I. 62.

449 Literally, “for a number of times.” 450 The two long feathers which adorn the head-attire of the Sun-god. 451 “Sensen,” fraternize. 452 Sam. 453 Beneficent force. 454 The great dwelling of Seb is the earth itself. _ 455 I.e._, To the lord of justice. 456 The entire north. 457 Or, satiating abundance. 458 The exact meaning is the French “combler.” 459 The papyrus is much worn here. The name of the place is perhaps “Pamakar of the sky.” 460 Indian fig. 461 “Sestsou-em-païf-nakhtou Ousormara” is the name of a fortress built by Rameses II, in Syria or Palestina, and different from Ouati. The name means “Rameses II in his victories.” 462 The order is quite contradictory. How can it be disobeyed, and how obeyed? 463 Or, gone to the gap to which the dead went in the Sun-boat. 464 Syrians as prisoners of war. 465 Negroes. 466 Cedar or acacia. 467 A kind of balsam. 468 Syria. 469 Or cattle. 470 Or industrious, “rut.” 471 Dead or departed. 472 If this rendering is correct, the meaning must be that the god of the Nile is the secret source of light; see § 3, l. 5, and § 8, l. 1. The attributes of Egyptian gods, who represent the unknown under various aspects, are interchangeable to a great extent; here the Nile is Ammon, doing also the work of Ra. Dr. Birch suggests that the rendering may be, “hiding his course night and day.” 473 Ra, the Sun-god, who is represented as delighting in flowers; see Ritual, c. lxxxi, “I am the pure lily which comes out of the fields of Ra.” 474 The Nile-god traverses heaven; his course there corresponds to that of the river on earth. 475 See x. 6. This is obscure, but it may mean that the Nile-god protects the newly sown fields from the birds. _ 476 I.e._, he sets them at work. Thus Ritual, c. xv. 20, “Ra, the giver of food, destroys all place for idleness, cuts off all excuse.” 477 As they are by idleness; see Ritual, cxxv. p. cclv. (Birch). _ 478 I.e._, he makes it ready for cultivation. 479 Their joy and gratitude respond to his advance. 480 Num is the Nile-god regarded as giving life. 481 The Egyptian word corresponds to Αρσαφης, which, according to Plutarch, signifies τὸ ἀνδρεῖον. (Isis et Osiris, c. 37.) The Egyptians, like all ancient people, identify terror with strength or greatness. 482 This scriptural phrase comes in abruptly. It is probably drawn from some older source. 483 The true Deity is not represented by any image. This is a relic of primeval monotheism: out of place as referring to the Nile, but pointing to a deeper and sounder faith. Compare the laws of Manu, i. 5-7. 484 See last line of § 13. There are no shrines covered, as usual, with colored hieroglyphics. The whole of this passage is of extreme importance, showing that, apart from all objects of idolatrous worship, the old Egyptian recognized the existence of a supreme god, unknown and inconceivable, the true source of all power and goodness. Compare the oldest forms of the 17th chapter of the funeral Ritual in Lepsius’s “Aelteste Texte.” 485 1 Ki. viii. 27. 486 Is. xi. 13, 14. 487 Or “thou givest them counsels, orderest all their goings.” _ 488 I.e._, “all magistrates are the servants of the deity, and administer his law from South to North.” 489 Maspero “par lui est bue l’eau (les pleurs) de tous les yeux,” _i.e._ “he wipes away tears from all eyes.” 490 Dr. Birch, to whom I am indebted for this rendering, observes that the goddess Neith is often represented with two crocodiles sucking her breasts. _ 491 I.e._, “The Nile fills all mortals with the languor of desire, and gives fecundity.” _ 492 I.e._, “without needing rain, the gift of the goddess of heaven.” Such seems to be the meaning of a very obscure passage. 493 See note on § 1. 494 The meaning is, evidently, that he combines the attributes of Ptah the Demiurge, and Kabes, an unknown god. 495 All things serviceable to man—arms, implements, etc. 496 This seems to mean, “he gives oracles at his shrine.” Observe the inconsistency of this with § 5. 497 Causing scarcity of food in the land. See Ex. viii. 18, 21. 498 In a season of scarcity prayers are offered for supply of water. The following lines seem to describe great haste when the inundation comes on; none wait for their clothing, even when valuable, and the nightly solemnities are broken up: but the passage is obscure. 499 Literal answer, “_i.e._, with thanks and prayers, when thou bringest the water in abundance.” 500 See II. 2. 501 The gold represents the preciousness of the gift of food. 502 This is often mentioned in the inscriptions among the most precious stones. 503 See note on II. 4. 504 Which he ate when he could get nothing else. 505 An allusion to the legend that the Nile comes forth from two openings in the South. 