CHAPTER XLII.

PLATE XV.PLATE XVI.

PLATE XV.

PLATE XVI.

CHAPTER XLII.

Chapter whereby one hindereth the slaughter which is wrought at Sutenhenen.(1)

Land of the Rod, of the White Crown of the Image, and the Pedestal of the gods.

I am the Babe.(2) (Said Four Times.)

O Serpent Abur!(3) Thou sayest this day, “The Block of Execution is furnished with what thou knowest,” and thou art come to soil(4) the Mighty One.

But I am he whose honours are abiding.

I am the Link,(5) the god within the Tamarisk,(6) who connecteth(7) the Solar orb with Yesterday. (Four Times.)

I am Râ, whose honours are abiding.

I am the Link, the god within the Tamarisk.

My course is the course of Râ, and the course of Râ is my course.

My hair is that of Nu,(8)

My two eyes are those of Hathor,

My two ears those of Apuat,

My nose that of Chenti-chas,

My two lips those of Anubis,

My teeth those of Selkit,

My neck that of Isis, the Mighty,

My two hands those of the Soul most Mighty, Lord of Tattu,

My shoulders those of Neith, Mistress of Sais,

My back is that of Sut,

My phallus that of Osiris,

My liver is that of the Lords of Cher-ābat,

My knees those of the most Mighty one,

My belly and my back are those of Sechit,

My hinder parts are those of the Eye of Horus,

My legs and thighs those of Nut,

My feet those of Ptah,

My nails and bones those of the LivingUræiUræi.

There is not a limb in me which is without a god. And Thoth is a protection to my flesh.

I shall not be grasped by my arms or seized by my hands.

Not men or gods, or the glorified ones or the damned; not generations past, present, or future, shall inflict any injury upon me.

I am he who cometh forth and proceedeth, and whose name is unknown to man.

I am Yesterday, “Witness of Eternity” is my Name: the persistent traveller upon the heavenly highways which I survey. I am the Everlasting one.

I am felt and thought of as Chepera. I am the Crowned one.

I am the Dweller in the Eye and in the Egg.

It is an attribute of mine that I live within them.

I am the Dweller in the Eye, even in its closing.

I am that by which it is supported.

I come forth and I rise up: I enter and I have life.

I am the Dweller in the Eye; my seat is upon my throne, and I sit conspicuously upon it.

I am Horus, who steppeth onwards through Eternity.

I have instituted the throne of which I am the master.

As regards my mouth: whether in speech or in silence, I am right and fair.

As regards my attributes: I hasten headlong, I the god Unen,[61]with all that pertaineth to me, hour proceeding from hour, the One proceeding from the One, in my course.

I am the Dweller in the Eye; no evil or calamitous things befall me.

It is I who open the gates of Heaven; it is I who am master of the throne, and who open the series of births upon this day.

I amthetheBabe, who treadeth his path of Yesterday.

I am “This Day” to generation of men after generation.

I am he who giveth you stableness for eternity, whether ye be in heaven or upon earth; in the South or in the North, in the West or in the East—and the fear of me is upon you.

I am he who fashioneth with his eye, and who dieth not a second time.

A moment of mine belongeth to you, but my attributes belong to my own domain.

I am the Unknown one, but the gods of Ruddy Countenance belong to me.

I am the Gladsome one, and no time hath been found, but served to create for me the Heaven and the increase of Earth, and the increase of their offspring.

They sever and join not—they sever my name from all evil things, according to the words which I say unto you.

It is I who rise up and shine forth; strength proceeding from strength(9), the One proceeding from the One.

There is not a day devoid of that which belongeth to it; for ever and for ever(10).

I am Unbu,[62]who proceedeth from Nu, and my mother is Nut.

O thou who hast set me in motion(11)! for I was motionless, a mighty link within the close of Yesterday; my present activity is a link within the close of my hand.

I am not known, but I am one who knoweth thee.

I am not to be grasped, but I am one who graspeth thee.

[Oh Dweller in the Egg! Oh Dweller in the Egg!]

I am Horus, Prince of Eternity, a fire before your faces, which inflameth your hearts towards me.

I am master of my throne and I pass onwards. The present time is the path which I have opened, and I have set myself free from all things evil.

I am the golden Cynocephalus, three palms in height, without legs or arms in the Temple of Ptah(12); and my course is the course of the golden Cynocephalus, three palms in height, without legs or arms in the Temple of Ptah.

Let these words be said—Âbabak ṭer-ek(13).

Notes.

This chapter is in itself most interesting, and it is one of the most important as illustrative of Egyptian mythology. It is impossible at present to explain every detail, but the general drift of the chapter is not to be mistaken. And the same drift is to be recognised in the whole course of Egyptian religious literature from the beginning.

