chapter is said to have been “discovered in the foundations of the shrine

of the divine Hennu boat by the chief mason in the time of the King of the North and of the South, Hesepti,(40) triumphant,” and it is there directed that it shall be recited by one who is ceremonially pure and clean, and who hath not touched women, and who hath not eaten flesh of animals or fish. Chapter Of Knowledge [From the Papyrus of Nu (British Museum No. 10,477, sheet 13).] THE CHAPTER OF KNOWING THE “CHAPTERS OF COMING FORTH BY DAY” IN A SINGLE CHAPTER. The overseer of the palace, the chancellor-in-chief, Osiris Nu, triumphant, begotten of the overseer of the palace, Amen-hetep, triumphant, saith: “I am Yesterday and To-morrow; and I have the power to be born a second time. [I am] the divine hidden Soul, who createth the gods, and who giveth sepulchral meals to the divine hidden beings [in the Tuat (underworld)], in Amenti, and in heaven. [I am] the rudder of the east, the possessor of two divine faces wherein his beams are seen. I am the lord of those who are raised up, [the lord] who cometh forth from out of the darkness. [Hail,] ye two divine Hawks who are perched upon your resting-places, and who hearken unto the things which are said by him, the thigh [of the sacrifice] is tied to the neck, and the buttocks [are laid] upon the head of Amentet. May the Ur-urti goddesses (_i.e._, Isis and Nephthys) grant such gifts unto me when my tears start from me as I look on. ‘I know the abysses’ is thy name. [I] work for [you], O ye _Khu_s, who are in number [four] millions, [six] hundred, and 1,000, and 200, and they are [in height] twelve cubits. [Ye] travel on joining the hands, each to each, but the sixth [hour], which belongeth at the head of the Tuat (underworld), is the hour of the overthrow of the Fiend. [I] have come there in triumph, and [I am] he who is in the hall (or courtyard) of the Tuat; and the seven(?) come in his manifestations. The strength which protecteth me is that which hath my _Khu_ under its protection, [that is] the blood, and the cool water, and the slaughterings which abound(?). I open [a way among] the horns of all those who would do harm unto me, who keep themselves hidden, who make themselves adversaries unto me, and those who are upon their bellies. The Eye shall not eat (or absorb) the tears of the goddess Aukert. Hail, goddess Aukert, open thou unto me the enclosed place, and grant thou unto me pleasant roads whereupon I may travel. Who art thou, then, who consumest in the hidden places? I am the Chief in Re-stau, and [I] go in and come forth in my name of ‘Hehi, the lord of millions of years [and of] the earth’; [I am] the maker of my name. The pregnant one hath deposited [upon the earth] her load. The door by the wall is shut fast, and the things of terror are overturned and thrown down upon the backbone(?) of the _Bennu_ bird by the two _Samait_ goddesses. To the Mighty One hath his Eye been given, and his face emitteth light when [he] illumineth the earth, [my name is his name].(41) I shall not become corrupt, but I shall come into being in the form of the Lion-god; the blossoms of Shu shall be in me. I am he who is never overwhelmed in the waters. Happy, yea happy, is the funeral couch of the Still-heart; he maketh himself to alight upon the pool(?), and verily he cometh forth [therefrom]. I am the lord of my life. I have come to this [place], and I have come forth from Re-āa-urt the city of Osiris. Verily the things which are thine are with the _Sariu_ deities. I have clasped the sycamore tree and I have divided(?) it; I have opened a way for myself [among] the _Sekhiu_ gods of the Tuat. I have come to see him that dwelleth in his divine uræus, face to face and eye to eye, and [I] draw to myself the winds [which rise] when he cometh forth. My two eyes(?) are weak in my face, O Lion[-god], Babe, who dwellest in Utent. Thou art in me and I am in thee; and thy attributes are my attributes. I am the god of the Inundation (_Bāh_), and ‘Qem-ur-she’ is my name. My forms are the forms of the god Khepera, the hair of the earth of Tem, the hair of the earth of Tem. I have entered in as a man of no understanding, and I shall come forth in the form of a strong _Khu_, and I shall look upon my form which shall be that of men and women forever and forever.” I.(42) [IF THIS CHAPTER BE KNOWN] BY A MAN HE SHALL COME FORTH BY DAY, AND HE SHALL NOT BE REPULSED AT ANY GATE OF THE TUAT (UNDERWORLD), EITHER IN GOING IN OR IN COMING OUT. HE SHALL PERFORM [ALL] THE TRANSFORMATIONS WHICH HIS HEART SHALL DESIRE FOR HIM AND HE SHALL NOT DIE; BEHOLD, THE SOUL OF [THIS] MAN SHALL FLOURISH. AND MOREOVER, IF [HE] KNOW THIS CHAPTER HE SHALL BE VICTORIOUS UPON EARTH AND IN THE UNDERWORLD, AND HE SHALL PERFORM EVERY ACT OF A LIVING HUMAN BEING. NOW IT IS A GREAT PROTECTION WHICH [HATH BEEN GIVEN] BY THE GOD. THIS CHAPTER WAS FOUND IN THE FOUNDATIONS OF THE SHRINE OF HENNU BY THE CHIEF MASON DURING THE REIGN OF HIS MAJESTY THE KING OF THE NORTH AND OF THE SOUTH, HESEPTI, TRIUMPHANT, WHO CARRIED [IT] AWAY AS A MYSTERIOUS OBJECT WHICH HAD NEVER [BEFORE] BEEN SEEN OR LOOKED UPON. THIS CHAPTER SHALL BE RECITED BY A MAN WHO IS CEREMONIALLY CLEAN AND PURE, WHO HATH NOT EATEN THE FLESH OF ANIMALS OR FISH, AND WHO HATH NOT HAD INTERCOURSE WITH WOMEN. II.(43) IF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL BE VICTORIOUS BOTH UPON EARTH AND IN THE UNDERWORLD, AND HE SHALL PERFORM EVERY ACT OF A LIVING HUMAN BEING. NOW IT IS A GREAT PROTECTION WHICH [HATH BEEN GIVEN] BY THE GOD. THIS CHAPTER WAS FOUND IN THE CITY OF KHEMENNU, UPON A BLOCK OF IRON OF THE SOUTH, WHICH HAD BEEN INLAID [WITH LETTERS] OF REAL LAPIS-LAZULI, UNDER THE FEET OF THE GOD DURING THE REIGN OF HIS MAJESTY, THE KING OF THE NORTH AND OF THE SOUTH, MEN-KAU-RA (MYCERINUS) TRIUMPHANT, BY THE ROYAL SON HERU-TA-TA-F,(44) TRIUMPHANT; HE FOUND IT WHEN HE WAS JOURNEYING ABOUT TO MAKE AN INSPECTION OF THE TEMPLES. ONE NEKHT(?) WAS WITH HIM WHO WAS DILIGENT IN MAKING HIM TO UNDERSTAND(?) IT, AND HE BROUGHT IT TO THE KING AS A WONDERFUL OBJECT WHEN HE SAW THAT IT WAS A THING OF GREAT MYSTERY, WHICH HAD NEVER [BEFORE] BEEN SEEN OR LOOKED UPON. THIS CHAPTER SHALL BE RECITED BY A MAN WHO IS CEREMONIALLY CLEAN AND PURE, WHO HATH NOT EATEN THE FLESH OF ANIMALS OR FISH, AND WHO HATH NOT HAD INTERCOURSE WITH WOMEN. AND BEHOLD, THOU SHALT MAKE A SCARAB OF GREEN STONE, WITH A RIM PLATED(?) WITH GOLD, WHICH SHALL BE PLACED IN THE HEART OF A MAN, AND IT SHALL PERFORM FOR HIM THE “OPENING OF THE MOUTH.” AND THOU SHALT ANOINT IT WITH _ANTI_ UNGUENT, AND THOU SHALT RECITE OVER IT [THESE] ENCHANTMENTS:(45) Of Gaining Mastery Over Enemies [From the Papyrus of Nu (British Museum No. 10,477, sheet 15).] THE CHAPTER OF COMING FORTH BY DAY AND OF GAINING THE MASTERY OVER ENEMIES. The chancellor-in-chief, Nu, saith: “Rā sitteth in his habitation of millions of years, and he hath gathered together the company of the gods, with those divine beings, whose faces are hidden, who dwell in the Temple of Khepera, who eat the god Bāh, and who drink the drink-offerings which are brought into the celestial regions of light; and conversely. Grant that I may take possession of the captives of Osiris, and never let me have my being among the fiends of Suti! Hail, let me sit upon his folds in the habitation of the god User-ba (_i.e._, he of the strong Soul)! Grant thou that I may sit upon the throne of Rā, and let me have possession of my body before the god Seb. Grant thou that Osiris may come forth triumphant over Suti [and over] the night-watchers of Suti, and over the night-watchers of the Crocodile, yea the night-watchers of the Crocodile, whose faces are hidden and who dwell in the divine Temple of the King of the North in the apparel of the gods on the sixth day of the festival, whose snares are like unto everlastingness and whose cords are like unto eternity. I have seen the god Abet-ka placing the cord; the child is laid in fetters, and the rope of the god Ab-ka is drawn tight(?) ... Behold me. I am born, and I come forth in the form of a living _Khu_, and the human beings who are upon the earth ascribe praise [unto me]. Hail, Mer, who doest these things for me, and who art put an end to by the vigor of Rā, grant thou that I may see Rā; grant thou that I may come forth against my enemies; and grant thou that I may be victorious over them in the presence of the sovereign princes of the great god who are in the presence of the great god. If, repulsing [me], thou dost not allow me to come forth against my Enemy and to be victorious over him before the sovereign princes, then may Hāpi—who liveth upon law and order—not come forth into heaven—now he liveth by Maāt—and may Rā—who feedeth upon fish—not descend into the waters! And then, verily shall Rā—who feedeth upon right and order—come forth into heaven, and then, verily, shall Hāpi—who feedeth upon fish—descend into the waters; and then, verily, the great day upon the earth shall not be in its season. I have come against my Enemy, he hath been given unto me, he hath come to an end, and I have gotten possession [of him] before the sovereign princes.” Victory Over Enemies [From Lepsius, “Todtenbuch,” Bl. 25.] THE CHAPTER OF COMING FORTH BY DAY AND OF GAINING THE MASTERY OVER ENEMIES. “Hail, [thou] who shinest from the Moon and who sendest forth light therefrom, thou comest forth among thy multitudes, and thou goest round about, let me rise,” or (as others say), “let me be brought in among the _Khu_s, and let the underworld be opened [unto me]. Behold, I have come forth on this day, and I have become a _Khu_ (or a shining being); therefore shall the _Khu_s let me live, and they shall cause my enemies to be brought to me in a state of misery in the presence of the divine sovereign princes. The divine _ka_ (double) of my mother shall rest in peace because of this, and I shall stand upon my feet and have a staff of gold,” or (as others say), “a rod of gold in my hand, wherewith I shall inflict cuts on the limbs [of mine enemy] and shall live. The legs of Sothis are stablished, and I am born in their state of rest.” Coming Forth By Day [From the Papyrus of Amen-em-heb (Naville, op. cit., Bd. I. Bl. 78).] THE CHAPTER OF COMING FORTH BY DAY. The scribe Māhu saith: “I have knowledge. I was conceived by the goddess Sekhet, and the goddess Neith gave birth to me; I am Horus, and [I have] come forth from the Eye of Horus. I am Uatchit who came forth from Horus. I am Horus and I fly up and perch myself upon the forehead of Rā in the bows of his boat which is in heaven.” Opening The Underworld [From the Papyrus of Nu (British Museum No. 10,477, sheet 15).] THE CHAPTER OF OPENING THE UNDERWORLD. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith: “The chamber of those who dwell in Nu is opened, and the footsteps of those who dwell with the god of Light are set free. The chamber of Shu is opened, and he cometh forth; and I shall come forth outside, and I shall advance from my territory(?), I shall receive ... and I shall lay firm hold upon the tribute in the House of the Chief of his dead. I shall advance to my throne which is in the boat of Rā. I shall not be molested, and I shall not suffer shipwreck from my throne which is in the boat of Rā, the mighty one. Hail thou that shinest and givest light from Hent-she!” Coming Forth By Day [From the Papyrus of Nu (British Museum No. 10,477, sheet 7).] THE CHAPTER OF COMING FORTH BY DAY. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith: “The doors of heaven are opened for me, the doors of earth are opened for me, the bars and bolts of Seb are opened for me, and the first temple hath been unfastened for me by the god Petra. Behold, I was guarded and watched, [but now] I am released; behold, his hand had tied cords round me and his hand had darted upon me in the earth. Re-hent hath been opened for me and Re-hent hath been unfastened before me, Re-hent hath been given unto me, and I shall come forth by day into whatsoever place I please. I have gained the mastery over my heart; I have gained the mastery over my breast(?); I have gained the mastery over my two hands; I have gained the mastery over my two feet; I have gained the mastery over my mouth; I have gained the mastery over my whole body; I have gained the mastery over sepulchral offerings; I have gained the mastery over the waters; I have gained the mastery over the air; I have gained the mastery over the canal; I have gained the mastery over the river and over the land; I have gained the mastery over the furrows; I have gained the mastery over the male workers for me; I have gained the mastery over the female workers for me in the underworld; I have gained the mastery over [all] the things which were ordered to be done for me upon the earth, according to the entreaty which ye spake for me [saying], ‘Behold, let him live upon the bread of Seb.’ That which is an abomination unto me, I shall not eat; [nay] I shall live upon cakes [made] of white grain, and my ale shall be [made] of the red grain of Hāpi (_i.e._, the Nile). In a clean place shall I sit on the ground beneath the foliage of the date-palm of the goddess Hathor, who dwelleth in the spacious Disk as it advanceth to Annu (Heliopolis), having the books of the divine words of the writings of the god Thoth. I have gained the mastery over my heart; I have gained the mastery over my heart’s place (or breast); I have gained the mastery over my mouth; I have gained the mastery over my two hands; I have gained the mastery over the waters; I have gained the mastery over the canal; I have gained the mastery over the river; I have gained the mastery over the furrows; I have gained the mastery over the men who work for me; I have gained the mastery over the women who work for me in the underworld; I have gained the mastery over [all] the things which were ordered to be done for me upon earth and in the underworld. I shall lift myself up on my left side, and I shall place myself on my right side; I shall lift myself up on my right side, and I shall place myself [on my left side]. I shall sit down, I shall stand up, and I shall place myself in [the path of] the wind like a guide who is well prepared.” IF THIS COMPOSITION BE KNOWN [BY THE DECEASED] HE SHALL COME FORTH BY DAY, AND HE SHALL BE IN A POSITION TO JOURNEY ABOUT OVER THE EARTH AMONG THE LIVING. AND HE SHALL NEVER SUFFER DIMINUTION, NEVER, NEVER. Coming Forth By Day [From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 81).] ANOTHER CHAPTER. “I am the Fire-god, the divine brother of the Fire-god, and [I am] Osiris the brother of Isis. My divine son, together with his mother Isis, hath avenged me on mine enemies. My enemies have wrought every [kind of] evil, therefore their arms, and hands, and feet, have been fettered by reason of their wickedness which they have wrought upon me. I am Osiris, the first-born of the divine womb, the first-born of the gods, and the heir of my father Osiris-Seb(?). I am Osiris, the lord of the heads that live, mighty of breast and powerful of back, with a phallus which goeth to the remotest limits [where] men and women [live]. I am Sah (Orion) who travelleth over his domain and who journeyeth along before the stars of heaven, [which is] the belly of my mother Nut; she conceived me through her love, and she gave birth to me because it was her will so to do. I am Anpu (Anubis) on the day of the god Sepa. I am the Bull at the head of the meadow. I, even I, am Osiris who imprisoned his father together with his mother on the day of making the great slaughter; now, [his] father is Seb, and [his] mother is Nut. I am Horus, the first-born of Rā of the risings. I am Anpu (Anubis) [on the day of] the god Sepa. I, even I, am the lord Tem. I am Osiris. Hail, thou divine first-born, who dost enter and dost speak before the divine Scribe and Doorkeeper of Osiris, grant that I may come. I have become a _khu_, I have been judged, I have become a divine being, I have come, and I have avenged mine own body. I have taken up my seat by the divine birth-chamber of Osiris, and I have destroyed the sickness and suffering which were there. I have become mighty, and I have become a divine being by the side of the birth-chamber of Osiris, I am brought forth with him, I renew my youth, I renew my youth, I take possession of my two thighs which are in the place where is Osiris, and I open the mouth of the gods therewith, I take my seat by his side, and Thoth cometh forth, and [I am] strengthened in heart with thousands of cakes upon the altars of my divine father, and with my beasts, and with my cattle, and with my red feathered fowl, and with my oxen, and with my geese, and with my ducks, for Horus my Chieftain, and with the offerings which I make to Thoth, and with the sacrifices which I offer up to An-heri-ertaitsa.” Coming Forth By Day [From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 82).] ANOTHER CHAPTER. “I have sacrificed unto An-heri-ertaitsa, and I am decreed to be strengthened in heart, for I have made offerings at the altars of my divine father Osiris; I rule in Tattu and I lift myself up over his land. I sniff the wind of the east by its hair; I lay hold upon the north wind by its hair, I seize and hold fast to the west wind by its body, and I go round about heaven on its four sides; I lay hold upon the south wind by its eye, and I bestow air upon the venerable beings [who are in the underworld] along with the eating of cakes.” IF THIS COMPOSITION BE KNOWN [BY THE DECEASED] UPON EARTH HE SHALL COME FORTH BY DAY, AND HE SHALL HAVE THE FACULTY OF TRAVELLING ABOUT AMONG THE LIVING, AND HIS NAME SHALL NEVER PERISH. Coming Forth By Day [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 16).] THE CHAPTER OF COMING FORTH BY DAY. The libationer, the lord of reverence, Nebseni, saith: “Hail, thou hawk who risest in heaven, thou lord of the goddess Meh-urt! Strengthen thou me according as thou hast strengthened thyself, and show thyself upon the earth, O thou that returnest and withdrawest thyself, and let thy will be done.” “Behold the god of One Face is with me. [I am] the hawk which is within the shrine; and I open that which is upon the hangings thereof. Behold Horus, the son of Isis.” “[Behold] Horus the son of Isis! Strengthen thou me, according as thou hast strengthened thyself, and show thyself upon earth, O thou that returnest and withdrawest thyself, and let thy will be done.” “Behold, the god of One Face is with me. [I am] the hawk in the southern heaven, and [I am] Thoth in the northern heaven; I make peace with the raging fire and I bring Maāt to him that loveth her.” “Behold Thoth, even Thoth! Strengthen thou me according as thou hast strengthened thyself, and show thyself upon earth, O thou that returnest and withdrawest thyself, and let thy will be done.” “Behold the god of One Face is with me. I am the Plant of the region where nothing sprouteth, and the Blossom of the hidden horizon.” “Behold Osiris, yea Osiris! Strengthen thou me according as thou hast strengthened thyself, and show thyself upon earth, O thou that returnest and withdrawest thyself, and let thy will be done.” “Behold, the god of One Face is with me. Hail, thou who [standest] upon thy legs, in thine hour,” or (as others say), “Hail, thou who art victorious upon thy legs in thine hour, thou lord of the two divine _Tchafi_,(46) who livest [in] the two divine _Tchafi_, strengthen thou me according as thou hast strengthened thyself, and show thyself upon earth, O thou that returnest and withdrawest thyself, and let thy will be done.” “Behold, the god of One Face is with me. Hail, thou Nekhen who art in thine egg, thou lord of the goddess Meh-urt, strengthen thou me according as thou hast strengthened thyself, and show thyself upon earth, O thou that returnest and withdrawest thyself, and let thy will be done.” “Behold, the god of One Face is with me. The god Sebek hath stood up within his ground, and the goddess Neith hath stood up within her plantation, O thou that returnest and withdrawest thyself, show thyself upon earth and let thy will be done.” “Behold, the god of One Face is with me. Hail, ye seven beings who make decrees, who support the Scales on the night of the judgment of the _Utchat_, who cut off heads, who hack necks in pieces, who take possession of hearts by violence and rend the places where hearts are fixed, who make slaughterings in the Lake of Fire, I know you and I know your names, therefore know ye me even as I know your names. I come forth to you, therefore come ye forth to me, for ye live in me and I would live in you. Make ye me to be vigorous by means of that which is in your hands, that is to say, by the rod of power which is in your hands. Decree ye for me life by [your] speech year by year; give me multitudes of years over and above my years of life, and multitudes of months over and above my months of life, and multitudes of days over and above my days of life, and multitudes of nights over and above my nights of life; and grant that I may come forth and shine upon my statue; and [grant me] air for my nose, and let my eyes have the power to see among those divine beings who dwell in the horizon on the day when evil-doing and wrong are justly assessed.” IF THIS CHAPTER BE RECITED FOR THE DECEASED HE SHALL BE STRONG UPON EARTH BEFORE RA, AND HE SHALL HAVE A COMFORTABLE BURIAL (OR TOMB) WITH OSIRIS, AND IT SHALL BE OF GREAT BENEFIT TO A MAN IN THE UNDERWORLD. SEPULCHRAL BREAD SHALL BE GIVEN UNTO HIM, AND HE SHALL COME FORTH INTO THE PRESENCE [OF RA] DAY BY DAY, AND EVERY DAY, REGULARLY, AND CONTINUALLY.(47) Coming Forth By Day [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 3).] THE CHAPTER OF COMING FORTH BY DAY AND OF OPENING UP A WAY THROUGH THE AMMEHET. Behold the scribe Nebseni, triumphant, who saith: “Homage to you, O ye lords of _Kas_, ye who are without sin and who live for the limitless and infinite æons of time which make up eternity, I have opened up a way for myself to you! I have become a _khu_ in my forms, I have gained the mastery over my enchantments, and I am decreed to be a _khu_; therefore deliver ye me from the crocodile [which liveth in] this country of right and truth. Grant ye to me my mouth that I may speak therewith, and cause that my sepulchral meals be placed in my hands in your presence, for I know you, and I know your names, and I know also the name of the mighty god, before whose nose ye set your _tchefau_ food; and his name is ‘Tekem.’ [When] he openeth up his path in the eastern horizon of heaven, and [when] he fluttereth down in the western horizon of heaven, may he carry me along with him and may I be safe and sound! Let not the _Mesqet_ make an end of me, let not the Fiend gain the mastery over me, let me not be turned back at your portals, and let not your doors be shut in my face, because my cakes are in the city of Pe and my ale is in the city of Tep. And there, in the celestial mansions of heaven which my divine father Tem hath stablished, let my hands lay hold upon the wheat and the barley which shall be given unto me therein in abundant measure, and may the son of mine own body make [ready] for me my food therein. And grant ye unto me therein sepulchral meals, and incense, and wax, and all the beautiful and pure things whereon the god liveth, in very deed forever in all the transformations which it pleaseth me [to perform]; and grant me the power to float down and to sail up the stream in Sekhet-Aarru [and may I reach Sekhet-hetep!]