506 See V, last line. 507 The Pharaoh. 508 The two regions. 509 “At the entertainments of the rich, just as the company is about to rise from the repast, a small coffin is carried round, containing a perfect representation of a dead body; it is in size sometimes of one, but never more than two cubits, and as it is shown to the guests in rotation the bearer exclaims, ‘Cast your eyes on this figure; after death you yourself will resemble it: drink, then, and be happy.’ ”—Herodotus, “Euterpe,” xxviii. 510 “The Song of the Harper” in the tomb of Nefer-hotep bears a great resemblance to this composition. See Dümichen, “Historische Inschriften,” ii. pl. 40. 511 Or, perhaps, “the little ones, the children.” 512 Imhotep, the son of the primeval deity Ptah, was the mythical author of various arts and sciences. The Greeks spelled the name Ἰμούθης, Imouth, but more frequently substituted the name Ἀσκλήπιος, Asclepios. 513 Hartatef was the son of King Menkera (Mycerinus), to whom the discovery of part of the Ritual, cap. lxiv. is attributed, and who was the author of a mystical work. 514 Compare the Assyrian phrase “The land men cannot return from,” “Descent of Ishtar,” “Records of the Past,” Vol. i. p. 143, p. 5. _ 515 I.e._, “of the mourners.” 516 Here follows a lacuna. 517 2 Anastasi, p. 8, l. 5, to p. 9, l. 1. 518 2 Anastasi, p. 9, l. 2, to p. 10, l. 1. 519 The phrase which I have translated “the way of Amen” is literally “the water of Amen.” In Egypt the river Nile was the great road or highway, hence by an easy metaphor the water was used to signify “the way”; that is, the will, command, or rule 520 2 Anastasi, p. 10, l. 1. 521 Tum or Atum (the setting sun), Lord of Heliopolis. 522 Heliopolis, the city of Tum. 523 Heliopolis, the city of Tum. 524 Or, “do not censure me.” 525 Literally, “without his body.” It seems to mean weakness, mutilation, or disability. 526 Literally, “upon my mouth.” 527 Lacuna. 528 2 Anastasi, p. 5, l. 6. 529 Literally, “in health, life, and strength”; but the King being the subject of the wish, I have ventured to Anglicize the phrase as above. 530 The King Meneptah, son of Rameses II, and his immediate successor. 531 The Sun. 532 A form of the Sun-god of the West, the chief god of Heliopolis. 533 Lacuna. 534 Lacuna. 535 Lacuna. 536 Lacuna. 537 The panther’s skin was the special characteristic of the dress of the priest of Khem the Vivifier. 538 Lacuna. 539 Lacuna. 540 Rannu, an Egyptian goddess who presided over the harvest. 541 Lacuna. 542 Lacuna. 543 Lacuna. 544 An or On, “the house of the Obelisk,” or Heliopolis. 545 Thebes. 546 Arabia. 547 Palestine or Arabia. 548 Chem. 549 Mahennu. 550 Uati. 551 Frequent allusions are made in the papyri to the production of created things from the eyes of Ra or of Horus. Noxious things were supposed to be produced from the eye of Set or Typhon. 552 Thebes. 553 Heliopolis. 554 The name Amen means “secret,” or “hidden.” 555 Harmachis. 556 Thebes. 557 Heliopolis. 558 The serpent 559 Creator. 560 The diadem. 561 Many of the phrases in this beautiful hymn are ambiguous, even where the original text is perfect. 562 This note is subscribed in the original papyrus. 563 “At the front of the morning.” Some prefer rendering the words “every morning.” 564 Perhaps “Approach thou thy mother Nut.” “Neb Ra,” “Lord Ra,” seems clearly the reading of the text given in Lepsius, unless the scribe has twice put the hieratic character for “nuter” instead of the usual form of “h”; “neb heh,” “lord of eternity,” as Maspero renders it, is what might rather have been expected. In the following, “Isis and Nephthys” is the version of M. Maspero; the text appears to me to give Osiris. 565 Perhaps, “he cannot advance.” 566 Nehaher, “ghastly faced,” an infernal demon, sometimes represented as a serpent. 567 “Thou givest life;” this may be understood also as imperative, “give life.” 568 Bech, the Eastern hill of sunrise. Its opposite height was called Manu. 569 “Thou turnest gloom into repose.” I am not confident that the meaning of the original, “ta-k neshen enti ster,” is correctly given in these words; perhaps “thou makest the adversary prostrate” may more truly convey the sense. 570 Isis and Nephthys. 571 The name of Osiris is invariably prefixed to that of the deceased, the latter being always assimilated to this god. 572 The first two sections are evocations addressed to Osiris defunct, expressing the grief of his two sisters at the loss of their brother, and referring to the search made by them after him. 573 One of the names of Osiris. 574 Surname of Osiris. 575 Surname of Osiris. 