part iii, pl. 12, and from it several words which were wanting in the

Harris papyrus have been restored. FESTAL DIRGE 1 (Wanting.) 2 The song of the house of King Antuf, deceased, which is (written) in front of 3 the player on the harp.(510) All hail to the good Prince, the worthy good (man), the body is fated(?) to pass away, the atoms(511) 4 remain, ever since the time of the ancestors. The gods who were beforetime rest in their tombs, the mummies 5 of the saints likewise are enwrapped in their tombs. They who build houses, and they who have no houses, see! 6 what becomes of them. I have heard the words of Imhotep(512) and Hartatef.(513) It is said in their sayings, 7 After all, what is prosperity? Their fenced walls are dilapidated. Their houses are as that which has never existed. 8 No man comes from thence who tells of their sayings, who tells of their affairs, who encourages our hearts. Ye go 9 to the place whence they return not.(514) Strengthen thy heart to forget how thou hast enjoyed thyself, fulfil thy desire whilst thou livest. 10 Put oils upon thy head clothe thyself with fine linen adorned with precious metals 11 with the _gifts_ of God multiply thy good things, yield to thy desire, fulfil thy desire with thy good things 12 (whilst thou art) upon earth, according to the dictation of thy heart. The day will come to thee, when one hears not the voice when the one who is at rest hears not 13 their voices.(515) Lamentations deliver not him who is in the tomb.(516) 14 Feast in tranquillity seeing that there is no one who carries away his goods with him. Yea, behold, none who goes thither comes back again. Hymns To Amen Translated by C. W. Goodwin, M.A. These beautiful poems are contained in the “Anastasi Papyri” in the collection at the British Museum. They have been mostly translated in French by M. F. Chabas, from whose interpretation I have occasionally found reason to differ. The papyrus itself is considerably mutilated, and bears no date, but from the character of the script there can be little doubt that it is of the period of the nineteenth dynasty. These hymns have been published by myself with exegetical notes in the “Transactions of the Society of Biblical Archæology,” vol. II, part 2, 1873, p. 353; and, as before mentioned, in French by M. Chabas in the “_Mélanges Egyptologiques_,” 1870, p. 117. HYMN TO AMEN(517) 1 “O Amen, lend thine ear to him 2 who is alone before the tribunal, 3 he is poor (he is not) rich. 4 The court oppresses him; 5 silver and gold for the clerks of the book, 6 garments for the servants. There is no other Amen, acting as a judge, 7 to deliver (one) from his misery; 8 when the poor man is before the tribunal, 9 (making) the poor to go forth rich.” HYMN TO AMEN(518) 1 “I cry, the beginning of wisdom is the way of Amen,(519) 2 the rudder of (truth). 3 Thou art he that giveth bread to him who has none, 4 that sustaineth the servant of his house. 5 Let no prince be my defender in all my troubles. 6 Let not my memorial be placed under the power 7 of any man who is in the house ... My Lord is (my) defender; 8 I know his power, to wit, (he is) a strong defender, 9 there is none mighty except him alone. 10 Strong is Amen, knowing how to answer, 11 fulfilling the desire of him who cries to him; 12 the Sun the true King of gods, 13 the Strong Bull, the mighty lover (of power).” HYMN TO AMEN(520) 1 “Come to me, O thou Sun; 2 Horus of the horizon give me (help); 3 Thou art he that giveth (help); 4 there is no help without thee, 5 excepting thou (givest it). 6 Come to me Tum,(521) hear me thou great god. 7 My heart goeth forth toward An(522) 8 Let my desires be fulfilled, 9 let my heart be joyful, my inmost heart in gladness. 10 Hear my vows, my humble supplications every day, 11 my adorations by night; 12 my (cries of) terror ... prevailing in my mouth, 13 which come from my (mouth) one by one. 14 O Horus of the horizon there is no other beside like him, 15 protector of millions, deliverer of hundreds of thousands, 16 the defender of him that calls to him, the Lord of An.(523) 17 Reproach me not(524) with my many sins. 18 I am a youth, weak of body.(525) 19 I am a man without heart. 20 Anxiety comes upon me(526) as an ox upon grass. 21 If I pass the night in ...(527) and I find refreshment, 22 anxiety returns to me in the time of lying down.” Hymn To Pharaoh [The previous hymns are addressed to the Supreme Being, under the names of Amen, Horus, and Tum, all identical with the Sun. But for the old Egyptians the ruling Pharaoh of the day was the living image and vicegerent of the Sun, and they saw no profanity in addressing the King in terms precisely similar to those with which they worshipped their god. The following address or petition, which also is found in the “Anastasi Papyri,” is a remarkable instance of this:] HYMN TO PHARAOH(528) 1 “Long live the King!