. I am the double Lion-god.” IF THIS CHAPTER(48) BE KNOWN [BY THE DECEASED] UPON EARTH, [OR IF IT BE DONE] IN WRITING UPON [HIS] COFFIN, HE SHALL COME FORTH BY DAY IN ALL THE FORMS WHICH HE IS PLEASED [TO TAKE], AND HE SHALL ENTER IN TO [HIS] PLACE AND SHALL NOT BE DRIVEN BACK. AND CAKES, AND ALE, AND JOINTS OF MEAT UPON THE ALTAR OF OSIRIS SHALL BE GIVEN UNTO HIM; AND HE SHALL ENTER IN PEACE INTO SEKHET-AARRU TO KNOW THE DECREE OF HIM WHO DWELLETH IN TATTU; THERE SHALL WHEAT AND BARLEY BE GIVEN UNTO HIM; THERE SHALL HE FLOURISH AS HE DID UPON EARTH; AND HE SHALL DO WHATSOEVER IT PLEASETH HIM TO DO, EVEN AS THE COMPANY OF THE GODS WHICH IS IN THE UNDERWORLD, CONTINUALLY, AND REGULARLY, FOR MILLIONS OF TIMES. Of Lifting Up The Feet [From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] THE CHAPTER OF LIFTING UP THE FEET AND OF COMING FORTH UPON THE EARTH. The chancellor-in-chief, Nu, triumphant, saith: “Perform thy work, O Seker, perform thy work, O Seker, O thou [who dwellest in thy house], and who [standest] on [thy] feet in the underworld! I am the god who sendeth forth rays of light over the Thigh of heaven, and I come forth to heaven and I sit myself down by the God of Light (_Khu_). Hail, I have become helpless! Hail, I have become helpless! but I go forward. I have become helpless, I have become helpless in the regions of those who plunder in the underworld.” Of Journeying To Annu [From the Papyrus of Nu (British Museum No. 10,477, sheet 13).] THE CHAPTER OF JOURNEYING TO ANNU (HELIOPOLIS) AND OF RECEIVING A THRONE THEREIN. The chancellor-in-chief, Nu, triumphant, saith: “I have come forth from the uttermost parts of the earth, and [I have] received my apparel(?) at the will(?) of the Ape. I penetrate into the holy habitations of those who are in [their] shrines (or coffins), I force my way through the habitations of the god Remren, and I arrive in the habitations of the god Akhsesef, I travel on through the holy chambers, and I pass into the Temple of the god Kemken. The Buckle hath been given unto me, it [hath placed] its hands upon me, it hath decreed [to my service] its sister Khebent, and its mother Kehkehet. It placeth me in [the eastern part of heaven wherein Rā riseth and is exalted every day; and I rise therein and travel onward, and I become a spiritual body (_sāh_) like the god, and they set me](49) on that holy way on which Thoth journeyeth when he goeth to make peace between the two Fighting-gods (_i.e._, Horus and Set). He journeyeth, he journeyeth to the city of Pe, and he cometh to the city of Tepu.” Of Transformation [From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] THE CHAPTER OF A MAN TRANSFORMING HIMSELF INTO WHATEVER FORM HE PLEASETH. The chancellor-in-chief, Nu, triumphant, saith: “I have come into the House of the King by means of the mantis (_abit_) which led me hither. Homage to thee, O thou who fliest into heaven, and dost shine upon the son of the white crown, and dost protect the white crown, let me have my existence with thee! I have gathered together the great god[s], I am mighty, I have made my way and I have travelled along thereon.” Of Performing Transformations [From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] THE CHAPTER OF PERFORMING THE TRANSFORMATION INTO A HAWK OF GOLD. The chancellor-in-chief, Nu, triumphant, saith: “I have risen, I have risen like the mighty hawk [of gold] that cometh forth from his egg; I fly and I alight like the hawk which hath a back four cubits wide, and the wings of which are like unto the mother-of-emerald of the south. I have come forth from the interior of the _Sektet_ boat, and my heart hath been brought unto me from the mountain of the east. I have alighted upon the _Atet_ boat, and those who were dwelling in their companies have been brought unto me, and they bowed low in paying homage unto me and in saluting me with cries of joy. I have risen, and I have gathered myself together like the beautiful hawk of gold, which hath the head of a _Bennu_ bird, and Rā entereth in day by day to hearken unto my words; I have taken my seat among those first-born gods of Nut. I am stablished, and the divine Sekhet-hetep is before me, I have eaten therein, I have become a _khu_ therein, I have an abundance therein—as much as I desire—the god Nepra hath given to me my throat, and I have gained the mastery over that which guardeth (or belongeth to) my head.” Of Transformation Into A Hawk [From the Papyrus of Nu (British Museum No. 10,477, sheets 13 and 14).] THE CHAPTER OF MAKING THE TRANSFORMATION INTO A DIVINE HAWK. The chancellor-in-chief, Nu, triumphant, saith: “Hail, Great God, come now to Tattu! Make thou smooth for me the ways and let me go round about [to visit] my thrones; I have renewed(?) myself, and I have raised myself up. O grant thou that I may be feared, and make thou me to be a terror. Let the gods of the underworld be afraid of me, and may they fight for me in their habitations which are therein. Let not him that would do me harm draw nigh unto me, or injure(?) me, in the House of Darkness, that is, he that clotheth and covereth the feeble one, and whose [name] is hidden; and let not the gods act likewise toward me. [Hail], ye gods, who hearken unto [my] speech! Hail, ye rulers, who are among the followers of Osiris! Be ye therefore silent, O ye gods, when one god speaketh unto another, for he hearkeneth unto right and truth; and what I speak unto [him] do thou also speak for me then, O Osiris. Grant thou that I may journey round about [according to] that which cometh forth from thy mouth concerning me, and grant that I may see thine own Form (or forms), and the dispositions of thy Souls. Grant thou that I may come forth, and that I may have power over my legs, and that I may have my existence there like unto that of Neb-er-tcher who is over [all]. May the gods of the underworld fear me, and may they fight for me in their habitations. Grant thou that I may move along therein together with the divine beings who journey onward, and may I be stablished upon my resting-place like the Lord of Life. May I be joined unto Isis the divine lady, and may she protect me from him that would do an injury unto me; and let not anyone come to see the divine one naked and helpless. May I journey on, may I come into the uttermost parts of heaven. I exchange speech with the god Seb, I make supplication for divine food from Neb-er-tcher; the gods of the underworld have fear of me, and they fight for me in their habitations when they see that thou hast provided me with food, both of the fowl of the air and of the fish of the sea. I am one of those _Khu_s who dwell with the divine _Khu_, and I have made my form like unto his divine Form, when he cometh forth and maketh himself manifest in Tattu. [I am] a spiritual body (_sāh_) and possess my soul, and will speak unto thee the things which concern me. O grant thou that I may be feared, and make thou me to be a terror; let the gods of the underworld be afraid of me, and may they fight for me in their habitations. I, even I, am the _Khu_ who dwelleth with the divine _Khu_, whom the god Tem himself hath created, and who hath come into being from the blossom (_i.e._, the eyelashes) of his eye; he hath made to have existence, and he hath made to be glorious (_i.e._, to be _Khu_s), and he hath made mighty thereby those who have their existence along with him. Behold, he is the only One in Nu, and they sing praises (or do homage) unto him [when] he cometh forth from the horizon, and the gods and the _Khu_s who have come into being along with him ascribe [the lordship of] terror unto him.” “I am one of those worms(?) which the eye of the Lord, the only One, hath created. And behold, when as yet Isis had not given birth to Horus, I had germinated, and had flourished, and I had become aged, and I had become greater than those who dwelt with the divine _Khu_, and who had come into being along with him. And I had risen up like the divine hawk, and Horus made for me a spiritual body containing his own soul, so that I might take possession of all that belonged unto Osiris in the underworld. The double Lion-god, the governor of the things which belong to the Temple of the _nemmes_ crown, who dwelleth in his secret abode, saith [unto me]: ‘Get thee back to the uttermost parts of heaven, for behold, inasmuch as through thy form of Horus thou hast become a spiritual body, (_sāh_) the _nemmes_ crown is not for thee; but behold, thou hast the power of speech even to the uttermost parts of heaven.’ And I, the guardian, took possession of the things of Horus [which belonged] unto Osiris in the underworld, and Horus told aloud unto me the things which his divine father Osiris spake unto him in years [gone by] on the day of his own burial. I have given unto thee(50) the _nemmes_ crown through the double Lion-god that thou mayest pass onward and mayest come to the heavenly path, and that those who dwell in the uttermost parts of the horizon may see thee, and that the gods of the underworld may see thee and may fight for thee in their habitations. And of them is the Auhet.(51) The gods, each and all of them, who are the warders of the shrine of the Lord, the only One, have fallen before my words. Hail! He that is exalted upon his tomb is on my side, and he hath bound [upon my head] the _nemmes_ crown, by the decree of the double Lion-god on my behalf, and the god Auhet hath prepared a way for me. I, even I, am exalted in my tomb, and the double Lion-god hath bound the _nemmes_ crown upon my [head], and he hath also given unto me the double hairy covering of my head. He hath stablished my heart through his own backbone, he hath stablished my heart through his own great and exceeding strength, and I shall not fall through Shu. I make my peace with the beautiful divine Brother, the lord of the two uræi, adored be he! I, even I, am he who knoweth the roads through the sky, and the wind thereof is in my body. The bull which striketh terror [into men] shall not drive me back, and I shall pass on to the place where lieth the shipwrecked mariner on the border of the Sekhet-neheh (_i.e._, Field of illimitable time), and I shall journey on to the night and sorrow of the regions of Amenti. O Osiris, I shall come each day into the House of the double Lion-god, and I shall come forth therefrom into the House of Isis, the divine lady. I shall behold sacred things which are hidden, and I shall be led on to the secret and holy things, even as they have granted unto me to see the birth of the Great God. Horus hath made me to be a spiritual body through his soul, [and I see what is therein. If I speak near the mighty ones of Shu they repulse my opportunity. I am the guardian and I] take possession of the things which Horus had from Osiris in the underworld. I, even I, am Horus who dwelleth in the divine _Khu_. [I] have gained power over his crown, I have gained power over his radiance, and I have travelled over the remote, illimitable parts of heaven. Horus is upon his throne, Horus is upon his royal seat. My face is like unto that of the divine hawk, my strength is like unto that of the divine hawk, and I am one who hath been fully equipped by his divine Lord. I shall come forth to Tattu, I shall see Osiris, I shall pay homage to him on the right hand and on the left, I shall pay homage unto Nut, and she shall look upon me, and the gods shall look upon me, together with the Eye of Horus who is without sight(?). They (_i.e._, the gods) shall make their arms to come forth unto me. I rise up [as] a divine Power, and [I] repulse him that would subject me to restraint. They open unto me the holy paths, they see my form, and they hear that which I speak. [Down] upon your faces, ye gods of the Tuat (underworld), who would resist me with your faces and oppose me with your powers, who lead along the stars which never rest, and who make the holy paths unto the Hemati abode [where is] the Lord of the exceedingly mighty and terrible Soul. Horus hath commanded that ye lift up your faces so that I may look upon you. I have risen up like the divine hawk, and Horus hath made for me a spiritual body, through his own soul, to take possession of that which belongeth to Osiris in the Tuat (underworld). I have bound up the gods with divine tresses, and I have travelled on to those who ward their Chambers, and who were on both sides of me. I have made my roads and I have journeyed on and have reached those divine beings who inhabit their secret dwellings, and who are warders of the Temple of Osiris. I have spoken unto them with strength, and have made them to know the most mighty power of him that is provided with two horns [to fight] against Suti; and I make them to know concerning him that hath taken possession of the divine food, and who is provided with the Might of Tem. May the gods of the underworld [order] a prosperous journey for me! O ye gods who inhabit your secret dwellings, and who are warders of the Temple of Osiris, and whose numbers are great and multitudinous, grant ye that I may come unto you. I have bound up and I have gathered together the powers of Kesemu-enenet,” or (as others say), “Kesemiu-enenet; and I have made holy the Powers of the paths of those who watch and ward the roads of the horizon, and who are the guardians of the horizon of Hemati which is in heaven. I have stablished habitations for Osiris, I have made the ways holy for him, I have done that which hath been commanded, I have come forth to Tattu, I have seen Osiris, I have spoken unto him concerning the matters of his first-born son whom he loveth and concerning the wounding of the heart of Suti, and I have seen the divine one who is without life. Yea, I have made them to know concerning the counsels of the gods which Horus carried out while his father Osiris was not [with him]. Hail, Lord, thou most mighty and terrible Soul! Verily, I, even I, have come, look thou upon me, and do thou make me to be exalted. I have made my way through the Tuat (underworld), and I have opened up the paths which belong to heaven and also those which belong to earth, and I have suffered no opposition therein. Exalted [be thou] upon thy throne, O Osiris! Thou hast heard fair things, O Osiris! Thy strength is vigorous, O Osiris. Thy head is fastened unto thee, O Osiris. Thy brow is stablished, O Osiris. Thy heart is glad, [O Osiris]. Thy speech(?) is stablished, [O Osiris], and thy princes rejoice. Thou art stablished like the Bull of Amentet. Thy son Horus hath risen like the sun upon thy throne, and all life is with him. Millions of years minister unto him, and millions of years hold him in fear; the company of the gods are his servants, and the company of the gods hold him in fear. The god Tem, the Governor and only One of the gods, hath spoken [these things], and his word passeth not away. Horus is both the divine food and the sacrifice. [He] hath passed on(?) to gather together [the members of] his divine father; Horus is [his] deliverer, Horus is [his] deliverer. Horus hath sprung from the water of his divine father and [from his] decay. He hath become the Governor of Egypt. The gods labor for him, and they toil for him for millions of years; and he hath made to live millions of years through his Eye, the only One of its Lord (or Neb-s), Nebt-er-tcher.” Of Transformation Into A Governor [From the Papyrus of Nu (British Museum No. 10,477, sheets 8 and 9).] THE CHAPTER OF BEING TRANSFORMED INTO THE GOVERNOR OF THE SOVEREIGN PRINCES. The chancellor-in-chief, Nu, triumphant, saith: “I am the god Tem, the maker of heaven, the creator of things which are, who cometh forth from the earth, who maketh to come into being the seed which is sown, the lord of things which shall be, who gave birth to the gods; [I am] the great god who made himself, the lord of life, who maketh to flourish the company of the gods. Homage to you, O ye lords of divine things (or of creation), ye pure beings whose abodes are hidden! Homage to you, O ye everlasting lords, whose forms are hidden and whose shrines are hidden in places which are unknown! Homage to you, O ye gods, who dwell in the Tenait(?)! Homage to you, O ye gods of the circuit of the flooded lands of Qebhu! Homage to you, O ye gods who live in Amentet! Homage to you, O ye company of the gods who dwell in Nut! Grant ye that I may come unto you, for I am pure, I am divine, I am a _khu_, I am strong, I am endowed with a soul (or I am mighty), and I have brought unto you incense, and sweet-smelling gums, and natron; I have made an end of the spittle which floweth from your mouth upon me. I have come, and I have made an end of the evil things which are in your hearts, and I have removed the faults which ye kept [laid up against me]. I have brought to you the things which are good, and I make to come into your presence Right and Truth. I, even I, know you, and I know your names, and I know your forms, which are unknown, and I come into being along with you. My coming is like unto that of the god who eateth men and who liveth upon the gods. I am mighty with you like the god who is exalted upon his resting-place; the gods come to me in gladness, and goddesses make supplication unto me when they see me. I have come unto you, and I have risen like your two divine daughters. I have taken my seat in the horizon, and I receive my offerings upon my tables, and I drink drink-offerings at eventide. My coming is [received] with shouts of joy, and the divine beings who dwell in the horizon ascribe praises unto me, the divine spiritual body (_Sāh_), the lord of divine beings. I am exalted like the holy god who dwelleth in the Great Temple, and the gods rejoice when they see me in my beautiful coming forth from the body of Nut, when my mother Nut giveth birth unto me.” Of Transformation Into A God [From the Papyrus of Ani (British Museum No. 10,470, sheet 28).] [THE CHAPTER OF] MAKING THE TRANSFORMATION INTO THE GOD WHO GIVETH LIGHT [IN] THE DARKNESS. Saith Osiris, the scribe Ani, triumphant: “I am the girdle of the robe of the god Nu, which shineth and sheddeth light upon that which belongeth to his breast, which sendeth forth light into the darkness, which uniteth the two fighting deities who dwell in my body through the mighty spell of the words of my mouth, which raiseth up him that hath fallen—for he who was with him in the valley of Abtu (Abydos) hath fallen—and I rest. I have remembered him. I have taken possession of the god Hu in my city, for I found him therein, and I have led away captive the darkness by my might. I have rescued the Eye [of the Sun] when it waned at the coming of the festival of the fifteenth day, and I have weighed Sut in the celestial houses against the Aged one who is with him. I have endowed Thoth [with what is needful] in the Temple of the Moon-god for the coming of the fifteenth day of the festival. I have taken possession of the _Ureret_ crown; Maāt (_i.e._, right and truth) is in my body; its mouths are of turquoise and rock-crystal. My homestead is among the furrows which are [of the color of] lapis-lazuli. I am Hem-Nu(?) who sheddeth light in the darkness. I have come to give light in the darkness, which is made light and bright [by me]. I have given light in the darkness, and I have overthrown the destroying crocodiles. I have sung praises unto those who dwell in the darkness, I have raised up those who wept, and who had hidden their faces and had sunk down in wretchedness; and they did not look then upon me. [Hail, then,] ye beings, I am Hem-Nu(?), and I will not let you hear concerning the matter. [I] have opened [the way], I am Hem-Nu(?), [I] have made light the darkness, I have come, having made an end of the darkness, which hath become light indeed.” Transformation Into A Lotus [From the Papyrus of Nu (British Museum No. 10,477, sheet 11).] THE CHAPTER OF MAKING THE TRANSFORMATION INTO A LOTUS. The overseer of the palace, the chancellor-in-chief, Nu, saith: “I am the pure lotus which springeth up from the divine splendor that belongeth to the nostrils of Rā. I have made [my way], and I follow on seeking for him who is Horus. I am the pure one who cometh forth out of the Field.” Transformation Into A Lotus [From the Papyrus of Paqrer (see Naville, op. cit., Bd. I. Bl. 93).] THE CHAPTER OF MAKING THE TRANSFORMATION INTO A LOTUS. Saith Osiris Paqrer: “Hail, thou lotus, thou type of the god Nefer-Temu! I am the man that knoweth you, and I know your names among [those of] the gods, the lords of the underworld, and I am one of you. Grant ye that [I] may see the gods who are the divine guide in the Tuat (underworld), and grant ye unto me a place in the underworld near unto the lords of Amentet. Let me arrive at a habitation in the land of Tchesert, and receive me, O all ye gods, in the presence of the lords of eternity. Grant that my soul may come forth whithersoever it pleaseth, and let it not be driven away from the presence of the great company of the gods.” Transformation Into Ptah [From the Papyrus of Nu (British Museum No. 10,477, sheets 9 and 10).] THE CHAPTER OF MAKING THE TRANSFORMATION INTO PTAH, OF EATING CAKES, AND OF DRINKING ALE, AND OF UNFETTERING THE STEPS, AND OF BECOMING A LIVING BEING IN ANNU (Heliopolis). The chancellor-in-chief, Nu, triumphant, saith: “I fly like a hawk, I cackle like the _smen_ goose, and I perch upon that abode of the underworld (_aat_) on the festival of the great Being. That which is an abomination unto me, that which is an abomination unto me, I have not eaten; filth is an abomination unto me and I have not eaten thereof, and that which is an abomination unto my _ka_ hath not entered into my belly. Let me, then, live upon that which the gods and the _Khu_s decree for me; let me live and let me have power over cakes; let me eat them before the gods and the _Khu_s [who have a favor] unto me; let me have power over [these cakes] and let me eat of them under the [shade of the] leaves of the palm tree of the goddess Hathor, who is my divine Lady. Let the offering of the sacrifice, and the offering of cakes, and vessels of libations be made in Annu; let me clothe myself in the _taau_ garment [which I shall receive] from the hand of the goddess Tait; let me stand up and let me sit down wheresoever I please. My head is like unto that of Rā, and [when my members are] gathered together [I am] like unto Tem; the four [sides of the domain] of Rā, and the width of the earth four times. I come forth. My tongue is like unto that of Ptah and my throne is like unto that of the goddess Hathor, and I make mention of the words of Tem, my father, with my mouth. He it is who constraineth the handmaid, the wife of Seb, and before him are bowed [all] heads, and there is fear of him. Hymns of praise are repeated for [me] by reason of [my] mighty acts, and I am decreed to be the divine Heir of Seb, the lord of the earth and to be the protector therein. The god Seb refresheth me, and he maketh his risings to be mine. Those who dwell in Annu bow down their heads unto me, for I am their lord and I am their bull. I am more powerful than the lord of time, and I shall enjoy the pleasures of love, and shall gain the mastery over millions of years.” Transformation Into A Bennu Bird [From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] [THE CHAPTER OF MAKING THE TRANSFORMATION INTO A BENNU BIRD.] The chancellor-in-chief, Nu, triumphant, saith: “I came(52) into being from unformed matter. I came into existence like the god Khepera, I have germinated like the things which germinate (_i.e._, plants), and I have dressed myself like the Tortoise.(53) I am [of] the germs of every god. I am Yesterday of the four [quarters of the world] and of those seven Uræi which came into existence in Amentet, that is to say, [Horus, who emitteth light from his divine body. He is] the god [who] fought against Suti, but the god Thoth cometh between them through the judgment of him that dwelleth in Sekhem, and of the Souls who are in Annu, and there is a stream between them. I have come by day, and I have risen in the footsteps of the gods. I am the god Khensu, who driveth back all that oppose him.” [IF] THIS CHAPTER [BE KNOWN BY THE DECEASED] HE SHALL COME FORTH PURE BY DAY AFTER HIS DEATH, AND HE SHALL PERFORM WHATSOEVER TRANSFORMATIONS HIS HEART DESIRETH. HE SHALL BE IN THE FOLLOWING OF UN-NEFER, AND HE SHALL BE SATISFIED WITH THE FOOD OF OSIRIS AND WITH SEPULCHRAL MEALS. [HE] SHALL SEE THE DISK, [HE] SHALL BE IN GOOD CASE UPON EARTH BEFORE RA, AND HE SHALL BE TRIUMPHANT BEFORE OSIRIS, AND NO EVIL THING WHATSOEVER SHALL HAVE DOMINION OVER HIM FOREVER AND EVER. Transformation Into A Heron [From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] [THE CHAPTER OF MAKING THE TRANSFORMATION INTO A HERON. The chancellor-in-chief, Nu, triumphant, saith:] “[I] have gotten dominion over the beasts that are brought for sacrifice, with the knives which are [held] at their heads, and at their hair, and at their ... [Hail], Aged ones [hail,] _Khu_s, who are provided with the opportunity, the chancellor-in-chief, the overseer of the palace, Nu, triumphant, is upon the earth, and what he hath slaughtered is in heaven; and what he hath slaughtered is in heaven and he is upon the earth. Behold, I am strong, and I work mighty deeds to the very heights of heaven. I have made myself pure, and [I] make the breadth of heaven [a place for] my footsteps [as I go] into the cities of Aukert; I advance, and I go forward into the city of Unnu (Hermopolis). I have set the gods upon their paths, and I have roused up the exalted ones who dwell in their shrines. Do I not know Nu? Do I not know Tatunen? Do I not know the beings of the color of fire who thrust forward their horns? Do I not know [every being having] incantations unto whose words I listen? I am the _Smam_ bull [for slaughter] which is written down in the books. The gods crying out say: ‘Let your faces be gracious to him that cometh onward.’ The light is beyond your knowledge, and ye cannot fetter it; and times and seasons are in my body. I do not utter words to the god Hu, [I do not utter words of] wickedness instead of [words of] right and truth, and each day right and truth come upon my eyebrows. At night taketh place the festival of him that is dead, the Aged One, who is in ward [in] the earth.” Of The Living Soul [From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] THE CHAPTER OF MAKING THE TRANSFORMATION INTO A LIVING SOUL, AND OF NOT ENTERING INTO THE CHAMBER OF TORTURE; whosoever knoweth [it] shall not see corruption. The chancellor-in-chief, Nu, triumphant, saith: “I am the divine Soul of Rā proceeding from the god Nu; that divine soul which is God, [I am] the creator of the divine food, and that which is an abomination unto me is sin whereon I look not. I proclaim right and truth, and I live therein. I am the divine food, which is not corrupted in my name of Soul: I gave birth unto myself together with Nu in my name of Khepera in whom I come into being day by day. I am the lord of light, and that which is an abomination unto me is death; let me not go into the chamber of torture which is in the Tuat (underworld). I ascribe honor [unto] Osiris, and I make to be at peace the heart[s] of those beings who dwell among the divine things which [I] love. They cause the fear of me [to abound], and they create awe of me in those beings who dwell in their divine territories. Behold, I am exalted upon my standard, and upon my seat, and upon the throne which is adjudged [to me]. I am the god Nu, and the workers of iniquity shall not destroy me. I am the firstborn god of primeval matter, that is to say, the divine Soul, even the Souls of the gods of everlastingness, and my body is eternity. My Form is everlastingness, and is the lord of years and the prince of eternity. [I am] the creator of the darkness who maketh his habitation in the uttermost parts of the sky, [which] I love, and I arrive at the confines thereof. I advance upon my feet, I become master of my vine, I sail over the sky which formeth the division [betwixt heaven and earth], [I] destroy the hidden worms that travel nigh unto my footsteps which are toward the lord of the two hands and arms. My soul is the Souls of the souls of everlastingness, and my body is eternity. I am the divine exalted being who is the lord of the land of Tebu. ‘I am the Boy in the city and the Young man in the plain’ is my name; ‘he that never suffereth corruption’ is my name. I am the Soul, the creator of the god Nu who maketh his habitation in the underworld: my place of incubation is unseen and my egg is not cracked. I have done away with all my iniquity, and I shall see my divine Father, the lord of eventide, whose body dwelleth in Annu. I travel(?) to the god of night(?), who dwelleth with the god of light, by the western region of the Ibis (_i.e._, Thoth).” Of The Swallow [From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] THE CHAPTER OF MAKING THE TRANSFORMATION INTO A SWALLOW. The chancellor-in-chief, Nu, triumphant, saith: “I am a swallow, I am a swallow. I am the Scorpion, the daughter of Rā. Hail, ye gods, whose scent is sweet; hail, ye gods, whose scent is sweet! [Hail,] Flame, which cometh forth from the horizon! Hail, thou who art in the city, I have brought the Warden of his Bight therein. Oh, stretch out unto me thy hand so that I may be able to pass my days in the Pool of Double Fire, and let me advance with my message, for I have come with words to tell. Oh, open [thou] the doors to me and I will declare the things which have been seen by me. Horus hath become the divine prince of the Boat of the Sun, and unto him hath been given the throne of his divine father Osiris, and Set, that son of Nut, [lieth] under the fetters which he had made for me. I have made a computation of what is in the city of Sekhem, I have stretched out both my hands and arms at the word(?) of Osiris, I have passed on to judgment, and I have come that [I] may speak; grant that I may pass on and declare my tidings. I enter in, [I am] judged, and [I] come forth worthy at the gate of Neb-er-tcher. I am pure at the great place of the passage of souls, I have done away with my sins, I have put away mine offences, and I have destroyed the evil which appertained unto my members upon earth. Hail, ye divine beings who guard the doors, make ye for me a way, for, behold, I am like unto you. I have come forth by day, I have journeyed on on my legs, I have gained the mastery over my footsteps [before] the God of Light, I know the hidden ways and the doors of the Sekhet-Aaru, verily I, even I, have come, I have overthrown mine enemies upon earth, and yet my perishable body is in the grave!” IF THIS CHAPTER BE KNOWN [BY THE DECEASED], HE SHALL COME FORTH BY DAY, HE SHALL NOT BE TURNED BACK AT ANY GATE IN THE UNDERWORLD, AND HE SHALL MAKE HIS TRANSFORMATION INTO A SWALLOW REGULARLY AND CONTINUALLY. The Serpent Sata [From the Papyrus of Nu (British Museum No. 10,477, sheet 11).] THE CHAPTER OF MAKING THE TRANSFORMATION INTO THE SERPENT SATA. The chancellor-in-chief, Nu, triumphant, saith: “I am the serpent Sata whose years are many.