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The Book of the Dead, Plate 13

THE BOOK OF THE DEAD

The Papyrus of Ani

by

E. A. WALLIS BUDGE

Late keeper of Assyrian and Egyptian Antiquities

in the British Museum

[1895]

PLATE XIII.

Vignettes (Upper register): A pylon, or gateway, surmounted by the feathers of Maat and ur wearing disks. (Lower register): A pylon, surmounted by Anubis and an utchat.

Text [CHAPTER XVIII.]: [" Hail Thoth, who madest Osiris victorious over his enemies, make thou Osiris [the scribe Ani] to be victorious over his enemies, as thou didst make Osiris victorious over his enemies' in the presence of the godlike rulers who are with Ra and Osiris in Annu, on the night of 'the things for the night,' and on the night of battle, and on the shackling of the fiends, and on the day of the destruction of Neb-er-tcher."]

Vignette: The gods Tmu, Shut Tefnut, Osiris, and Thoth.

Text: The great godlike rulers in Annu are Tmu, Shu, Tefnut [Osiris, and Thoth], and the shackling of the Sebau signifieth the destruction of the fiends of Set when he worketh evil a second time.

"Hail, Thoth, who madest Osiris victorious over his enemies, make thou the Osiris Ani to be victorious over his enemies in the presence of the great divine beings who are in Tattu, on the night of making the Tat to stand up in Tattu."

Vignette: The gods Osiris, Isis, Nephthys, and Horus.

Text: The great godlike rulers in Tattu are Osiris, Isis, Nephthys, and Horus, the avenger of his father. Now the "night of making the Tat to stand Up in Tattu" signifieth [the lifting up of] the arm and shoulder of Osiris, lord of Sekhem; and these gods stand behind Osiris [to protect him] even as the swathings; which clothe him.

"Hail, Thoth, who madest Osiris victorious over his enemies, make thou the Osiris Ani triumphant over his enemies in the presence of the great godlike rulers who are in Sekhem, on the night of the things of the night [festival] in Sekhem."

Vignette: The gods Osiris and Horus, two utchats upon pylons, and the god Thoth.

Text: The great godlike rulers who are in Sekhem are Horus, who is without sight, and Thoth, who is with the godlike rulers in Naarerutf. Now the "night of the things of the night festival in Sekhem" signifieth the light of the rising sun on the coffin of Osiris.

"Hail, Thoth, who madest Osiris victorious over his enemies, make thou the Osiris Ani triumphant over his enemies in the presence of the great godlike rulers in Pe and Tep, on the night of setting up the columns of Horus, and of making him to be established the heir of the things which belonged to his father."

Vignette: The gods Horus, Isis, Mestha and Hapi.

Text: The great divine rulers who are in Pe and Tep are Horus, Isis, Mestha, and Hapi. Now setting up the columns of Horus [signifieth] the command given by Set unto his followers: "Set up columns upon it."

"Hail, Thoth, who madest Osiris victorious over his enemies, make thou the Osiris-Ani triumphant over his enemies in the presence of the great godlike it rulers in . . . . Rekhit, on the night when Isis lay down to keep watch in It order to make lamentation for her brother Osiris."

Vignette: The gods Isis, Horus, Anubis, Mesthi, and Thoth.

Text: The great godlike rulers who are in. . . . Rekhit are Isis, Horus, and Mestha.

"Hail, Thoth, who madest Osiris victorious over his enemies, make thou the Osiris, the scribe Ani (triumphant in peace!), to be victorious over his enemies in the presence of the great godlike ones who are in Abtu, on the night of the god Naker, at the separation of the wicked dead, at the judgment of spirits made just, and at the arising of joy in Tenu."

• September 20, 2011
• 0
• Published in The Book of Dead
• Written by LC Geerts

The Book of the Dead, Plates 11 - 12

THE BOOK OF THE DEAD

The Papyrus of Ani

by

E. A. WALLIS BUDGE

Late keeper of Assyrian and Egyptian Antiquities

in the British Museum

[1895]

PLATES XI. AND XII.

Vignette I.: Ani and his wife Thuthu approaching the first Arit, the cornice of which is ornamented with ### i.e., emblems of power, life, and stability. At the entrance sit three gods, the first having the head of a hare, the second the head of a serpent, and the third the head of a crocodile. The first holds an ear of corn (?), and each of the others a knife.

Text [CHAPTER CXLVII.]: THE FIRST ARIT. The name of the doorkeeper is Sekhet-hra-asht-aru; the name of the watcher is Meti-heh (?); the name of the herald is Ha-kheru.

[WORDS TO BE SPOKEN WHEN OSIRIS COMETH TO THE FIRST ARIT IN AMENTA.] Saith Ani, triumphant, when he cometh to the first Arit: "I am the mighty one who createth his own light. I have come unto thee, O Osiris, and, purified from that which defileth thee, I adore thee. Lead on; name not the name of Re-stau unto me. Homage to thee, O Osiris, in thy might and in thy strength in Re-stau. Rise up and conquer, O Osiris, in Abtu. Thou goest round about heaven, thou sailest in the presence of Ra, thou seest all the beings who have knowledge. Hail Ra, who circlest in [the sky]. Verily I say [unto thee], O Osiris, I am a godlike ruler. Let me not be driven hence nor from the wall of burning coals. [I have] opened the way in Re-stau; I have eased the pain of Osiris; [I have] embraced that which the balance I hath weighed; [I have] made a path for him in the great valley, it and [he] maketh a path. Osiris shineth(?)."

Vignette II.: The second Arit, guarded by three gods; the first of whom has the head of a lion, the second the head of a man, and the third the head of a dog. Each one holds a knife.

Text: THE SECOND ARIT. The name of the doorkeeper is Un-hat; the name of the watcher is Seqet-hra; the name of the herald is Uset.

Saith Osiris Ani, when he cometh unto this Arit; "He sitteth to do his heart's desire, and he weigheth words as the second of Thoth. The strength of Thoth humbleth the hidden Maata gods who feed upon Maat throughout the years [of their lives]. I make offerings at the moment when [he] passeth on his way; I pass on and enter on the way; Grant thou that I may pass through and that I may gain sight of Ra together with those who make offerings."

Vignette III.: The third Arit, guarded by three gods; the first with the head of a jackal, the second the head of a dog, and the third the head of a serpent. The first holds an ear of corn (?), and each of the others a knife.

Text: THE THIRD ARIT. The name of the doorkeeper is Qeq-hauau-ent-pehui; the name of the watcher is Se-res-hra; the name of the herald is Aaa.

Saith Osiris Ani, [when he cometh to this Arit]: "I am hidden [in] the great deep, [I am] the judge of the Rehui. I have come and I have done away with the offences of Osiris. I am building up the standing place which cometh forth from his urerit (?) crown. I have done his business in Abtu, I have opened the way in Re-stau, I have eased the pain which was in Osiris. I have made straight his standing place, and I have made [his] path. He shineth in Re-stau."

Vignette IV.: The fourth Arit, guarded by three gods; the first with the head of a man, the second the head of a hawk, and the third the head of a lion. The first holds an ear of corn and each of the others a knife.

Text: THE FOURTH ARIT. The name of the doorkeeper is Khesef-hra-asht-kheru; the name of the watcher is Seres-tepu; the name of the herald is Khesef-At.[8]

Saith Osiris, the scribe Ani, triumphant, [when he cometh to this Arit]: "I am the [mighty] bull, the son of the ancestress of Osiris. O grant ye that his father, the lord of his godlike companions, may bear witness for him. Here the guilty are weighed in judgment. I have brought unto his nostrils eternal life. I am the son of Osiris, I have made the way, I have passed thereover into Neter-khert."

PLATE XII.--Vignette V.: The fifth Arit, guarded by three gods; the first with the head of a hawk, the second the head of a man, and the third the head of a snake. Each holds a knife.

Text: THE FIFTH ARIT. The name of the doorkeeper is Ankh-f-em-fent;[1] the name of the watcher is Shabu; the name of the herald is Teb-hra-keha-kheft.