(529) 2 This comes to inform the King 3 to the royal hall of the lover of truth, 4 the great heaven wherein the Sun is. 5 (Give) thy attention to me, thou Sun that risest 6 to enlighten the earth with this (his) goodness. 7 The solar orb of men chasing the darkness from Egypt. 8 Thou art as it were the image of thy father the Sun, 9 who rises in heaven. Thy beams penetrate the cavern. 10 No place is without thy goodness. 11 Thy sayings are the law of every land. 12 When thou reposest in thy palace, 13 thou hearest the words of all the lands. 14 Thou hast millions of ears. 15 Bright is thy eye above the stars of heaven, 16 able to gaze at the solar orb. 17 If anything be spoken by the mouth in the cavern, 18 it ascends into thy ears. 19 Whatsoever is done in secret, thy eye seeth it, 20 O Baenra Meriamen,(530) merciful Lord, creator of breath.” [This is not the language of a courtier. It seems to be a genuine expression of the belief that the King was the living representative of Deity, and from this point of view is much more interesting and remarkable than if treated as a mere outpouring of empty flattery.] The Song Of The Harper Translated by Ludwig Stern The text of the following song, found in the tomb of Neferhetep at Abd-el-Gurnah, is a good specimen of Egyptian poetry of the eighteenth dynasty. It was first copied by Mr. Dümichen (“_Historische Inschriften_,” ii. 40), and subsequently by myself. In addition to a translation in the “_Zeitschrift für ägyptische Sprache_,” 1873, p. 58, I gave some critical observations in the same journal of 1875. Professor Lauth of Munich translated it in an appendix to his essay on the music of the ancient Egyptians. The song is very remarkable for the form of old Egyptian poetry, which like that of the Hebrews delights in a sublimer language, in parallelisms and antitheses, and in the ornament of a burden; no doubt it was sung, and it seems to be even rhythmic, forming verses of equal length— “_Ured urui pu mā,_ _Pa shau nefer kheper_ _Khetu her sebt ter rek Rā_ _Jamāu her at r ast-sen._” Though part of the text is unhappily much mutilated, we yet may gather the general ideas of the poem from the _disjecta membra_ which remain. It is a funeral song, supposed to be sung by the harper at a feast or anniversary in remembrance of the deceased patriarch Neferhetep, who is represented sitting with his sister and wife Rennu-m-ast-neh, his son Ptahmes and his daughter Ta-Khat standing by their side, while the harper before them is chanting. The poet addresses his speech as well to the dead as to the living, assuming in his fiction the former to be yet alive. The room of the tomb, on the walls of which such texts were inscribed, may be thought a kind of chapel appointed for the solemn rites to be performed by the survivors. The song which bears a great resemblance to the “Song of the House of King Antef,” lately translated by the eminent Mr. Goodwin, affords a striking coincidence with the words which Herodotus (ii. 78) asserts to have been repeated on such occasions, while a wooden image of the deceased, probably the figure called “_usheb_,” was circulating among the guests. “Look upon this!” they said; “then drink and rejoice, for thou shalt be as this is.” THE SONG OF THE HARPER [Chanted by the singer to the harp who is in the chapel of the Osirian, the Patriarch of Amen, the blessed Neferhotep.] He says: The great one is truly at rest, the good charge is fulfilled. Men pass away since the time of Rā(531) and the youths come in their stead. Like as Rā reappears every morning, and Tum(532) sets in the horizon, men are begetting, and women are conceiving. Every nostril inhaleth once the breezes of dawn, but all born of women go down to their places. Make a good day, O holy father! Let odors and oils stand before thy nostril. Wreaths of lotus are on the arms and the bosom of thy sister, dwelling in thy heart, sitting beside thee. Let song and music be before thy face, and leave behind thee all evil cares! Mind thee of joy, till cometh the day of pilgrimage, when we draw near the land which loveth silence. Not ...(533) peace of heart ...(534) his loving son. Make a good day, O blessed Neferhotep, thou patriarch perfect and pure of hands! He finished his existence ... (the common fate of men). Their abodes pass away, and their place is not; they are as they had never been born since the time of Rā. (They in the shades) are sitting on the bank of the river, thy soul is among them, drinking its sacred water, following thy heart, at peace ...