. Arch., XIV, 264) which was their αἰών,aevum, corresponding in idea, not in actual time, to our century. The secular period of the gods is eternity.
4.The Crocodile.Are we to understand this of the crocodile-headed monster pictured in therepresentationsrepresentationsof the Psychostasia? These pictures are not known to us from as early a date as the chapter itself, but they may have existed. Perhaps, however, this passage may have suggested them.
5.Bread.The Egyptian word⁂ta, like its homonym⁂, implies somethingpiercedorperforated. The sacrificial cake חַלָּה in Leviticus viii, 26 has the same meaning and, like חַלִילa pipe, is connected with חָלָל,perforavit,confodit,aperuit,profanavit. SeeProc. Soc. Bibl. Arch., 1893, p. 386.
⁂ta, a door or gate, and some other homonyms evidently come under the same conception; cf.portaand πείρω.
PLATE XXI.PLATE XXII.
PLATE XXI.PLATE XXII.
PLATE XXI.
PLATE XXII.
CHAPTER LXXIII.
is identical with Chapter IX.
is identical with Chapter IX.
is identical with Chapter IX.
CHAPTER LXXIV.
Chapter whereby the legs are set in motion upon earth.
Chapter whereby the legs are set in motion upon earth.
Chapter whereby the legs are set in motion upon earth.
Do what thou hast to do, O Sekaru (twice); as The god who is in his own house, and as The god who standeth on his legs in the Netherworld.
I shine above the Leg(1) as I come forth in Heaven, but I lie helpless with corpselike face.
Oh I faint, I faint, as I advance; I faint, I faint before the teeth of those whose mouth raveneth in the Netherworld.
Note.
Note.
Note.
1.The Leg.In this place, as in chapter 98 and other texts, a constellation in the northern sky is meant, which many years ago I identified with Cassiopeia.
This constellation, according to chapter 98, is in the Northern sky and in theGreat Stream⁂⁂⁂, by which I understand the “Milky Way.” This position is also in accordance with the ancient text on the Coffin of Amamu, pl. XXVI, line 22. TheLegis as close to the Pole as the Great Bear (called theThighin Egyptian Astronomy) but in the opposite direction, and in consequence of this position it never sets below the horizon. Hence in the Pyramid Texts (Pepi I, 411 and Merenrā 589) it is called⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂. And here, according to these texts, as in the Book of the Dead (see chapter 86), purification was obtained.
The god⁂⁂⁂⁂⁂(also named among the 42 judges) whose face looks backwards, and who is said to be gate keeper of Osiris, must be a star (e.g.γ Cepheus) in the immediate neighbourhood of the Polar Star which represented Osiris. On the ancient coffins of Amamu and Sit-Bastit there is a chapter[87]for assuming the form of a Vulture⁂⁂⁂, in which the speaker says “I am the Vulture god who is on the⁂⁂⁂⁂.”
I suspect that in the formula⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂said of Osiris on the stelæ of the twelfth dynasty, the constellation in heaven and not a place at Abydos was meant.
86. Brugsch,Rec., II, pl. 63. The whole tomb has now been published by M. Bénédite in theMémoires de la Mission Archéologique au Caire, tome 5.
86. Brugsch,Rec., II, pl. 63. The whole tomb has now been published by M. Bénédite in theMémoires de la Mission Archéologique au Caire, tome 5.
87. It was afterwards incorporated with chapter 149.
87. It was afterwards incorporated with chapter 149.
CHAPTER LXXV.
Chapter whereby one cometh to Heliopolis and receiveth a seat there.
Chapter whereby one cometh to Heliopolis and receiveth a seat there.
Chapter whereby one cometh to Heliopolis and receiveth a seat there.
I have come out of the Tuat: I am come from the ends of the Earth, lighting up the Tank, whither the desires of them who bring salutation guide me. I pass through the noble dwellings of those who are coffined. I open the dwelling of Remrem, I reach the house of Achsesef.(1) I am led on to the noble mysteries, and I enter into the house of Kemkem.