(54) I die and I am born again each day. I am the serpent Sata which dwelleth in the uttermost parts of the earth. I die, and I am born again, and I renew myself, and I grow young each day.” Of The Crocodile [From the Papyrus of Nu (British Museum No. 10,477, sheet 11).] THE CHAPTER OF MAKING THE TRANSFORMATION INTO A CROCODILE. The chancellor-in-chief, Nu, triumphant, saith: “I am the divine crocodile which dwelleth in his terror, I am the divine crocodile, and I seize [my prey] like a ravening beast. I am the great and Mighty Fish which is in the city of Qem-ur. I am the lord to whom bowing and prostrations [are made] in the city of Sekhem.” Soul And Body [From the Papyrus of Ani (British Museum No. 10,470, sheet 17).] THE CHAPTER OF CAUSING THE SOUL TO BE UNITED TO ITS BODY IN THE UNDERWORLD. The Osiris Ani, triumphant, saith: “Hail, thou god Anniu (_i.e._, Bringer)! Hail, thou god Pehrer (_i.e._, Runner), who dwellest in thy hall! [Hail,] great God! Grant thou that my soul may come unto me from wheresoever it may be. If [it] would tarry, then let my soul be brought unto me from wheresoever it may be, for thou shalt find the Eye of Horus standing by thee like unto those beings who are like unto Osiris, and who never lie down in death. Let not the Osiris Ani, triumphant, lie down in death among those who lie down in Annu, the land wherein souls are joined unto their bodies even in thousands. Let me have possession of my _ba_ (soul), and of my _khu_, and let me triumph therewith in every place wheresoever it may be. [Observe these things which [I] speak, for it hath staves with it];(55) observe then, O ye divine guardians of heaven, my soul [wheresoever it may be].(56) If it would tarry, do thou make my soul to look upon my body,(57) for thou shalt find the Eye of Horus standing by thee like those [beings who are like unto Osiris].” “Hail, ye gods, who tow along the boat of the lord of millions of years, who bring [it] above the underworld and who make it to travel over Nut, who make souls to enter into [their] spiritual bodies, whose hands are filled with your ropes and who clutch your weapons tight, destroy ye the Enemy; thus shall the boat of the sun be glad and the great God shall set out on his journey in peace. And behold, grant ye that the soul of Osiris Ani, triumphant, may come forth before the gods and that it may be triumphant along with you in the eastern part of the sky to follow unto the place where it was yesterday; [and that it may have] peace, peace in Amentet. May it look upon its material body, may it rest upon its spiritual body; and may its body neither perish nor suffer corruption forever.” [THESE] WORDS ARE TO BE SAID OVER A SOUL OF GOLD INLAID WITH PRECIOUS STONES AND PLACED ON THE BREAST OF OSIRIS. Of Evil Recollections [From the Papyrus of Nu (British Museum No. 10,477, sheet 8).] THE CHAPTER OF DRIVING EVIL RECOLLECTIONS FROM THE MOUTH. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, the son of the overseer of the palace, the chancellor-in-chief, Amen-hetep, triumphant, saith: “Hail, thou that cuttest off heads, and slittest brows, thou being who puttest away the memory of evil things from the mouth of the _Khu_s by means of the incantations which they have within them, look not upon me with the [same] eyes with which thou lookest upon them. Go thou round about on thy legs, and let thy face be [turned] behind thee so that thou mayest be able to see the divine slaughterers of the god Shu who are coming up behind thee to cut off thy head, and to slit thy brow by reason of the message of violence [sent] by thy lord, and to see(?) that which thou sayest. Work thou for me so that the memory of evil things shall dart from my mouth; let not my head be cut off; let not my brow be slit; and let not my mouth be shut fast by reason of the incantations which thou hast within thee, according to that which thou doest for the _Khu_s through the incantations which they have within themselves. Get thee back and depart at the [sound of] the two speeches which the goddess Isis uttered when thou didst come to cast the recollection of evil things into the mouth of Osiris by the will of Suti his enemy, saying, ‘Let thy face be toward the privy parts, and look upon that face which cometh forth from the flame of the Eye of Horus against thee from within the Eye of Tem,’ and the calamity of that night which shall consume thee. And Osiris went back, for the abomination of thee was in him; and thou didst go back, for the abomination of him is in thee. I have gone back, for the abomination of thee is in me; and thou shalt go back, for the abomination of me is in thee. Thou wouldst come unto me, but I say that thou shalt not advance to me so that I come to an end, and [I] say then to the divine slaughterers of the god Shu, ‘Depart.’ ” Of Rescue [From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] THE CHAPTER OF NOT LETTING THE SOUL OF NU, TRIUMPHANT, BE CAPTIVE IN THE UNDERWORLD. He saith: “Hail, thou who art exalted! [Hail,] thou who art adored! O thou mighty one of Souls, thou divine Soul, thou possessor of terrible power, who dost put the fear of thyself into the gods, thou who art crowned upon thy throne of majesty, I pray thee to make a way for the _ba_ (soul), and for the _khu_, and for the _khaibit_ (shade) of the overseer of the palace, the chancellor-in-chief, Nu, triumphant [and let him be] provided therewith. I am a perfect _khu_, and I have made [my] way unto the place wherein dwell Rā and Hathor.” IF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL BE ABLE TO TRANSFORM HIMSELF INTO A _KHU_ PROVIDED [WITH HIS SOUL AND WITH HIS SHADE] IN THE UNDERWORLD, AND HE SHALL NEVER BE HELD CAPTIVE AT ANY DOOR IN AMENTET, IN ENTERING IN OR IN COMING OUT.(58) Of Opening The Tomb [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 6).] THE CHAPTER OF OPENING THE TOMB TO THE SOUL [AND] TO THE SHADE OF OSIRIS the scribe Nebseni, the lord of reverence, born of the lady of the house Mut-restha, triumphant, SO THAT HE MAY COME FORTH BY DAY AND HAVE DOMINION OVER HIS FLEET. [He saith:] “That which was shut fast hath been opened, that is to say, he that lay down in death [hath been opened]. That which was open hath been shut to my soul through the command of the Eye of Horus, which hath strengthened me and which maketh to stand fast the beauties which are upon the forehead of Rā, whose strides are long as [he] lifteth up [his] legs [in journeying]. I have made for myself a way, my members are mighty and are strong. I am Horus the avenger of his divine father. I am he who bringeth along his divine father, and who bringeth along his mother by means of his sceptre(?). And the way shall be opened unto him who hath gotten dominion over his feet, and he shall see the Great God in the Boat of Rā, [when] souls are counted therein at the bows, and when the years also are counted up. Grant that the Eye of Horus, which maketh the adornments of light to be firm upon the forehead of Rā, may deliver my soul for me, and let there be darkness upon your faces, O ye who would hold fast Osiris. Oh, keep not captive my soul, Oh, keep not ward over my shade, but let a way be opened for my soul [and] for my shade, and let [them] see the Great God in the shrine on the day of the judgment of souls, and let [them] recite the utterances of Osiris, whose habitations are hidden, to those who guard the members of Osiris, and who keep ward over the _Khu_s, and who hold captive the shades of the dead who would work evil against me, so that they shall [not] work evil against me. May a way for thy double (_ka_) along with thee and along with [thy] soul be prepared by those who keep ward over the members of Osiris, and who hold captive the shades of the dead. Heaven shall [not] keep thee, the earth shall [not] hold thee captive, thou shalt not have thy being with the divine beings who make slaughter, but thou shalt have dominion over thy legs, and thou shalt advance to thy body straightway in the earth [and to] those who belong to the shrine and guard the members of Osiris.” Of Not Sailing To The East [From the Papyrus of Nu (British Museum No. 10,477, sheet 6).] THE CHAPTER OF NOT SAILING TO THE EAST IN THE UNDERWORLD. The chancellor-in-chief, Nu, triumphant, saith: “Hail, phallus of Rā, who departest from thy calamity [which ariseth] through opposition(?), the cycles have been without movement for millions of years. I am stronger than the strong, I am mightier than the mighty. If I sail away or if I be snatched away to the east through the two horns,” or (as others say), “if any evil and abominable thing be done unto me at the feast of the devils, the phallus of Rā shall be swallowed up, [along with] the head of Osiris. And behold me, for I journey along over the fields wherein the gods mow down those who make reply unto [their words]; now verily the two horns of the god Khepera shall be thrust aside; and verily pus shall spring into being in the eye of Tem along with corruption if I be kept in restraint, or if I have gone toward the east, or if the feast of devils be made in my presence, or if any malignant wound be inflicted upon me.”(59) Of The Ink-Pot And Palette [From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] THE CHAPTER OF PRAYING FOR AN INK-POT AND FOR A PALETTE. The chancellor-in-chief, Nu, triumphant, saith: “Hail, aged god, who dost behold thy divine father and who art the guardian of the book of Thoth, [behold I have come; I am endowed with glory, I am endowed with strength, I am filled with might, and I am supplied with the books of Thoth], and I have brought [them to enable me] to pass through the god Aker who dwelleth in Set. I have brought the ink-pot and the palette as being the objects which are in the hands of Thoth; hidden is that which is in them. Behold me in the character of a scribe! I have brought the offal of Osiris, and I have written thereon. I have made (_i.e._, copied) the words of the great and beautiful god each day fairly. O Heru-khuti, thou didst order me and I have made (_i.e._, copied) what is right and true, and I do bring it unto thee each day.” Of Being Nigh Unto Thoth [From the Papyrus of Nu (British Museum No. 10,477, sheet 7).] THE CHAPTER OF BEING NIGH UNTO THOTH. The chancellor-in-chief, Nu, triumphant, saith: “I am he who sendeth forth terror into the powers of rain and thunder, and I ward off from the great divine lady the attacks of violence. [I have smitten like the god Shāt (_i.e._, the god of slaughter), and I have poured out libations of cool water like the god Ashu, and I have worked for the great divine lady [to ward off] the attacks of violence], I have made to flourish [my] knife along with the knife which is in the hand of Thoth in the powers of rain and thunder.” Of Being Nigh Unto Thoth [From the Papyrus of Nu (British Museum No. 10,477, sheets 19 and 20).] THE CHAPTER OF BEING NIGH UNTO THOTH AND OF GIVING GLORY UNTO A MAN IN THE UNDERWORLD. The chancellor-in-chief, Nu, triumphant, saith: “I am the god Her-ab-maat-f (_i.e._, ‘he that is within his eye’), and I have come to give right and truth to Rā; I have made Suti to be at peace with me by means of offerings made to the god Aker and to the Tesheru deities, and by [making] reverence unto Seb.” “[The following] words are to be recited in the _Sektet_ boat: [Hail,] sceptre of Anubis, I have made the four _Khu_s who are in the train of the lord of the universe to be at peace with me, and I am the lord of the fields through their decree. I am the divine father Bāh (_i.e._, the god of the water-flood), and I do away with the thirst of him that keepeth ward over the Lakes. Behold ye me, then, O great gods of majesty who dwell among the Souls of Annu, for I am lifted up over you. I am the god Menkh (_i.e._, Gracious one) who dwelleth among you. Verily I have cleansed my soul, O great god of majesty, set not before me the evil obstacles which issue from thy mouth, and let not destruction come round about me, or upon me. I have made myself clean in the Lake of making to be at peace, [and in the Lake of] weighing in the balance, and I have bathed myself in Netert-utchat, which is under the holy sycamore tree of heaven. Behold [I am] bathed, [and I have] triumphed [over] all [mine enemies] straightway who come forth and rise up against right and truth. I am right and true in the earth. I, even I, have spoken(?) with my mouth [which is] the power of the Lord, the Only one, Rā the mighty, who liveth upon right and truth. Let not injury be inflicted upon me, [but let me be] clothed on the day of those who go forward(?) to every [good] thing.” Of Bringing A Boat Along In Heaven [From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] THE CHAPTER OF BRINGING ALONG A BOAT IN HEAVEN. The chancellor-in-chief, triumphant, saith: “Hail to thee, O thou Thigh which dwellest in the northern heaven in the Great Lake, which art seen and which diest not. I have stood up over thee when thou didst rise like a god. I have seen thee, and I have not lain down in death; I have stood over thee, and I have risen like a god. I have cackled like a goose, and I have alighted like the hawk by the divine clouds and by the great dew. I have journeyed from the earth to heaven. The god Shu hath [made] me to stand up, the god of Light hath made me to be vigorous by the two sides of the ladder, and the stars which never rest set [me] on [my] way and bring [me] away from slaughter. I bring along with me the things which drive back calamities as I advance over the passage of the god Pen; thou comest, how great art thou, O god Pen! I have come from the Pool of Flame which is in the Sekhet-Sasa (_i.e._, the Field of Fire). Thou livest in the Pool of Flame in Sekhet-Sasa, and I live upon the staff of the holy [god]. Hail, thou god Kaa, who dost bring those things which are in the boats by the ... I stand up in the boat and I guide myself [over] the water; I have stood up in the boat and the god hath guided me. I have stood up. I have spoken. [I am master of the] crops. I sail round about as I go forward, and the gates which are in Sekhem (Letopolis) are opened unto me, and fields are awarded unto me in the city of Unnu (Hermopolis), and laborers(?) are given unto me together with those of my own flesh and bone.” Of Bringing The Makhent Boat [From the Papyrus of Nu (British Museum No. 10,477, sheets 21 and 22).] THE CHAPTER OF BRINGING ALONG A BOAT IN THE UNDERWORLD. The chancellor-in-chief, Nu, triumphant, saith: “Hail, ye who bring along the boat over the evil back [of Apepi], grant that I may bring the boat along, and coil up [its] ropes in peace, in peace. Come, come, hasten, hasten, for I have come to see my father Osiris, the lord of the _ansi_ garment, who hath gained the mastery with joy of heart. Hail, lord of the rain-storm, thou Male, thou Sailor! Hail, thou who dost sail over the evil back of Apep! Hail, thou that dost bind up heads and dost stablish the bones of the neck when thou comest forth from the knives. Hail, thou who art in charge of the hidden boat, who dost fetter Apep, grant that I may bring along the boat, and that I may coil up the ropes and that I may sail forth therein. This land is baleful, and the stars have overbalanced themselves and have fallen upon their faces therein, and they have not found anything which will help them to ascend again: their path is blocked by the tongue of Rā. Antebu [is] the guide of the two lands. Seb is stablished [through] their rudders. The power which openeth the Disk. The prince of the red beings, I am brought along like him that hath suffered shipwreck; grant that my _Khu_, my brother, may come to me, and that [I] may set out for the place whereof thou knowest.” “Tell me my name,” saith the wood whereat I would anchor; “Lord of the two lands who dwellest in the Shrine,” is thy name. “Tell me my name,” saith the Rudder; “Leg of Hāpiu” is thy name. “Tell me my name,” saith the Rope; “Hair with which Anpu (Anubis) finisheth the work of my embalment” is thy name. “Tell us our name,” say the Oar-rests; “Pillars of the underworld” is your name. “Tell me my name,” saith the Hold; “Akar” is thy name. “Tell me my name,” saith the Mast; “He who bringeth back the great lady after she hath gone away” is thy name. “Tell me my name,” saith the Lower deck; “Standard of Ap-uat” is thy name. “Tell me my name,” saith the Upper post; “Throat of Mestha” is thy name. “Tell me my name,” saith the Sail; “Nut” is thy name. “Tell us our name,” say the Pieces of leather; “Ye who are made from the hide of the Mnevis Bull, which was burned by Suti,” is your name. “Tell us our name,” say the Paddles; “Fingers of Horus the first-born” is your name. “Tell me my name,” saith the _Mātchabet_; “The hand of Isis, which wipeth away the blood from the Eye of Horus,” is thy name. “Tell us our names,” say the Planks which are in its hulk; “Mesthi, Hāpi, Tuamāutef, Qebh-sennuf, Haqau (_i.e._, he who leadeth away captive), Thet-em-āua (_i.e._, he who seizeth by violence), Maa-an-tef (_i.e._, he who seeth what the father bringeth), and Ari-nef-tchesef (_i.e._, he who made himself),” are your names. “Tell us our name,” say the Bows; “He who is at the head of his nomes” is your name. “Tell me my name,” saith the Hull; “Mert” is thy name. “Tell me my name,” saith the Rudder; “Aqa” (_i.e._, true one) is thy name, O thou who shinest from the water, hidden beam(?) is thy name. “Tell me my name,” saith the Keel; “Thigh (or Leg) of Isis, which Rā cut off with the knife to bring blood into the _Sektet_ boat,” is thy name. “Tell me my name,” saith the Sailor; “Traveller” is thy name. “Tell me my name,” saith the Wind by which thou art borne along; “The North Wind which cometh from Tem to the nostrils of Khenti-Amenti”(60) is thy name. “Tell me my name,” saith the River, “if thou wouldst travel upon me;” “Those which can be seen,” is thy name. “Tell us our name,” say the River-Banks; “Destroyer of the god Au-ā (_i.e._, he of the specious hand) in the water-house” is thy name. “Tell me my name,” saith the Ground, “if thou wouldst walk upon me;” “The Nose of heaven which proceedeth from the god Utu, who dwelleth in the Sekhet-Aaru, and who cometh forth with rejoicing therefrom,” is thy name. THEN SHALL BE RECITED BEFORE THEM THESE WORDS: “Hail to you, O ye divine beings with splendid _Ka_s, ye divine lords of things, who exist and who live forever, and [whose] double period of an illimitable number of years is eternity, I have made a way unto you, grant ye me food and sepulchral meals for my mouth, [and grant that] I may speak therewith, and that the goddess Isis [may give me] loaves and cakes in the presence of the great god. I know the great god before whose nostrils ye place _tchefau_ food, and his name is Thekem; both when he maketh his way from the eastern horizon of heaven and when he journeyeth into the western horizon of heaven may his journey be my journey, and his going forth my going forth. Let me not be destroyed at the _Mesqet_ chamber, and let not the devils gain dominion over my members. I have my cakes in the city of Pe, and I have my ale in the city of Tepu, and let the offerings [which are given unto you] be given unto me this day. Let my offerings be wheat and barley; let my offerings be _ānti_ unguent and linen garments; let my offerings be for life, strength, and health: let my offerings be a coming forth by day in any form whatsoever in which it may please me to appear in Sekhet-Aarru.” IF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL COME FORTH INTO SEKHET-AARRU, AND BREAD, AND WINE, AND CAKES SHALL BE GIVEN UNTO HIM AT THE ALTAR OF THE GREAT GOD, AND FIELDS, AND AN ESTATE [SOWN] WITH WHEAT AND BARLEY, WHICH THE FOLLOWERS OF HORUS SHALL REAP FOR HIM. AND HE SHALL EAT OF THAT WHEAT AND BARLEY, AND HIS LIMBS SHALL BE NOURISHED THEREWITH, AND HIS BODY SHALL BE LIKE UNTO THE BODIES OF THE GODS, AND HE SHALL COME FORTH INTO SEKHET-AARRU IN ANY FORM WHATSOEVER HE PLEASETH, AND HE SHALL APPEAR THEREIN REGULARLY AND CONTINUALLY. Of Entering The Boat Of Ra [From the Papyrus of Nu (British Museum No. 10,477, sheets 27 and 28).] THE BOOK OF MAKING PERFECT THE _KHU_ AND OF CAUSING HIM TO GO FORTH INTO THE BOAT OF RA ALONG WITH THOSE WHO ARE IN HIS FOLLOWING(?). The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith: “I have brought the divine _Bennu_ to the east, and Osiris to the city of Tattu. I have opened the treasure-houses of the god Hāp, I have made clean the roads of the Disk, and I have drawn the god Sekeri along upon his sledge. The mighty and divine Lady hath made me strong at her hour. I have praised and glorified the Disk, and I have united myself unto the divine apes who sing at the dawn, and I am a divine Being among them. I have made myself a counterpart of the goddess Isis, and her power (_Khu_) hath made me strong. I have tied up the rope, I have driven back Apep, I have made him to walk backward. Rā hath stretched out to me both his hands, and his mariners have not repulsed me; my strength is the strength of the _Utchat_, and the strength of the _Utchat_ is my strength. If the overseer of the house, the chancellor-in-chief, Nu, triumphant, be separated [from the boat of Rā], then shall he (_i.e._, Rā) be separated from the Egg and from the _Abtu_ fish.” [THIS CHAPTER] SHALL BE RECITED OVER THE DESIGN WHICH HATH BEEN DRAWN ABOVE, AND IT SHALL BE WRITTEN UPON PAPYRUS WHICH HATH NOT BEEN WRITTEN UPON, WITH [INK MADE OF] GRAINS OF GREEN _ABUT_ MIXED WITH _ANTI_ WATER, AND THE PAPYRUS SHALL BE PLACED ON THE BREAST OF THE DECEASED; IT SHALL NOT ENTER IN TO (_I.E._, TOUCH) HIS MEMBERS. IF THIS BE DONE FOR ANY DECEASED PERSON HE SHALL GO FORTH INTO THE BOAT OF RA IN THE COURSE OF THE DAY EVERY DAY, AND THE GOD THOTH SHALL TAKE ACCOUNT OF HIM AS HE COMETH FORTH FROM AND GOETH IN THE COURSE OF THE DAY EVERY DAY, REGULARLY AND CONTINUALLY, [INTO THE BOAT OF RA] AS A PERFECT _KHU_. AND HE SHALL SET UP THE _TET_ AND SHALL STABLISH THE BUCKLE, AND SHALL SAIL ABOUT WITH RA INTO ANY PLACE HE WISHETH. Of Protecting The Boat Of Ra [From the Papyrus of Nu (British Museum No. 10,477, sheet 27).] [THE CHAPTER OF PROTECTING THE BOAT OF RA.](61) “O thou that cleavest the water as thou comest forth from the stream and dost sit upon thy place in thy boat, sit thou upon thy place in thy boat as thou goest forth to thy station of yesterday, and do thou join the Osiris, the overseer of the palace, the chancellor-in-chief, Nu, triumphant, the perfect _Khu_, unto thy mariners, and let thy strength be his strength. Hail, Rā, in thy name of Rā, if thou dost pass by the eye of seven cubits, which hath a pupil of three cubits, then verily do thou strengthen the Osiris, Nu, triumphant, the perfect _Khu_, [and let him be among] thy mariners, and let thy strength be his strength. Hail, Rā, in thy name of Rā, if thou dost pass by those who are overturned in death then verily do thou make the Osiris, Nu, triumphant, the perfect soul, to stand up upon his feet, and may thy strength be his strength. Hail, Rā, in thy name of Rā, if the hidden things of the underworld are opened unto thee and thou dost gratify(?) the heart of the cycle of thy gods, then verily do thou grant joy of heart unto the chancellor-in-chief, Nu, triumphant, and let thy strength be his strength. Thy members, O Rā, are established by (this) Chapter(?).” [THIS CHAPTER] SHALL BE RECITED OVER A BANDLET OF THE FINE LINEN OF KINGS [UPON WHICH] IT HATH BEEN WRITTEN WITH _ANTI_, WHICH SHALL BE LAID UPON THE NECK OF THE PERFECT _KHU_ ON THE DAY OF THE BURIAL. IF THIS AMULET BE LAID UPON HIS NECK HE SHALL DO EVERYTHING WHICH HE DESIRETH TO DO EVEN LIKE THE GODS; AND HE SHALL JOIN HIMSELF UNTO THE FOLLOWERS OF HORUS; AND HE SHALL BE STABLISHED AS A STAR FACE TO FACE WITH SEPTET (SOTHIS); AND HIS CORRUPTIBLE BODY SHALL BE AS A GOD ALONG WITH HIS KINSFOLK FOREVER; AND THE GODDESS MENQET SHALL MAKE PLANTS TO GERMINATE UPON HIS BODY; AND THE MAJESTY OF THE GOD THOTH LOVINGLY SHALL MAKE THE LIGHT TO REST UPON HIS CORRUPTIBLE BODY AT WILL, EVEN AS HE DID FOR THE MAJESTY OF THE KING OF THE NORTH AND OF THE SOUTH, THE GOD OSIRIS, TRIUMPHANT. Of Going Into The Boat Of Ra [From the Papyrus of Nu (British Museum No. 10,477, sheet 28).] THE CHAPTER OF GOING INTO THE BOAT OF RA. The chancellor-in-chief, Nu, triumphant, saith: “Hail, thou Great God who art in thy boat, bring thou me into thy boat. [I have come forward to thy steps], let me be the director of thy journeyings and let me be among those who belong to thee and who are among the stars which never rest. The things which are an abomination unto thee and the things which are an abomination unto me I will not eat, that which is an abomination unto me, that which is an abomination unto me is filth and I will not eat thereof; but sepulchral offerings and holy food [will I eat], and I shall not be overthrown thereby. I will not draw nigh unto filth with my hands, and I will not walk thereon with my sandals, because my bread [is made] of white barley, and my ale [is made] of red barley; and behold, the _Sektet_ boat and the _Atet_ boat have brought these things and have laid the gifts(?) of the lands upon the altar of the Souls of Annu. Hymns of praise be to thee, O Ur-arit-s, as thou travellest through heaven! Let there be food [for thee], O dweller in the city of Teni (This), and when the dogs gather together let me not suffer harm. I myself have come, and I have delivered the god from the things which have been inflicted upon him, and from the grievous sickness of the body of the arm, and of the leg. I have come and I have spit upon the body, I have bound up the arm, and I have made the leg to walk. [I have] entered [the boat] and [I] sail round about by the command of Rā.” Of Knowing The Souls Of The East [From the Papyrus of Nu (British Museum No. 10,477, sheet 12).] THE CHAPTER OF KNOWING THE SOULS OF THE EAST. The chancellor-in-chief, Nu, triumphant, saith: “I, even I, know the eastern gate of heaven—know its southern part is at the Lake of Kharu and its northern part is at the canal of the geese—whereout Rā cometh with winds which make him to advance. I am he who is concerned with the tackle(?) [which is] in the divine bark, I am the sailor who ceaseth not in the boat of Rā. I, even I, know the two sycamores of turquoise between which Rā showeth himself when he strideth forward over the supports of Shu(62) toward the gate of the lord of the East through which Rā cometh forth. I, even I, know the Sektet-Aarru of Rā, the walls of which are of iron. The height of the wheat therein is five cubits, of the ears thereof two cubits, and of the stalks thereof three cubits. The barley therein is [in height] seven cubits, the ears thereof are three cubits, and the stalks thereof are four cubits. And behold, the _Khu_s, each one of whom therein is nine cubits in height, reap it near the divine Souls of the East. I, even I, know the divine Souls of the East, that is to say, Heru-khuti (Harmachis), and the Calf of the goddess Khera, and the Morning Star(63) [daily. A divine city hath been built for me, I know it, and I know the name thereof; ‘Sekhet-Aarru’ is its name].”