Saith Osiris, the scribe Ani, triumphant, [when he cometh to this Arit]: I have brought unto thee the bones of thy jaws in Re-stau, I have brought thee thy backbone in Annu, gathering together all thy members there. I have driven back Apep for thee. I have poured water upon the wounds; I have made a path among you. I am the Ancient One among the gods. I have made the offering of Osiris, who hath triumphed with victory, gathering his bones and bringing together all his limbs."

Vignette VI.: The sixth Arit, guarded by three gods; the first with the head of a jackal, and the second and third the head of a dog. The first holds an ear of corn (?), and each of the others a knife.

Text: THE SIXTH ARIT. The name of the doorkeeper is Atek-au-kehaq-kheru;[4] the name of the watcher is An-hri; the name of the herald is Ates-hra.

Saith Osiris, the scribe Ani, [when he cometh to this Arit]: "I have come daily, I have come daily. I have made the way; I have passed along that which was created by Anubis. I am the lord of the urerit crown . . . . . . . magical words. I, the avenger of right and truth, have avenged his eye. I have swathed the eye of Osiris, [I have] made the way]; Osiris Ani hath passed along [it] with you . . . . . . . .

Vignette VII.: The seventh Arit, guarded by three gods; the first with the head of a hare, the second the head of a lion, and the third the head of a man. The first and second hold a knife, and the third an ear of corn (?).

Text: THE SEVENTH ARIT. The name of the doorkeeper is Sekhem-Matenu-sen; the name Of the watcher is Aa-maa-kheru, and the name of the herald is Khesef-khemi.

Saith Osiris, [the scribe] Ani, [when he cometh to this Arit]: "I have come unto thee, O Osiris, who art cleansed of [thine] impurities. Thou goest round about heaven, thou seest Ra, thou seest the beings who have knowledge. Hail Only One! behold, thou art in the sektet boat, He goeth round the horizon of heaven. I speak what I will unto his body; it waxeth strong and it cometh to life, as he spake. Thou turnest back his face. Prosper thou for -me all the ways [which lead] unto thee!"

Vignette I.: Ani and his wife Thuthu, with hands raised in adoration, approaching the first Sebkhet or Pylon, which is guarded by a bird-headed deity wearing a disk on his head, and sitting in a shrine the cornice of which is decorated with khakeru ornaments.

Text: [CHAPTER CXLVI.] THE FIRST PYLON. WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE FIRST PYLON. Saith Osiris Ani, triumphant: "Lo, the lady of terrors, with lofty walls, the sovereign lady, the mistress of destruction, who uttereth the words which drive back the destroyers, who delivereth from destruction him that travelleth along the way. The name of the doorkeeper is Neruit."

Vignette II.: The second Pylon, which is guarded by a lion-headed deity seated in a shrine, upon the top of which is a serpent.

Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE SECOND PYLON. Saith Osiris, the scribe Ani, triumphant: "Lo, the lady of heaven, the mistress of the world, who devoureth with fire, the lady of mortals; how much greater is she than all men! The name of the doorkeeper is Mes-Ptah."

Vignette III.: The third Pylon, which is guarded by a man-headed deity seated in a shrine, the upper part of which is ornamented with the two utchats and the emblems of the orbit of the sun and of water.

Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE THIRD PYLON OF THE HOUSE OF OSIRIS. Saith the scribe Ani, triumphant: "Lo, the lady of the altar, the mighty one to whom offerings are made, the beloved (?) of every god, who saileth up to Abtu. The name of the doorkeeper is Sebaq."

Vignette IV.: The fourth Pylon, which is guarded by a cow-headed deity seated in a shrine, the cornice of which is ornamented with ur wearing disks.

Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE FOURTH PYLON. Saith Osiris, the scribe Ani, [triumphant]: "Lo, she who prevaileth with knives, mistress of the world, destroyer of the foes of the Still-Heart, she who decreeth the escape of the needy from evil hap. The name of the doorkeeper is Nekau."

Vignette V.: The fifth Pylon, which is guarded by the hippopotamus deity, with her fore-feet resting upon the buckle, the emblem of protection, seated in a shrine, the cornice of which is ornamented with ###, emblematic of flames of fire.

Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE FIFTH PYLON. Saith Osiris, the scribe Ani, triumphant: "Lo, the flame, the lady of breath (?) for the nostrils; one may not advance to entreat her shall not come into her presence. The name of the doorkeeper is Hentet-Arqiu."

Vignette VI.: The sixth Pylon, which is guarded by a deity in the form of a man holding a knife and a besom and seated in a shrine, above which is a serpent.

Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE SIXTH PYLON. Saith Osiris, the scribe Ani, triumphant: "Lo, the lady of light, the mighty one, to whom men cry aloud; man knoweth neither her breadth nor her height; there was never found her like from the beginning (?). There is a serpent thereover whose size is not known; it was born in the presence of the Still-Heart. The name of the doorkeeper is Semati."

Vignette VII.: The seventh Pylon, which is guarded by a ram-headed deity holding a besom and seated in a shrine, the cornice of which is decorated with khakeru ornaments.

Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE SEVENTH PYLON. Saith Osiris, the scribe Ani, triumphant: "Lo, the robe which doth clothe the feeble one (i.e., the deceased), weeping for what it loveth and shroudeth. The name of the doorkeeper is Sakti-f."

Vignette VIII.: The eighth Pylon, which is guarded by a hawk wearing the crowns of the North and South, seated on a sepulchral chest with closed doors; before him is a besom, and behind him is the utchat. Above the shrine are two human-headed hawks, emblems of the souls of Ra and Osiris, and two emblems of life.

Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE EIGHTH PYLON. Saith Osiris, the scribe Ani, triumphant: "Lo, the blazing fire, the flame whereof cannot be quenched, with tongues of flame which reach afar, the slaughtering one, the irresistible, through which one may not pass by reason of the hurt which it doeth. The name of the doorkeeper is Khu-tchet-f."

Vignette IX: The ninth Pylon, which is guarded by a lion-headed deity wearing a disk and holding a besom, seated in a shrine, the cornice of which is ornamented with ur wearing disks.

Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE NINTH PYLON. Saith Osiris Ani, triumphant: "Lo, she who is chiefest, the lady of strength, who giveth quiet of heart to her lord. Her girth is three hundred and fifty measures; she is clothed with mother-of-emerald of the south; and she raiseth up the godlike form and clotheth the feeble one The name of the doorkeeper is Ari-su-tchesef."

Vignette X.: The tenth Pylon, which is guarded by a ram-headed deity wearing the atef crown and holding a besom, seated in a shrine, upon the top of which are two serpents.

Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE TENTH PYLON. Saith Osiris Ani, [triumphant]: "Lo, she who is loud of voice, she who causeth those to cry who entreat her, the fearful one who terrifieth, who feareth none that are therein. The name of the doorkeeper is Sekhen-ur."

Appendix

The several "texts" of the next eleven Pylons are wanting in this papyrus. Translations of them are here given as they are found in a papyrus published by Naville, Todtenbuch, Bd. I., 131. 161, 162. It will be observed that the names of the doorkeepers are wanting, and also that each text, except in the case of the twenty-first Pylon, ends with words which refer to the examination of the dead at each gate.

THE ELEVENTH PYLON. "Lo, she who repeateth slaughter, the burner up of fiends, It she who is terrible at every gateway, who rejoiceth on the day of darkness. She judgeth the feeble swathed one."

THE TWELFTH PYLON. "Lo, the invoker of the two lands, who destroyeth with flashings and with fire those who come, the lady of splendour, who obeyeth her lord daily. She judgeth the feeble swathed one."

THE THIRTEENTH PYLON. "Lo, Isis, who hath stretched forth her hands and arms over it, and hath made Hapi to shine in his hidden place. She judgeth the feeble swathed one."

THE FOURTEENTH PYLON. "Lo, the lady of the knife, who danceth in blood; she maketh [the festival of] the god Hak on the day of judgment. She judgeth the feeble swathed one."

THE FIFTEENTH PYLON. "Lo, the Bloody Soul, who searcheth out and putteth to the test, who maketh inquiry and scrutiny, who cometh forth by night, and doth fetter the Fiend in his lair; may her hands be given to the Still-Heart in his hour, and may she make him to advance and come forth unto her. She judgeth the feeble swathed one."