[The Tet amulet(2) layeth its two hands upon me and assigneth me to its sister, and the custody of its mother, Kehkehit, who setteth me upon the Eastern path of Heaven upon which Rā ariseth and mounteth on high each day.
May I too arise, and be led on, and assume the mummied form as a god, and let them set me upon that noble path] whereon Thoth travelleth when he appeaseth the two Combatants(3) as he goeth to Pu and advanceth to Tepu.
Notes.
Notes.
Notes.
1.These gods are not often mentioned. But we are told in the inscriptions of Rech-ma-rā (Mission Arch. du Caire, V, 127) that Achsesef is master of the(⁂⁂)great hall of the Prince of those in Amenta.Cf.Todt., 142, 13 and 21.
2.The Tet amulet,⁂, has a chapter of its own, chapter 156. Divinity was supposed to reside in this and the other religious symbols, which are often represented in pictures with hands and feet. The annexed Vignette is from the Louvre papyrus III, 93, at ch. 93.
The part of this chapter which is within brackets is ancient, but is omitted in late copies.
3.The two Combatants.Sut and Horus.
CHAPTER LXXVI.
Chapter whereby all forms are assumed which one pleaseth.
Chapter whereby all forms are assumed which one pleaseth.
Chapter whereby all forms are assumed which one pleaseth.
I have made my way into the Royal Palace, and it was the Bird-Fly(1) who brought me hither.
Hail to thee, who fliest up to Heaven, to give light to the stars and protect the White Crown which falleth to me.
Stable art thou, O mighty god, forever.ever.Make thou for me a path upon which I may pursue my course.
Note.,
Note.,
Note.,
1.The Bird-Fly,⁂⁂⁂⁂⁂⁂. On this god, seeProc. Soc. Bibl. Arch., 1892, p. 396 and following, and also 1893, p. 135 and following. In the papyrus of Nebseni the name has for determinative an insect, which M. Lefébure has identified with themantis. This deity, according to ancient texts, was theTiller of the Rudderof the Neshemit ship of Osiris.
CHAPTER LXXVII.
Chapter whereby one assumeth the form of the Golden Hawk.(1)
Chapter whereby one assumeth the form of the Golden Hawk.(1)
Chapter whereby one assumeth the form of the Golden Hawk.(1)
I set myself to view: I set myself to view as the Golden Hawk, which cometh out from its Egg; and I fly and I hover as a Hawk of four cubits across the back. My two wings are of the green gem of the South.(2)
I come forth from the cabin of the Sektit Bark and I raise myself up from the Eastern Hill.
I stoop upon the Âtit Bark, that I may come and raise to me those who are in their circles, and who bow down before me.
I display myself and gather myself together as the beautiful Golden Hawk with the head of a Heron, to listen to whose utterances Râ cometh every day, and I sit down in the midst of all the great gods of Heaven.
The fields lie before me; the produce is before me; I eat of it, I wax radiant upon it, I am saturated with it to the satisfaction of my heart.
Nepra hath given to me my throat, and I am in possession of all that pertaineth to my person.(3)
Notes.
Notes.
Notes.
1.This is the first of a series of chapters relative to the “Transformations,” the subject of which is treated in the Introduction. It is sufficient here to repeat that the Egyptian ‘Transformations’ have nothing in common with Metempsychosis, as understood in the Greek or Indian religions. The change of form in the Egyptian idea depended upon the will of the person; it was not a penance for sin, but a means of glorification. And all the forms assumed inthe Book of the Dead by the deceased are well known forms of the Sun-god.
2.Green gem of the South⁂⁂⁂⁂. This has generally been understood as representing the green feldspar of which many objects in our museums are made. But Dümichen (Zeitschr., 1872) has shown that the⁂⁂‘of theEast’ is a synonym ofMāfkait, emerald, and M. Naville has referred to Pliny, who (Hist. Nat., XXXVII, 17) speaks of the Egyptian emeralds‘qui eruuntur circa Copton oppidum Thebaidis in collibus, ex cautibus.’The same author quotes Juba in reference to Ethiopic gems as being ‘alacriter virides, sed non facile puri aut concolores.’