The speaker throughout identifies himself with the divinity whose manifestation is the Sun; he is not the Sun of this or that moment but of Yesterday, To-day and of all eternity, the “One proceeding from the One.”

1.Sutenḥenen.The later texts say the “Netherworld.”

2.TheBabe⁂⁂⁂⁂, an appellative applied to the rising Sun.SeeBrugsch,Rev.II, pl. 71, 3, where this babe is compared to the Lotus coming forth from the great stream⁂⁂⁂⁂⁂⁂⁂.

The word signifies that which is “lifted up,”“un élève,”⁂⁂⁂.

3.Serpent Ab-ur⁂⁂⁂⁂⁂⁂. The two important MSS.CaandPbseem to imply a female personage, but as the verb in connection with the name is masculine the final⁂cannot be meant for a feminine ending, and it is peculiar to those two MSS.Ȧb-ur“the very thirsty,” as the appellative of a viper, recalls that of the διψάς, whose bite caused intense thirst. But it may haveoriginated in the fact that these reptiles are in the habit of lying in wait by the water side for the sake of the animals who come there to drink.

4.To soil:⁂⁂⁂⁂is the type of the word in the earlier texts. The late ones have the well known⁂⁂⁂⁂.

5.The Link⁂⁂⁂⁂. Another appellative of the Sun god, applied to Tmu and Horus in the oldest texts. The notion of⁂is that ofconcatenation,connecting,combining,fastening,binding,setting in order together, σύνταγμα, σύνταξις, as in⁂⁂⁂⁂⁂nectere coronam. Hence its occurrence in words signifying ‘the vertebral column,’ ‘a row of teeth,’ ‘a chain of hills,’ ‘a body of troops’ (σύνταγμα ἱππέων or πέζων), or their ‘captains,’ literary ‘composition’⁂⁂⁂⁂⁂⁂⁂⁂(Pap. Prisse V, 6), and the seven divine⁂⁂⁂⁂οἱ συντάσσοντες, the first authors of artistic composition. See note to chapter 71.

6.The god within the Tamarisk.The rising sun under his various names is frequently represented as being in a tree or bush, which partly conceals him. This is a mythological way of treating the light cloud or mist which so commonly accompanies the sun’s first appearance.Tamariskis only a provisional translation of⁂⁂⁂. The god Apuat, who is identical with Osiris, is said in the Pyramid Texts (Unas107,Teta66) to come forth from the⁂⁂⁂.

7.Who connecteth.This I believe to be the sense of⁂⁂⁂if the next word is⁂⁂. But the text is quite uncertain.

⁂⁂⁂is aropeorcable(Bonomi, Sarc. II, c, 34), and like the Latincopulaor the Semiticחבל,حبلhas the sense oftie,bond,connection.[63]

When the prince of Tennu (Berlin Pap.1, line 31) proposed a family alliance to Senehat, he said to him⁂⁂⁂⁂⁂⁂lie-toi avec moi!And he gave him his daughter to wife.

In the expression⁂⁂⁂⁂,nefritsignifiescontinuously,connectedly, and the sense ofuntilis only completed by the addition of the preposition⁂.

Instead of⁂⁂‘the Solar orb,’ some MSS. read⁂⁂⁂,⁂⁂⁂⁂⁂,⁂⁂⁂, or⁂⁂⁂and in each of these cases⁂⁂must be understood as an adjective raised to the comparative degree by the preposition⁂: “More beautiful [my] splendour (colour, hair or veil) than Yesterday.” None of these readings seem very attractive.

8.Here follows the identification of the limbs of the deceased person with those of various gods. There are many similar texts belonging to all the periods of the Egyptian religion. For the Pyramid Texts,see e.g. Unas, line 218 &c.,ib.line 570, &c.,Pepi I, line 565, &c. Compare theCoffin of Amamu, pl. XXIV, line 11, &c., Naville,Litanie de Râ, p. 96, and Golenischeff,Metternichstele, lines 9-35.

9.Strength⁂⁂⁂⁂, literally awallortower, like theמגדל־עזof Ps.XI, 4.

10.⁂⁂⁂‘continuously, continuously.’

11.The interjection⁂⁂seems to imply that a second person is addressed. The passage would otherwise be translated, “I have set myself in motion,” which would be more consistent with the doctrine contained in this chapter.

12.All the more recent copies have⁂⁂⁂⁂⁂, the Sanctuary of Ptah at Memphis.