(64) Of Sekhet-Hetepet [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 17).] HERE BEGIN THE CHAPTERS OF SEKHET-HETEPET, AND THE CHAPTERS OF COMING FORTH BY DAY; OF GOING INTO AND OF COMING OUT FROM THE UNDERWORLD; OF COMING TO SEKHET-AARU; OF BEING IN SEKHET-HETEPET, THE MIGHTY LAND, THE LADY OF WINDS; OF HAVING POWER THERE; OF BECOMING A _KHU_ THERE; OF PLOUGHING THERE; OF REAPING THERE; OF EATING THERE; OF DRINKING THERE; OF MAKING LOVE THERE; AND OF DOING EVERYTHING EVEN AS A MAN DOETH UPON EARTH. Behold the scribe and artist of the Temple of Ptah, Nebseni, who saith: “Set hath taken possession of Horus, who looked with the two eyes upon the building(?) round Sekhet-hetep, but I have unfettered Horus [and taken him from] Set, and Set hath opened the ways of the two eyes [which are] in heaven. Set hath cast(?) his moisture to the winds upon the soul [that hath] his day (or his eye) and who dwelleth in the city of Mert, and he hath delivered the interior of the body of Horus from the gods of Akert. Behold me now, for I make this mighty boat to travel over the Lake of Hetep, and I brought it away with might from the palace of Shu; the domain of his stars groweth young and reneweth its former strength. I have brought the boat into the lakes thereof so that I may come forth into the cities thereof, and I have sailed into their divine city Hetep. And behold, it is because I, even I, am at peace with his seasons, and with his guidance, and with his territory, and with the company of the gods who are his first-born. He maketh the two divine fighters (_i.e._, Horus and Set) to be at peace with those who watch over the living ones whom he hath created in fair form, and he bringeth peace [with him]; he maketh the two divine fighters to be at peace with those who watch over them. He cutteth off the hair from the divine fighters, he driveth away storm from the helpless, and he keepeth away harm from the _Khu_s. Let me gain dominion within that Field, for I know it, and I have sailed among its lakes so that I might come into its cities. My mouth is strong; and I am equipped [with weapons to use] against the _Khu_s; let them not have dominion over me. Let me be rewarded with thy fields, O thou god Hetep; that which is thy wish, shalt thou do, O lord of the winds. May I become a _khu_ therein, may I eat therein, may I drink therein, may I plough therein, may I reap therein, may I fight therein, may I make love therein, may my words be mighty therein, may I never be in a state of servitude therein, but may I be in authority therein. Thou hast made strong(?) the mouth and the throat(?) of the god Hetep; Qetetbu is its(?) name. He is stablished upon the watery supports(?) of the god Shu, and is linked unto the pleasant things of Rā. He is the divider of years, he is hidden of mouth, his mouth is silent, that which he uttereth is secret, he fulfilleth eternity and taketh possession of everlastingness of existence as Hetep, the lord Hetep. The god Horus maketh himself to be strong like unto the Hawk which is one thousand cubits in length and two thousand [cubits in width] in life; he hath equipments with him, and he journeyeth on and cometh where the seat of his heart wisheth in the Pools thereof and in the cities thereof. He was begotten in the birth-chamber of the god of the city, he hath offerings [made unto him] of the food of the god of the city, he performeth that which it is meet to do therein, and the union thereof, in the matter of everything of the birth-chamber of the divine city. When [he] setteth in life like crystal he performeth everything therein, and these things are like unto the things which are done in the Lake of double Fire, wherein there is none that rejoiceth, and wherein are all manner of evil things. The god Hetep goeth in, and cometh out, and goeth backward [in] that Field which gathereth together all manner of things for the birth-chamber of the god of the city. When he setteth in life like crystal he performeth all manner of things therein which are like unto the things which are done in the Lake of double Fire, wherein there is none that rejoiceth, and wherein are no evil things whatsoever. [Let me] live with the god Hetep, clothed and not despoiled by the lords of the north(?), and may the lords of divine things bring food unto me; may he make me to go forward and may I come forth, and may he bring my power to me there, and may I receive it, and may my equipment be from the god Hetep. May I gain the mastery over the great and mighty word which is in my body in this my place, and by it I will remember and I will forget. Let me go forward on my journey, and let me plough. I am at peace in the divine city,(65) and I know the waters, cities, nomes, and lakes which are in Sekhet-hetep. I exist therein, I am strong therein, I become a _khu_ therein, I eat therein, I sow seed therein, I reap the harvest therein, I plough therein, I make love therein, I am at peace with the god Hetep therein. Behold I scatter seed therein, I sail about among its Lakes and I come forward to the cities thereof, O divine Hetep. Behold, my mouth is equipped with my horns [for teeth], grant me an overflowing supply of the food whereon the _ka_s and _khu_s [live]. I have passed the judgment of Shu upon him that knoweth him, so that I may go forth to the cities thereof, and may sail about among its lakes and may walk about in Sekhet-hetep; and behold, Rā is in heaven, and behold, the god Hetep is its double offering. I have come onward to its land, I have put on my girdle(?), I have come forth so that the gifts which are about to be given unto me may be given, I have made gladness for myself. I have laid hold upon my strength which the god Hetep hath greatly increased for me. O Unen-em-hetep,(66) I have entered in to thee and my soul followeth after me, and my divine food is upon both my hands, O Lady of the two lands,(67) who stablishest my word whereby I remember and forget; I would live without injury, without any injury [being done] unto me, oh, grant to me, oh, do thou grant to me, joy of heart. Make thou me to be at peace, bind thou up my sinews and muscles, and make me to receive the air. O Un[en]-em-hetep, thou Lady of the winds, I have entered in to thee and I have opened (_i.e._, shown) my head. Rā falleth asleep, but I am awake, and there is the goddess Hast at the gate of heaven by night. Obstacles have been set before me, but I have gathered together what he hath emitted. I am in my city. O Nut-urt,(68) I have entered into thee and I have counted my harvest, and I go forward to Uakh.(69) I am the Bull enveloped in turquoise, the lord of the Field of the Bull, the lord of the divine speech of the goddess Septet (Sothis) at her hours. O Uakh, I have entered into thee, I have eaten my bread, I have gotten the mastery over choice pieces of the flesh of oxen and of feathered fowl, and the birds of Shu have been given unto me; I follow after the gods and [I come after] the divine _ka_s. O Tchefet,(70) I have entered in to thee. I array myself in apparel, and I gird myself with the _sa_ garment of Rā; now behold, [he is] in heaven, and those who dwell therein follow Rā, and [I] follow Rā in heaven. O Unen-em-hetep, lord of the two lands, I have entered in to thee, and I have plunged into the lakes of Tchesert; behold me, for all filth hath departed from me. The Great God groweth therein, and behold, I have found [food therein]; I have snared feathered fowl and I feed upon the finest [of them]. O Qenqentet,(71) I have entered into thee, and I have seen the Osiris [my father], and I have gazed upon my mother, and I have made love. I have caught the worms and serpents, and I am delivered. And I know the name of the god who is opposite to the goddess Tchesert, and who hath straight hair and is equipped with two horns; he reapeth, and I both plough and reap. O Hast, I have entered in to thee, I have driven back those who would come to the turquoise [sky], and I have followed the winds of the company of the gods. The Great God hath given my head unto me, and he who hath bound on me my head is the Mighty one who hath turquoise(?) eyes, namely, Ari-en-ab-f (_i.e._, he doeth as he pleaseth). O Usert,(72) I have come into thee at the head of the house wherein divine food is brought for me. O Smam,(73) I have come into thee. My heart watcheth, my head is equipped with the white crown, I am led into celestial regions, and I make to flourish terrestrial objects, and there is joy of heart for the Bull, and for celestial beings, and for the company of the gods. I am the god who is the Bull, the lord of the gods, as he goeth forth from the turquoise [sky]. O divine nome of wheat and barley, I have come unto thee, I have come forward to thee and I have taken up that which followeth me, namely, the best of the libations of the company of the gods. I have tied up my boat in the celestial lakes, I have lifted up the post at which to anchor, I have recited the prescribed words with my voice, and I have ascribed praises unto the gods who dwell in Sekhet-hetep.” Of Knowing The Souls Of Pe [From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] ANOTHER CHAPTER OF KNOWING THE SOULS OF PE. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith: “[Hail,] Khat, who dwellest in Khat, in Anpet,(74) and in the nome of Khat! [Hail,] ye goddesses of the chase who dwell in the city of Pe, ye celestial lands(?), ye stars, and ye divine beings, who give cakes and ale(?), do ye know for what reason the city of Pe hath been given unto Horus? I, even I, know though ye know it not. Behold, Rā gave the city unto him in return for the injury in his eye, for which cause Rā said to Horus, ‘Let me see what is coming to pass in thine eye,’ and forthwith he looked thereat. Then Rā said to Horus, ‘Look at that black pig,’ and he looked, and straightway an injury was done unto his eye, [namely,] a mighty storm [took place]. Then said Horus unto Rā, ‘Verily, my eye seems as if it were an eye upon which Suti had inflicted a blow;’ [and thus saying] he ate his heart.(75) Then said Rā to those gods, ‘Place ye him in his chamber, and he shall do well.’ Now the black pig was Suti who had transformed himself into a black pig, and he it was who had aimed the blow of fire which was in the eye of Horus. Then said Rā unto those gods, ‘The pig is an abominable thing unto Horus; oh, but he shall do well although the pig is an abomination unto him.’ Then the company of the gods, who were among the divine followers of Horus when he existed in the form of his own child, said, ‘Let sacrifices be made [to the gods] of his bulls, and of his goats, and of his pigs.’ Now the father of Mesthi, Hāpi, Tuamāutef and Qebhsennuf is Horus, and their mother is Isis. Then said Horus to Rā, ‘Give me two divine brethren in the city of Pe and two divine brethren in the city of Nekhen, who [have sprung] from my body and who shall be with me in the guise of everlasting judges, then shall the earth blossom and thunder-clouds and rain be blotted out.’ And the name of Horus became ‘Her-uatch-f’ (_i.e._, Prince of his emerald stone). I, even I, know the Souls of Pe, namely, Horus, Mesthi, and Hāpi.” Of Knowing The Souls Of Nekhen [From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] THE CHAPTER OF KNOWING THE SOULS OF NEKHEN. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith: “I know the hidden things of the city of Nekhen, that is to say, the things which the mother of Horus did for him, and how she [made her voice to go forth] over the waters, saying, ‘Speak ye unto me concerning the judgment which is upon me, [and shew me] the path behind you, and let me discover [it];’ and how Rā said, ‘This son of Isis hath perished;’ and what the mother of Horus did for him [when] she cried out, saying, ‘Sebek, the lord of the papyrus swamp, shall be brought to us.’ [And Sebek] fished for them and he found them, and the mother of Horus made them to grow in the places to which they belonged. Then Sebek, the lord of his papyrus swamp, said, ‘I went and I found the place where they had passed with my fingers on the edge of the waters, and I enclosed them in [my] net: and strong was that net.’ And Rā said, ‘So then, there are fish with the god Sebek, and [he] hath found the hands and arms of Horus for him in the land of fish;’ and [that] land became the land of the city of Remu (_i.e._, Fish). And Rā said, ‘A land of the pool, a land of the pool to this net.’ Then were the hands of Horus brought to him at the uncovering of his face at the festivals of the month and half month in the Land of Remu. And Rā said, ‘I give the city of Nekhen to Horus for the habitation of his two arms and hands, and his face shall be uncovered before his two hands and arms in the city of Nekhen; and I give into his power the slaughtered beings who are in them at the festivals of the month and half month.’ Then Horus said, ‘Let me carry off Tuamāutef and Qebhsennuf, and let them watch over my body; and if they are allowed to be there, then shall they be subservient to the god of the city of Nekhen.’ And Rā said, ‘It shall be granted unto thee there and in the city, of Senket (_i.e._, Sati), and there shall be done for them what hath been done for those who dwell in the city of Nekhen, and verily they shall be with thee.’ And Horus said, ‘They have been with thee and [now] they shall be with me, and shall hearken unto the god Suti when he calleth upon the Souls of Nekhen.’ Grant to me [that I, even I, may pass on to the Souls of Nekhen, and that I may unloose the bonds of Horus]. I, even I, know the Souls of Nekhen, namely, Horus, Tuamāutef, and Qebhsennuf.” Of Knowing The Souls Of Khemennu [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 7).] THE CHAPTER OF KNOWING THE SOULS OF KHEMENNU (Hermopolis). “The goddess Maāt is carried by the arm at the shining of the goddess Neith in the city of Mentchat, and at the shining of the Eye when it is weighed. I am carried over by it and I know what it bringeth from the city of Kesi,(76) and I will neither declare it unto men nor tell it unto the gods. I have come, being the envoy of Rā, to stablish Maāt upon the arm at the shining of Neith in the city of Mentchat and to adjudge the eye to him that shall scrutinize it. I have come as a power through the knowledge of the Souls of Khemennu (Hermopolis) who love to know what ye love. I know Maāt, which hath germinated, and hath become strong, and hath been judged, and I have joy in passing judgment upon the things which are to be judged. Homage to you, O ye Souls of Khemennu, I, even I, know the things which are unknown on the festivals of the month and half month. Rā knoweth the hidden things of the night, and know ye that it is Thoth who hath made me to have knowledge. Homage to you, O ye Souls of Khemennu, since I know you each day.” Of Coming Forth From Heaven [From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] THE CHAPTER OF COMING FORTH FROM HEAVEN, AND OF MAKING A WAY THROUGH THE AMMEHET, AND OF KNOWING THE SOULS OF ANNU (HELIOPOLIS). The chancellor-in-chief, Nu, triumphant, saith: “I have passed the day since yesterday among the great divine beings, and I have come into being along with the god Khepera. [My] face is uncovered before the Eye, the only One, and the orbit of the night hath been opened. I am a divine being among you. I know the Souls of Annu. Shall not the god Ur-ma pass over it as [he] journeyeth forward with vigor? Have I not overcome(?), and have I not spoken to the gods? Behold, he that is the heir of Annu hath been destroyed. I, even I, know for what reason was made the lock of hair of the Man. Rā spake unto the god Ami-haf, and an injury was done unto his mouth, that is to say, he was wounded in [that] mouth. And Rā spake unto the god Ami-haf, saying, ‘O heir of men, receive [thy] harpoon;’ and the harpoon-house came into being. Behold, O god Ami-haf, two divine brethren have come into being, [that is to say], Senti-Rā came into being, and Setem-ansi-f came into being. And his hand stayed not, and he made his form into that of a woman with a lock of hair which became the divine lock in Annu, and which became the strong and mighty one in this temple; and it became the strong one of Annu, and it became the heir of the heir of Ur-maat-f (_i.e._, the mighty one of the two eyes), and it became before him the god Urma of Annu. I know the Souls of Annu, namely, Rā, Shu, and Tefnut.” Of Knowing The Souls Of Khemennu [From the Papyrus of Nu (British Museum No. 10,477, sheet 18).] ANOTHER CHAPTER OF KNOWING THE SOULS OF KHEMENNU (HERMOPOLIS). The chancellor-in-chief, Nu, triumphant, saith: “The goddess Neith shineth in Matchat, and the goddess Maāt is carried by the arm of him who eateth the Eye, and who is its divine judge, and the Sem priest carrieth me over upon it. I will not declare it unto men, and I will not tell it unto the gods; I will not declare it unto men, and I will not tell it unto the gods. I have entered in being an ignorant man, and I have seen the hidden things. Homage to you, O ye gods who dwell in Khemennu, ye know me even as I know the goddess Neith, and [ye give] to the Eye the growth which endureth. There is joy [to me] at the judgment of the things which are to be judged. I, even I, know the Souls of Annu; they are great at the festival of the month, and are little at the festival of the half month. They are Thoth the Hidden one, and Sa, and Tem.” IF THIS CHAPTER BE KNOWN [BY THE DECEASED] OFFAL SHALL BE AN ABOMINATION UNTO HIM, AND HE SHALL NOT DRINK FILTHY WATER. Of Receiving Paths [From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] THE CHAPTER OF RECEIVING PATHS [WHEREON TO WALK] IN RE-STAU. The chancellor-in-chief, Nu, triumphant, saith: “The paths which are above me [lead] to Re-stau. I am he who is girt about with his girdle and who cometh forth from the [goddess of] the _Ureret_ crown. I have come, and I have stablished things in Abtu (Abydos), and I have opened out paths in Re-stau. The god Osiris hath eased my pains. I am he who maketh the waters to come into being, and who setteth his throne [thereon], and who maketh his path through the funeral valley and through the Great Lake. I have made my path, and indeed I am [Osiris]. “[Osiris was victorious over his enemies, and the Osiris Nebqet is victorious over his enemies. He hath become as one of yourselves, [O ye gods], his protector is the Lord of eternity, he walketh even as ye walk, he standeth even as ye stand, he sitteth even as ye sit, and he talketh even as ye talk in the presence of the Great God, the Lord of Amentet.]”(77) Of Coming Forth From Re-Stau [From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] THE CHAPTER OF COMING FORTH FROM RE-STAU. The chancellor-in-chief, Nu, triumphant, saith: “I was born in Re-stau, and splendor hath been given unto me by those who dwell in their spiritual bodies (_sāhu_) in the habitation where libations are made unto Osiris. The divine ministers who are in Re-stau shall receive [me] when Osiris is led into the twofold funeral region of Osiris; oh, let me be a divine being whom they shall lead into the twofold funeral region of Osiris.” Of Coming Forth From Re-Stau [From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] THE CHAPTER OF COMING FORTH FROM RE-STAU.(78) The chancellor-in-chief, Nu, triumphant, saith: “I am the Great God who maketh his light. I have come to thee, O Osiris, and I offer praise unto thee. [I am] pure from the issues which are carried away from thee. Thy name is made in Re-stau, and thy power is in Abtu (Abydos). Thou art raised up, then, O Osiris, and thou goest round about through heaven with Rā, and thou lookest upon the generations of men, O thou One who circlest, thou Rā. Behold, verily, I have said unto thee, O Osiris, ‘I am the spiritual body of the God,’ and I say, ‘Let it come to pass that I shall never be repulsed before thee, O Osiris.’ ” The following is the chapter in a fuller form:(79) THE CHAPTER OF KNOWING THE NAME OF OSIRIS AND OF ENTERING INTO AND OF GOING OUT FROM RE-STAU [IN ALL THE FORMS WHEREIN HE WILLETH TO COME FORTH].(80) The scribe Mes-em-neter, triumphant, saith: “I am the Great Name who maketh his light. I have come to thee, O Osiris, and I offer praise unto thee. I am pure from the issues which are carried away from thee. [Thy] name hath been made in Re-stau when it hath fallen therein. Homage to thee, O Osiris, in thy strength and in thy power, thou hast obtained the mastery in Re-stau. Thou art raised up, O Osiris, in thy might and in thy power, thou art raised up, O Osiris, and thy might is in Re-stau, and thy power is in Abtu (Abydos). Thou goest round about through heaven, and thou sailest before Rā, and thou lookest upon the generations of men, O thou Being who circlest, thou Rā. Behold, verily, I have said unto thee, O Osiris, ‘I am the spiritual body of the God,’ and I say, ‘Let it come to pass that I shall never be repulsed before thee, O Osiris.’ ” Of Going About In The Underworld [From the Papyrus of Nu (British Museum No. 10,477, sheet 9).] THE CHAPTER OF GOING IN AFTER COMING FORTH [FROM THE UNDERWORLD]. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith: “Open unto me? Who then art thou? Whither goest thou? What is thy name? I am one of you, ‘Assembler of Souls’ is the name of my boat; ‘Making the hair to stand on end’ is the name of the oars; ‘Watchful one’ is the name of its bows; ‘Evil is it’ is the name of the rudder; ‘Steering straight for the middle’ is the name of the Mātchabet; so likewise [the boat] is a type of my sailing onward to the pool. Let there be given unto me vessels of milk, together with cakes, and loaves of bread, and cups of drink, and pieces of meat in the Temple of Anpu,” or (as others say), “Grant thou me [these things] wholly. Let it be so done unto me that I may enter in like a hawk, and that I may come forth like the _Bennu_ bird, [and like] the Morning Star. Let me make [my] path so that [I] may go in peace into the beautiful Amentet, and let the Lake of Osiris be mine. Let me make my path, and let me enter in, and let me adore Osiris, the Lord of life.” Of Entering Into The Great House From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] THE CHAPTER OF ENTERING INTO THE GREAT HOUSE. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith: “Homage to thee, O Thoth. I am Thoth, who have weighed the two divine Fighters (_i.e._, Horus and Set), I have destroyed their warfare and I have diminished their wailings. I have delivered the _Atu_ fish in his turning back, and I have performed that which thou didst order concerning him, and afterward I lay down within my eye. [I am he who hath been without opposition. I have come; do thou look upon me in the Temple of Nem-hra (or Uhem-hra).] I give commands in the words of the divine aged ones, and, moreover, I guide for thee the lesser deities.” Of Entering The Presence [From the Papyrus of Nu (British Museum No. 10,477, sheet 10).] THE CHAPTER OF GOING INTO THE PRESENCE OF THE DIVINE SOVEREIGN PRINCES OF OSIRIS. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith: “My soul hath built for me a habitation in the city of Tattu; I sow seed in the city of Pe, and I plough my field with my laborers(?), and for this reason my palm tree is like Amsu. That which is an abomination unto me, that which is an abomination unto me I shall not eat. That which is an abomination unto me, that which is an abomination unto me is filth. I shall not eat thereof; by sepulchral meals and food I shall not be destroyed. [The abominable thing] I shall not take into my hands, I shall not walk upon it in my sandals, because my cakes are [made] of white grain, and my ale is [made] of red grain, and behold, the _Sektet_ boat and the _Mātet_ boat bring them to me, and I eat [thereof] under the branches of [the trees], the beautiful arms [of which] I know. Oh, let splendor be prepared for me with the white crown which is lifted up upon me by the uræi-goddesses. Hail, thou guardian of the divine doors of the god Sehetep-taui (_i.e._, ‘he who maketh the world to be at peace’), bring [thou] to me that of which they make sepulchral meals; grant thou that I may lift up the branches(?). May the god of light open to me his arms, and may the company of the gods keep silence while the denizens of heaven talk with the chancellor-in-chief, Nu, triumphant. I am the leader of the hearts of the gods which strengthen me, and I am a mighty one among the divine beings. If any god or any goddess shall come forth against me he shall be judged by the ancestors of the year who live upon hearts and who make(?) cakes(?) for me, and Osiris shall devour him at [his] coming forth from Abtu (Abydos). He shall be judged by the ancestors of Rā, and he shall be judged by the God of Light who clotheth heaven among the divine princes. I shall have bread in my mouth at stated seasons, and I shall enter in before the gods Ahiu. He shall speak with me, and I shall speak with the followers of the gods. I shall speak with the Disk and I shall speak with the denizens of heaven. I shall put the terror of myself into the blackness of night which is in the goddess Meh-urt, [who is near] him that dwelleth in might. And behold, I shall be there with Osiris. My condition of completeness shall be his condition of completeness among the divine princes. I shall speak unto him [with] the words of men, and he shall repeat unto me the words of the gods. A _khu_ who is equipped [with power] shall come.(81) I am a _khu_ who is equipped [with power]; I am equipped [with the power] of all the _khu_s, [being the form of the _Sāhu_ (_i.e._, spiritual bodies) of Annu, Tattu, Suten-henen, Abtu, Apu, and Sennu.(82) The Osiris Auf-ānkh is victorious over every god and every goddess who are hidden in Neter-khertet].”(83) The Introduction To Maati [From the Papyrus of Ani (British Museum No. 10,470, sheet 30).] THE CHAPTER OF ENTERING INTO THE HALL OF DOUBLE MAĀTI; A HYMN OF PRAISE TO OSIRIS, THE GOVERNOR OF AMENTET. Osiris, the scribe Ani, triumphant, saith: “I have come, and [I] have drawn nigh to see thy beauties; my hands [are raised] in adoration of thy name ‘Right and Truth.’ I came and I drew nigh unto [the place where] the acacia-tree groweth not, where the tree thick with leaves existeth not, and where the ground yieldeth neither herb nor grass. Then I entered into the hidden place, and I spake with the god Set, and my protector(?) advanced to me, and his face was clothed (or covered), and [he] fell upon the hidden things. He entered into the Temple of Osiris, and he looked upon the hidden things which were therein; and the sovereign chiefs of the pylons [were] in the form of _khu_s. And the god Anpu spake [to those who were on] both sides of him with the speech of a man [as he] came from Ta-mera;(84) he knoweth our paths and our cities. I make offerings(?), and I smell the odor of him as if he were one among you, and I say unto him, I am Osiris, the scribe Ani, triumphant in peace, triumphant! I have come, and (I) have drawn nigh to see the great gods, and I feed upon the offerings which are among their food. I have been to the borders [of the territory of] Ba-neb-Tettet (_i.e._, the ‘Soul, the lord of Tattu,’ or Osiris), and he hath caused me to come forth like a _Bennu_ bird, and to utter words. I have been in the water of the stream, and I have made offerings of incense. I have guided myself to the _Shentet_ tree of the [divine] children. I have been in Abu (or Abu, _i.e._, Elephantine[?]) in the Temple of the goddess Satet. I have submerged the boat of mine enemies [while] I myself have sailed over the Lake in the _Neshmet_ boat. I have seen the _Sāhu_ (_i.e._, the spiritual bodies) [in] the city of Qem-ur. I have been in the city of Tattu, and I have brought myself to silence [therein]. I have caused the god to have the mastery over his two feet. I have been in the Temple of Tep-tu-f (_i.e._, ‘he that is on his hill,’ or Anubis), and I have seen him that is lord of the divine temple. I have entered into the Temple of Osiris, and I have arrayed myself in the apparel of him that is therein. I have entered into Re-stau, and I have seen the hidden things which are therein. I was shrouded [therein], but I found a way for myself. I have gone into the city of An-aarret-f (_i.e._, the place where nothing groweth), and I covered my nakedness with the garments which were therein. There was given unto me the _ānti_ unguent [such as] women [use], along with the powder of human beings. Verily Sut(?) hath spoken unto me the things which concern himself, and I said, ‘Let thy weighing be in(?) us.’ ” “The Majesty of the god Anpu saith, ‘Knowest thou the name of this door so as to declare it unto me?’ And Osiris, the scribe Ani, triumphant in peace, triumphant! saith, ‘Destroyer of the god Shu’ is the name of this door. The Majesty of the god Anpu saith, ‘Knowest thou the name of the upper leaf and of the lower leaf?’ ‘Lord of Maāt upon his two feet’ is the name of the upper leaf, and ‘Lord of twofold strength, the subduer of cattle,’ [is the name of the lower leaf. The Majesty of the god Anpu saith], ‘Since thou knowest pass on, O Osiris the scribe, the teller of the divine offerings of all the gods of Thebes, Ani, triumphant, the lord of reverence.’ ” The Introduction To Maati [From the Papyrus of Nu (British Museum No. 10477, sheet 22).] [THE FOLLOWING] SHALL BE SAID WHEN THE OVERSEER OF THE PALACE, THE CHANCELLOR-IN-CHIEF, NU, TRIUMPHANT, COMETH FORTH INTO THE HALL OF DOUBLE MAĀTI(85) SO THAT HE MAY BE SEPARATED FROM EVERY SIN WHICH HE HATH DONE AND MAY BEHOLD THE FACES OF THE GODS. The Osiris Nu, triumphant, saith: “Homage to thee, O Great God, thou Lord of Double Maāti, I have come to thee, O my Lord, and I have brought myself hither that I may behold thy beauties. I know thee, and I know thy name, and I know the name[s] of the two and forty gods who exist with thee in this Hall of double Maāti, who live as warders of sinners and who feed upon their blood on the day when the lives of men are taken into account in the presence of the god Un-nefer; in truth ‘Rekhti-merti-neb-Maāti’ (_i.e._, ‘twin-sisters with two eyes, ladies of double Maāti’) is thy name. In truth I have come to thee, and I have brought Maāt (_i.e._, right and truth) to thee, and I have destroyed wickedness for thee. [I have not done evil to] mankind. I have not oppressed the members of my family, I have not wrought evil in the place of right and truth. I have had no knowledge of worthless men. I have not wrought evil. I have not made to be the first [consideration] of each day that excessive labor should be performed for me. [I have] not brought forward my name for [exaltation] to honors. I have not ill-treated servants. [I have not thought scorn of God.] I have not defrauded the oppressed one of his property.(86) I have not done that which is an abomination unto the gods. I have not caused harm to be done to the servant by his chief. I have not caused pain. I have made no man to suffer hunger. I have made no one to weep. I have done no murder. I have not given the order for murder to be done for me. I have not inflicted pain upon mankind. I have not defrauded the temples of their oblations. I have not purloined the cakes of the gods. I have not carried off the cakes offered to the _khu_s. I have not committed fornication. I have not polluted myself [in the holy places of the god of my city],(87) nor diminished from the bushel. I have neither added to nor filched away land. I have not encroached upon the fields [of others]. I have not added to the weights of the scales [to cheat the seller]. I have not misread the pointer of the scales [to cheat the buyer]. I have not carried away the milk from the mouths of children. I have not driven away the cattle which were upon their pastures. I have not snared the feathered fowl of the preserves of the gods. I have not caught fish [with bait made of] fish of their kind. I have not turned back the water at the time [when it should flow]. I have not cut a cutting in a canal of running water. I have not extinguished a fire (or light) when it should burn. I have not violated the times(88) [of offering] the chosen meat-offerings. I have not driven off the cattle from the property of the gods. I have not repulsed God in his manifestations. I am pure. I am pure. I am pure. I am pure. My purity is the purity of that great _Bennu_ which is in the city of Suten-henen (Heracleopolis), for, behold, I am the nose of the God of the winds, who maketh all mankind to live on the day when the Eye (Utchat) of Rā is full in Annu (Heliopolis) at the end of the second month(89) of the season Pert (_i.e._, the season of growing) [in the presence of the divine lord of this earth].(90) I have seen the Eye of Rā when it was full in Annu, therefore let not evil befall me in this land and in this Hall of double Maāti, because I, even I, know the name[s] of these gods who are therein [and who are the followers of the great god].”(91) The Negative Confession [From the Papyrus of Nebseni (British Museum No. 9,900, sheet 30).] The scribe Nebseni, triumphant, saith: 1. “Hail, thou whose strides are long, who comest forth from Annu (Heliopolis), I have not done iniquity. 2. “Hail, thou who art embraced by flame, who comest forth from Kher-āba,(92) I have not robbed with violence. 3. “Hail, thou divine Nose (Fenti), who comest forth from Khemennu (Hermopolis), I have not done violence [to any man]. 4. “Hail, thou who eatest shades, who comest forth from the place where the Nile riseth,(93) I have not committed theft. 5. “Hail, Neha-hāu,(94) who comest forth from Re-stau, I have not slain man or woman. 6. “Hail, thou double Lion-god, who comest forth from heaven, I have not made light the bushel. 7. “Hail, thou whose two eyes are like flint,(95) who comest forth from Sekhem (Letopolis), I have not acted deceitfully. 8. “Hail, thou Flame, who comest forth as [thou] goest back, I have not purloined the things which belong unto God. 9. “Hail, thou Crusher of bones, who comest forth from Suten-henen (Heracleopolis), I have not uttered falsehood. 10. “Hail, thou who makest the flame to wax strong, who comest forth from Het-ka-Ptah (Memphis), I have not carried away food. 11. “Hail, Qerti, (_i.e._, the two sources of the Nile), who come forth from Amentet, I have not uttered evil words. 12. “Hail, thou whose teeth shine, who comest forth from Ta-she (_i.e._, the Fayyûm), I have attacked no man. 13. “Hail, thou who dost consume blood, who comest forth from the house of slaughter, I have not killed the beasts [which are the property of God]. 14. “Hail, thou who dost consume the entrails, who comest forth from the _mābet_ chamber, I have not acted deceitfully. 15. “Hail, thou god of Right and Truth, who comest forth from the city of double Maāti, I have not laid waste the lands which have been ploughed(?). 16. “Hail, thou who goest backward, who comest forth from the city of Bast (Bubastis), I have never pried into matters [to make mischief]. 17. “Hail, Aati, who comest forth from Annu (Heliopolis), I have not set my mouth in motion [against any man]. 18. “Hail, thou who art doubly evil, who comest forth from the nome of Ati,(96) I have not given way to wrath concerning myself without a cause. 19. “Hail, thou serpent Uamemti, who comest forth from the house of slaughter, I have not defiled the wife of a man. 20. “Hail, thou who lookest upon what is brought to him, who comest forth from the Temple of Amsu, I have not committed any sin against purity. 21. “Hail, Chief of the divine Princes, who comest forth from the city of Nehatu,(97) I have not struck fear [into any man]. 22. “Hail, Khemiu (_i.e._, Destroyer), who comest forth from the Lake of Kaui, I have not encroached upon [sacred times and seasons]. 23. “Hail, thou who orderest speech, who comest forth from Urit, I have not been a man of anger. 24. “Hail, thou Child, who comest forth from the Lake of Heq-āt,(98) I have not made myself deaf to the words of right and truth. 25. “Hail, thou disposer of speech, who comest forth from the city of Unes,(99) I have not stirred up strife. 26. “Hail, Basti, who comest forth from the Secret city, I have made [no man] to weep. 27. “Hail, thou whose face is [turned] backward, who comest forth from the Dwelling, I have not committed acts of impurity, neither have I lain with men. 28. “Hail, Leg of fire, who comest forth from Akhekhu, I have not eaten my heart.(100) 29. “Hail, Kenemti, who comest forth from [the city of] Kenemet, I have abused [no man]. 30. “Hail, thou who bringest thine offering, who comest forth from the city of Sau (Saïs), I have not acted with violence. 31. “Hail, thou god of faces, who comest forth from the city of Tchefet, I have not judged hastily. 32. “Hail, thou who givest knowledge, who comest forth from Unth, I have not ... and I have not taken vengeance upon the god. 33. “Hail, thou lord of two horns, who comest forth from Satiu, I have not multiplied [my] speech overmuch. 34. “Hail, Nefer-Tem, who comest forth from Het-ka-Ptah (Memphis), I have not acted with deceit, and I have not worked wickedness. 35. “Hail, Tem-Sep, who comest forth from Tattu, I have not uttered curses [on the king]. 36. “Hail, thou whose heart doth labor, who comest forth from the city of Tebti, I have not fouled(?) water. 37. “Hail, Ahi of the water, who comest forth from Nu, I have not made haughty my voice. 38. “Hail, thou who givest commands to mankind, who comest forth from [Sau(?)], I have not cursed the god. 39. “Hail, Neheb-nefert, who comest forth from the Lake of Nefer(?), I have not behaved with insolence. 40. “Hail, Neheb-kau, who comest forth from [thy] city, I have not sought for distinctions. 41. “Hail, thou whose head is holy, who comest forth from [thy] habitations, I have not increased my wealth, except with such things as are [justly] mine own possessions. 42. “Hail, thou who bringest thine own arm, who comest forth from Aukert (underworld), I have not thought scorn of the god who is in my city.” Address To The Gods Of The Underworld [From the Papyrus of Nu (British Museum No. 10,477, sheet 24).] [THEN SHALL THE HEART WHICH IS RIGHTEOUS AND SINLESS SAY:](101) The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith: “Homage to you, O ye gods who dwell in the Hall of double Maāti, I, even I, know you, and I know your names. Let me not fall under your knives of slaughter, and bring ye not forward my wickedness unto the god in whose train ye are; and let not evil hap come upon me by your means. Oh, declare ye me right and true in the presence of Neb-er-tcher, because I have done that which is right and true in Ta-mera (Egypt). I have not cursed God, and let not evil hap come upon me through the king who dwelleth in my day. Homage to you, O ye gods, who dwell in the Hall of double Maāti, who are without evil in your bodies, and who live upon right and truth, and who feed yourselves upon right and truth in the presence of the god Horus, who dwelleth in his divine Disk: deliver ye me from the god Baba who feedeth upon the entrails of the mighty ones upon the day of the great judgment. Oh, grant ye that I may come to you, for I have not committed faults, I have not sinned, I have not done evil, I have not borne false witness; therefore let nothing [evil] be done unto me. I live upon right and truth, and I feed upon right and truth. I have performed the commandments of men [as well as] the things whereat are gratified the gods, I have made the gods to be at peace [with me by doing] that which is his will. I have given bread to the hungry man, and water to the thirsty man, and apparel to the naked man, and a boat to the [shipwrecked] mariner. I have made holy offerings to the gods, and sepulchral meals to the _Khu_s. Be ye then my deliverers, be ye then my protectors, and make ye not accusation against me in the presence of [the great god]. I am clean of mouth and clean of hands; therefore let it be said unto me by those who shall behold me, ‘Come in peace; come in peace,’ for I have heard that mighty word which the spiritual bodies (_sāhu_)(102) spake unto the Cat in the House of Hapt-re. I have been made to give evidence before the god Hra-f-ha-f (_i.e._, he whose face is behind him), and he hath given a decision [concerning me]. I have seen the things over which the persea tree spreadeth [its branches] within Re-stau. I am he who hath offered up prayers to the gods and who knoweth their persons. I have come and I have advanced to make the declaration of right and truth, and to set the balance upon what supporteth it within the region of Aukert. Hail, thou who art exalted upon thy standard, thou lord of the _Atefu_ crown, whose name is proclaimed as ‘Lord of the winds,’ deliver thou me from thy divine messengers who cause dire deeds to happen, and who cause calamities to come into being, and who are without coverings for their faces, for I have done that which is right and true for the Lord of right and truth. I have purified myself and my breast with libations, and my hinder parts with the things which make clean, and my inner parts have been in the Pool of Right and Truth. There is no single member of mine which lacketh right and truth. I have been purified in the Pool of the South, and I have rested in the northern city which is in the Field of the Grasshoppers, wherein the divine sailors of Rā bathe at the second hour of the night and at the third hour of the day. And the hearts of the gods are gratified(?) after they have passed through it, whether it be by night, or whether it be by day, and they say unto me, ‘Let thyself come forward.’ And they say unto me, ‘Who, then, art thou?’ And they say unto me, ‘What is thy name?’ ‘I am he who is equipped under the flowers [and I am] the dweller in his olive-tree,’ is my name. And they say unto me straightway, ‘Pass thou on’; and I passed on by thy city to the north of the olive-tree. What, then, didst thou see there? The leg and the thigh. What, then, didst thou say unto them? Let me see rejoicings in those lands of the Tenkhu.(103) And what did they give unto thee? A flame of fire and a tablet (or sceptre) of crystal. What, then, didst thou do therewith? I buried them by the furrow of Mānāat as ‘things for the night.’ What, then, didst thou find by the furrow of Mānāat? A sceptre of flint, the name of which is ‘Giver of winds.’ What, then, didst thou do to the flame of fire and the tablet (or sceptre) of crystal after thou hadst buried them? I uttered words over them in the furrow, [and I dug them out therefrom];(104) I extinguished the fire, and I broke the tablet (or sceptre), and I created a pool of water. ‘Come, then,’ [they say,] ‘and enter in through the door of this Hall of double Maāti, for thou knowest us.’ ” “ ‘We will not let thee enter in through us,’ say the bolts of the door, ‘unless thou tellest [us] our names;’ ‘Tongue [of the Balance] of the place of right and truth’ is your name. ‘I will not let thee enter in by me,’ saith the [right] lintel of the door, ‘unless thou tellest [me] my name;’ ‘Balance of the support of right and truth’ is thy name. ‘I will not let thee enter in by me,’ saith the [left] lintel of the door, ‘unless thou tellest [me] my name;’ [‘Balance of] wine’ is thy name. ‘I will not let thee pass over me,’ saith the threshold of this door, ‘unless thou tellest [me] my name;’ ‘Ox of the god Seb’ is thy name. ‘I will not open unto thee,’ saith the fastening of this door, ‘unless thou tellest [me] my name;’ ‘Flesh of his mother’ is thy name. ‘I will not open unto thee,’ saith the socket of the fastening of the door, ‘unless thou tellest me my name;’ ‘Living eye of the god Sebek, the lord of Bakhau,’ is thy name. ‘I will not open unto thee [and I will not let thee enter in by me,’ saith the guardian of the leaf of] this door, ‘unless thou tellest [me] my name;’ ‘Elbow of the god Shu when he placeth himself to protect Osiris’ is thy name. ‘We will not let thee enter in by us,’ say the posts of this door, ‘unless thou tellest us our names;’ ‘Children of the uræi-goddesses’ is your name.(105) ‘Thou knowest us,’ [they say,] ‘pass on, therefore, by us.’ “ ‘I will not let thee tread upon me,’ saith the floor of the Hall of double Maāti, ‘because I am silent and I am holy, and because I do not know the name[s] of thy two feet wherewith thou wouldst walk upon me; therefore tell them to me.’ ‘Traveller(?) of the god Khas’ is the name of my right foot, and ‘Staff of the goddess Hathor’ is the name of my left foot. ‘Thou knowest me,’ [it saith,] ‘pass on therefore over me.’ ” “ ‘I will not make mention of thee,’ saith the guardian of the door of this Hall of double Maāti, ‘unless thou tellest [me] my name;’ ‘Discerner of hearts and searcher of the reins’ is thy name. ‘Now will I make mention of thee [to the god]. But who is the god that dwelleth in his hour? Speak thou it’ (_i.e._, his name). Māau-Taui (_i.e._, he who keepeth the record of the two lands) [is his name]. ‘Who then is Māau-Taui?’ He is Thoth. ‘Come,’ saith Thoth. ‘But why hast thou come?’ I have come, and I press forward that I may be mentioned. What now is thy condition? I, even I, am purified from evil things, and I am protected from the baleful deeds of those who live in their days; and I am not among them. ‘Now will I make mention of thee [to the god].’(106) ‘[Tell me now,] who is he(107) whose heaven is of fire, whose walls [are surmounted by] living uræi, and the floor of whose house is a stream of water? Who is he? I say.’ It is Osiris. ‘Come forward, then: verily thou shalt be mentioned [to him]. Thy cakes [shall come] from the Eye of Rā, and thine ale [shall come] from the Eye of Rā, and the sepulchral meals [which shall be brought to thee] upon earth [shall come] from the Eye of Rā. This hath been decreed for the Osiris the overseer of the palace, the chancellor-in-chief, Nu, triumphant.’ ” (THE MAKING OF THE REPRESENTATION OF WHAT SHALL HAPPEN IN THIS HALL OF DOUBLE MAATI.) THIS CHAPTER SHALL BE SAID [BY THE DECEASED] AFTER HE HATH BEEN CLEANSED AND PURIFIED, AND WHEN HE IS ARRAYED IN APPAREL, AND IS SHOD WITH WHITE LEATHER SANDALS, AND HIS EYES HAVE BEEN PAINTED WITH ANTIMONY, AND [HIS BODY] HATH BEEN ANOINTED WITH UNGUENT OF _ANTI_, AND WHEN HE OFFERETH OXEN, AND FEATHERED FOWL, AND INCENSE, AND CAKES, AND ALE, AND GARDEN HERBS. AND, BEHOLD, THOU SHALT DRAW A REPRESENTATION OF THIS IN COLOR UPON A NEW TILE MOULDED FROM EARTH UPON WHICH NEITHER A PIG NOR OTHER ANIMALS HAVE TRODDEN. AND IF [THOU] DOEST THIS BOOK UPON IT [IN WRITING, THE DECEASED] SHALL FLOURISH, AND HIS CHILDREN SHALL FLOURISH, AND [HIS NAME] SHALL NEVER FALL INTO OBLIVION, AND HE SHALL BE AS ONE WHO FILLETH (_I.E._, SATISFIETH) THE HEART OF THE KING AND OF HIS PRINCES, AND BREAD, AND CAKES, AND SWEETMEATS, AND WINE, AND PIECES OF FLESH SHALL BE GIVEN UNTO HIM UPON THE ALTAR OF THE GREAT GOD; AND HE SHALL NOT BE TURNED BACK AT ANY DOOR IN AMENTET, AND HE SHALL BE BROUGHT IN ALONG WITH THE KINGS OF UPPER AND LOWER EGYPT, AND HE SHALL BE IN THE TRAIN OF OSIRIS(108) CONTINUALLY AND REGULARLY FOREVER. Of The Hour Apes(109) [From the Papyrus of Nu (British Museum No. 10,477, sheet 24).] The overseer of the palace, the chancellor-in-chief, Nu, triumphant, the son of the overseer of the palace, the chancellor-in-chief, Amen-hetep, triumphant, saith: “Hail, ye four apes who sit in the bows of the boat of Rā, who convey right and truth to Neb-er-tcher, who sit in judgment on my misery and on my strength, who make the gods to rest contented by means of the flame of your mouths, who offer holy offerings to the gods and sepulchral meals to the _khu_s, who live upon right and truth, and who feed upon right and truth of heart, who are without deceit and fraud, and to whom wickedness is an abomination, do ye away with my evil deeds, and put ye away my sin [which deserved stripes upon earth, and destroy ye any evil whatsoever that belongeth unto me],(110) and let there be no obstacle whatsoever on my part toward you. Oh, grant ye that I may make my way through the underworld (_ammehet_), let me enter into Re-stau, let me pass through the hidden pylons of Amentet. Oh, grant that there may be given to me cakes, and ale, and sweetmeats(?), even as [they are given] to the living _khu_s, and grant that I may enter in and come forth from Re-stau.” “[The four apes make answer, saying], ‘Come, then, for we have done away with thy wickedness, and we have put away thy sin, along with the [sin deserving of] stripes which thou [didst commit] upon earth, and we have destroyed [all] the evil which belonged to thee upon the earth. Enter, therefore, into Re-stau, and pass thou through the hidden pylons of Amentet, and there shall be given unto thee cakes, and ale, and sweetmeats(?), and thou shalt come forth and thou shalt enter in at thy desire, even as do those _khu_s who are favored [of the god], and thou shalt be proclaimed (or called) each day in the horizon.’ ” Of The Praise Of The Gods [From the Tomb of Rameses IV (see Naville, op. cit., Bd. I. Bl. 141; Lefébure, “Tombeau de Ramsès IV,” Plate 13).] THE BOOK OF THE PRAISE OF THE GODS OF THE QERTI(111) WHICH A MAN SHALL RECITE WHEN HE COMETH FORTH BEFORE THEM TO ENTER IN TO SEE THE GOD IN THE GREAT TEMPLE OF THE UNDERWORLD. And he shall say: “Homage to you, O ye gods of the _Qerti_, ye divine dwellers in Amentet! Homage to you, O ye guardians of the doors of the underworld, who keep ward over the god, who bear and proclaim [the names of those who come] into the presence of the god Osiris, and who hold yourselves ready, and who praise [him], and who destroy the Enemies of Rā. Oh, send ye forth your light and scatter ye the darkness [which is about] you, and behold ye the holy and divine Mighty One, O ye who live even as he liveth, and call ye upon him that dwelleth within his divine Disk. Lead ye the King of the North and of the South, (Usr-Maāt-Rā-setep-en-Amen), the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt), through your doors, may his divine soul enter into your hidden places, [for] he is one among you, and he hath shot forth calamities upon the serpent fiend Apep, and he hath beaten down the obstacles [which Apep set up] in Amentet. Thy word hath prevailed mightily over thine enemies, O great God, who livest in thy divine Disk; thy word hath prevailed mightily over thine enemies, O Osiris, Governor of Amentet; thy word hath prevailed mightily over thine enemies in heaven and in earth, O thou King of the North and of the South, (Usr-Maāt-Rā-setep-en-Amen), the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt), and over the sovereign princes of every god and of every goddess, O Osiris, Governor of Amentet; he hath uttered words in the presence [of the god in] the valley of the dead, and he hath gained the mastery over the mighty sovereign princes. Hail, ye doorkeepers(?), hail, ye doorkeepers, who guard your gates, who punish souls, who devour the bodies of the dead, who advance over them at their examination in the places of destruction, who give right and truth to the soul and to the divine _khu_, the beneficent one, the mighty one, whose throne is holy in Akert, who is endowed with soul like Rā and who is praised like Osiris, lead ye along the King of the North and of the South, (Usr-Maāt-Rā-setep-en-Amen), the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt), unbolt ye for him the doors, and open [ye] the place of his _Qerti_ for him. Behold, make ye his word to triumph over his enemies, and indeed let meat-offerings and drink-offerings be made unto him by the god of the double door, and let him put on the _nemmes_ crown of him that dwelleth in the great and hidden shrine. Behold the image of Heru-khuti (Harmachis), who is doubly true, and who is the divine Soul and the divine and perfect Khu; he hath prevailed with his hands. The two great and mighty gods cry out to the King of the North and South (Usr-Maāt-Rā-setep-en-Amen), the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt), they rejoice with him, they sing praises to him [and clap] their hands, they accord him their protection, and he liveth. The King of the North and South (Usr-Maāt-Rā-setep-en-Amen), the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt), riseth like a living soul in heaven. He hath been commanded to make his transformations, he hath made himself victorious before the divine sovereign chiefs, and he hath made his way through the gates of heaven, and of earth, and of the underworld, even as hath Rā. The King of the North and South, (Usr-Maāt-Rā-setep-en-Amen), the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt), saith, ‘Open unto me the gate[s] of heaven, and of earth, and of the underworld, for I am the divine soul of Osiris and I rest in him, and let me pass through their halls. Let [the gods] sing praises unto me [when] they see me; let me enter and let favor be shown unto me; let me come forth and let me be beloved; and let me go forward, for no defect or failure hath been found clinging unto me.’ ” Adoration Of The Gods Of The Qerti [From the Papyrus of Ptah-mes (Naville, op. cit., Bd. I. Bl. 142).] A CHAPTER TO BE RECITED ON COMING BEFORE THE DIVINE SOVEREIGN CHIEFS OF OSIRIS TO OFFER PRAISE UNTO THE GODS WHO ARE THE GUIDES OF THE UNDERWORLD. Osiris, the chief scribe and draughtsman, Ptah-mes, triumphant, saith: “Homage to you, O ye gods who dwell in the _Qerti_, ye gods who dwell in Amentet, who keep ward over the gates of the underworld and are the guardians [thereof], who bear and proclaim [the names of those who come] into the presence of Osiris, who praise him and who destroy the enemies of Rā. Oh, send forth your light and scatter ye the darkness [which is about] you, and look upon the face of Osiris, O ye who live even as he liveth, and praise [ye] him that dwelleth in his Disk, and lead [ye] me away from your calamities. Let me come forth and let me enter in through your secret places, for I am a mighty prince among you, for I have done away with evil there, and I have beaten down the obstacles(?) [which have been set up] in Amentet. Thou hast been victorious over thine enemies, O thou that dwellest in thy Disk; thou hast been victorious over thine enemies, O Thoth, who producest(?) statutes; thou hast been victorious over thine enemies, O Osiris, the chief scribe and draughtsman, Ptah-mes, triumphant; thou hast been triumphant over thine enemies, O Osiris, thou Governor of Amentet, in heaven and upon earth in the presence of the divine sovereign chiefs of every god and of every goddess; and the food(?) of Osiris, the Governor of Amentet, is in the presence of the god whose name is hidden before the great divine sovereign chiefs. Hail ye guardians of the doors, ye [gods] who keep ward over their habitations(?), who keep the reckoning and who commit [souls] to destruction, who grant right and truth to the divine soul which is stablished, who are without evil in the abode of Akert, who are endowed with soul even as is Rā, and who are ... as is Osiris, guide ye Osiris the chief scribe, the draughtsman, Ptah-mes, triumphant, open ye unto him the gates of the underworld, and the uppermost part of his estate and his _Qert_. Behold, make [ye him] to be victorious over his enemies, provide [ye him] with the offerings of the god of the underworld, make noble the divine being who dwelleth in the _nemmes_ crown, the lord of the knowledge of Akert. Behold, stablish ... this soul in right and truth, [and let it become] a perfect soul that hath gained the mastery with its two hands. The great and mighty gods cry out, ‘He hath gotten the victory,’ and they rejoice in him, and they ascribe praise unto him with their hands, and they turn unto him their faces. The living one is triumphant, and is even like a living soul dwelling in heaven, and he hath been ordered to perform [his] transformations. Osiris triumphed over his enemies, and Osiris, the chief scribe and draughtsman, Ptah-mes, triumphant, hath gained the victory over his enemies in the presence of the great divine sovereign chiefs who dwell in heaven, and in the presence of the great divine sovereign chiefs who dwell upon the earth.” Hymn Of Praise To Osiris [From Lepsius, “Todtenbuch,” Bl. 51.] A HYMN OF PRAISE TO OSIRIS. The Osiris Auf-ānkh, triumphant, saith: “Homage to thee, O Osiris Un-nefer, triumphant, thou son of Nut, thou first-born son of Seb, thou mighty one who comest forth from Nut, thou King in the city of Nifu-ur,(112) thou Governor of Amentet, thou lord of Abtu (Abydos), thou lord of souls, thou mighty one of strength, thou lord of the _atef_ crown in Suten-henen, thou lord of the divine form in the city of Nifu-ur, thou lord of the tomb, thou mighty one of souls in Tattu, thou lord of [sepulchral] offerings, thou whose festivals are many in Tattu. The god Horus exalteth his father in every place (or shrine), and he uniteth [himself] unto the goddess Isis and unto the goddess Nephthys; and the god Thoth reciteth for him the mighty glorifyings which are within him, [and which] come forth from his mouth, and the heart of Horus is stronger than that of all the gods. Rise up, then, O Horus, thou son of Isis, and avenge thy father Osiris. Hail, O Osiris, I have come unto thee; I am Horus and I have avenged thee, and I feed this day upon the sepulchral meals of oxen, and feathered fowl, and upon all the beautiful things [offered] unto Osiris. Rise up, then, O Osiris, for I have struck down for thee all thine enemies, and I have taken vengeance upon them for thee. I am Horus upon this beautiful day of thy fair rising in thy Soul which exalteth thee along with itself on this day before thy divine sovereign princes. Hail, O Osiris, thy _ka_ hath come unto thee and is with thee, and thou restest therein in thy name of Ka-Hetep. I maketh thee glorious in thy name of Khu, and it maketh thee like unto the Morning Star in thy name of Pehu, and it openeth for thee the ways in thy name of Ap-uat. Hail, O Osiris, I have come unto thee and I have set thine enemies under [thy feet] in every place, and thou art triumphant in the presence of the company of the gods and of the divine sovereign chiefs. Hail, O Osiris, thou hast received thy sceptre and the place whereon thou art to rest, and thy steps are under thee. Thou bringest food to the gods, and thou bringest sepulchral meals unto those who dwell in their tombs. Thou hast given thy might unto the gods and thou hast created the Great God; thou hast thy existence with them in their spiritual bodies, thou gatherest thyself unto all the gods, and thou hearest the word of right and truth on the day when offerings to this god are ordered on the festivals of Uka.” Of Making Perfect The Khu [From the Papyrus of Nu (British Museum No. 10,477, sheet 17).] ANOTHER CHAPTER OF MAKING PERFECT THE _KHU_, WHICH IS [TO BE RECITED ON] THE BIRTHDAY OF OSIRIS, AND OF MAKING TO LIVE THE SOUL FOREVER.(113) The chancellor-in-chief, Nu, triumphant, saith: “The heavens are opened, the earth is opened, the West is opened, the East is opened, the southern half of heaven is opened, the northern half of heaven is opened, the doors are opened, and the gates are thrown wide open to Rā [as] he cometh forth from the horizon. The _Sektet_ boat openeth for him the double doors and the _Mātet_ boat bursteth open [for him] the gates; he breatheth, and the god Shu(114) [cometh into being], and he createth the goddess Tefnut. Those who are in the following of Osiris follow in his train, and the overseer of the palace, the chancellor-in-chief, Nu, triumphant, followeth on in the train of Rā. He taketh his iron weapon and he forceth open the shrine even as doth Horus, and pressing onward he advanceth unto the hidden things of his habitation with the libations of his divine shrine; the messenger of the god that loveth him. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, bringeth forth the right and the truth, and he maketh to advance the going forward(115) of Osiris. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, taketh in [his] hand[s] the cordage and he bindeth fast the shrine. Storms are the things which he abominateth. Let no water-flood be nigh unto him, let not the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, be repulsed before Rā, and let him not be made to turn back; for, behold, the Eye is in his two hands. Let not the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, walk in the valley of darkness, let him not enter into the Lake of those who are evil, and let him have no existence among the damned, even for a moment. Let not the Osiris Nu fall headlong among those who would lead him captive, and let not [his] soul go in among them. Let his divine face take possession of the place behind the block, the block of the god Septu.” “Hymns of praise be unto you, O ye divine beings of the Thigh, the knives of God [work] in secret, and the two arms and hands of God cause the light to shine; it is doubly pleasant unto him to lead the old unto him along with the young at his season. Now, behold, the god Thoth dwelleth within his hidden places, and he performeth the ceremonies of libation unto the god who reckoneth millions of years, and he maketh a way through the firmament, and he doeth away with storms and whirlwinds from his stronghold, and the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, arriveth in the places of his habitations. [O ye divine beings of the Thigh], do ye away with his sorrow, and his suffering, and his pain, and may the sorrow of the Osiris Nu be altogether put away. Let the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, gratify Rā, let him make a way into the horizon of Rā, let his boat be made ready for him, let him sail on happily, and let Thoth put light into [his] heart; then shall the Osiris Nu, triumphant, praise and glorify Rā, and Rā shall hearken unto his words, and he shall beat down the obstacles which come from his enemies. I have not been shipwrecked, I have not been turned back in the horizon, for I am Rā-Osiris, and the Osiris Nu, the overseer of the palace, the chancellor-in-chief, shall not be shipwrecked in the Great Boat. Behold him whose face is in the god of the Thigh, because the name of Rā is in the body of the Osiris Nu, the overseer of the palace, the chancellor-in-chief, and his honor is in his mouth; he shall speak unto Rā, and Rā shall hearken unto his words.” “Hymns of praise unto thee, O Rā, in the horizon, and homage unto thee, O thou that purifiest with light the denizens of heaven, O thou who hast sovereign power over heaven at that supreme moment when the paddles of thine enemies move with thee! The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, cometh with the ordering of right and truth, for there is an iron firmament in Amentet which the fiend Apep hath broken through with his storms before the double Lion-god, and this will the Osiris Nu set in order; O hearken ye, ye who dwell upon the top of the throne of majesty. The Osiris Nu shall come in among thy divine sovereign chiefs, and Rā shall deliver him from Apep each day so that he may not come nigh unto him, and he shall make himself vigilant. The Osiris Nu shall have power over the things which are written, he shall receive sepulchral meals, and the god Thoth shall provide him with the things which should be prepared for him. The Osiris Nu maketh right and truth to go round about the bows in the Great Boat, and hath triumph among the divine sovereign chiefs, and he establisheth [it] for millions of years. The divine chiefs guide him and give unto him a passage in the boat with joy and gladness; the first ones among the company of the sailors of Rā are behind him, and he is happy. Right and truth are exalted, and they have come unto their divine lord, and praises have been ascribed unto the god Neb-er-tcher. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, hath taken in his hands the weapon and he hath made his way through heaven therewith; the denizens thereof have ascribed praises unto him as [unto] a divine being who standeth up and never sinketh to rest. The god Rā exalteth him by reason of what he hath done, and he causeth him to make of none effect the whirlwind and the storm; he looketh upon his splendors, and he stablisheth his oars, and the boat saileth round about in heaven, rising like the sun in the darkness. Thoth, the mighty one, leadeth the Osiris Nu within his eye, and he sitteth [upon his] thigh[s] in the mighty boat of Khepera; he cometh into being, and the things which he saith come to pass. The Osiris Nu advanceth, and he journeyeth round about heaven unto Amentet, the fiery deities stand up before him, and the god Shu rejoiceth exceedingly, and they take in their hands the bows [of the boat] of Rā along with his divine mariners. Rā goeth round about and he looketh upon Osiris. The Osiris Nu is at peace, the Osiris Nu is at peace. He hath not been driven back, the flame of thy moment hath not been taken away from him, [O Rā,] the whirlwind and storm of thy mouth have not come forth against him, he hath not journeyed upon the path of the crocodile—for he abominateth the crocodile—and it hath not drawn nigh unto him. The Osiris Nu embarked in thy boat, O Rā, he is furnished with thy throne, and he receiveth thy spiritual form. The Osiris Nu travelleth over the paths of Rā at daybreak to drive back the fiend Nebt; [he] cometh upon the flame of thy boat, [O Rā,] upon that mighty Thigh. The Osiris Nu knoweth it, and he attaineth unto thy boat, and behold he [sitteth] therein; and he maketh sepulchral offerings.” [THIS CHAPTER SHALL BE] RECITED OVER A BOAT OF THE GOD RA WHICH HATH BEEN PAINTED IN COLORS IN A PURE PLACE. AND BEHOLD THOU SHALT PLACE A FIGURE OF THE DECEASED IN THE BOWS THEREOF, AND THOU SHALT PAINT A SEKTET BOAT UPON THE RIGHT SIDE THEREOF, AND AN ATET BOAT UPON THE LEFT SIDE THEREOF, AND THERE SHALL BE MADE UNTO THEM OFFERINGS OF BREAD, AND CAKES, AND WINE, AND OIL, AND EVERY KIND OF FAIR OFFERING UPON THE BIRTHDAY OF OSIRIS. IF THESE CEREMONIES BE PERFORMED HIS SOUL SHALL HAVE EXISTENCE, AND SHALL LIVE FOREVER, AND SHALL NOT DIE A SECOND TIME. The following is from the rubric to this chapter in the Saïte Recension (see Lepsius, op. cit., Bl. 53): “[He shall know] the hidden things of the underworld, he shall penetrate the hidden things in Neter-khertet (the underworld).” “[This chapter] was found in the large hall(?) of the Temple under the reign of his Majesty Hesepti, triumphant, and it was found in the cavern of the mountain which Horus made for his father Osiris Un-nefer, triumphant. Now since Rā looketh upon this deceased in his own flesh, he shall look upon him as the company of the gods. The fear of him shall be great, and the awe of him shall be mighty in the heart of men, and gods, and _Khu_s, and the damned. He shall be with his soul and shall live forever; he shall not die a second time in the underworld; and on the day of weighing of words no evil hap shall befall him. He shall be triumphant over his enemies, and his sepulchral meals shall be upon the altar of Rā in the course of each day, day by day.” Of Living Nigh Unto Ra [From the Papyrus of Nu (British Museum No. 10,477, sheets 17 and 18).] THE CHAPTER OF HAVING EXISTENCE NIGH UNTO RĀ.(116) The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith: “I am that god Rā who shineth in the night. Every being who followeth in his train shall have life in the following of the god Thoth, and he shall give unto him the risings of Horus in the darkness. The heart of Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, is glad because he is one of those beings, and his enemies have been destroyed by the divine princes. I am a follower of Rā, and [I have] received his iron weapon. I have come unto thee, O my father Rā, and I have advanced to the god Shu. I have cried unto the mighty goddess, I have equipped the god Hu, and I alone have removed the Nebt god from the path of Rā. I am a Khu, and I have come to the divine prince at the bounds of the horizon. I have met and I have received the mighty goddess. I have raised up thy soul in the following of thy strength, and my soul [liveth] through thy victory and thy mighty power; it is I who give commands in speech to Rā, in heaven. Homage to thee, O great god in the east of heaven, let me embark in thy boat, O Rā, let me open myself out in the form of a divine hawk, let me give my commands in words, let me do battle in my _Sekhem_(?), let me be master under my vine. Let me embark in thy boat, O Rā, in peace, and let me sail in peace to the beautiful Amentet. Let the god Tem speak unto me, [saying], ‘Wouldst [thou] enter therein?’ The lady, the goddess Mehen, is a million of years, yea, two million years in extent, and dwelleth in the House of Urt and Nif-urt [and in] the Lake of a million years; the whole company of the gods move about among those who are at the side of him who is the lord of divisions of places(?). And I say, ‘On every road and among these millions of years is Rā the lord, and his path is in the fire, and they go round about behind him, and they go round about behind him.’ ” Of Bringing Men Back To Earth [From the Papyrus of Ani (British Museum No. 10,470, sheet 18).] THE CHAPTER OF CAUSING A MAN TO COME BACK TO SEE HIS HOUSE UPON EARTH.(117) The Osiris Ani saith: “I am the Lion-god coming forth with extended strides. I have shot arrows and I have wounded the prey; I have shot arrows and I have wounded the prey. I am the Eye of Horus, and I pass through the Eye of Horus at this season. I have arrived at the furrows; let the Osiris Ani advance in peace.”(118) Of Making Perfect The Khu [From the Papyrus of Nu (British Museum No. 10,477, sheet 16).] THE BOOK OF MAKING PERFECT THE _KHU_, WHICH IS TO BE RECITED ON THE DAY OF THE MONTH. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith: “Rā riseth in his horizon, and his company of the gods follow after him. The god cometh forth out of his hidden habitations, and food falleth out of the eastern horizon of heaven at the word of the goddess Nut who maketh plain the paths of Rā, whereupon straightway the Prince goeth round about. Lift up then thyself, O thou Rā, who dwellest in thy divine shrine, draw thou into thyself the winds, inhale the north wind, swallow thou the skin(?) of thy net on the day wherein thou breathest right and truth. Thou separatest the divine followers, and thou sailest in [thy] boat to Nut; the divine princes march onward at thy word. Thou takest count of thy bones, thou gatherest together thy members, thou settest thy face toward the beautiful Amentet, and thou comest, being renewed each day. Behold, thou art that Image of gold, and thou dost possess the splendors of the disks of heaven and art terrible; thou comest, being renewed each day. Hail, the horizon rejoiceth, and there are shouts of joy in the rigging [of thy boat]; when the gods who dwell in the heavens see the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, they ascribe unto him as his due praises which are like unto those ascribed unto Rā. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, is a divine prince and he seeketh(?) the _ureret_ crown of Rā, and he, the only one, is strong in good fortune (?) in that supreme body which is of those divine beings who are in the presence of Rā. The Osiris Nu is strong both upon earth and in the underworld; and the Osiris Nu is strong like unto Rā every day. The Osiris Nu shall not tarry, and he shall not lie without motion in this land forever. Being doubly beautiful [he] shall see with his two eyes, and he shall hear with his two ears; rightly and truly, rightly and truly. The Osiris Nu is like unto Rā, and he setteth in order the oars [of his boat] among those who are in the train of Nu. He doth not tell that which he hath seen, and he doth not repeat that which he hath heard in the secret places. Hail, let there be shouts of joy to the Osiris Nu, who is of the divine body of Rā, as he journeyeth over Nu, and who propitiateth the KA of the god with that which he loveth. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, is a hawk, the transformations of which are mighty (or manifold).”(119) [THIS CHAPTER SHALL BE] RECITED OVER A BOAT FOUR(120) CUBITS IN ITS LENGTH AND MADE OF GREEN PORCELAIN [ON WHICH HAVE BEEN PAINTED] THE DIVINE SOVEREIGN CHIEFS OF THE CITIES; AND A HEAVEN WITH ITS STARS SHALL [ALSO] BE MADE, AND THIS THOU SHALT HAVE MADE CEREMONIALLY PURE BY MEANS OF NATRON AND INCENSE. AND, BEHOLD, THOU SHALT MAKE AN IMAGE OF RA IN YELLOW(?) COLOR UPON A NEW PLAQUE AND SET IT AT THE BOWS OF THE BOAT. AND BEHOLD, THOU SHALT PLACE AN IMAGE OF THE _KHU_ WHICH THOU DOST WISH TO MAKE PERFECT [AND PLACE IT] IN THIS BOAT, AND THOU SHALT MAKE IT TO TRAVEL ABOUT IN THE BOAT [WHICH SHALL BE MADE IN THE FORM OF THE BOAT] OF RA; AND HE SHALL SEE THE GOD RA HIMSELF THEREIN. LET NOT THE EYE OF ANY MAN WHATSOEVER LOOK UPON IT WITH THE EXCEPTION OF THINE OWN SELF, OR THY FATHER,(121) OR THY SON, AND GUARD [THIS] WITH GREAT CARE.(122) [NOW THESE THINGS] SHALL MAKE THE _KHU_ PERFECT IN THE HEART OF RA, AND IT SHALL GIVE UNTO HIM POWER WITH THE COMPANY OF THE GODS; AND THE GODS SHALL LOOK UPON HIM AS A DIVINE BEING LIKE UNTO THEMSELVES; AND MANKIND AND THE DEAD SHALL LOOK UPON HIM AND SHALL FALL DOWN UPON THEIR FACES, AND HE SHALL BE SEEN IN THE UNDERWORLD IN THE FORM OF THE RADIANCE OF RA. Of Making Perfect The Khu [From the Papyrus of Nu (British Museum No. 10,477, sheet 17).] ANOTHER CHAPTER OF MAKING PERFECT THE KHU.