3.Nepra is one of the names of Osiris, considered as giver of corn, ὀ Πυροφόρος. ByThroatis here meant the organ or power of swallowing, deglutition.
CHAPTER LXXVIII.
Chapter whereby one assumeth the form of the Sacred Hawk.(1)
Chapter whereby one assumeth the form of the Sacred Hawk.(1)
Chapter whereby one assumeth the form of the Sacred Hawk.(1)
Oh Horus! come thou to Tattu, make clear to me the paths, and help me to make the round of my dwelling places.
Look thou upon me and exalt me, impart to me Terror, and rouse in me Might, so that the gods of the Tuat may fear me, that their battlements war in my behalf there; and thathemay not assail and slay me in the house of darkness, who enwrappeth the dead; the god who hideth his name; or that the like be done by them.
Oh ye gods who give ear to the words; ye foremost ones, ye who are in the train of Osiris; hush ye up, gods, that which a god speaketh with a god who is giving ear to a case of Divine Law!
And that which I have said to him say thou, Osiris.
Grant to me that change of existence which hath issued from thy mouth on my behalf, that I may see thine own attributes and survey thy Powers.(2)
Grant that I may come forth and have the mastery of my two feet, and that I may be there like the Inviolate One on high; that the gods of the Tuat may fear me and their battlements war on my behalf.
Grant that I may run together with thy Runners, but remain firm upon my pedestal like the Lord of Life; let me be united withIsis the Mighty; may they protect me against slaughter, from him who looked upon death.
Let me advance to the goal(3) of Heaven. I claim words from Seb, and I pray for sustenance from the Inviolate one on high, so that the gods of the Tuat may fear me, and that their battlements may war on my behalf, when they see thy supplies for me.
I am one of those Bright ones in Glory: may my attributes be fashioned like the attributes of him who cometh forth to Tattu; may I be invested(4) with the Soul of him who telleth thee what concerneth me.
Oh impart to me Terror and rouse in me Might that the gods of the Tuat may fear me and their battlements war on my behalf.
I am the Bright one in Glory, whom Tmu himself hath called into being, and my origin is from the apple of his eye,(5) who hath made and glorified and honoured those who are to be with him. For he is the Unique in Heaven, whom they extol as he cometh forth from the Horizon, and the gods and glorified ones who are with him fear him.
I am one of the worms which the eye of the Lord of Oneness hath brought into being.
Verily, before Isis was, who gave birth to Horus, I grew up and waxed old, and was honoured beyond those in Glory, who were with me.
And I arose as the Sacred Hawk, whom Horus had invested with his own Soul for theseisinseisinof his inheritance from Osiris at the Tuat.
And the god in Lion form, who presideth over those who are at the House of the Nemmes(6) which is in its caverns, said to me:—
“Go back to the confines of Heaven, for thou art invested with the attributes of Horus: for thee the Nemmes is not, but free utterance is thine, even to the confines of Heaven.”
And I took possession of the inheritance of Horus from Osiris at the Tuat, and Horus repeated to me that which his father Osiris had said to him in the early time, on the Burial Day of Osiris.
“The Nemmes hath been given to me by the god in Lion form, that thou mayest advance and go upon the path of Heaven, so that those who are on the confines of the Horizon may see thee and that the gods of the Tuat may fear thee, and that their battlements may war on thy behalf.” [Aahat.(7)]
At the divine words all they who are at the funereal shrine of the Lord of Oneness bend low.
Oh thou who art raised above thy coffin and bereft of the Nemmes, the god in Lion form hath reached the Nemmes to me, and wings are given to me.
