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Egyptian Book of the Dead, better known as the book of Coming Forth by Day.TRANSCRIPT
Digitized by the Internet Archivein
2011 with funding from
Brigham Young University
http://www.archive.org/details/egyptianbookofdeOOreno
THE EGYPTIAN
BOOK OF THE DEAD.TRANSLATION AND COMMENTARY,BY THE LATE
Sir p.
LE PAGE RENOUF,CONTINUED AND COMPLETED BY
Knt.
Prof.
E.
NAVILLE,
D.C.L.,
cfc,
&c.,
Professor of Egyptology at the University of Geneva.
WITH VIGNETTES AND OTHER ILLUSTRATIONS.
PRIVATELY PRIMTED EOR
THE SOCIETY OF BIBLICAL ARCHEOLOGY,37,
CiREAT Russell Street, Bloomsburv,
LONDON,
1904.
LONDON
:
HARRISON AND SONS, PRINTERS IN ORI>INARY TO HIb MAJESTY,
'5>\DH'^
TflE
LIBRAKY
TO
LADY RENOUFTHISIN
WORK
IS
DEDICATED
ACCORDANCE WITH THE EXPRESSED WISH OF
HER LATE HUSBANDSIR
PETER LE PAGE RENOUF.
INDEXTO THR
C
I
A
P
T E R
S
AND REFERENCESTO THE
VIGNETTES.CHAPTERS.I.
VIGNETTES.The Beginning of the Chapters of Coming forth by Day, of the Words which britig about Resurrection afiit Glory, and of Coming out of and ottering into Amenta. Said upon the Day of Burial of N. the Victorious, who entereth after coniiftg forth. Here is N tJie victorious. He saithpagesI,
2
Plates
I,
II.
II.
Chapter for Coming forth by day and Living afterdeath.
n
IT, 12
"I
III.
Afzother Chapter like
it.
I
2
IV.
Another Chapter, for travelling onis
the
road which
13
above the earth.\tipoti
V.
Chapter 7vhereby work may nut be imposed a person] in the JVetherworld.
13
VI.
Chapter whereby the funereal Statuettes 7nay be made to do tvork for a person / the Netherworld.Chapter of passifig through the chine of Apepi7C'hichIS void.
15,16).
No
Vignettes.
VII.
16
VIII.IX.
Chapter of opening the Tuat by day.
Chapter for opening the Tuat.
18,>
X.
Chapter for coming forth
victoriously.
19 19
XI.
Chapter for coming out against the adversary inthe Netlierworld.
^
VI
CHAPTERS.XII.
VIGNETTES.Chapter for entering and for coming forth out ofthe Netherui07-ld.
page
20
XIII.
Chapter for entering after coiningChapter for removing
o^it
from Amenta.
2021
)>
No
Vignettes.
XIV.
of
the
god
displeasure from the heart against the deceased person.to
XV.
Hymn
I.
[Litany].
Adored
A Hymn
be
Ra Ra
at his rising. as
J
22-2525, 26
Plates HI, X,
XV
he
setteth
in
the
>>
Land of
Life.
Hymn HymnXVI.
II.
III.
A Hymn to Ra at A Hymn to Tmu
his setting.
,5
26, 27
at his setting.
))
27,2834
>J
IV,
V
XVII.
Chapter ivherehy one cometh forth by day out of Let the words be said : the Netherivorld.
)J
35-40
VI, VII.
XVIII.
A
Litany
to
Thoth.
5J
50-53
VIII,IX.
IX
XIX.
Chapter of the Croiun of Triumph.
>,
57,5859>
XX.XXI.
Another Chapter of the Crozvn of Triutnph.Chapter whereby the Mouth of a personis
)l
No
Vigfiettes.
given to
>J
60
him
ifi
the Netlierworld.is
XXII.
Another Chapter whereby the Mouth of a person given to him in the Netheriuorld.Chapter whereby the Mouth of a person for him in the Netherti'orld.is
J
61
Plates X, XI.
XXIII.
opened
62
X, XI.
XXIV.
Chapter ivhereby the Words of Foicer are brought to a person ifi the Netherzvorld.Chapter whereby a person remembereth his 7iame inthe Netheriuorld.
63,
64
X.
XXV.XXVI.XXVII.XXVIIl.
66
No
Vignettes.
Chapter whereby the Heart is given the Netherworld.Chapter'wherebythe
to
a persoti in
66
Plate XII.
Heart of a
persoJi
is
not
69
,)
XLXII.
taken
from himthe
in the Nethierworld.
Chapter
ivhereby
Heart
of a person
is
not
n
70, 71
jj
takefi
from him
in the Netherworld.
XXIX.XXIXb.
Chapter whereby the Heart of a person may not be taken from him in the Netherworld.Atiother Chapter of the Heart; upon
72
)>
XII.
Carnelian.
73
lYo Vignettes
1
VI
CHAPTERS.XXXa.XXXb. XXXI.Chapter whereby the Crocodiles are repulsed who come to carry off the IVords of Power from a person in the JVetherivorld. Chapter 7i
206
NoPlate
Vignettes.
CXIX.
entereth
or goeth forth
from
j>
206
XXXI.