THE SIXTEENTH PYLON. Saith Osiris, when he cometh unto this pylon: "Lo, the Terrible one, the lady of the rain storm, who planteth ruin in the souls of men, the devourer of the dead bodies of mankind, the orderer and creator of slaughters, who cometh forth. She judgeth the feeble swathed one."

THE SEVENTEENTH PYLON. "Lo, the Hewer-in-pieces in blood, . . . . . . the lady of flame. She judgeth the feeble swathed one."

THE EIGHTEENTH PYLON. "Lo, the Lover of fire, the purifier of sinners (?), the lover of slaughter, the chief of those who adore, the lady of the temple, the slaughterer of the fiends in the night. She judgeth the feeble bandaged one."

THE NINETEENTH PYLON. "Lo, the Dispenser of light while she liveth, the mistress of flames, the lady of the strength and of the writings of Ptah himself. She maketh trial of the swathings of Pa-an."

THE TWENTIETH PYLON. "Lo, she who is within the cavern of her lord, Clother is her name; she hideth what she hath made, she carrieth away hearts and greedily drinketh water. She judgeth the feeble swathed one."

THE TWENTY-FIRST PYLON. "Lo, the knife which cutteth when [its name] is uttered, and slayeth those who advance towards its flames. It hath secret plots and counsels." In the late recensions of the Book of the Dead, the text referring to the twenty-first Pylon reads:--

(71) "Hail," saith Horus, "O twenty-first pylon of the Still-Heart. I have made the way, I know thee, I know thy name, I know the name of the goddess who guardeth thee: 'Sword that smiteth at the utterance of its [own] name, the unknown (?) goddess with back-turned face, the overthrower of those who draw nigh unto her flame' is her name. Thou keepest the secret things of the avenger of the god whom thou guardest, and his name is Amem. He maketh it to come to pass that the persea trees grow not, that the acacia trees bring not forth, and that copper is not begotten in the mountain. The godlike beings of this pylon are seven gods. Tchen or At is the name of the one at (?) the door; Hetep-mes is the name of the second one; Mes-Sep is the name of the third one Utch-re is the name of the fourth one; "Ap-uat is the name of the fifth one; Beq is the name of the sixth one; Anubis is the name of the seventh one."

"I have made the way. I am Amsu-Horus, the avenger of his father, the heir of his father Un-nefer. I have come and I have overthrown all foes of my father Osiris. I have come day by day with victory, doing myself the worship of the god, in the house of his father Tmu, lord of Annu, triumphant in the southern sky. I have done what is right and true to him that hath made right and truth; I have made the Haker festival for the lord thereof; I have led the way in the festival; I have made offerings of cakes to the lords of the altars; and I have brought offerings and oblations, and cakes and ale, and oxen and ducks, to my father Osiris Un-nefer. I rise up in order that my soul may be made one wholly; I cause the bennu bird to come forth at [my] words. I have come daily into the holy house to make offerings of incense. I have brought garments of byssus. I have set forth on the lake in the boat. I have made Osiris, the overlord of the netherworld, to be victorious over his enemies; and I have carried away all his foes to the place of slaughter in the East; they shall never come forth from the durance of the god Seb therein. I have made those who stand up against Ra to be still, and [I have] made him to be victorious. I have come even as a scribe, and I have made all things plain. I have caused the god to have the power of his legs. I have come into the house of him that is upon his hill, and I have seen him that is ruler in the sacred hall. I have gone into Re-stau; I have hidden myself, and I have found out the way; I have travelled unto An-rutf. I have clothed those who are naked. I have sailed up to Abtu; I have praised the gods Hu and Sau. I have entered into the house of Astes, I have made supplication to the gods Khati and Sekhet in the house of Neith," or, as others say, "the rulers. I have entered into Re-stau; I have hidden myself, and I have found out the way; I have travelled unto An-rutf. I have clothed him who was naked. I have sailed up to Abtu; I have glorified Hu and Sau. I have received my crown at my rising, and I have power to sit upon my throne, upon the throne of my father and of the great company of the gods. I have adored the meskhen of Ta-sert. My mouth uttereth words with right and with truth. I have drowned the serpent Akhekh. I have come into the great hall which giveth strength unto the limbs; and it hath been granted to me to sail along in the boat of Hai. The fragrance of anti unguent ariseth from the hair of him who hath knowledge. I have entered into the house of Astes, and I have made supplication to the gods Khati and Sekhet within the House of the Prince. I have arrived as a favoured one in Tattu."

Vignette [CHAPTER XVIII.--INTRODUCTION] (Upper register): The priest An-maut-f, who has on the right side of his head the lock of Heru-pa-khrat, or Horus the Child, and who wears a leopard's skin, introducing Ani and his wife to the gods whose names are given in Plates XIII. and XIV.

Text: An-maut-f saith: "I have come unto you, O mighty and godlike rulers who are in heaven and in earth and under the earth; and I have brought unto you Osiris Ani. He hath not sinned against any of the gods. Grant ye that he may be with you for all time."

The adoration of Osiris, lord of Re-stau, and of the great company of the gods who are in the netherworld beside Osiris, the scribe Ani, who saith: "Homage to thee, O ruler of Amenta, Unnefer within Abtu! I have come unto thee, and my heart holdeth right and truth. There is no sin in my body; nor have I lied wilfully, nor have I done aught with a false heart. Grant thou to me food in the tomb, and that I may come into [thy] presence at the altar of the lords of right and truth, and that I may enter into and come forth from the netherworld (my soul not being turned back), and that I may behold the face of the Sun, and that I may behold the Moon for ever and ever."

Vignette (Lower register): The priest Se-mer-f who has on the right side of his head the lock of Heru-pa-khrat and wears a leopard's skin, introducing Ani and his wife to the gods whose names are given in Plates XIII. and XIV.

Text: Se-mer-f saith I have come unto you, O godlike rulers who are in Re-stau, and I have brought unto you Osiris Ani. Grant ye [to him], as to the followers of Horus, cakes and water, and air, and a homestead in Sekhet-Hetep."[l]

The adoration of Osiris, the lord of everlastingness, and of all the godlike rulers of Re-stau, by Osiris, [the scribe Ani], who saith: "Homage to thee, O king of Amenta, prince of Akert, I have come unto thee. I know thy ways, I am furnished with the forms which thou takest in the underworld. Grant thou to me a place in the underworld near unto the lords of right and truth. May my homestead be abiding in Sekhet-hetep, and may I receive cakes in thy presence."

• September 20, 2011
• 0
• Published in The Book of Dead
• Written by LC Geerts

The Book of the Dead, Plates 7 - 10

THE BOOK OF THE DEAD

The Papyrus of Ani

by

E. A. WALLIS BUDGE

Late keeper of Assyrian and Egyptian Antiquities

in the British Museum

[1895]

PLATES VII.-X.

Vignette: The vignette of these plates, forming one composition, runs along the top of the text. The subjects are:-

Plate VII. i. Ani and his wife in the seh hall; he is moving a piece on a draught-board (to illustrate lines 3 and 4 of the text).

2. The souls of Ani and his wife standing upon a pylon-shaped building. The hieroglyphics by the side of Ani's soul read ba en Ausar, "the soul of Osiris."



3. A table of offerings, upon which are laid a libation vase, plants, and lotus flowers.

4. Two lions seated back to back and supporting the horizon, over which extends the sky. The lion on the right is called Sef, i.e., "Yesterday," and that on the left Tuau, i.e., "Tomorrow" (to illustrate lines 13-16).

5. The bennu bird, and a table of offerings (to illustrate lines 26-30).

6. The mummy of Ani lying on a bier within a funereal shrine; the head and foot are Nephthys and Isis in the form of hawks. Beneath the bier are vases painted to imitate variegated marble or glass, a funereal box, Ani's palette, etc.

Plate VIII. I. The god Heh "Millions of years," wearing the emblem of "years" ( upon his head, and holding a similar object in his right hand; he is kneeling and extends his left hand over a pool (?) in which is an eye (to illustrate line 46).