(535) Give bread to him whose field is barren, thy name will be glorious in posterity for evermore; they will look upon thee ...(536) (The priest clad in the skin)(537) of a panther will pour to the ground, and bread will be given as offerings; the singing-women ...(538) Their forms are standing before Rā, their persons are protected ...(539) Rannu(540) will come at her hour, and Shu will calculate his day, thou shalt awake ...(541) (woe to the bad one!) He shall sit miserable in the heat of infernal fires. Make a good day, O holy father, Neferhotep, pure of hands! No works of buildings in Egypt could avail, his resting-place is all his wealth ...(542) Let me return to know what remaineth of him! Not the least moment could be added to his life, (when he went to) the realm of eternity. Those who have magazines full of bread to spend, even they shall encounter the hour of a last end. The moment of that day will diminish the valor of the rich ...(543) Mind thee of the day, when thou too shalt start for the land, to which one goeth to return not thence. Good for thee then will have been (an honest life,) therefore be just and hate transgressions, for he who loveth justice (will be blessed). The coward and the bold, neither can fly, (the grave) the friendless and proud are alike ... Then let thy bounty give abundantly, as is fit, (love) truth, and Isis shall bless the good, (and thou shalt attain a happy) old age. Hymn To Amen-Ra Translated by C. W. Goodwin, M.A. This hymn is inscribed upon a hieratic papyrus, No. 17, in the collection of papyri at the Museum of Boulaq. A fac-simile of the papyrus has been published by M. Marriette (“_Les papyrus Egyptiens du Musée de Boulaq_,” fo. Paris 1272, pls. 11-13). It is not a very long composition, being contained in eleven pages of moderate size, and consisting of only twenty verses. It has the advantage of being nearly perfect from beginning to end, written in a legible hand, and free from any great difficulties for the translator. From the handwriting of the papyrus it may be judged to belong to the nineteenth dynasty, or about the fourteenth century B.C. It purports to be only a copy, and the composition itself may be very much earlier. In the original the beginning of each verse is indicated by rubricated letters; each verse is also divided into short phrases by small red points; these are indicated in the translation by colons. This translation has just been published with exegetical notes in the “Transactions of the Society of Biblical Archæology,” vol. ii, p. 250. HYMN TO AMEN-RA 1 Praise to Amen-Rā: the Bull in An(544) Chief of all gods: the good god beloved: giving life to all animated things: to all fair cattle: Hail to thee Amen-Rā, Lord of the thrones of the earth: Chief in Aptu:(545) the Bull of his mother in his field: turning his feet toward the land of the South: Lord of the heathen, Prince of Punt:(546) the Ancient of heaven, the Oldest of the earth: Lord of all existences, the Support of things, the Support of all things. 2 The ONE in his works, _single_ among the gods: the beautiful Bull of the cycle of gods: Chief of all the gods: Lord of truth, Father of the gods: Maker of men, Creator of beasts: Lord of existences, Creator of fruitful trees: Maker of herbs, Feeder of cattle: Good Being begotten of Ptah, beautiful youth beloved: to whom the gods give honor: Maker of things below and above, Enlightener of the earth: sailing in heaven in tranquillity: King Rā true speaker, Chief of the earth: Most glorious one, Lord of terror: Chief creator of the whole earth. 3 Supporter of affairs above every god: in whose goodness the gods rejoice: to whom adoration is paid in the great house: crowned in the house of flame: whose fragrance the gods love: when he comes from Arabia: Prince of the dew, traversing foreign lands: benignly approaching the Holy Land.(547) 4 The gods attend his feet: while they acknowledge his Majesty as their Lord: Lord of terror most awful: greatest of spirits, mighty in ...: bring offerings, make sacrifices: salutation to thee, Maker of the gods: Supporter of the heavens, Founder of the earth. 