13.Âbaba-k ṭer-ek.This is only one of the readings of a formula which had soon become utterly unintelligible to the copyists. Hieratic copies likeLouvre3079, published by M. de Rougé, B.M. 10,257 (Rollin) and Leyden, T. 16, record several conjectural emendations, to which modern scholars might add others, were they so disposed.

61. Another reading is Unneferu.

62. Seenote 1on chapter 28.

63. “حبلnon modofunem, sed et in Alcorano saepefoedussignificat.” Gesenius,Thesaur in voc.חבל.

CHAPTER XLIII.

Chapter whereby the head of a person is not severed from him in the Netherworld.

I am a Prince, the son of a Prince; a Flame, the Son of a Flame, whose head is restored to him after it hath been cut off.

The head of Osiris is not taken from him, and my head shall not be taken from me.

I raise myself up, I renew myself, and I grow young again.

I am Osiris.

Note.

An early recension of this chapter is found in the tomb of Horhotep (Miss. Arch. II, p. 159), and an apparent reference on theCoffin of Amamu.

CHAPTER XLIV.

Chapter whereby one dieth not a second time.

Let the Cavern of Putrata(1) be opened for me, where the dead fall into the darkness, but the Eye of Horus supporteth me, and Apuat reareth me up. I hide myself among you, O ye Stars that set not. My front is that of Râ, my face is revealed, according to the words of Thoth; my heart is in its place, my speech is intelligent.

I am Râ himself, I am not to be ignored, I am not to be molested.

Thy father liveth for thee, O Son of Nut! I am thy son Horus, I see thy mysteries, and am crowned as King of the gods. I die not a second time in the Netherworld.

Note.

1.Putrata⁂⁂⁂or⁂⁂⁂⁂⁂. This name has disappeared in nearly all the MSS. It is mentioned in the Pyramid Texts (Pepi I, 332, Merirā 635) as a lake traversed by the glorified personage.

CHAPTER XLV.

Chapter whereby one escapeth corruption in the Netherworld.

Here is the OsirisN., motionless, motionless like Osiris; motionless his limbs like Osiris—let them not remain motionless, let them not corrupt. They move not, they stir not: be it done for me as for Osiris. I am Osiris.

CHAPTER XLVI.

Chapter whereby he that is living is not destroyed in the Netherworld.

Oh ye recent offspring of Shu, who dawn after dawn is possessor of his diadem at sunrise; ye future generations of men, my springing forth[64]is the springing forth of Osiris.

Note.

This chapter is addressed to the⁂⁂⁂⁂⁂⁂hammemit, who are known from other quarters to behuman beings, as the younglings of the god Shu. But the reference is not to men who have yet lived upon the earth. They are spoken of asmen of a future generation. Queen Hatshepsu on her obelisk when speaking of them connects them with the period of 120 years, that is as if we said “men of the next century.” Before their appearance upon the earth they circle round the Sun, and the glorified dead hold converse with them (chapter124, 6124, 6).

The Egyptians, like many other ancient nations, held the doctrine of the preexistence of souls. They held it not like philosophers or poets, but as an article of their popular and traditional creed.

64. TheDay-Spring.

PLATE XVII.PLATE XVIII.

PLATE XVII.

PLATE XVIII.

CHAPTER XLVII.

Chapter whereby the Seat of a person is not taken from him in the Netherworld.

Chair and Throne of mine, which are coming to me and circling round to me; divine ones!

I am a noble Sāhu(1), grant that I may become one of those who follow the great god.

I am the Son of Maāt, and wrong is what I execrate.

I am the Victorious one.

Note.

1.Sāḥu⁂⁂⁂⁂⁂is not a mummy, as it is sometimes rendered, but a living personality in mummied form.

CHAPTERS XLVIII and XLIX

are identical with X and XI respectively.

CHAPTER L.

Chapter whereby one cometh not to the divine Block of Execution.

The four(1) fastenings of the hinder part of my head are fastened.

He who is in heaven it was who made firm the fastening for him who was fainting upon his two haunches on that day when the fleece was shorn.

The fastenings of the hinder part of my head were fastened by Sutu and the company of gods in his first triumph. Let there be no disaster. Preserve me safe from him who slew my father.

I am seized of the ‘Two Earths.’

The fastenings of the hinder part of my head were fastened by Nu, on the first time of my beholding the Law in virtue of which the gods and their symbols(2) come into existence.

I am the Heedful one, and become the executioner for you, ye great gods(3).

Notes.

The antiquity of the chapter is proved by its occurrence on the second coffin of Mentuhotep; but its condition there is such that no one can read it who is not already familiar with it from other sources. It begins,Aelteste Texte, p. 22, line 34, and goes on till the red letters at line 50. The text, in spite of its importance, is very inaccurate.

