CHAPTER LXXI.

_Chapter whereby one cometh forth by day._(1.)


O Divine Hawk, who comest forth in Heaven, Lord of Mehurit.(2.)

Make thou me sound,(3.) even as thou hast made thyself sound, who
revealest thyself,(4.) who disrobest thyself, and presentest thyself to
the Earth.

May his will towards me be done by the Lord of the Lord of the One
Face(5.).

I am the Hawk in the Tabernacle and I pierce through [that which is
upon] the Vail.(6.)

Here is Horus, the Son of Isis: Horus the Son of Isis.

Make thou me sound, even as thou hast made thyself sound, who revealest
thyself, who disrobest thyself, and presentest thyself to the Earth.

May his will towards me be done by the Lord of the One Face.

I am the Hawk in the Southern Heaven, and Thoth in the Northern Heaven,
who appease the Flame when raging and who convey Law to the god who
loveth it.

Here is Thoth: Thoth.

Make thou me sound, even as thou hast made thyself sound, who revealest
thyself, who disrobest thyself, and presentest thyself to the Earth.

May his will towards me be done by the Lord of the One Face.

I am Unbu of En-areref, the Flower of the Abode of Occultation.

Here is Osiris: Osiris.

Make thou me sound, even as thou hast made thyself sound, who revealest
thyself, who disrobest thyself, and presentest thyself to the Earth.

May his will towards me be done by the Lord of the One Face.

O thou who art upon thy two legs [_or_ who art terrible upon thy two
legs], at thine own hour, owner of the Two Twin Souls, and who livest in
Two Twin Souls.

Make thou me sound, even as thou hast made thyself sound, who revealest
thyself, who disrobest thyself, and presentest thyself to the Earth.

May his will towards me be done by the Lord of the One Face.

O thou who circlest round, within thine Egg, Lord of Mehurit.

Make thou me sound, even as thou hast made thyself sound, who revealest
thyself, who disrobest thyself, and presentest thyself to the Earth.

May his will towards me be done by the Lord of the One Face.

Sebak standeth erect, surrounded by his high places, and Neith standeth
erect in the midst of her alluvial grounds, in order to reveal
themselves, to disrobe themselves and to present themselves to the
Earth.

May his will towards me be done by the Lord of the One Face.

Oh ye Seven Divine Masters,(7.) who are the arms of the Balance on the
Night wherein the Eye is fixed; ye who strike off the heads and cleave
the necks, who seize the hearts and drag forth the whole hearts, and
accomplish the slaughter in the Tank of Flame: ye whom I know and whose
names I know, know you me as I know your names.

I advance to you, advance ye to me: live in me and let me live in you.
Convey to me the Symbol of Life which is in your hands, and the Sceptre
which ye grasp.(8.)

Award to me the life of yearly speech through countless years of life in
addition to my years of life; countless months in addition to the months
of my life; countless days in addition to the days of my life; and
countless nights in addition to the nights of my life, that I may come
forth and beam upon my own images, with breath for my nostrils, and eyes
which see, amid those who are at the Horizon, on that day when brute
Force(9.) is brought to a reckoning.

_If this Chapter is known there is well-being on earth with Rā and a
fair abode with Osiris, and the person is glorified in the Netherworld.
There are granted to him the sacred cakes and the coming forth into the
presence,[83] in the course of each day, undeviatingly, for times
infinite._

NOTES.

1. The title as here translated is taken from the oldest known MS., that
of Nebseni. But the Papyrus _Pc_, which is of the same period, has
“_Chapter for entering after going forth by day, and for making
transformations in all forms_,” and this title or a very similar one is
found on other papyri. The most recent form is that in the Turin
copy—_Chapter for coming forth by day and repelling brute Force, so that
the person may not be seized in the Netherworld, but that his soul may
be made sound in the Ta-t’ eserit._

2. _Lord of Mehurit_ = Lord of Heaven, that is the Sun-god. The
invocation is repeated a little farther on, “O thou who circlest within
thine Egg, Lord of Mehurit.” The god is also said to be the owner of
“the Two Twin Souls,” namely Rā and Osiris.

3. The verb is here in the second person, not in the first. This is
shown by those texts which give the name of the person, instead of the
pronominal suffix, as the object of the verb.

4. _Thyself_ = Here, in all but the later copies, the pronoun of the
third person is used, in accordance with a well known Egyptian idiom.

5. _Lord of the One Face_ = μονοπρόσωπος in opposition to πολυπρόσωπος
which is an epithet of the Sky, on account of its many changes of
aspect. The Moon too has a variety of phases, whereas the Sun is
eminently the “Lord of One Face.” From another point of view the god, at
the beginning of chapter 64, is called the “Lord of Two Faces,” the
bright and the dark. The Pyramid Texts have the parallel conception of
the Two Eyes of Horus, one white and one black, ⁂⁂⁂⁂⁂
(Unas 37).

6. This passage receives illustration from the great inscription of
Piānchi, who at Heliopolis paid a visit to the great Tabernacle
(⁂⁂⁂) of the Sun-god, the doors of which he opened and
afterwards sealed up with the royal seal. Before going up the steps to
it he had to lift the _Vail_ (⁂⁂⁂⁂) or Curtains which
concealed it, and perform sprinklings and offer incense and flowers. Two
important words (of which the first has the interesting variant ⁂ and
the second is written ⁂⁂⁂ in the oldest texts) are thus made
clear.

The god is said, according to the different readings, to pierce
“through, the Vail” or “through _what is upon_ the Vail.”

It will be remembered that the Hebrew Holy of Holies was separated from
the Sanctuary by a curtain upon which the figures of Cherubim were
woven, that before the curtain of the Holy of Holies stood the altar
upon which incense was offered each morn and evening, and that in
sin-offerings the priest sprinkled blood seven times before the Vail of
the Sanctuary.

7. _The Seven Divine Masters_, ⁂⁂⁂⁂ or
⁂⁂⁂⁂⁂⁂⁂,[84] were the offspring of Mehurit, and
assumed the form of Hawks.[85] They were the inventors and patrons of
all the arts and sciences, and they assisted Thoth in composition and in
the measurement of the earth. See references in Brugsch’s article,
_Zeits._, 1872, p. 6.

They are, I believe, to be identified, like the Seven Rishis of the
later Sanskrit literature, with the seven stars of the Great Bear. In
this conception the Polar star is represented by Thoth.

8. _The Symbol of Life and the Sceptre_, the ⁂ and ⁂.

9. _Brute Force_ ⁂⁂⁂, see chapter 57, note 5.

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Footnote 83:

Namely, “of the great god.” This ellipse is very frequent.

Footnote 84:

In the Prisse Papyrus this word is to be understood of a scholar or
sage, whose word is of authority.

Footnote 85:

They have human heads on the Louvre Sarcophagus D. 7.

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PLATE XIX.

BOOK OF THE DEAD

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