5 Awake in strength Min(548) Amen: Lord of eternity, Maker everlasting: Lord of adoration, Chief in ...: strong with beautiful horns: Lord of the crown high plumed: of the fair turban (wearing) the white crown: the coronet(549) and the diadem(550) are the ornaments of his face: he is invested with _Ami-ha_: the double crown is his head-gear, (he wears) the red crown: benignly he receives the Atef-crown: on whose south and on whose north is love: the Lord of life receives the sceptre: Lord _of the breastplate_ armed with the whip. 6 Gracious ruler crowned with the white crown: Lord of beams, Maker of light: to whom the gods give praises: who stretches forth his arms at his pleasure: consuming his enemies with flame: whose eye subdues the wicked:(551) sending forth its dart to the roof of the firmament: sending its _arrows_ against Naka to consume him. 7 Hail to thee Rā Lord of truth: whose command the gods were made: Athom Maker of men: supporting their works, giving them life: distinguishing the color of one from another: listening to the poor who is in distress: gentle of heart when one cries unto him. 8 Deliverer of the timid man from the violent: judging the poor, the poor and the oppressed: Lord of wisdom whose precepts are wise: at whose pleasure the Nile overflows: Lord of mercy most loving: at whose coming men live: opener of every eye: proceeding from the firmament: causer of pleasure and light: at whose goodness the gods rejoice: their hearts revive when they see him. 9 O Rā adored in Aptu:(552) high-crowned in the house of the obelisk:(553) King (Ani) Lord of the New-moon festival: to whom the sixth and seventh days are sacred: Sovereign of life health and strength, Lord of all the gods: who art visible in the midst of heaven: ruler of men ...: whose name is hidden from his creatures: in his name which is Amen.(554) 10 Hail to thee who art in tranquillity: Lord of magnanimity strong in apparel: Lord of the crown high plumed: of the beautiful turban, of the tall white crown: the gods love thy presence: when the double crown is set upon thy head: thy love pervades the earth: thy beams _arise_ ... men are cheered by thy rising: the beasts shrink from thy beams: thy love is over the southern heaven: thy heart is not (unmindful of) the northern heaven: thy goodness ... (all) hearts: love subdues (all) hands: thy creations are fair overcoming (all) the earth: (all) hearts are softened at beholding thee. 11 The ONE maker of existences: (creator) of ... maker of beings: from whose eyes mankind proceeded: of whose mouth are the gods: maker of grass for the cattle (oxen, goats, asses, pigs, sheep): fruitful trees for men: causing the fish to live in the river: the birds to fill the air: giving breath to those in the egg: feeding the bird that flies: giving food to the bird that perches: to the creeping thing and the flying thing equally: providing food for the rats in their holes: feeding the flying _things_ in every tree. 12 Hail to thee for all these things: the ONE alone with many hands: lying awake while all men lie (asleep): to seek out the good of his creatures: Amen sustainer of all things: Athom Horus of the horizon:(555) homage to thee in all their voices: salutation to thee for thy mercy unto us: protestations to thee who hast created us. 13 Hail to thee say all creatures: salutation to thee from every land: to the height of heaven, to the breadth of the earth: to the depths of the sea: the gods adore Thy Majesty: the spirits thou hast created exalt (thee): rejoicing before the feet of their begetter: they cry out welcome to thee: father of the fathers of all the gods: who raises the heavens who fixes the earth. 14 Maker of beings, Creator of existences: Sovereign of life, health, and strength, Chief of the gods: we worship thy spirit _who alone_ hast made us: we whom thou hast made (thank thee) that thou hast given us birth: we give to thee praises on account of thy mercy to us. 15 Hail to thee Maker of all beings: Lord of truth father of the gods: Maker of men creator of beasts: Lord of grains: making food for the beast of the field: Amen the beautiful Bull: beloved in Aptu:(556) high crowned in the house of the obelisk:(557) twice turbaned in An: judge of combatants in the great hall: Chief of the great cycle of the gods: 16 The ONE alone without peer: Chief in Aptu: King over his cycle of gods: living in truth forever: (Lord) of the horizon, Horus of the East: he who hath created the soil (with) silver and gold: the precious lapis lazuli at his pleasure: spices and incense various for the peoples: fresh odors for thy nostrils: benignly come to the nations: Amen-Rā Lord of the thrones of the earth: Chief in Aptu: the Sovereign _on his throne_. 17 King alone, _single_ among the gods: of many names, unknown is their number: rising in the eastern horizon setting in the western horizon: overthrowing his enemies: dawning on (his) children daily and every day: Thoth raises his eyes: he delights himself with his blessings: the gods rejoice in his goodness who exalts those _who are lowly_: Lord of the boat and the barge: they conduct thee through the firmament in peace. 