1.The four fastenings.The numberfouris only found in the oldest copies. The later copies have a different text. It is impossible to saywhatkind of fastening is meant.⁂might be a ligament or a vertebra—though more probably the latter. But it might be a combination of several pieces.⁂⁂⁂is the occiput, and this suggests the hypothesis of cervical vertebrae. But the number of these is not four but seven. Of thesethreeare peculiar; the Atlas which supports the head, the Axis upon which the head turns, and the Vertebra prominens with its long spinal process. But see the Vignette of chapter 42 fromPdwhere four vertebrae are figured.

2.Symbols, or symbolical representations,⁂⁂⁂⁂or⁂⁂⁂⁂.

3.The Heedful one⁂⁂, perhaps⁂⁂⁂, Unas 584, Pepi I, 199 and 667.

CHAPTER LI.

Chapter whereby one goeth not headlong in the Netherworld.

I execrate, I execrate, I do not eat it.

That which I execrate is dirt. I eat it not, that I may appease my Genius.

Let me not fall into it; let me not approach it with my hands, let me not tread upon it with my sandals.

Note.

The Chapters numbered 51 and 52 are not found in the most ancient papyri, but the substance of them and their formulas are met with on the ancient coffins[65]and in the Pyramid texts. See, for instance, Unas 189, Teta 68, with M. Maspero’s note on the latter text. I do not, however, believe, as M. Maspero does, that these texts convey the idea “so frequent[!] among half-civilised peoples,of another life in which the deceased will have nothing to eat and drink but excremental matter.” That the⁂⁂⁂which I translate ‘dirt’ and⁂⁂‘lye’ are of this nature is quite certain, but they are objects of abhorrence to the Sun-god, like the dead rat and the putrid cat in chapter 33, because he is a consuming fire, and “whatsoever he findeth upon his path he devoureth it,”⁂⁂⁂⁂⁂⁂⁂⁂⁂Unas 515. It is only natural then that the deceased who is identified with the Sun-god in these texts should express his execration of such offensive matter. He is not afraid of being limited to this food, his fear springs from the opposite extreme.

65. There is a chapter in Lepsius,Älteste Texte, p. 34, with the same title as chapter 51, but the contents are different.

CHAPTER LII.

Chapter whereby one eateth not dirt in the Netherworld.

I execrate, I execrate, I do not eat it.

That which I execrate is dirt. I eat it not, that I may appease my Genius(1).

Let it not fall upon me; let me not approach it with my hands, let me not tread upon it with my sandals.

Henceforth let me live upon corn(2) in your presence, ye gods, and let there come one who bringeth to me that I may feed from those seven loaves which he hath brought for Horus and upon the loaves for Thoth.

“What willst thou eat?” say the gods to him.

Let me eat under the Sycamore of Hathor the Sovereign, and let my turn be given to me among those who rest there.

And let me manage the fields in Tattu and prosper in Heliopolis.

And let me feed upon the bread of the white corn and upon the beer of the red barley.

And let the forms(3) of my father and of my mother be granted to me; the gate-keepers of the stream.

Let room be thrown open for me, let the path be made, and let me sit in any place that I desire.

Notes.

1.Here, as in the corresponding passage in the preceding chapter and in several other places, the later texts often read⁂, which is a serious error.

2.The unintelligible⁂⁂⁂of the later texts should be corrected to⁂⁂(Älteste Texte42, lines 50, 54 and 67). The error may be traced to a form of the word with the prothetic⁂. There are several words varying in their applications which may be traced to the same origin.

⁂⁂šeser‘spica’ a point, hence an ear of corn, and⁂⁂,⁂⁂,‘spiculum,’an arrow, a javelin, are very clearly connected, and the notion in both is, as in the Hebrewאביב, that of ‘shooting forth,’proferre,protendere.

⁂⁂, a term applied to horned animals, has surely nothing to do with the Copticϣⲣⲱof LeviticusXV, 19. It refers to thepointedweapons presented by the beasts.

⁂⁂is ‘put forward’ in the way of speech, and may be command or prayer, or simple statement.

⁂⁂the builder’s line is something ‘stretched out’prolatum,protensum.

And with reference to walls, buildings, and the like,⁂⁂may always be translated byproferre, protendere.

3.The forms,⁂⁂⁂⁂⁂not⁂⁂⁂⁂, as the Turin Todtenbuch. There is a most interesting text but unfortunately imperfect on the Leyden Coffin M. 3 (M. Pl. 13). The deceased is told that on arriving at the mysterious gate he will find his father and his mother,⁂⁂⁂⁂. This is followed by⁂and then apparently by⁂but the middle sign is almost entirely effaced. This would mean ‘at the resurrection of thy body.’

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