He hath given me strength through his back, through his back, and through his most powerful might, that I fall not upon Shu.(8)
I propitiate my fair brother, the Master of the twoUræiUræi.
I, even I, am he who knoweth the paths of Heaven; its breezes are upon me, the raging Bull stoppeth me not as I advance whithersoever there lieth a wreck in the Field of Eternity, and I pilot myself towards the darkness and the suffering of the deceased ones of Osiris.
I come daily through the house of the god in Lion form, and I pass forth from it to the house of Isis the Mighty, that I may see glorious, mysterious and hidden matters, even as she hath caused me to see the divine offspring of the Great One.
I am invested with the soul of Horus, so that I see what is in it, and when I speak hard by the Doors of Shu they respond to the moment.(9)
It is I who have charge of the seisin of the inheritance of Horus from Osiris at the Tuat.
It is I, even I, who am Horus in Glory. I am master of his diadem, I am master of his Light, and I advance to the Goal of Heaven. Horus is on his seat, Horus is upon his throne.
My face is that of the Sacred Hawk, my back that of the Sacred Hawk: I am equipped as his master.
I come forth to Tattu, that I may see Osiris.
I incline myself before him, I incline myself to Nut: they behold me, and the gods behold me; the Eye of Horus and the Flame which is in the Two Eyes. They stretch out their arms to me. And I stand erect and prevail in opposition to evil.
They open to me the bright paths; they open to me the bright paths; they see my attributes, they listen to my words.
Hail to you, ye gods of the Tuat, ye of repellent face and aggressive front, who tow along the Stars which set, and make the bright paths of the Hematit(10) for the Lord of the Soul Most Mighty: Horus hath ordained that ye should lift up your faces and look upon me.
And I display myself as the Sacred Hawk whom Horus hathinvested with his soul for taking the possession of his inheritance from Osiris at the Tuat.
I set aside the long-haired gods and passed on through those who had charge of their dens in my sight: I made my way and passed on and reached those who presided over their caverns, and those who had charge of the House of Osiris; and I speak to them, and make them recognize the god of Mighty Terrors, who is armed with horns against Sutu. I make them recognize who it is that hath seized for himself the divine provisions and hath equipped himself with the powers of Tmu.
A gracious pass grant they to me, the gods of the Tuat, as many as there are who preside over their caverns and have charge of the House of Osiris.
Behold me, I am come to you and have carried off and put together my forms....(11)
I make bright the paths which are in the Horizon and the Hematit in Heaven. I make firm the battlements on behalf of Osiris, and I make the paths bright in his behalf.
I have done according to the command that I should come forth to Tattu to see Osiris, and tell him of the fortunes of that great Son of his whom he loveth, and who hath pierced the heart of Sutu. I have seen the death.
Yea, I tell them the divine plans which Horus carried out in the absence of his father Osiris.
O Lord of the Soul Most Mighty, behold me; I come, raise thou me up that I may see the Tuat.
May all the paths which are in Heaven and upon earth be open to me, and let there be no repulse for me.
Thou art exalted upon thy throne, Osiris; thine hearing is good, Osiris; thy back is strong, Osiris; thy head, Osiris, is firmly fastened, thy throat is made fast, thine heart is glad, thou art confident in the strength and courage of those around thee. Thou art established in strength as the Bull of Amenta.
Thy son Horus is seated upon thy throne, and all that liveth is subject to him. Endless generations are at his service, endless generations are in fear of him; the cycle of the gods is in fear of him, the cycle of the gods is at his service. So saith Tmu, the Sole Force of the gods; not to be altered is that which he hath spoken.
Horus is the offering and the altar of offering; twofold of aspect; it is Horus who hath reconstituted his father and restored him.Horus is the father, Horus is the mother, Horus is the brother, Horus is the kinsman. Horus proceedeth from the essence of his father and the corruption which befell him.
He ruleth over Egypt, and the gods are in his service. He hath carried off endless generations, and given life to endless generations with his Eye; the sole one of its Lord, the Inviolate one.