2. The god Uatch-ura, "Great Green Water," with each hand extended over a pool; that under his right hand is called She en hesmen, "Pool of Natron," and that under his left hand She en Maaat, "Pool of Nitre or Salt" (to illustrate lines 47-50).

3. A pylon with doors, called Re-stau, "Gate of the funereal passages" (to illustrate lines 56-58).

4. The utchat facing to the left above a pylon (to illustrate line 73).

5. The cow (Fig. 1) Mehurt maat Ra, "Mehurt, the eye of Ra," with a flail and having on her head a disk and horns and round her neck the collar and menat (to illustrate lines 75-79).



6. A funereal chest from which emerge the head of Ra, and his two arms and hands, each holding the emblem of life. The chest, which is called aat Abtu, "the district of Abydos," or the "burial place of the East," has upon its side figures of the four children of Horus who protect the intestines of Osiris or the deceased. On the right stand Tuamautef and Qebhsennuf, and on the left Mestha and Hapi (to illustrate lines 82, 83).





Plate IX. 1. Figures of three gods who, together with Mestha, Hapi, Tuamautef, and Qebhsennuf, are the "seven shining ones" referred to, in line 99. Their names are: Maa-atef-f, Kheri-beq-f, and Heru-khent-maati.

2. The god Anpu (Anubis), jackal-headed.

3. Figures of seven gods, whose names are Netchehnetcheh, Aaqetqet, Khenti-heh-f, Ami-unnut-f, Tesher-maa,, Bes-maa-em-kerh, and An-em-hru (to illustrate lines 99-106).

4. The soul of Ra, and the soul of Osiris in the form of a human-headed bird wearing the crown conversing in Tattu a scene of very rare occurrence, and illustrating lines 111, 112.



Plate X. I. The Cat, i.e., the Sun, which dwelleth by the persea tree in Heliopolis, cutting off the head of the serpent Apepi, emblematic of his enemies.

2. Three seated deities holding knives. They are probably Sau, Horus of Sekhem, and Nefer-Tmu.

3. Ani and his wife Thuthu, who holds a sistrum, kneeling in adoration before the god Khepera, beetle-headed, who is seated in the boat of the rising sun (to illustrate lines 116 ff.).

4. Two apes, emblematic of Isis and Nephthys (to illustrate lines 124, 125).

5. The god Tmu, seated within the Sun-disk in the boat of the setting sun, facing a table of offerings.

6. The god Rehu, in the form of a lion (to illustrate line 133).

7. The serpent Uatchit, the lady of flame, a symbol of the eye of Ra, coiled round a lotus flower. Above is the emblem of fire.

Text: [Chapter XVII.] HERE BEGIN THE PRAISES AND GLORIFYINGS OF COMING OUT FROM AND GOING INTO THE GLORIOUS NETER-KHERT IN THE BEAUTIFUL AMENTA, OF COMING OUT BY DAY IN ALL THE FORMS OF EXISTENCE WHICH

[1. Compare the following variant from a papyrus in Dublin. In the papyrus of Hunefer, before the scene of the Cat cutting off Apepi's head, is one in which the deceased is represented kneeling in adoration before five ram-headed gods, whose names are Ra, Shu, Tefnut, Seb and Ba-[neb]-Tattu.



2. Pierret renders, rurrection des mes." See Le Livre des Morts, p. 53.

3. Some copies read, "to be with the followers of Osiris, and to feed upon the food of Un-nefer, to come forth by day"; and others, "may I drink water at the sources of the streams, and be among the followers of Un-nefer; may I see the disk every morning." For the texts, see Naville, Todtenbuch, Bd. II., Bl. 29.]

PLEASE HIM (i.e., THE DECEASED), OF PLAYING AT DRAUGHTS' AND SITTING IN THE SEH HALL, AND OF COMING FORTH AS A LIVING SOUL. Behold Osiris, the scribe Ani, after he hath come to his haven [of rest]. That which hath been done upon earth [by Ani] being blessed, all the words of the god Tmu come to pass. "I am the god Tmu in [my] rising; I am the only One. I came into existence in Nu. I am Ra who rose in the beginning. [He hath ruled that which he made.]"

Who then is this? It is Ra who rose for the first time in the city of Suten-henen [crowned] as a king in [his] rising. The pillars of Shu were not as yet created, when he was upon the high place of him who is in Khemennu.

"I am the great god who gave birth to himself, even Nu, [who] created his name Paut Neteru as god."

Who then is this? It is Ra, the creator of the name[s] of his limbs, which came into being in the form of the gods in the train of Ra.

"I am he who is not driven back among the gods."

Who then is this? It is Tmu in his disk, or (as others say), It is Ra in his rising in the eastern horizon of heaven.

"I am Yesterday; I know Tomorrow."

Who then is this? Yesterday is Osiris, and Tomorrow is Ra, on the day when he shall destroy the enemies of Neb-er-tcher, and when he shall stablish as prince and ruler his son Horus, or (as others say), on the day when we commemorate the festival of the meeting of the dead Osiris with his father Ra, and when the battle of the gods was fought in which Osiris, lord of Amentet, was the leader.

What then is this? It is Amentet, [that is to say] the creation of the souls of the gods when Osiris was leader in Set-Amentet; or (as others say), Amentet is that which Ra hath given unto me; when any god cometh, he doth arise and doeth battle for it.

"I know the god who dwelleth therein."

Who then is this? It is Osiris," or (as others say), Ra is his name, even Ra the self-created.

"I am the bennu bird which is in Annu, and I am the keeper of the volume of the book of things which are and of things which shall be."

Who then is this? It is Osiris, or (as others say), It is his dead body, or (as others say), It is his filth. The things which are are and the things which shall be are his dead body; or (as others say), They are eternity and everlastingness. Eternity is the day, and everlastingness is the night.

"I am the god Amsu in his coming-forth; may his two plumes be set upon my head."

Who then is this? Amsu is Horus, the avenger of his father, and his coming-forth is his birth. The plumes upon his head are Isis and Nephthys when they go forth to set themselves there, even as his protectors, and they provide that which his head lacketh, or (as others say), They are the two exceeding great ur which are upon the head of their father Tmu, or (as others say), His two eyes are the two plumes.

"Osiris Ani, the scribe of all the holy offerings, riseth up in his place in triumph; he cometh into his city."

What then is this? It is the horizon of his father Tmu.

"1 have made an end of my shortcomings, and I have put away my faults."

What then is this? It is the cutting off of the corruptible in the body of Osiris, the scribe Ani, triumphant before all the gods; and all his faults are driven out.

What then is this? It is the purification [of Osiris] on the day of his birth.

"I am purified in my exceeding great double nest[5] which is in Suten henen, (44) on the day of the offerings of the followers of the great god who is therein."

What then is this? "Millions of years" is the name of the one [nest], (46) "Green Lake"[1] is the name of the other; a pool of natron, and a pool of nitre (47); or (as others say), "The Traverser of Millions of Years" is the name of the one, "Great Green Lake" (48) is the name of the other; or (as others say), " The Begetter of Millions of Years" is the name of the one, "Green Lake" is (49) the name of the other. Now as concerning the great god who is in it, it is Ra himself. (50)

"I pass over the way, I know the head of the Pool of Maata."

What then is this? It is Re-stau; that is to say, it is the underworld on the south of Naarut-f, and it is the northern door of the tomb.

Now as concerning She-Maaat, it is Abtu; or (as others say), It is the road by which his father Tmu travelleth when he goeth to Sekhet-Aaru, which bringeth forth the food and nourishment of the gods behind the shrine. Now the Gate of Sert is the gate of the pillars of Shu, the northern gate of the underworld; or (as others say), It is the two leaves of the door through which the god Tmu passeth when he goeth forth in the eastern horizon of heaven.

"O ye gods who are in the presence (of Osiris), grant me your arms, for I am the god who shall come into being among you."

What then is this? It is the drops of blood which fell from Ra when he went forth to cut himself. They sprang into being as the gods Hu and Sa, who are in the following of Ra and who accompany Tmu daily and every day.