18 Thy servants rejoice: beholding the overthrow of the wicked: his limbs pierced with the _sword_ fire consumes him: his soul and body are annihilated. 19 Naka(558) saves _his feet_: the gods rejoice: the servants of the Sun are in peace: An is joyful: the enemies of Athom are overthrown and Aptu is in peace, An is joyful: the giver of life is pleased: at the overthrow of the enemies of her Lord: the gods of Kher-sa make salutations: they of the Adytum prostrate themselves. 20 They behold the mighty one in his strength: the image of the gods of truth the Lord of Aptu; in thy name of Doer of justice: Lord of sacrifices, the Bull of offerings: in thy name of Amen the Bull of his mother: maker of men: causing all things which are to exist: in thy name of Athom Chepra:(559) the great Hawk making (each) body to rejoice: benignly making (each) breast to rejoice: type of creators high crowned: ... (Lord) of the wing: Uati(560) is on his forehead: the hearts of men seek him: when he appears to mortals: he rejoices the earth with his goings forth: Hail to thee Amen-Rā Lord of the thrones of the world: beloved of his city when he shines forth.(561) Finished well as it was found.(562) Hymn To Ra-Harmachis Translated by E. L. Lushington, LL.D., D.C.L. The hymn to Amen-Rā-Harmachis (the Sun identified with the Supreme Deity), of which a translation is here attempted, is found, with other compositions of a similar nature, among the Berlin papyri. (No. 5, published in Lepsius, “_Denkmäler_,” Abth. vi. Bd. 12, pp. 115-117.) It probably belongs to the Ramesside period; the writing is careful and for the most part very distinct; some _lacunæ_ are met with toward the end, and in a few passages the characters baffle the present translator’s skill in deciphering. Citations from this hymn occur not unfrequently in the writings of eminent Egyptian scholars, as Brugsch, Devéria, and others; compare especially Chabas, “_Le Nom de Thèbes_,” p. 16, where the long antithesis of epithets bestowed on Rā and his adversaries is described as “furnishing a page of the Egyptian dictionary.” As far as I am aware, no complete translation of it was published till the appearance of Professor Maspero’s “_Histoire Ancienne_,” Paris, 1875; where the whole is rendered into French, pp. 32-35. My own translation was made before I had the opportunity of seeing this work; since consulting it I have modified my version of one or two passages in accordance with M. Maspero’s views. HYMN TO RA-HARMACHIS Adoration to Rā-Harmachis at the front of the morning.(563) _Say_: Thou wakest beauteous Amen-Rā-Harmachis, thou watchest in triumph, Amen-Rā, Lord of the horizon. O blessed one beaming in splendor, towed by thy mariners who are of the unresting gods, sped by thy mariners of the unmoving gods. Thou comest forth thou ascendest, thou towerest in beauty, thy barge divine careers wherein thou speedest, blest by thy mother Nut each day, heaven embraces thee, thy foes fall as thou turnest thy face to the west of heaven. Counted are thy bones, collected thy limbs, living thy flesh, thy members blossom, thy soul blossoms, glorified is thy august form, advanced thy state on the road of darkness. Thou listenest to the call of thy attendant gods behind thy chamber; in gladness are the mariners of thy bark, their heart delighted, Lord of heaven who hast brought joys to the divine chiefs, the lower sky rejoices, gods and men exult applauding Rā on his standard, blest by his mother Nut; their heart is glad. Rā hath quelled his impious foes, heaven rejoices, earth is in delight, gods and goddesses are in festival to make adoration to Rā-Hor, as they see him rise in his bark. He fells the wicked in his season, the abode is inviolate, the diadem _mehen_ in its place, the _urœs_ hath smitten the wicked. O let thy mother Nut embrace thee,(564) Lord Rā, those who are with her tell thy glories. Osiris and Nephthys have uplifted thee at thy coming forth from the womb of thy mother Nut. O shine Rā-Harmachis, shine in thy morning as thy noonday brightness, thy cause upheld over thy enemies, thou makest thy cabin speed onward, thou repellest the false one in the moment of his annihilation: he has no rest(565) in the moment when thou breakest the strength of the wicked enemies of Rā, to cast him into the fire of Nehaher,(566) encircling in its hour the children of the profane. No strength have they, Rā prevails over his insensate foes, yea, putting them to the sword thou makest the false one cast up what he