(123) The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith: “Homage to thee, O thou who art within thy divine shrine, who shinest with rays of light and sendest forth radiance from thyself, who decreest joy for millions of years unto those who love him, who givest their hearts’ desire unto mankind, thou god Khepera within thy boat who hast overthrown Apep. O ye children of the god Seb, overthrow ye the enemies of Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, and destroy ye them from the boat of Rā; and the god Horus shall cut off their heads in heaven [where they are] in the form of feathered fowl, and their hind parts shall be on the earth in the form of animals and in the Lake in the form of fishes. Every male fiend and every female fiend shall the Osiris Nu, the overseer of the palace, the chancellor-in-chief, destroy, whether he descendeth from the heaven, or whether he cometh forth from the earth, or whether they come upon the waters, or whether they advance toward the stars, the god Thoth, the son of Aner, coming forth from the Anerti, shall hack them in pieces. The Osiris Nu is silent and dumb(?); cause ye this god, the mighty one of slaughter, the being greatly to be feared, to make himself clean in your blood and to bathe himself in your gore, and ye shall certainly be destroyed by him from the boat of his father Rā. The Osiris Nu is the god Horus to whom his mother the goddess Isis hath given birth, and whom the goddess Nephthys hath nursed and dandled, even like Horus when [he] repulsed the fiends of the god Suti; and when they see the _ureret_ crown stablished upon his head they fall down upon their faces and they glorify [him]. Behold, when men, and gods, and _Khu_s, and the dead see the Osiris Nu in the form of Horus with the _ureret_ crown stablished upon his head, they fall down upon their faces. And the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, is victorious over his enemies in the heights of heaven, and in the depths thereof, and before the divine sovereign chiefs of every god and of every goddess.” [THIS CHAPTER] SHALL BE RECITED OVER A HAWK STANDING AND HAVING THE WHITE CROWN UPON HIS HEAD, [AND OVER FIGURES OF] TEM, SHU, TEFNUT, SEB, NUT, OSIRIS, ISIS, SUTI, AND NEPHTHYS PAINTED IN YELLOW COLOR UPON A NEW PLAQUE, WHICH SHALL BE PLACED IN [A MODEL OF] THE BOAT [OF THE SUN], ALONG WITH A FIGURE OF THE DECEASED WHOM THOU WOULDST MAKE PERFECT. THESE SHALT THOU ANOINT WITH CEDAR OIL, AND INCENSE SHALL BE OFFERED UP TO THEM ON THE FIRE, AND FEATHERED FOWL SHALL BE ROASTED. IT IS AN ACT OF PRAISE TO RA AS HE JOURNEYETH, AND IT SHALL CAUSE A MAN TO HAVE HIS BEING ALONG WITH RA DAY BY DAY, WHITHERSOEVER THE GOD VOYAGETH; AND IT SHALL DESTROY THE ENEMIES OF RA IN VERY TRUTH REGULARLY AND CONTINUALLY. For The New Moon [From Lepsius “Todtenbuch,” Bl. 55.] ANOTHER CHAPTER TO BE RECITED WHEN THE MOON RENEWETH ITSELF ON THE DAY OF THE MONTH. The Osiris Auf-ānkh, triumphant, saith: “Osiris unfettereth,” or, as others say, “openeth the storm cloud [in] the body of heaven, and is unfettered himself; Horus is made strong happily each day. He whose transformations are great (or many) hath offerings made unto him at the moment, and he hath made an end of the storm which is in the face of the Osiris Auf-ānkh, triumphant. Verily he cometh, and he is Rā in [his] journeying, and he is the four celestial gods in the heavens above. The Osiris Auf-ānkh, triumphant, cometh forth in his day, and he embarketh among the tackle of the boat.” IF THIS CHAPTER BE KNOWN BY THE DECEASED HE SHALL BECOME A PERFECT _KHU_ IN THE UNDERWORLD, AND HE SHALL NOT DIE THEREIN A SECOND TIME, AND HE SHALL EAT HIS FOOD SIDE BY SIDE WITH OSIRIS. IF THIS CHAPTER BE KNOWN BY HIM UPON EARTH HE SHALL BE LIKE UNTO THOTH, AND HE SHALL BE ADORED BY THE LIVING ONES; HE SHALL NOT FALL HEADLONG AT THE MOMENT OF ROYAL FLAME OF THE GODDESS BAST, AND THE MIGHTY PRINCESS SHALL MAKE HIM TO ADVANCE HAPPILY. Of Travelling In The Boat Of Ra [From the Papyrus of Nu (British Museum No. 10,477, sheet 28).] ANOTHER CHAPTER OF TRAVELLING IN THE GREAT BOAT OF RA. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith: “Behold now, O ye luminaries in Annu, ye people in Kher-āba, the god Kha(?) hath been born; his cordage hath been completed, and the instrument wherewith he maketh his way hath [he] grasped firmly. I have protected the implements of the gods, and I have delivered the boat Kha(?) for him. I have come forth into heaven, and I have travelled therein with Rā in the form of an ape, and have turned back the paths of Nut at the staircase of the god Sebek.” Of Making Perfect The Khu [From the Papyrus of Nu (British Museum No. 10,477, sheet 16).] ANOTHER CHAPTER OF MAKING PERFECT THE _Khu_; [it shall be recited] on the festival of Six. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith: “Behold now, O ye luminaries in Annu (Heliopolis), ye people in Kher-āba, the god hath been born; his cordage(?) hath been completed, and the instrument wherewith he maketh his way he hath grasped firmly; and the Osiris Nu is strong with them to direct the implement of the gods. The Osiris Nu hath delivered the boat of the sun therewith ... and he cometh forth into heaven. The Osiris Nu sailed round about in heaven, he travelleth therein unto Nut, he journeyeth along with Rā, and he voyageth therein in the form of apes; [he] turneth back the water-flood which is over the Thigh of the goddess Nut at the staircase of the god Sebaku. The hearts of Seb and Nut are glad and repeat the name which is new. Un-neferu reneweth [his] youth, Rā is in his splendors of light, Unti hath his speech, and lo, the god of the Inundation is Prince among the gods. The taste of sweetness hath forced a way into the heart of the destitute one, and the lord of thy outcries hath been done away with, and the oars(?) of the company of the gods are in vigorous motion. Adored be thou, O divine Soul, who art endowed more than the gods of the South and North [in] their splendors! Behold, grant thou that the Osiris Nu may be great in heaven even as thou art great among the gods; deliver thou him from every evil and murderous thing which may be wrought upon him by the Fiend, and fortify thou his heart. Grant thou, moreover, that the Osiris Nu may be stronger than all the gods, all the _Khu_s, and all the dead. The Osiris Nu is strong and is the lord of powers. The Osiris Nu is the lord of right and truth which the goddess Uatchit worketh. The strength which protects the Osiris Nu is the strength which protects the god Rā in heaven. O god Rā, grant thou that the Osiris Nu may travel on in thy boat in peace, and do thou prepare a road whereon [thy] boat may journey onward; for the force which protecteth Osiris is the force which protecteth thee. The Osiris Nu driveth back the Crocodile from Rā day by day. The Osiris Nu cometh even as doth Horus in the splendors(?) of the horizon of heaven, and he directeth Rā through the mansions of the sky; the gods rejoice greatly when the Osiris Nu repulseth the Crocodile. The Osiris Nu hath the amulet(?) of the god, and the cloud of Nebt shall not come nigh unto him, and the divine guardians of the mansions of the sky shall not destroy him. The Osiris Nu is a divine being whose face is hidden, and he dwelleth within the Great House [as] the chief of the Shrine of the god. The Osiris Nu carrieth the words of the gods to Rā, and he cometh and maketh supplication unto the divine lord with the words of his message. The Osiris Nu is strong of heart, and he maketh his offering at the moment among those who perform the ceremonies of sacrifice.” [THIS CHAPTER] SHALL BE SAID OVER A FIGURE OF THE DECEASED WHICH SHALL BE PLACED IN [A MODEL OF] THE BOAT OF THE SUN, AND BEHOLD, [HE THAT RECITETH IT] SHALL BE WASHED, AND SHALL BE CEREMONIALLY PURE, AND HE SHALL HAVE BURNT INCENSE BEFORE RA, AND SHALL HAVE OFFERED WINE, AND CAKES, AND ROASTED FOWL FOR THE JOURNEY [OF THE DECEASED] IN THE BOAT OF RA. NOW, EVERY _KHU_ FOR WHOM SUCH THINGS ARE DONE SHALL HAVE AN EXISTENCE AMONG THE LIVING ONES, AND HE SHALL NEVER PERISH, AND HE SHALL HAVE A BEING LIKE UNTO THAT OF THE HOLY GOD; NO EVIL THING WHATSOEVER SHALL ATTACK HIM. AND HE SHALL BE LIKE UNTO A HAPPY _KHU_ IN AMENTET, AND HE SHALL NOT DIE A SECOND TIME. HE SHALL EAT AND HE SHALL DRINK IN THE PRESENCE OF OSIRIS EACH DAY; HE SHALL BE BORNE ALONG WITH THE KINGS OF THE NORTH AND OF THE SOUTH EACH AND EVERY DAY; HE SHALL QUAFF WATER AT THE FOUNTAIN-HEAD; HE SHALL COME FORTH BY DAY EVEN AS DOTH HORUS; HE SHALL LIVE AND SHALL BECOME LIKE UNTO GOD; AND HE SHALL BE HYMNED BY THE LIVING ONES, EVEN AS IS RA EACH AND EVERY DAY CONTINUALLY AND REGULARLY FOREVER. Sailing In The Great Boat [From the Papyrus of Nu (British Museum No. 10,477, sheet 28).] THE CHAPTER OF SAILING IN THE GREAT BOAT OF RĀ TO PASS OVER THE CIRCLE OF BRIGHT FLAME. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith: “[Hail], ye bright and shining flames that keep your place behind Rā, and which slay behind him, the boat of Rā is in fear of the whirlwind and the storm; shine ye forth, then, and make [ye yourselves] visible. I have come [daily] along with the god Sek-hra from the bight of his holy lake, and I have seen the Maāt [goddesses] pass along, and the lion-gods who belong unto them. Hail, thou that dwellest in the coffer who hast multitudes of plants(?), I have seen [what is] there. We rejoice, and their princes rejoice greatly, and their lesser gods(?) are glad. I have made a way in front of the boat of Rā, I have lifted myself up into his divine Disk, I shine brightly through his splendors; he hath furnished himself with the things which are his, taking possession thereof as the lord of right and truth. And behold, O ye company of the gods, and thou ancestor of the goddess Isis,(124) grant ye that he may bear testimony to his father, the lord of those who are therein. I have weighed the ... in him [as] chief, and I have brought to him the goddess Tefnut and he liveth. Behold, come, come, and declare before him the testimony of right and truth of the lord Tem. I cry out at eventide and at his hour, saying, Grant ye unto me that I may come. I have brought unto him the jaws of the passages of the tomb; I have brought unto him the bones which are in Annu (Heliopolis); I have gathered together for him his manifold parts; I have driven back for him the serpent fiend Apep; I have spit upon his gashes for him; I have made my road and I have passed in among you. I am he who dwelleth among the gods, come, let [me] pass onward in the boat, the boat of the lord Sa. Behold, O Heru-ur, there is a flame, but the fire hath been extinguished. I have made [my] road, O ye divine fathers and your divine apes! I have entered upon the horizon, and I have passed on to the side of the divine princes, and I have borne testimony unto him that dwelleth in his divine boat. I have gone forward over the circle of bright flame which is behind the lord of the lock of hair which moveth round about. Behold, ye who cry out over yourselves, ye worms in [your] hidden places, grant ye that I may pass onward, for I am the mighty one, the lord of divine strength, and I am the spiritual body (_sāh_) of the lord of divine right and truth made by the goddess Uatchit. His strength which protecteth is my strength which protecteth, which is the strength which protecteth Rā. [Grant ye that I may be in the following of Rā], and grant ye that I may go round about with him in Sekhet-hetep [and in] the two lands. [I am] a great god, and [I have been] judged by the company of his gods; grant that divine, sepulchral meals may be given unto me.” Of The Four Flames [From the Papyrus of Nu (British Museum No. 10,477, sheet 26).] THE CHAPTER OF THE FOUR BLAZING FLAMES WHICH ARE MADE FOR THE KHU. Behold, thou shalt make four square troughs of clay, whereon thou shalt scatter incense, and thou shalt fill them with the milk of a white cow, and by means of these thou shalt extinguish the flame. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith: “The fire cometh to thy KA, O Osiris, governor of Amenti; the fire cometh to thy KA, O Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant. He that ordereth the night cometh after the day. [The flame cometh to thy KA, O Osiris, governor of those in Amenti](125) and the two sisters(?) of Rā come likewise. Behold, [the flame] riseth in Abtu (Abydos) and it cometh; and I cause it to come [to] the Eye of Horus. It is set in order upon thy brow, O Osiris, governor of Amenti,(126) and it is fixed within thy shrine and riseth upon thy brow; it is set in order upon thy breast, O Osiris Nu, and it is fixed upon thy brow. The Eye of Horus is protecting thee, O Osiris, governor of Amenti, and it keepeth thee in safety; it casteth down headlong all thine enemies for thee and all thine enemies have fallen headlong before thee. O Osiris Nu, the Eye of Horus protecteth thee, it keepeth thee in safety, and it casteth down headlong all thine enemies. Thine enemies have fallen down headlong before thy KA, O Osiris, governor of Amenti, the Eye of Horus protecteth thee, it keepeth thee in safety, and it hath cast down headlong all thine enemies. Thine enemies have fallen down headlong before thy _Ka_, O Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, the Eye of Horus protecteth thee, it keepeth thee in safety, it hath cast down headlong for thee all thine enemies, and thine enemies have fallen down headlong before thee. The Eye of Horus cometh, it is sound and well, and it sendeth forth rays like unto Rā in the horizon; it covereth over with darkness the powers of Suti, it taketh possession thereof and it bringeth its flame against him upon [its] feet(?). The Eye of Horus is sound and well, thou eatest the flesh(?) of thy body by means thereof, and thou givest praise(?) thereto. The four flames enter into thy KA, O Osiris, governor of Amenti, the four flames enter into thy _ka_, O Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant. Hail, ye children of Horus, Mesthi, Hāpi, Tuamāutef and Qebhsennuf, ye have given your protection unto your divine Father Osiris, the governor of Amenti, grant ye your protection to the Osiris Nu, triumphant. Now, therefore, inasmuch as ye have destroyed the opponent[s] of Osiris, the governor of Amenti, he liveth with the gods, and he hath smitten Suti, with his hand and arm since light dawned upon the earth, and Horus hath gotten power, and he hath avenged his divine Father Osiris himself; and inasmuch as your divine father hath been made vigorous through the union which ye have effected for him with the _Ka_ of Osiris, the governor of Amenti—now the Eye of Horus hath avenged him, and it hath protected him, and it hath cast down headlong for him all his enemies, and all his enemies have fallen down before him—even so do ye destroy the opponent[s] of the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant. Let him live with the gods, let him smite down his enemy, let him destroy [him] when light dawneth upon the earth, let Horus gain power and avenge the Osiris Nu, let the Osiris Nu have vigor through the union which ye have effected for him with his _ka_. O Osiris Nu, the Eye of Horus hath avenged thee, it hath cast down headlong all thine enemies for thee, and all thine enemies have fallen down headlong before thee. Hail, Osiris, governor of Amenti, grant thou light and fire to the happy soul which is in Suten-henen (Heracleopolis); and [O ye children of Horus] grant ye power unto the living soul of the Osiris Nu within his flame. Let him not be repulsed and let him not be driven back at the doors of Amentet; oh let his offerings of bread and of linen garments be brought unto him among [those of] the lords of funeral oblations, oh, offer ye praises as unto a god, to the Osiris Nu, destroyer of his opponent[s] in his form of right and truth and in his attributes of a god of right and truth.” EGYPTIAN TALES Translated from the Papyri Edited by Wm. Flinders Petrie, Hon. D.C.L., LL.D., Edwards Professor of Egyptology, University College, London. The Taking Of Joppa There was once in the time of King Men-kheper-ra a revolt of the servants of his Majesty who were in Joppa; and his Majesty said, “Let Tahutia go with his footmen and destroy this wicked Foe in Joppa.” And he called one of his followers, and said moreover, “Hide thou my great cane, which works wonders, in the baggage of Tahutia that my power may go with him.” Now when Tahutia came near to Joppa, with all the footmen of Pharaoh, he sent unto the Foe in Joppa, and said, “Behold now his Majesty, King Men-kheper-ra, has sent all this great army against thee; but what is that if my heart is as thy heart? Do thou come, and let us talk in the field, and see each other face to face.” So Tahutia came with certain of his men; and the Foe in Joppa came likewise, but his charioteer that was with him was true of heart unto the King of Egypt. And they spoke with one another in his great tent, which Tahutia had placed far off from the soldiers. But Tahutia had made ready 200 sacks, with cords and fetters, and had made a great sack of skins with bronze fetters, and many baskets: and they were in his tent, the sacks and the baskets, and he had placed them as the forage for the horses is put in baskets. For while the Foe in Joppa drank with Tahutia, the people who were with him drank with the footmen of Pharaoh, and made merry with them. And when their bout of drinking was past, Tahutia said to the Foe in Joppa, “If it please thee, while I remain with the women and children of thy own city, let one bring of my people with their horses, that they may give them provender, or let one of the Apuro run to fetch them.” So they came, and hobbled their horses, and gave them provender, and one found the great cane of Men-kheper-ra (Tahutmes III), and came to tell of it to Tahutia. And thereupon the Foe in Joppa said to Tahutia: “My heart is set on examining the great cane of Men-kheper-ra, which is named ‘... tautnefer.’ By the _ka_ of the King Men-kheper-ra it will be in thy hands to-day; now do thou well and bring thou it to me.” And Tahutia did thus, and he brought the cane of King Men-kheper-ra. And he laid hold on the Foe in Joppa by his garment, and he arose and stood up, and said, “Look on me, O Foe in Joppa; here is the great cane of King Men-kheper-ra, the terrible lion, the son of Sekhet, to whom Amen his father gives power and strength.” And he raised his hand and struck the forehead of the Foe in Joppa, and he fell helpless before him. He put him in the sack of skins and he bound with gyves the hands of the Foe in Joppa, and put on his feet the fetters with four rings. And he made them bring the 200 sacks which he had cleaned, and made to enter into them 200 soldiers, and filled the hollows with cords and fetters of wood, he sealed them with a seal, and added to them their rope-nets and the poles to bear them. And he put every strong footman to bear them, in all 600 men, and said to them, “When you come into the town you shall open your burdens, you shall seize on all the inhabitants of the town, and you shall quickly put fetters upon them.” Then one went out and said unto the charioteer of the Foe in Joppa, “Thy master is fallen; go, say to thy mistress, ‘A pleasant message! For Sutekh has given Tahutia to us, with his wife and his children; behold the beginning of their tribute,’ that she may comprehend the two hundred sacks, which are full of men and cords and fetters.” So he went before them to please the heart of his mistress, saying, “We have laid hands on Tahutia.” Then the gates of the city were opened before the footmen: they entered the city, they opened their burdens, they laid hands on them of the city, both small and great, they put on them the cords and fetters quickly; the power of Pharaoh seized upon that city. After he had rested Tahutia sent a message to Egypt to the King Men-kheper-ra his lord, saying: “Be pleased, for Amen thy good father has given to thee the Foe in Joppa, together with all his people, likewise also his city. Send, therefore, people to take them as captives that thou mayest fill the house of thy father Amen Ra, king of the gods, with men-servants and maid-servants, and that they may be overthrown beneath thy feet for ever and ever.” The Doomed Prince There once was a king to whom no son was born; and his heart was grieved, and he prayed for himself unto the gods around him for a child. They decreed that one should be born to him. And his wife, after her time was fulfilled, brought forth a son. Then came the Hathors to decree for him a destiny; they said, “His death is to be by the crocodile, or by the serpent, or by the dog.” Then the people who stood by heard this, and they went to tell it to his Majesty. Then his Majesty’s heart sickened very greatly. And his Majesty caused a house to be built upon the desert; it was furnished with people and with all good things of the royal house, that the child should not go abroad. And when the child was grown, he went up upon the roof, and he saw a dog; it was following a man who was walking on the road. He spoke to his page, who was with him, “What is this that walks behind the man who is coming along the road?” He answered him, “This is a dog.” The child said to him, “Let there be brought to me one like it.” The page went to repeat it to his Majesty. And his Majesty said, “Let there be brought to him a little pet dog, lest his heart be sad.” And behold they brought to him the dog. Then when the days increased after this, and when the child became grown in all his limbs, he sent a message to his father saying, “Come, wherefore am I kept here? Inasmuch as I am fated to three evil fates, let me follow my desire. Let God do what is in his heart.” They agreed to all he said, and gave him all sorts of arms, and also his dog to follow him, and they took him to the east country, and said to him, “Behold, go thou whither thou wilt.” His dog was with him, and he went northward, following his heart in the desert, while he lived on all the best of the game of the desert. He went to the chief of Naharaina. And behold there had not been any born to the chief of Naharaina, except one daughter. Behold, there had been built for her a house; its seventy windows were seventy cubits from the ground. And the chief caused to be brought all the sons of the chiefs of the land of Khalu, and said to them, “He who reaches the window of my daughter, she shall be to him for a wife.” And many days after these things, as they were in their daily task, the youth rode by the place where they were. They took the youth to their house, they bathed him, they gave provender to his horses, they brought all kinds of things for the youth, they perfumed him, they anointed his feet, they gave him portions of their own food; and they spake to him, “Whence comest thou, goodly youth?” He said to them, “I am son of an officer of the land of Egypt; my mother is dead, and my father has taken another wife. And when she bore children, she grew to hate me, and I have come as a fugitive from before her.” And they embraced him, and kissed him. And after many days were passed, he said to the youths, “What is it that ye do here?” And they said to him: “We spend our time in this: we climb up, and he who shall reach the window of the daughter of the chief of Naharaina, to him will be given her to wife.” He said to them, “If it please you, let me behold the matter, that I may come to climb with you.” They went to climb, as was their daily wont: and the youth stood afar off to behold; and the face of the daughter of the chief of Naharaina was turned to them. And another day the sons came to climb, and the youth came to climb with the sons of the chiefs. He climbed, and he reached the window of the daughter of the chief of Naharaina. She kissed him, she embraced him in all his limbs. And one went to rejoice the heart of her father, and said to him, “One of the people has reached the window of thy daughter.” And the prince inquired of the messenger, saying, “The son of which of the princes is it?” And he replied to him, “It is the son of an officer, who has come as a fugitive from the land of Egypt, fleeing from before his stepmother when she had children.” Then the chief of Naharaina was exceeding angry; and he said: “Shall I indeed give my daughter to the Egyptian fugitive? Let him go back whence he came.” And one came to tell the youth, “Go back to the place thou camest from.” But the maiden seized his hand; she swore an oath by God, saying, “By the being of Ra Harakhti, if one takes him from me, I will not eat, I will not drink, I shall die in that same hour.” The messenger went to tell unto her father all that she said. Then the prince sent men to slay the youth, while he was in his house. But the maiden said: “By the being of Ra, if one slay him I shall be dead ere the sun goeth down. I will not pass an hour of life if I am parted from him.” And one went to tell her father. Then the prince made them bring the youth with the maiden. The youth was seized with fear when he came before the prince. But he embraced him, he kissed him all over, and said: “Oh, tell me who thou art; behold, thou art to me as a son.” He said to him: “I am a son of an officer of the land of Egypt; my mother died, my father took to him a second wife; she came to hate me, and I fled a fugitive from before her.” He then gave to him his daughter to wife; he gave also to him a house, and serfs, and fields, also cattle and all manner of good things. But after the days of these things were passed, the youth said to his wife, “I am doomed to three fates—a crocodile, a serpent, and a dog.” She said to him, “Let one kill the dog which belongs to thee.” He replied to her, “I am not going to kill my dog, which I have brought up from when it was small.” And she feared greatly for her husband, and would not let him go alone abroad. And one went with the youth toward the land of Egypt, to travel in that country. Behold the crocodile of the river, he came out by the town in which the youth was. And in that town was a mighty man. And the mighty man would not suffer the crocodile to escape. And when the crocodile was bound, the mighty man went out and walked abroad. And when the sun rose the mighty man went back to the house; and he did so every day, during two months of days. Now when the days passed after this, the youth sat making a good day in his house. And when the evening came he lay down on his bed, sleep seized upon his limbs; and his wife filled a bowl of milk, and placed it by his side. Then came out a serpent from his hole, to bite the youth; behold his wife was sitting by him, she lay not down. Thereupon the servants gave milk to the serpent, and he drank, and was drunk, and lay upside down. Then his wife made it to perish with the blows of her dagger. And they woke her husband, who was astonished; and she said unto him: “Behold thy God has given one of thy dooms into thy hand; he will also give thee the others.” And he sacrificed to God, adoring him, and praising his spirits from day to day. And when the days were passed after these things, the youth went to