"I, Osiris, Ani the scribe, triumphant, have filled up for thee the utchat after it was darkened on the day of the combat of the Two Fighters."

What then is this? It is the day on which Horus fought with Set, who cast filth in the face of Horus, and when Horus destroyed the powers of Set. Thoth did this with his own hand.

"I lift the hair[-cloud] when there are storms in the sky."

What then is this? It is the right eye of Ra, which raged against [Set] when he sent it forth. Thoth raiseth up the hair[-cloud], and bringeth the eye alive, and whole, and sound, and without defect to [its] lord; or (as others say), It is the eye of Ra when it is sick and when it weepeth for its fellow eye; then Thoth standeth up to cleanse it.

"I behold Ra who was born yesterday from the buttocks of the cow Meh-urt; his strength is my strength, and my strength is his strength."

What then is this? It is the water of heaven, or (as others say), It is the image of the eye of Ra in the morning at his daily birth. Meh-urt is the eye of Ra. Therefore Osiris, the scribe Ani, triumphant, [is] a great one among the gods who are in the train of Horus. The words are] spoken for him that loveth his lord.

What then is this? [i.e., who are these gods?] Mestha, Hapi Tuamautef, and Qebhsennuf.

"Homage to you, O ye lords of right and truth, and ye holy ones who [stand] behind Osiris, who utterly do away with sins and crime, and [ye] who are in the following of the goddess Hetep-se-khus, grant that I may come unto you. Destroy ye all the faults which are within me, even as ye did for the seven Shining Ones who are among the followers of their lord Sepa. Anubis appointed their place on the day [when was said], 'Come therefore thither.'"

What then is this? These lords of right and truth are Thoth and Astes, lord of Amenta. The holy ones who stand behind Osiris, even Mestha, Hapi, Tuamautef, and Qebhsennuf, are they who are behind the Thigh in the northern sky. They who do away with sins and crime and who are in the following of the goddess Hetep-se-khus are the god Sebek in the waters. The goddess Hetep-se-khus is the eye of Ra, or (as others say), It is the flame which followeth after Osiris to burn up the souls of his foes. As concerning all the faults which are in Osiris, the scribe of the holy offerings of all the gods, Ani, triumphant, [they are all that he hath done against the lords of eternity] since he came forth from his mother's womb. As concerning the seven Shining Ones, even Mestha, Hapi, Tuamautef, Qebhsennuf, Maa-atef-f, Kheri-beq-f, and Horus-Khenti-maa, Anubis appointed them protectors of the body of Osiris, or (as others say), [set them] behind the place of purification of Osiris; or (as others say), Those seven glorious ones are Netcheh-netcheh, Aqet-qet, An-erta-nef-bes-f-khenti-heh-f, Aq-her-unnut-f, Tesher-maa-ammi -het-Anes, Ubes-hra-per-em-khet khet, and Maa -em-qerh-an-nef-em-hru. The chief of the holy ones who minister in his chamber is Horus, the avenger of his father. As to the day [upon which was said] " Come therefore thither," it concerneth the words, "Come then thither," which Ra spake unto Osiris. Lo, may this be decreed for me in Amentet.

"I am the soul which dwelleth in the two tchafi."

What then is this? It is Osiris [when] he goeth into Tattu and findeth there the soul of Ra; there the one god embraceth the other, and souls spring into being within the two tchafi.

["I am the Cat which fought (?) by the Persea tree hard by in Annu, on the night when the foes of Neb-er-tcher were destroyed."]

What then is this? The male cat is Ra himself, and he is called Maau by reason of the speech of the god Sa [who said] concerning him: "He is like (maau) unto that which he hath made, and his name became Maau"; or (as others say), It is Shu who maketh over the possessions of Seb to Osiris. As to the fight (?) by the Persea tree hard by, in Annu, it concerneth the children of impotent revolt when justice is wrought on them for what they have done. As to [the words] "that night of the battle," they concern the inroad [of the children of impotent revolt] into the eastern part of heaven, whereupon there arose a battle in heaven and in all the earth.

"O thou who art in the egg (i.e., Ra), who shinest from thy disk and risest in thy horizon, and dost shine like gold above the sky, like unto whom there is none among the gods, who sailest over the pillars of Shu (i.e., the ether), who givest blasts of fire from thy mouth, [who makest the two lands bright with thy radiance, deliver] the faithful worshippers from the god whose forms are hidden, whose eyebrows are like unto the two arms of the balance on the night of the reckoning of destruction."

Who then is this? It is An-a-f, the god who bringeth his arm. As concerning [the words] "that night of the reckoning of destruction," it is the night of the burning of the damned, and of the overthrow of the wicked at [the sacred] block, and of the slaughter of souls.

Who then is this? It is Nemu, the headsman of Osiris; or (as others say), It is Apep when he riseth up with one head bearing maat (i.e., right and truth) [upon it]; or (as others say), It is Horus when he riseth up with two heads, whereof the one beareth maat and the other wickedness. He bestoweth wickedness on him that worketh wickedness, and maat on him that followeth after righteousness and truth; or (as others say), It is the great Horus who dwelleth in [Se] khem; or (as others say), It is Thoth; or (as others say), It is Nefer-Tmu, [or] Sept, who doth thwart the course of the foes of Neb-er-tcher.

"Deliver me from the Watchers who bear slaughtering knives, and who have cruel fingers, and who slay those who are in the following of Osiris. May they never overcome me, may I never fall under their knives."

"What then is this? It is Anubis, and it is Horus in the form of Khent-en-maa; or (as others say), It is the Divine Rulers who thwart the works of their [weapons]; it is the chiefs of the sheniu chamber.

"May their knives never get the mastery over me, may I never fall under their instruments of cruelty, for I know their names, and I know the being Matchet Who is among them in the house of Osiris, shooting rays of light from [his] eye, but he himself is unseen. He goeth round about heaven robed in the flame of his mouth, commanding Hapi, but remaining himself unseen. May I be strong upon earth before Ra, may I come happily into haven in the presence of Osiris. Let not your offerings be hurtful to me, O ye who preside over your altars, for I am among those who follow after Neb-er-tcher according to the writings of Khepera. I fly as a hawk, I cackle as a goose; I ever slay, even as the serpent goddess Nehebka."

What then is this? They who preside at the altars are the similitude of the eye of Ra and the similitude of the eye of Horus.

"O Ra-Tmu, lord of the Great House, prince, life, strength and health of all the gods, deliver thou [me] from the god whose face is like unto that of a dog, whose brows are as those of a man, and who feedeth upon the dead, who watcheth at the Bight of the Fiery Lake, and who devoureth the bodies of the dead and swalloweth hearts, and who shooteth forth filth, but he himself remaineth unseen."

Who then is this? "Devourer for millions of years" is his name, and he dwelleth in the Lake of Unt. As concerning the Fiery Lake, it is that which is in Anrutf, hard by the Shenit chamber. The unclean man who would walk thereover doth fall down among the knives; or (as others say), His name is "Mathes,"[2] and he is the watcher of the door of Amenta; or (as others say), His name is "Heri-sep-f."

"Hail, Lord of terror, chief of the lands of the North and South, lord of the red glow, who preparest the slaughter-block, and who dost feed upon the inward parts!"

Who then is this? The guardian of the Bight of Amenta.

What then is this? It is the heart of Osiris, which is the devourer of all slaughtered things. The urerit crown hath been given unto him with swellings of the heart as lord of Suten-henen.

What then is this? He to whom hath been given the urerit crown with swellings of-the heart as lord of Suten-henen is Osiris. He was bidden to rule among the gods on the day of the union of earth with earth in the presence of Neb-er-tcher.

What then is this? He that was bidden to rule among the gods is [Horus] the son of Isis, who was appointed to rule in the place of his father Osiris. As to the day of the union of earth with earth, it is the mingling of earth with earth in the coffin of Osiris, the Soul that liveth in Suten-henen, the giver of meat and drink, the destroyer of wrong, and the guide of the everlasting paths.

Who then is this? It is Ra himself.

"Deliver thou [me] from the great god who carrieth away souls, and who devoureth filth and eateth dirt, the guardian of the darkness [who himself " liveth] in the light. They who are in misery fear him."