devoured. Arise O Rā from within thy chamber, strong is Rā, weak the foes: lofty is Rā, down-stricken the foes: Rā living, his foes dead: Rā full of meat and drink, his foes ahungered and athirst: Rā bright, his foes engulfed: Rā good, his foes evil: Rā mighty, his foes puny: Rā hath despoiled Apap. O Rā thou givest all life(567) to the King, thou givest food for his mouth, drink for his throat, sweet-oil for his hair. O blessed Rā-Harmachis thou careerest by him in triumph, those in thy bark exult to quell and overthrow the wicked. Cries of joy in the great seat, the divine cabin is in gladness, acclamation in the bark of millions of years. Rā’s sailors are charmed at heart to see Rā hailed as supreme of the order of great gods, they gain delight in doing adoration to the great bark, homage in the mysterious chamber. O shine Amen-Rā-Harmachis self-sprung, thy sister goddesses stand in Bech,(568) they receive thee, they uplift thee into thy bark, which is perfect in delights before Lord Rā, thou begettest blessings. Come Rā, self-sprung, thou lettest Pharaoh receive plenty in his battlemented house, on the altar of the god whose name is hidden. Glory to thee, Prince coming forth in thy season, Lord of many faces, diadem producing rays, scattering darkness, all roads are filled with thy splendors, apes make to thee salutations with their arms, they praise thee, they cry aloud to thee, they tell thy glories, their lips exalt thee in heaven, in earth; they conduct thee at thy splendid arising, they open or drive back the gate of the western horizon of heaven, they let Rā be embraced in peace and joy by his mother Nut; thy soul is approved by the tenants of the lower heaven, the divine spirits rejoice at the twofold season of brightness: thou turnest gloom into repose,(569) thou sweetenest pain of Osiris, thou givest breezes in the valley, illuminest earth in darkness, sweetenest pain of Osiris. All beings taste the breath, they make to thee acclamations in thy changes, thou who art Lord of changes, they give adoration to thy might in thy forms of beauty in the morn. Gods hold their arms to thee, those whom thy mother Nut bore. Come to the King O Rā, stablish his glories in heaven his might on earth. O Rā heaven rejoices to thee, O Rā earth trembles at thee, O blessed Rā-Harmachis thou hast raised heaven to elevate thy soul, the lower sky has hidden thee in thy mystic forms. Thou hast uplifted heaven to the expanse of thy outstretched arms, thou hast spread out earth to the width of thy stride. Heaven rejoices to thee at thy greatness of soul, thy terror fills earth at thy figure, princely hawk of glittering plume, many colored frame, mighty sailor god, self-existing, traversing paths in the divine vessel, thou roarest in smiting thy foes, making thy great bark sweep on, men hail thee, gods fear thee, thou hast felled thy foes before it. Courier of heaven outstripped by none, to illumine earth for his children, uplifted above gods and men, shining upon us; we know not thy form when thou lookest on our faces, thy bulk passes our knowledge. O blessed Rā-Harmachis thou penetratest ... Bull at night, Chieftain by day, beauteous orb of _mafek_, King of heaven, Sovran of earth, great image in the horizon of heaven. Rā who hast made beings, Tatanen giving life to mankind, Pharaoh son of Rā has adored thee in thy glories, he has worshipped at thy gracious rising brightness on the Eastern horizon, he makes tranquil thy path, he beats down thy foes before thee in his turning back all thy adversaries, he assigned to thee the _Uta_ on her seat, he makes them ... he assigned to thee honors ... he cleared the way for thee, he established thy rites in Abydos; he opens to thee roads in Rusta, he beats down evil. The Lamentations Of Isis And Nephthys Translated by P. J. De Horrack This papyrus was found by the late Mr. Passalaqua, in the ruins of Thebes, in the interior of a statue representing Osiris. It is divided into two parts, very distinct. The first contains chapters of the funeral ritual in the hieroglyphic writing; the second, of which a translation here follows, consists of five pages of a fine hieratic writing of the lower epoch (probably about the time of the Ptolemies). This manuscript now belongs to the Royal Museum of Berlin, where it is registered under the No. 1425. A partial translation of it was published in 1852 by M. H. Brugsch (“_Die Adonisklage und das Linoslied_”). He translated the second page and the beginning of the third, but without giving the hieratic text. I have since published and completely translated this interesting document (“_Les Lamentations d’Isis et de