576 The following sections are invocations addressed to Osiris under the forms of the Moon and the Sun, expressing the joy of his two sisters at having thus perceived him. 577 The Sacred-Eye here indicates the disk of the moon. 578 The sun in all his power. 579 The setting sun. 580 The star of Sirius, where the soul of Isis dwelt. 581 Isis having with the aid of her sister Nephthys reunited the parts of Osiris’s body, dispersed by Set, formed of them the infant Horus. 582 Neith personified the Lower Hemisphere, whence Osiris, the Rising Sun, appeared under the form of Horus. 583 The sun nightly sinks into the bosom of his mother Neith, who personifies the Lower Hemisphere of heaven. 584 Osiris, again coming forth under the form of Horus-conqueror (or the Rising Sun), becomes the Lord of the Universe. 585 The high-priest, reader in the panegyrics. 586 The high-priest presiding over funeral ceremonies and rituals. 587 The Great Hall wherein the Judgment-scene was painted. 588 The heavenly region. 589 The universal being. 590 “Under the form of.” 591 The earth. 592 Gods. 593 “Who speaks to himself.” 594 Crater. 595 The weeper. 596 A fish, most likely the “phagros,” the appearance of which was connected with the inundation. 597 The divine eye. 598 Vivifies. 599 The meaning of this name is doubtful. 600 The god of the spheres. 601 Glorifies himself. 602 A title of Osiris, literally “He who resides in the West.” 603 The covering of Ati, the air(?). 604 Solar disk. 605 The splendid one. 606 Gives a body to. 607 Creates. 608 Perhaps Anubis. 609 Solar disk. 610 Lacuna. 611 Who speaks to himself. 612 “He who raises his soul.” 613 “The high spirit.” 614 Flesh, or substance. 615 Literally, “the shining face.” 616 “He who is on the ground.” 617 Doubtful meaning. 618 “Creates,” “fashions.” 619 The genii of the watches of the night. 620 Lacuna. 621 He who opens the earth. 622 He who is armed with teeth. 623 Doubtful meaning. 624 Ra under the form of a scarab. 625 Lacuna. 626 Lacuna. 627 Teb Temt. 628 Lacuna. 629 Lacuna. 630 Apophis, the great serpent of evil. 631 The royal Osiris. 632 The god of the two horizons. 633 Unknown constellation. 634 The moon. 635 The solar disk. 636 Lacuna. 637 Lacuna. 638 Hu, the creative life; Sa, the intelligence. 639 The water of the East. 640 The water of the West. 641 He who comes forth from Mehur. 642 He who is in Netur. 643 One of the halls of the empyrean, which is here personified as a goddess. 644 The lower region. 645 The striped headdress generally worn on the statues of the kings. 646 The planet Mars. 647 Thoth. 648 Thoth. 649 The eternal being. 650 He who embraces. 651 The God of the Nose. Each part of the body of the deceased becomes a god. The same is found in the funereal texts, and especially in the “Book of the Dead,” ch. xlii. 652 Osiris. 653 The Osiris is an hermaphrodite being. 654 Lacuna. 655 Lacuna. 656 His own form. 657 The sceptre which has the form of a hook, and commonly held in the hand of Osiris. 658 The white and red crown, which is the emblem of dominion over both Upper and Lower Egypt. 659 His existences. 660 His existences. 661 Tonen. 662 Tonen. 663 Nut personified the Upper Hemisphere of heaven. 664 Here was written the name of the deceased. 665 Probably a substance used for purifying and perfuming. 666 The earth. 667 Heaven. 668 The setting sun. 669 The solar bark. 670 Osiris. 671 Another version: uniteth itself (to) the breath of thy nostrils. 672 Another version, “by thy Lord, Ra.” 673 Osiris. 674 Those of the mummy. 675 This is the acknowledgment of the resurrection effected by the ceremonies of the mummification. I am indebted to the friendly aid of M. Chabas for the translation of this and one or two other passages. 676 Corrupted passage restored by means of the manuscripts of the Louvre. 677 Another version: “thou art received.” 678 Corrupted passage: translation uncertain. 679 Heliopolis. 680 Hermopolis. 681 Another version: “the living.” 682 Literally, “the Westerners.” 683 Illegible passage restored by means of the manuscripts of the Louvre. 684 Another version: “this volume of the Book of Respirations is made for him and the souls of the gods.” 685 M. de Rougé reads “Atesch,” but there are very strong reasons for believing that the first syllable in this word is to be read “Kat,” not “At.” Of this opinion is M. Brugsch. The Syrian name was probably “Kadesh” (the Holy City), which the Egyptians, not having the letter “d,” wrote “Katesh.” There were several places so called in the East, but the Kadesh here mentioned has not been satisfactorily identified with any of them. 686 The word “horse” is used in the original for a chariot, Homer uses the plural _ippoi_ in a similar manner.