As concerning the souls within the tchafi [they are those which are] with the god who carrieth away the soul, who eateth hearts, and who feedeth upon offal, the guardian of the darkness who is within the seker boat; they who live in crime fear him.

Who then is this? It is Suti, or (as others say), It is Smam-ur, the soul of Seb.

"Hail, Khepera in thy boat, the twofold company of the gods is thy body. Deliver thou Osiris Ani, triumphant, from the watchers who give judgment, who have been appointed by Neb-er-tcher to protect him and to fasten the fetters on his foes, and who slaughter in the shambles; there is no escape from their grasp. May they never stab me with their knives, may I never fall helpless in their chambers of torture. Never have the things which the gods hate been done by me, for I am pure within the Mesqet. Cakes of saffron have been brought unto him in Tanenet."

Who then is this? It is Khepera in his boat. It is Ra himself. The watchers who give judgment are the apes Isis and Nephthys. The things which the gods hate are wickedness and falsehood; and he who passeth through the place of purification within the Mesqet is Anubis, who is behind the chest which holdeth the inward parts of Osiris.

He to whom saffron cakes have been brought in Tanenet is Osiris; or (as others say), The saffron cakes in Tanenet are heaven and earth, or (as others say), They are Shu, strengthener of the two lands in Suten-henen. The saffron cakes are the eye of Horus; and Tanenet is the grave of Osiris.

Tmu hath built thy house, and the two-fold Lion-god hath founded thy habitation; lo! drugs are brought, and Horus purifieth and Set strengtheneth, and Set purifieth and Horus strengtheneth.

"The Osiris, the scribe Ani, triumphant before Osiris, hath come into the land, and hath possessed it with his feet. He is Tmu, and he is in the city."

"Turn thou back, O Rehu, whose mouth shineth, whose head moveth, turn thou back from before his strength"; or (as others say), Turn thou back from him who keepeth watch and is unseen. "The Osiris Ani is safely guarded. He is Isis, and he is found with [her] hair spread over him. I shake it out over his brow. He was conceived in Isis and begotten in Nephthys; and they cut off from him the things which should be cut off."

Fear followeth after thee, terror is upon thine arms. Thou art embraced for millions of years in the arms [of the nations]; mortals go round about thee. Thou smitest down the mediators of thy foes, and thou seizest the arms of the powers of darkness. The two sisters (i.e., Isis and Nephthys) are given to thee for thy delight. Thou hast created that which is in Kheraba, and that which is in Annu. Every god feareth thee, for thou art exceeding great and terrible; thou [avengest] every god on the man that curseth him, and thou shootest out arrows . . . . . . . . Thou livest according to thy will; thou art Uatchit, the Lady of Flame. Evil cometh among those who set themselves up against thee.

What then is this? The hidden in form, granted of Menhu, is the name of the tomb. He seeth [what is] in [his] hand, is the name of the shrine, or (as others say), the name of the block. Now he whose mouth shineth and whose head moveth is a limb of Osiris, or (as others say), of Ra. Thou spreadest thy hair and I shake it out over his brow is spoken concerning Isis, who hideth in her hair and draweth her hair over her. Uatchi, the Lady of Flames, is the eye of Ra.

• September 20, 2011
• 0
• Published in The Book of Dead
• Written by LC Geerts

The Book of the Dead, Plate 5 - 6

THE BOOK OF THE DEAD

The Papyrus of Ani

by

E. A. WALLIS BUDGE

Late keeper of Assyrian and Egyptian Antiquities

in the British Museum

[1895]

PLATES V AND VI.

Vignettes: The funereal procession to the tomb; running the length of the two plates. In the centre of Plate V. the mummy of the dead man is seen lying in a chest or shrine mounted on a boat with runners, which is drawn by oxen. In the boat, at the head and foot of the mummy, are two small models of Nephthys and Isis. By the side kneels Ani's wife Thuthu, lamenting. In front of the boat is the Sem priest burning incense in a censer, and pouring out a libation from a vase; he wears his characteristic dress, a panther's skin. Eight mourners follow. one of whom has his hair whitened. In the rear a sepulchral ark or chest surmounted. by a figure of Anubis and ornamented with emblems of "protection" and "stability," is drawn on a sledge by four attendants, and is followed by two others. By their side walk other attendants carrying Ani's palette, boxes, chair, couch, staff, etc.

In Plate VI. the procession is continued up to the tomb. In the centre is a group of wailing women, followed by attendants carrying on yokes boxes of flowers, vases of unguents, etc. In the right centre are a cow with her calf, chairs of painted wood with flowers upon them, and an attendant with shaven head, carrying a haunch, newly cut, for the funereal feast. The group on the right is performing the last rites. Before the door of the tomb stands the mummy of Ani to receive the final honours; behind him, embracing him, stands Anubis, the god of the tomb; and at his feet, in front, kneels Thuthu to take a last farewell of her husband's body. Before a table of offerings stand two priests: the Sem priest, who wears a panther's skin, holding in his right hand a libation vase, and in his left a censer; and a priest holding in his right hand an instrument with which he is about to touch the mouth and eyes of the mummy, and in his left the instrument for "opening the mouth." Behind or beside them on the ground, in a row, lie the instruments employed in the ceremony of "opening the mouth," etc., the mesxet instrument, the sepulchral box, the boxes of purification, the bandlet, the libation vases, the ostrich feather and the instruments called Seb-ur, Temanu or Tun-tet, and the Pesh-en-kef. The Kher-heb priest stands behind reading the service of the dead from a papyrus.

Appendix: In the papyrus of Hunefer a slab or stele with rounded top is placed by the door of the tomb (Fig. 1, p. 265). In the upper part of it the deceased is shown adoring Osiris, and below is the legend, "Hail, Osiris, the chief of Amenta, the lord of eternity, spreading out in everlastingness, lord of adorations, chief of the company of his gods; and hail, Anubis [dweller] in the tomb, great god, chief of the holy dwelling. May they grant that I may go into and come out from the underworld, that I may follow Osiris in all his festivals at the beginning of the year, that I may receive cakes, and that I may go forth into the presence of [Osiris]; I, the double (ka) of Osiris, the greatly favoured of his god, Hu-nefer." In the upper register of this section of the papyrus is the text of the "Chapter of opening the mouth of the statue of Osiris." The complete scene, including this stele and vignette, appears in the tomb of Pe-ta-Amen-Apt. In the vignette of the first chapter of the Book of the Dead in the papyrus of Neb-qet[1] the soul of the deceased is represented descending the steps of the tomb to carry food to its mummy in the underground chamber (Fig. 2).





The ceremonies which took place at the door of the tomb in an Egyptian funeral are of considerable interest. The priest called Kher-heb, holding the Sem priest by the arm, gives directions for the slaughter of "a bull of the South." The slaughterer, standing on the bull, cuts off a fore-leg (Fig. 3) and takes out the heart. A woman, called the Tcherauur, who personifies Isis, then whispers in the deceased's ear, "Behold, thy lips are set in order for thee, so that thy mouth may be opened." Next, an antelope and a duck are brought by order of the Kher-heb, and their heads are cut off. The Kher-heb then addresses the Sem priest: "I have seized them for thee, I have brought unto thee thine enemies. His hands bring his head [as] his gift. I have slain them for thee, O Tmu; let not his enemies rise up against this god." The slaughterer then presents the thigh to the Kher-heb, and the heart to an official whose title was Smer, and all three then "place the thigh and the heart upon the ground before this god" (i.e., Osiris). The Kher-heb then says to the deceased, represented by his mummy or statue: I have brought unto thee the thigh (Fig. 4) as the Eye of Horus. I have brought unto thee the heart; let there be no rising up against this god. I have brought unto thee the antelope, his head is cut off; I have brought unto thee the duck, his head is cut off." Here the sacrifice ends.