Nephthys_,” Paris, 1866), and now give the English translation revised. The composition has a great analogy with the “Book of Respirations,” a translation of which will be added here. Both refer to the resurrection and renewed birth of Osiris (the type of man after his death), who, in this quality, is identified with the sun, the diurnal renewal of which constantly recalled the idea of a birth eternally renewed. The object of the prayers recited by Isis and Nephthys is to effect the resurrection of their brother Osiris, and also that of the defunct to whom the papyrus is consecrated. LAMENTATIONS OF ISIS AND NEPHTHYS Recital of the beneficial formulæ made by the two divine Sisters(570) in the house of Osiris who resides in the West, Great god, Lord of Abydos, in the month of Choiak, the twenty-fifth day. They are made the same in all the abodes of Osiris, and in all his festivals; and they are beneficial to his soul, giving firmness to his body, diffusing joy through his being, giving breath to the nostrils, to the dryness of the throat; they satisfy the heart of Isis as well as (that) of Nephthys; they place Horus on the throne of his father, (and) give life, stability, tranquillity to Osiris-Tentrut(571) born of Takha-aa, who is surnamed Persais the justified. It is profitable to recite them, in conformity with the divine words. Evocation By Isis.(572) (She says:) Come to thine abode, come to thine abode! God An,(573) come to thine abode! Thine enemies (exist) no more. O excellent Sovereign, come to thine abode! Look at me; I am thy sister who loveth thee. Do not stay far from me, O beautiful youth. Come to thine abode _with haste, with haste_. I see thee no more. My heart is full of bitterness on account of thee. Mine eyes seek thee; I seek thee to behold thee. will it be long ere I see thee? Will it be long ere I see thee? (O) excellent Sovereign, will it be long ere I see thee? Beholding thee is happiness; Beholding thee is happiness. (O) god An, beholding thee is happiness. Come to her who loveth thee. Come to her who loveth thee. (O) Un-nefer,(574) the justified. Come to thy sister, come to thy wife. Come to thy sister, come to thy wife. (O) Urt-het,(575) come to thy spouse. I am thy sister by thy mother; do not separate thyself from me. Gods and men (turn) their faces toward thee, weeping together for thee, whenever (they) behold me. I call thee in (my) lamentations (even) to the heights of Heaven, and thou hearest not my voice. I am thy sister who loveth thee on earth; no one else hath loved thee more than I, (thy) sister, (thy) sister. Evocation By Nephthys. (She says:) O excellent Sovereign, come to thine abode. Rejoice, all thine enemies are annihilated! Thy two sisters are near to thee, protecting thy funeral bed; calling thee in weeping, thou who art prostrate on thy funeral bed. Thou seest (our) tender solicitude. Speak to us, Supreme Ruler, our Lord. Chase all the anguish which is in our hearts. Thy companions, who are gods and men, when they see thee (exclaim): Ours be thy visage, Supreme Ruler, our Lord; life for us is to behold thy countenance; let not thy face be turned from us; the joy of our hearts is to contemplate thee; (O) Sovereign, our hearts are happy in seeing thee. I am Nephthys, thy sister who loveth thee. Thine enemy is vanquished, he no longer existeth! I am with thee, protecting thy members forever and eternally. Invocation By Isis.(576) (She says:) Hail (O) god An! Thou, in the firmament, shinest upon us each day. We no longer cease to behold thy rays. Thoth is a protection for thee. He placeth thy soul in the bark Ma-at, in that name which is thine, of God Moon. I have come to contemplate thee. Thy beauties are in the midst of the Sacred Eye,(577) in that name which is thine, of Lord of the sixth day’s festival. Thy companions are near to thee; they separate themselves no more from thee. Thou hast taken possession of the Heavens, by the grandeur of the terrors which thou inspirest, in that name which is thine, of Lord of the fifteenth day’s festival. Thou dost illuminate us like Rā(578) each day. Thou shinest upon us like Atum.