walk in the fields of his domain. He went not alone, behold his dog was following him. And his dog ran aside after the wild game, and he followed the dog. He came to the river, and entered the river behind his dog. Then came out the crocodile, and took him to the place where the mighty man was. And the crocodile said to the youth, “I am thy doom, following after thee....” (_Here the papyrus breaks off._) Anpu And Bata Once there were two brethren, of one mother and one father; Anpu was the name of the elder, and Bata was the name of the younger. Now, as for Anpu he had a house, and he had a wife. But his little brother was to him as it were a son; he it was who made for him his clothes; he it was who followed behind his oxen to the fields; he it was who did the ploughing; he it was who harvested the corn; he it was who did for him all the matters that were in the field. Behold, his younger brother grew to be an excellent worker, there was not his equal in the whole land; behold, the spirit of a god was in him. Now after this the younger brother followed his oxen in his daily manner; and every evening he turned again to the house, laden with all the herbs of the field, with milk and with wood, and with all things of the field. And he put them down before his elder brother, who was sitting with his wife; and he drank and ate, and he lay down in his stable with the cattle. And at the dawn of day he took bread which he had baked, and laid it before his elder brother; and he took with him his bread to the field, and he drave his cattle to pasture in the fields. And as he walked behind his cattle, they said to him, “Good is the herbage which is in that place”; and he listened to all that they said, and he took them to the good place which they desired. And the cattle which were before him became exceeding excellent, and they multiplied greatly. Now at the time of ploughing his elder brother said unto him: “Let us make ready for ourselves a goodly yoke of oxen for ploughing, for the land has come out from the water, it is fit for ploughing. Moreover, do thou come to the field with corn, for we will begin the ploughing in the morrow morning.” Thus said he to him; and his younger brother did all things as his elder brother had spoken unto him to do them. And when the morn was come, they went to the fields with their things; and their hearts were pleased exceedingly with their task in the beginning of their work. And it came to pass after this that as they were in the field they stopped for corn, and he sent his younger brother, saying, “Haste thou, bring to us corn from the farm.” And the younger brother found the wife of his elder brother, as she was sitting tying her hair. He said to her: “Get up, and give to me corn, that I may run to the field, for my elder brother hastened me; do not delay.” She said to him: “Go, open the bin, and thou shalt take to thyself according to thy will, that I may not drop my locks of hair while I dress them.” The youth went into the stable; he took a large measure, for he desired to take much corn; he loaded it with wheat and barley; and he went out carrying it. She said to him, “How much of the corn that is wanted, is that which is on thy shoulder?” He said to her: “Three bushels of barley, and two of wheat, in all five; these are what are upon my shoulder.” Thus said he to her. And she conversed with him, saying, “There is great strength in thee, for I see thy might every day.” And her heart knew him with the knowledge of youth. And she arose and came to him, and conversed with him, saying, “Come, stay with me, and it shall be well for thee, and I will make for thee beautiful garments.” Then the youth became like a panther of the south with fury at the evil speech which she had made to him; and she feared greatly. And he spake unto her, saying: “Behold thou art to me as a mother, thy husband is to me as a father, for he who is elder than I has brought me up. What is this wickedness that thou hast said to me? Say it not to me again. For I will not tell it to any man, for I will not let it be uttered by the mouth of any man.” He lifted up his burden, and he went to the field and came to his elder brother; and they took up their work, to labor at their task. Now afterward, at eventime, his elder brother was returning to his house; and the younger brother was following after his oxen, and he loaded himself with all the things of the field; and he brought his oxen before him, to make them lie down in their stable which was in the farm. And behold the wife of the elder brother was afraid for the words which she had said. She took a parcel of fat, she became like one who is evilly beaten, desiring to say to her husband, “It is thy younger brother who has done this wrong.” Her husband returned in the even, as was his wont of every day; he came unto his house; he found his wife ill of violence; she did not give him water upon his hands as he used to have, she did not make a light before him, his house was in darkness, and she was lying very sick. Her husband said to her, “Who has spoken, with thee?” Behold she said: “No one has spoken with me except thy younger brother. When he came to take for thee corn he found me sitting alone; he said to me, ‘Come, let us stay together, tie up thy hair.’ Thus spake he to me. I did not listen to him, but thus spake I to him: ‘Behold, am I not thy mother, is not thy elder brother to thee as a father?’ And he feared, and he beat me to stop me from making report to thee, and if thou lettest him live I shall die. Now behold he is coming in the evening; and I complain of these wicked words, for he would have done this even in daylight.” And the elder brother became as a panther of the south; he sharpened his knife; he took it in his hand; he stood behind the door of his stable to slay his younger brother as he came in the evening to bring his cattle into the stable. Now the sun went down, and he loaded himself with herbs in his daily manner. He came, and his foremost cow entered the stable, and she said to her keeper, “Behold thou thy elder brother standing before thee with his knife to slay thee; flee from before him.” He heard what his first cow had said; and the next entering, she also said likewise. He looked beneath the door of the stable; he saw the feet of his elder brother; he was standing behind the door, and his knife was in his hand. He cast down his load to the ground, and betook himself to flee swiftly; and his elder brother pursued after him with his knife. Then the younger brother cried out unto Ra Harakhti, saying, “My good Lord! Thou art he who divides the evil from the good.” And Ra stood and heard all his cry; and Ra made a wide water between him and his elder brother, and it was full of crocodiles; and the one brother was on one bank, and the other on the other bank; and the elder brother smote twice on his hands at not slaying him. Thus did he. And the younger brother called to the elder on the bank, saying: “Stand still until the dawn of day; and when Ra ariseth, I shall judge with thee before him, and he discerneth between the good and the evil. For I shall not be with thee any more forever; I shall not be in the place in which thou art; I shall go to the valley of the acacia.” Now when the land was lightened, and the next day appeared, Ra Harakhti arose, and one looked unto the other. And the youth spake with his elder brother, saying: “Wherefore earnest thou after me to slay me in craftiness, when thou didst not hear the words of my mouth? For I am thy brother in truth, and thou art to me as a father, and thy wife even as a mother: is it not so? Verily, when I was sent to bring for us corn, thy wife said to me, ‘Come, stay with me’; for behold this has been turned over unto thee into another wise.” And he caused him to understand of all that happened with him and his wife. And he swore an oath by Ra Harakhti, saying, “Thy coming to slay me by deceit with thy knife was an abomination.” Then the youth took a knife, and cut off of his flesh, and cast it into the water, and the fish swallowed it. He failed; he became faint; and his elder brother cursed his own heart greatly; he stood weeping for him afar off; he knew not how to pass over to where his younger brother was, because of the crocodiles. And the younger brother called unto him, saying: “Whereas thou hast devised an evil thing, wilt thou not also devise a good thing, even like that which I would do unto thee? When thou goest to thy house thou must look to thy cattle, for I shall not stay in the place where thou art; I am going to the valley of the acacia. And now as to what thou shalt do for me; it is even that thou shalt come to seek after me, if thou perceivest a matter, namely, that there are things happening unto me. And this is what shall come to pass, that I shall draw out my soul, and I shall put it upon the top of the flowers of the acacia, and when the acacia is cut down, and it falls to the ground, and thou comest to seek for it, if thou searchest for it seven years do not let thy heart be wearied. For thou wilt find it, and thou must put it in a cup of cold water, and expect that I shall live again, that I may make answer to what has been done wrong. And thou shalt know of this, that is to say, that things are happening to me, when one shall give to thee a cup of beer in thy hand, and it shall be troubled; stay not then, for verily it shall come to pass with thee.” And the youth went to the valley of the acacia; and his elder brother went unto his house; his hand was laid on his head, and he cast dust on his head; he came to his house, and he slew his wife, he cast her to the dogs, and he sat in mourning for his younger brother. Now many days after these things, the younger brother was in the valley of the acacia; there was none with him; he spent his time in hunting the beasts of the desert, and he came back in the even to lie down under the acacia, which bore his soul upon the topmost flower. And after this he built himself a tower with his own hands, in the valley of the acacia; it was full of all good things, that he might provide for himself a home. And he went out from his tower, and he met the Nine Gods, who were walking forth to look upon the whole land. The Nine Gods talked one with another, and they said unto him: “Ho! Bata, bull of the Nine Gods, art thou remaining alone? Thou hast left thy village for the wife of Anpu, thy elder brother. Behold his wife is slain. Thou hast given him an answer to all that was transgressed against thee.” And their hearts were vexed for him exceedingly. And Ra Harakhti said to Khnumu, “Behold, frame thou a woman for Bata, that he may not remain alive alone.” And Khnumu made for him a mate to dwell with him. She was more beautiful in her limbs than any woman who is in the whole land. The essence of every god was in her. The seven Hathors came to see her: they said with one mouth, “She will die a sharp death.” And Bata loved her very exceedingly, and she dwelt in his house; he passed his time in hunting the beasts of the desert, and brought and laid them before her. He said: “Go not outside, lest the sea seize thee; for I cannot rescue thee from it, for I am a woman like thee; my soul is placed on the head of the flower of the acacia; and if another find it, I must fight with him.” And he opened unto her his heart in all its nature. Now after these things Bata went to hunt in his daily manner. And the young girl went to walk under the acacia which was by the side of her house. Then the sea saw her, and cast its waves up after her. She betook herself to flee from before it. She entered her house. And the sea called unto the acacia, saying, “Oh, would that I could seize her!” And the acacia brought a lock from her hair, and the sea carried it to Egypt, and dropped it in the place of the fullers of Pharaoh’s linen. The smell of the lock of hair entered into the clothes of Pharaoh; and they were wroth with the fullers of Pharaoh, saying, “The smell of ointment is in the clothes of Pharaoh.” And the people were rebuked every day, they knew not what they should do. And the chief fuller of Pharaoh walked by the bank, and his heart was very evil within him after the daily quarrel with him. He stood still, he stood upon the sand opposite to the lock of hair, which was in the water, and he made one enter into the water and bring it to him; and there was found in it a smell, exceeding sweet. He took it to Pharaoh; and they brought the scribes and the wise men, and they said unto Pharaoh: “This lock of hair belongs to a daughter of Ra Harakhti: the essence of every god is in her, and it is a tribute to thee from another land. Let messengers go to every strange land to seek her: and as for the messenger who shall go to the valley of the acacia, let many men go with him to bring her.” Then said his Majesty, “Excellent exceedingly is what has been said to us”; and they sent them. And many days after these things the people who were sent to strange lands came to give report unto the King: but there came not those who went to the valley of the acacia, for Bata had slain them, but let one of them return to give a report to the King. His Majesty sent many men and soldiers, as well as horsemen, to bring her back. And there was a woman among them, and to her had been given in her hand beautiful ornaments of a woman. And the girl came back with her, and they rejoiced over her in the whole land. And his Majesty loved her exceedingly, and raised her to high estate; and he spake unto her that she should tell him concerning her husband. And she said, “Let the acacia be cut down, and let one chop it up.” And they sent men and soldiers with their weapons to cut down the acacia; and they came to the acacia, and they cut the flower upon which was the soul of Bata, and he fell dead suddenly. And when the next day came, and the earth was lightened, the acacia was cut down. And Anpu, the elder brother of Bata, entered his house, and washed his hands; and one gave him a cup of beer, and it became troubled; and one gave him another of wine, and the smell of it was evil. Then he took his staff, and his sandals, and likewise his clothes, with his weapons of war; and he betook himself forth to the valley of the acacia. He entered the tower of his younger brother, and he found him lying upon his mat; he was dead. And he wept when he saw his younger brother verily lying dead. And he went out to seek the soul of his younger brother under the acacia tree, under which his younger brother lay in the evening. He spent three years in seeking for it, but found it not. And when he began the fourth year, he desired in his heart to return into Egypt; he said, “I will go to-morrow morn.” Thus spake he in his heart. Now when the land lightened, and the next day appeared, he was walking under the acacia; he was spending his time in seeking it. And he returned in the evening, and labored at seeking it again. He found a seed. He returned with it. Behold this was the soul of his younger brother. He brought a cup of cold water, and he cast the seed into it: and he sat down, as he was wont. Now when the night came his soul sucked up the water; Bata shuddered in all his limbs, and he looked on his elder brother; his soul was in the cup. Then Anpu took the cup of cold water, in which the soul of his younger brother was; Bata drank it, his soul stood again in its place, and he became as he had been. They embraced each other, and they conversed together. And Bata said to his elder brother: “Behold I am to become as a great bull, which bears, every good mark; no one knoweth its history, and thou must sit upon my back. When the sun arises I shall be in the place where my wife is, that I may return answer to her; and thou must take me to the place where the King is. For all good things shall be done for thee; for one shall lade thee with silver and gold, because thou bringest me to Pharaoh, for I become a great marvel, and they shall rejoice for me in all the land. And thou shalt go to thy village.” And when the land was lightened, and the next day appeared, Bata became in the form which he had told to his elder brother. And Anpu sat upon his back until the dawn. He came to the place where the King was, and they made his Majesty to know of him; he saw him, and he was exceeding joyful with him. He made for him great offerings, saying, “This is a great wonder which has come to pass.” There were rejoicings over him in the whole land. They presented unto him silver and gold for his elder brother, who went and stayed in his village. They gave to the bull many men and many things, and Pharaoh loved him exceedingly above all that is in this land. And after many days after these things, the bull entered the purified place; he stood in the place where the princess was; he began to speak with her, saying, “Behold, I am alive indeed.” And she said to him, “And, pray, who art thou?” He said to her, “I am Bata. I perceived when thou causedst that they should destroy the acacia of Pharaoh, which was my abode, that I might not be suffered to live. Behold, I am alive indeed, I am as an ox.” Then the princess feared exceedingly for the words that her husband had spoken to her. And he went out from the purified place. And his Majesty was sitting, making a good day with her: she was at the table of his Majesty, and the King was exceeding pleased with her. And she said to his Majesty, “Swear to me by God, saying, ‘What thou shalt say, I will obey it for thy sake.’ ” He hearkened unto all that she said, even this. “Let me eat of the liver of the ox, because he is fit for naught.” Thus spake she to him. And the King was exceeding sad at her words, the heart of Pharaoh grieved him greatly. And after the land was lightened, and the next day appeared, they proclaimed a great feast with offerings to the ox. And the King sent one of the chief butchers of his Majesty, to cause the ox to be sacrificed. And when he was sacrificed, as he was upon the shoulders of the people, he shook his neck, and he threw two drops of blood over against the two doors of his Majesty. The one fell upon the one side, on the great door of Pharaoh, and the other upon the other door. They grew as two great Persea trees, and each of them was excellent. And one went to tell unto his Majesty, “Two great Persea trees have grown, as a great marvel of his Majesty, in the night by the side of the great gate of his Majesty.” And there was rejoicing for them in all the land, and there were offerings made to them. And when the days were multiplied after these things, his Majesty was adorned with the blue crown, with garlands of flowers on his neck, and he was upon the chariot of pale gold, and he went out from the palace to behold the Persea trees: the princess also was going out with horses behind his Majesty. And his Majesty sat beneath one of the Persea trees, and it spake thus with his wife: “Oh thou deceitful one, I am Bata, I am alive, though I have been evilly entreated. I knew who caused the acacia to be cut down by Pharaoh at my dwelling. I then became an ox, and thou causedst that I should be killed.” And many days after these things the princess stood at the table of Pharaoh, and the King was pleased with her. And she said to his Majesty, “Swear to me by God, saying, ‘That which the princess shall say to me I will obey it for her.’ ” And he hearkened unto all she said. And he commanded, “Let these two Persea trees be cut down, and let them be made into goodly planks.” And he hearkened unto all she said. And after this his Majesty sent skilful craftsmen, and they cut down the Persea trees of Pharaoh; and the princess, the royal wife, was standing looking on, and they did all that was in her heart unto the trees. But a chip flew up, and it entered into the mouth of the princess; she swallowed it, and after many days she bore a son. And one went to tell his Majesty, “There is born to thee a son.” And they brought him, and gave to him a nurse and servants; and there were rejoicings in the whole land. And the King sat making a merry day, as they were about the naming of him, and his Majesty loved him exceedingly at that moment, and the King raised him to be the royal son of Kush. Now after the days had multiplied after these things, his Majesty made him heir of all the land. And many days after that, when he had fulfilled many years as heir, his Majesty flew up to heaven. And the heir said, “Let my great nobles of his Majesty be brought before me, that I may make them to know all that has happened to me.” And they brought also before him his wife, and he judged with her before him, and they agreed with him. They brought to him his elder brother; he made him hereditary prince in all his land. He was thirty years King of Egypt, and he died, and his elder brother stood in his place on the day of burial. _Excellently finished in peace, for the ka of the scribe of the treasury Kagabu, of the treasury of Pharaoh, and for the scribe Hora, and the scribe Meremapt. Written by the scribe Anena, the owner of this roll. He who speaks against this roll, may Tahuti smite him._ Setna And The Magic Book The mighty King User.maat.ra (Rameses the Great) had a son named Setna Kha.em.uast who was a great scribe, and very learned in all the ancient writings. And he heard that the magic book of Thoth, by which a man may enchant heaven and earth, and know the language of all birds and beasts, was buried in the cemetery of Memphis. And he went to search for it with his brother An.he.hor.eru; and when they found the tomb of the King’s son, Na.nefer.ka.ptah, son of the King of Upper and Lower Egypt, Mer.neb.ptah, Setna opened it and went in. Now in the tomb was Na.nefer.ka.ptah, and with him was the _ka_ of his wife Ahura; for though she was buried at Koptos, her _ka_ dwelt at Memphis with her husband, whom she loved. And Setna saw them seated before their offerings, and the book lay between them. And Na.nefer.ka.ptah said to Setna, “Who are you that break into my tomb in this way?” He said, “I am Setna, son of the great King User.maat.ra, living forever, and I come for that book which I see between you.” And Na.nefer.ka.ptah said, “It cannot be given to you.” Then said Setna, “But I will carry it away by force.” Then Ahura said to Setna, “Do not take this book; for it will bring trouble on you, as it has upon us. Listen to what we have suffered for it.” Ahura’s Tale “We were the two children of the King Mer.neb.ptah, and he loved us very much, for he had no others; and Na.nefer.ka.ptah was in his palace as heir over all the land. And when we were grown, the King said to the Queen, ‘I will marry Na.nefer.ka.ptah to the daughter of a general, and Ahura to the son of another general.’ And the Queen said, ‘No; he is the heir, let him marry his sister, like the heir of a king; none other is fit for him.’ And the King said, ‘That is not fair; they had better be married to the children of the general.’ “And the Queen said, ‘It is you who are not dealing rightly with me.’ And the King answered, ‘If I have no more than these two children, is it right that they should marry one another? I will marry Na.nefer.ka.ptah to the daughter of an officer, and Ahura to the son of another officer. It has often been done so in our family.’ “And at a time when there was a great feast before the King, they came to fetch me to the feast. And I was very troubled, and did not behave as I used to do. And the King said to me, ‘Ahura, have you sent someone to me about this sorry matter, saying, “Let me be married to my elder brother”?’ I said to him, ‘Well, let me marry the son of an officer, and he marry the daughter of another officer, as it often happens so in our family.’ I laughed, and the King laughed. And the King told the steward of the palace, ‘Let them take Ahura to the house of Na.nefer.ka.ptah to-night, and all kinds of good things with her.’ So they brought me as a wife to the house of Na.nefer.ka.ptah; and the King ordered them to give me presents of silver and gold, and things from the palace. “And Na.nefer.ka.ptah passed a happy time with me, and received all the presents from the palace; and we loved one another. And when I expected a child, they told the King, and he was most heartily glad; and he sent me many things, and a present of the best silver and gold and linen. And when the time came, I bore this little child that is before you. And they gave him the name of Mer-ab, and registered him in the book of the ‘House of life.’ “And when my brother Na.nefer.ka.ptah went to the cemetery of Memphis, he did nothing on earth but read the writings that are in the catacombs of the kings, and the tablets of the ‘House of life,’ and the inscriptions that are seen on the monuments, and he worked hard on the writings. And there was a priest there called Nesi-ptah; and as Na.nefer.ka.ptah went into a temple to pray, it happened that he went behind this priest, and was reading the inscriptions that were on the chapels of the gods. And the priest mocked him and laughed. So Na.nefer.ka.ptah said to him, ‘Why are you laughing at me?’ And he replied, ‘I was not laughing at you, or if I happened to do so, it was at your reading writings that are worthless. If you wish so much to read writings, come to me, and I will bring you to the place where the book is which Thoth himself wrote with his own hand, and which will bring you to the gods. When you read but two pages in this you will enchant the heaven, the earth, the abyss, the mountains, and the sea; you shall know what the birds of the sky and the crawling things are saying; you shall see the fishes of the deep, for a divine power is there to bring them up out of the depth. And when you read the second page, if you are in the world of ghosts, you will become again in the shape you were in on earth. You will see the sun shining in the sky, with all the gods, and the full moon.’ “And Na.nefer.ka.ptah said: ‘By the life of the King! Tell me of anything you want done and I’ll do it for you, if you will only send me where this