The next part of the ceremony, i.e., "the opening of the mouth and eyes," is performed by the Sem priest, who addresses the deceased: "I have come to embrace thee, I am thy son Horus, I have pressed thy mouth; I am thy son, I love thee. His mother beats her breast and weeps for him, and those who are in chains with him (i.e., Isis and Nephthys) beat their breasts. Thy mouth was closed, but I have set in order for "thee thy mouth and thy teeth." The Kher-heb next calls on the Sem priest four times: "O Sem, take the Seb-ur (Fig. 5) and open the mouth and the eyes"; and while the Sem priest is performing the ceremony the Kher-heb continues: "Thy mouth was closed, but I have set in order for thee thy mouth and thy teeth. I open for thee thy mouth, I open for thee thy two eyes. I have opened for thee thy mouth with the instrument of Anubis. I have opened thy mouth with the instrument of Anubis, with the iron tool with which the mouths of the gods were opened. Horus, open the mouth, Horus, open the mouth. Horus hath opened the mouth of the dead, as he whilom opened the mouth of Osiris, with the iron which came forth from Set, with the iron tool (Fig. 6) with which he opened the mouths of the gods. He hath opened thy mouth with it. The dead shall walk and shall speak, and his body shall [be] with the great company of the gods in the Great House of the Aged one in Annu, and he shall receive there the ureret crown from Horus, the lord of mankind." The Kher-heb next says: "Let the Ami-Khent priest (Fig. 7) stand behind him (i.e., the deceased), and say, 'My father, my father,' four times." The eldest son of the deceased then stands behind the deceased, and in his name the Kher-heb says: "His mother beateth her breast and weepeth for him, and those who are in chains with him also beat their breasts." Another priest, called Am-Khent-Heru, takes up the same position and says: "Isis goeth unto Horus, who embraceth his father." A priestly official belonging to the mesenti class then goes behind the deceased, and the Sem, Smer and Kher-heb priests stand in front, and the Sem priest and the Kher-heb, personifying Horus and Sut, respectively cry: "I am Horus, I am Sut; I will not let thee illumine the head of my father." The Sem priest then leaves the Ka-chapel and returns, leading in the Se-mer-f, i.e., "the son who loveth him"; whereupon the Kher-heb says: "O Sem, let the Se-mer-f come into the tomb in order that he may see the god." The Sem priest holding him by the arm then leads forward the Se-mer-f, who addresses the deceased: "I have come, I have brought unto thee thy son who loveth thee; he shall open for thee thy mouth and thine eyes." (Fig. 8). A tomb-official, Am-as, then takes up his position behind the deceased, and the Se-mer-f and the Kher-heb stand in front; the Kher-heb repeating four times: "The Se-mer-f openeth the mouth and the two eyes of the deceased, first with a needle of iron, then with a rod of smu metal"; the Am-as addressing the deceased: "Behold the Se-mer-f"; and the Kher-heb saying, in the name of the Se-mer-f: "I have pressed for thee thy mouth, even as thy father pressed it in the name of Seker. Hail, Horus hath pressed thy mouth for thee, he hath opened thine eyes for thee; Horus hath opened thy mouth for thee, he hath opened for thee thine eyes; they are firmly stablished. Thy mouth was closed; I have ordered thy mouth and thy teeth for thee in their true order. Thou hast [again] opened thy mouth; Horus hath opened thy mouth. I have stablished thy mouth firmly. Horus hath opened for thee thy mouth, Horus hath opened for thee thy two eyes." The Kher-heb then speaks on behalf of the Sem priest: "Thy mouth was closed up. I have ordered aright for thee thy mouth and thy teeth. Thy mouth is firmly stablished. Thy mouth was tightly closed. His mouth is firmly stablished, and [his] two eyes are firmly stablished." The Sem priest next presents to the deceased (Fig. 9) a cone-shaped offering, and at the same time the Kher-heb says: "Open the mouth and the two eyes, open the mouth and the two eyes. Thou hadst tightly closed thy mouth, thou hast [again] opened thy two eyes." Then the Kher-heb says, on behalf of the Smer (Fig. 10) priest who stands behind the deceased:





"One cometh unto thee for thy purification." Next the Se-mer-f comes forward with four boxes (Fig. 11) in his hands, and the Kher-heb says: "O se-mer-f, take the four boxes of purification, press the mouth and the two eyes, and open the mouth and the two eyes with each of them four times, and say, 'Thy mouth and thy two eyes are firmly stablished, and they are restored aright,' and say also, 'I have firmly pressed thy mouth, I have opened thy mouth, I have opened thy two eyes by means of the four boxes of purification."' The Sem priest then approaches the deceased (Fig. 12) with the instrument ###, and the Kher-heb at the same time says: "O Sem priest, lay the pesh-en-kef upon his mouth, and say, 'I have stablished for thee thy two jaw-bones in thy face which was divided into two parts.'" The Sem priest next makes an offering of grapes (Fig. 13), the Kher-heb saying: "O Sem priest, place the grapes upon his mouth and say, 'He bringeth to thee the eye of Horus, he graspeth it; do thou also grasp it.'" After an ostrich feather has been offered (Fig. 14) by the Sem priest, and a number of the ceremonies described above have been repeated, and other animals slaughtered, the Kher-heb addresses the Sem priest, and says: "Take the instrument Tun-tet (thrice) and open the mouth and the eyes" (four times). He then continues: "O Sem priest, take the iron instrument of Anubis, Tun-tet (thrice). Open the mouth and the two eyes (four times), and say, 'I open for thee thy mouth with the iron instrument of Anubis with which he opened the mouths of the gods. Horus openeth the mouth, Horus openeth the mouth, Horus openeth the mouth with the iron which cometh forth from Set, wherewith he hath opened the mouth of Osiris. With the iron tool (meskhet) wherewith he opened the mouths of the gods doth he open the mouth. He [the deceased] shall go in and he shall speak [again], and his body shall dwell with the company of the great gods in Annu, wherein he hath received the ureret crown from Horus, lord of men. Hail, Horus openeth thy mouth and thy two eyes with the instrument Seb-ur or Teman, with the instrument Tun-tet of the Opener of the Roads (i.e., Anubis) wherewith he opened the mouth of all the gods of the North. Horus the Great cometh to embrace thee. I, thy son who loveth thee, have opened thy mouth and thy two eyes. His mother beateth her breast in grief while she embraceth him, and the two sisters (i.e., Isis and Nephthys), who are one, strike themselves in grief. All the gods open thy mouth according to the book of the service."' The Kher-heb next instructs the Sem priest to clothe the mummy or statue of the deceased with the nemes band or fillet (Fig. 15), and to say: "Lo! the nemes fillet, the nemes fillet, which cometh as the light, which cometh as the light; it cometh as the eye of Horus, the brilliant; it cometh forth from Nekheb. The gods were bound therewith; bound round is thy face with it in its name of Hetch (i.e., light, or brilliance), coming forth from Nekheb. "All that could do harm to thee upon earth is destroyed." The Sem priest, holding a vase of ointment in his left hand, and smearing the mouth with his fore-finger (Fig. 16), says: "I have anointed thy face with ointment, I have anointed thine eyes. I have painted thine eye with uatch and with mestchem. May no ill-luck happen through the dethronement of his two eyes in his body, even as no evil fortune came to Horus through the overthrow of his eye in his body. Thy two eyes are decked therewith in its name of Uatch, which maketh thee to give forth fragrance, in its name of "Sweet-smelling." A number of scented unguents and perfumes are brought forward, and at the presentation of each a short sentence is recited by the Kher-heb having reference to the final triumph of the deceased in the underworld and to the help which the great gods will render to him.