(579) Gods and men live because they behold thee. Thou sheddest thy rays upon us. Thou givest light to the Two Worlds. The horizon is filled by thy passage. Gods and men (turn) their faces toward thee; nothing is injurious to them when thou shinest. Thou dost navigate in the heights (of Heaven) and thine enemy no longer exists! I am thy protection each day. Thou who comest to us as a child each month, we do not cease to contemplate thee. Thine emanation heightens the brilliancy of the stars of Orion in the firmament, by rising and setting each day. I am the divine Sothis(580) behind him. I do not separate myself from him. The glorious emanation which proceedeth from thee giveth life to gods and men, reptiles and quadrupeds. They live by it. Thou comest to us from thy retreat at thy time, to spread the water of thy soul, to distribute the bread of thy being, that the gods may live and men also. Hail to the divine Lord! There is no god like unto thee! Heaven hath thy soul; earth hath thy remains; the lower heaven is in possession of thy mysteries. Thy spouse is a protection for thee. Thy son Horus is the king of the worlds. Invocation By Nephthys. (She says:) Excellent Sovereign! come to thine abode! Un-nefer the justified, come to Tattu. O fructifying Bull, come to Anap. Beloved of the Adytum, come to Kha. Come to Tattu, the place which thy soul prefers. The spirits of thy fathers second thee. Thy son, the youth Horus, the child of (thy) two sisters,(581) is before thee. At the dawn of light, I am thy protection each day. I never separate myself from thee. O god An, come to Sais. Sais is thy name. Come to Aper; thou wilt see thy mother Neith.(582) Beautiful Child, do not stay far from her. Come to her nipples; abundance is in them.(583) Excellent Brother, do not stay far from her. O son, come to Sais! Osiris-Tarut, surnamed Nainai, born of Persais the justified, come to Aper, thy city. Thine abode is Tab. Thou reposest (there) by thy divine mother, forever. She protecteth thy members, she disperseth thine enemies, she is the protection of thy members forever. O excellent Sovereign! come to thine abode. Lord of Sais, come to Sais. Invocation By Isis.(584) (She says:) Come to thine abode! come to thine abode. Excellent Sovereign, come to thine abode. Come (and) behold thy son Horus as supreme Ruler of gods and men. He hath taken possession of the cities and the districts, by the grandeur of the respect he inspires. Heaven and earth are in awe of him, the barbarians are in fear of him. Thy companions, who are gods and men, have become his, in the _two hemispheres_ to accomplish thy ceremonies. Thy two sisters are near to thee, offering libations to thy person; thy son Horus accomplisheth for thee the funeral offering: of bread, of beverages, of oxen and of geese. Toth chanteth thy festival-songs, invoking thee by his beneficial formulæ. The children of Horus are the protection of thy members, benefiting thy soul each day. Thy son Horus saluteth thy name (in) thy mysterious abode, in presenting thee the things consecrated to thy person. The gods hold vases in their hands to make libations to thy being. Come to thy companions, Supreme Ruler, our Lord! Do not separate thyself from them. When this is recited, the place (where one is) is holy in the extreme. Let it be seen or heard by no one, excepting by the principal _Khereb-heb_(585) and the _Sam_.(586) Two women, beautiful in their members, having been introduced, are made to sit down on the ground at the principal door of the Great Hall.(587) (Then) the names of Isis and Nephthys are inscribed on their shoulders. Crystal vases (full) of water are placed in their right hands; loaves of bread made in Memphis in their left hands. Let them pay attention to the things done at the third hour of the day, and also at the eighth hour of the day. Cease not to recite this book at the hour of the ceremony! It is finished. The Litany Of Ra Translated by Edouard Naville The following Litany of Rā is the translation of a long text which is to be found at the entrance of several of the largest tombs of the kings, in the valley called Biban el Moluk at Thebes. It is a kind of introduction to the long pictures which adorn the walls of the royal sepulchres, and which generally represent the course of the sun at the different hours of night. Although very nearly connected with the “Book of the Dead,” this text has not yet been found complete in any funereal papyrus; the second section of the fourth chapter only is contained in a papyrus of the British Museum. The importance of this text consists in this, that it gives us an idea of the esoteric doctrine of the Egyptian priests, which was clearly pantheistic, and which certainly differed from the polytheistic worship of the common people. The present translation has been made from the book “_La Litanie du Soleil_” (Leipzig, 1875, _avec un vol. de XLIX planches_), where this text has been first translated in French, with a commentary. Among the different tombs where this inscription was collected, that of Seti I, commonly called Belzoni’s tomb, has been chosen as the standard text. THE LITANY OF RA