Text: [Chapter I. HERE BEGIN THE CHAPTERS OF COMING FORTH BY DAY, AND OF THE SONGS OF PRAISE AND GLORIFYING, AND OF COMING FORTH FROM AND GOING INTO THE GLORIOUS NETER-KHERT IN THE BEAUTIFUL

AMENTA; TO BE SAID ON THE DAY OF THE BURIAL: GOING IN AFTER COMING FORTH. Osiris Ani, Osiris, the scribe Ani, saith: "Homage to thee, O bull of Amenta, Thoth the king of eternity is with me. I am the great god in the boat of the Sun; I have fought for thee. I am one of the gods, those holy princes who make Osiris to be victorious over his enemies on the day of weighing of words. I am thy mediator, O Osiris. I am [one] of the gods born of Nut, those who slay the foes of Osiris and hold for him in bondage the fiend Sebau. I am thy mediator, O Horus. I have fought for thee, I have put to flight the enemy for thy name's sake. I am Thoth, who have made Osiris victorious over his enemies on the day of weighing of words in the great House of the mighty Ancient One in Annu. I am Tetteti, the son of Tetteti; I was conceived in Tattu, I was born in Tattu. I am with those who weep and with the women who bewail Osiris in the double land (?) of Rechtet; and I make Osiris to be victorious over his enemies. Ra commanded Thoth to make Osiris victorious over his enemies; and that which was bidden for me Thoth did. I am with Horus on the day of the clothing of Teshtesh and of the opening of the storehouses of water for the purification of the god whose heart moveth not, and of the unbolting of the door of concealed things in Re-stau. I am with Horus who guardeth the left shoulder of Osiris in Sekhem, and I go into and come out from the divine flames on the day of the destruction of the fiends in Sekhem. I am with Horus on the day of the festivals of Osiris, making the offerings on the sixth day of the festival, [and on] the Tenat festival in Annu. I am a priest in Tattu, I Rere (?) in "the temple of Osiris, [on the day of] casting Up the earth. I see the things which are concealed in Re-stau. I read from the book of the festival of the Soul [which is] in Tattu. I am the Sem priest, and I perform his course. I am the great chief of the work on the day of the placing of the hennu boat of Seker upon its sledge. I have grasped the spade on the day of digging the ground in Suten-henen. O ye who make perfected souls to enter into the Hall of Osiris, may ye cause the perfected soul of Osiris, the scribe Ani, victorious [in the Hall of Double Truth], to enter with you into the house of Osiris. May he hear as ye hear; may he see as ye see; may he stand as ye stand; may he sit as ye sit!

"O ye who give bread and ale to perfected souls in the Hall of Osiris, give ye bread and ale at the two seasons to the soul of Osiris Ani, who is victorious before all the gods of Abtu, and who is victorious with you.

"O ye who open the way and lay open the paths to perfected souls in the Hall of Osiris, open ye the way and lay open the paths to the soul of Osiris, the scribe and steward of all the divine offerings, Ani [who is triumphant] with you. May he enter in with a bold heart and may he come forth in peace from the house of Osiris. May he not be rejected, may he not be turned back, may he enter in [as he] pleaseth, may he come forth [as he] desireth, and may he be victorious. May his bidding be done in the house of Osiris; may he walk, and may he speak with you, and may he be a glorified soul along with you. He hath not been found wanting there, and the Balance is rid of [his] trial."

Appendix: After the First Chapter M. Naville has printed in his Todtenbuch the text of a composition which also refers to the funeral, and which he has designated Chapter 1B. It is entitled "Chapter of making the mummy to go into the underworld on the day of the funeral." The text is, however, mutilated in places; and the following version has been made by the help of the two copies of the text published by Pleyte, Chapitres Supplentaires au Livre des Morts, p. 182 ff.; and by Birch, Proc. Soc. Bibl. Arch., 1885, p. 84 f.

[Chapter IB.] " Homage to thee, O thou who livest in Set-Sert of Amenta. Osiris the scribe Nekht-Amen, triumphant, knoweth thy name. Deliver thou him from the worms which are in Re-stau, and which feed upon the bodies of men and drink their blood. Osiris, the favoured one of his divine city, the royal scribe Nekht-Amen, triumphant, is known unto you [ye worms] and he knoweth your names. This is the first bidding of Osiris, the Lord of All, who hath completed all his hidden works: 'Give thou breath [unto them] who fear those who are in the Bight of the Stream of Amenta.' He hath ordered the plans of . . . . . . . . . . . His throne is placed within the darkness, and there is given unto him glory in Re-stau. O god of light, come thou down unto me and swallow up the worms which are in Amenta, The great god who dwelleth within Tattu, whom he seeth not, heareth his prayers. They who are in affliction fear him [the god] who cometh forth with the sentence at the sacred block. Osiris, the royal scribe Nekht-Amen, cometh with the decree of the Lord of All, and Horus hath taken possession of his throne for him. He cometh with tidings; [may he enter in] according to his word and may he see Annu. The nobles have stood up on the ground before him, and the scribes magnify him. The princes bind his swathings, and make festivals for him in Annu. For him hath heaven been led captive; he hath seized the inheritance of the earth in his grasp. Neither heaven nor earth can be taken away from him, for, behold, he is Ra, the first-born of the gods. His mother suckleth him, she giveth her breast from the sky."

[Rubric.] The words of this chapter are to be said after [the deceased] is laid to rest in Amenta, etc.

Text: [Chapter XXII.] CHAPTER OF GIVING A MOUTH TO OSIRIS ANI, THE SCRIBE AND TELLER OF THE HOLY OFFERINGS OF ALL THE GODS. MAY HE BE VICTORIOUS IN NETER-KHERT! "I rise out of the egg in the hidden land. May my mouth be given unto me that I may speak with it before the great god, the lord of the underworld. May my hand and my arm not be forced back by the holy ministers of any god. I am Osiris, the lord of the mouth of the tomb; and Osiris, the victorious scribe Ani, hath a portion 3 with him who is upon the top of the steps. According to the desire of my heart, I have come from the Pool of Fire, and I have quenched it. Homage to thee, O thou lord of brightness, thou who art at the head of the Great House, and who dwellest in night and in thick darkness; I have come unto thee. I am glorious, I am pure; my arms support thee. Thy portion shall be with those who have gone before. O grant unto me my mouth that I may speak therewith; and that I may follow my heart when it passeth through the fire and darkness."

[Rubric of Chapter LXXII.] If this writing be known [by the deceased] upon earth, and this chapter be done into writing upon [his] coffin, he shall come forth by day in all the forms of existence which he desireth, and he shall enter into [his] place and shall not be rejected. Bread and ale and meat shall be given unto Osiris, the scribe Ani, upon the altar of Osiris. He shall enter into the Fields of Aaru in peace, to learn the bidding 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 pleaseth him, even as [do] the gods who are in the underworld, for everlasting millions of ages, world without end.

Appendix: The text of Chapter LXXII. does not occur in the Papyrus of Ani. It is given by M. Naville (see Todtenbuch, I., Bl. 84) from, a papyrus in the Louvre. In the vignettes which accompany it, the deceased is represented as adoring three gods, who are either standing in a shrine or are seated upon it. In other instances, the deceased stands by a sepulchral chest or outside a pylon with hands raised in adoration. The following is a translation of the Louvre text:--

CHAPTER OF COMING FORTH BY DAY AND OF PASSING THROUGH THE AMMAHET. "Homage to you, O ye lords of kas, ye lords of right and truth, infallible, who shall endure for ever and shall exist through countless ages, grant that 1 may enter into your [presence]. I, even I, am pure and holy, and I have gotten power over the spells which are mine. judgment hath been passed upon me in my glorified form. Deliver ye me from the crocodile which is in the place of the lords of right and truth. Grant ye unto me my mouth that I may speak therewith. May offerings be made unto me in your presence, for I know you and I know your names, and I know the name of the great god. Grant ye abundance of food for his nostrils. The god Rekem passeth through the western horizon of heaven. He travelleth on, and I travel on he goeth forth, and I go forth. Let me not be destroyed in the place Mesqet let not the Fiend get the mastery over me; let me not be driven back from your gates; let not your doors be shut against me; for I have [eaten] bread in Pe and I have drunken ale in Tepu. If my arms be fettered in the holy habitation, may my father Tmu stablish for me my mansion in the place above [this] earth where there are wheat and barley in abundance which cannot be told. May feasts be made for me there, for my soul and for my body. Grant me even offerings of the dead, bread, and ale, and wine, oxen, and ducks, linen bandages and incense, wax, and all the good and fair and pure things whereby the gods do live. May I rise again in all the forms which I desire without fail and for ever. May I sail up and down through the fields of Aaru; may I come thither in peace; for I am the double Lion-god."

• September 20, 2011
• 0
• Published in The Book of Dead
• Written by LC Geerts