Restau.
cxxCXXICXXIICXXIII.
(same as XII).
(same as XIII).(same as LVIII).Chapter whereby one entereth into the Great House.j>
208210, 211
))
XXXI.XXXII.XXXII, XXXIII,
CXXIV.
Chapter whereby one comethOsiris.
to the
Divine Circle of
)j
))
cxxv.
Part
I.
Said on arriving at
the
Hall of Righteotis-
212--214
"
)5
which he hath committed and that he may look upon theness, that
N
may
be loosed from all the sins
XXXIV,>
divine countenances.
Part Part
II.
The Negative
Confession.to the
J)
214--216 216--220
XXXV, XXXVI, XXXVII,XXXVIII,
III.
Said upon approachingare in the Teat.
gods
who
XXXIX.
Xll
CHAPTERS.CXXVI.CXXVII.The Book for invoking the gods of the Bounds, whichthe person reciteth luhen he appj-oachcth them, that
VIGNETTES,pages 244, 245Plate
XL.
249
he
may
etiter
and
see the
Strong one in the Great\
No
Vig/uttes.
Abode of
the Tiiat.
CXXVI 11.
Invocation of Osiris
251, 252
J
CXXIXCXXX.
(same as C).
Plateis
XL.XL.
A
Book
ivhereby the Soul
madethe
the day of enteri72g info pass the Sheniu of the Birthday of Osiris.
for ever, 07i Bark of Rd, and toto live
256-259
Tiiat.
Made
on
the
CXXXI.CXXXII.CXXXIII.
Chapter whereby one proceedeth into Heaven by the side of Rd.Chapter whereby a personenabled to go round, visit his divelling in the Netherivorld.is
261
XLL XLLXLI, XLII.
to
263
Book
ivherebv the deceased acquireth jnightcycle
in
the
264, 265
Plates
Netherworld, in presence of the greatgods.
of tlu
CXXXIV.
Chapter whereby the deceased acguireth might.A?iother chapter recited
itself
267, 268
Plate
XLL
CXXXV.CXXXVIa.CXXXVIb.CXXXVIIa.
when
the
Moon
renews
269, 270
Ao
Vignettes.
on the first day of the
7no7ith.
Chapter whereby
07ie is co/iveyed
in the
Bark of Rd.
270271, 272"
Plate
XLII.
Chapter of
7u/ie7'eby 07ie is co7iveyed i7i
Rd
to
tlu Great Ba7-k pass th7-ough the orbit of fla77ie.Is
No275_
Vig/uttes.
Chapter whereby a Light Chapter whereby a Light
kindled for a person.ki7idled for
CXXX VI I B.CXXXVIII.
is
a person.i7tto
275277
Plate XLII.
Chapter ivhereby
07ie is e7iabled to
enter
Abydos.
j>
XLIII.
CXXXIXCXL.
(same as CXXIII).
The book read on
t/ie
last
Eye
is
full
07t
the last
day of Mechir, 7vhen the day of Mechir.i7i
,,280,281
Plates XLIII,
XLIV.
CXLI.to
The Book said by a
77ia7i
or his father or his son
282-2S5
CXLIII.
the festival of the A//ie7ita, and whe7-eivith )ie acquires 7night with Rd, and ivith the gods when
XLIV, XLV, XLVI.
he
Said 07i the day of tlu 7iew is with the77i. Moon, when offerings are made of bread, beer, oxen, geese, and burnt ince7is^ to
XIU
CHAPTERS.CXLH".The Chapter ofthe Arrival.
VIGNETTES.pages 287-289Plates
XLVI, XLVII, XLIX, L.
CXLV
and
The hioivhig of
the fylons
of the house of
Osiris,
iii
292-294
XLIV.XLVIII,LIII.
CXL\T.CXLVII.C'XLVIII.
the
Garden of Aarrii.,,
296-298
XLIX,
L.
Giving sustenance
to t/ie deceased in the
Netherworld^
300-301
XLVI, XLVII,LI.
and
delivering
him from
all evil things.
CXLIX.CL.CLI.CLIa.bis
302-307309
LILLIII.
309i-^z-
LIV, LVI.
NoPlate
Vignettes.
CLIa.
ter
Chapter of the mysterious head.
LIV.LIV.
CLII.
Chapter of building a house on earth.Chapter of coming out of thenet.
314
CLIIIa.CLIIIb.
315. 316
LV.LVI.LVI.
Chapter of escaping from the catchers offish.Chapter of notletti?ig the
320, 321
CUV.CLV.CLVI.
body decay in the Nether-
>,
322, 323
zvorld.
Chapter of the Tat of gold.Chapter of the buckle of carnelian, which the fleck of the deceased. Chapter of thevultjireis
325
LVI, LVII. LVI, LVII.
put on
326
CLVII.
of gold, put on the neck
op
326, 327
LVII.
the deceased.
CLVIII.
Chapter of the collar of gold, put on the neck ofthe deceased.'
327
LVIL
CLIX.
Chapter of the column of green Felspar, put on the neck of the deceased.
327, 328
LVILLVILLV.
CLX.CLXI.
Giving the colutnn of green Felspar.Chapter of unfastening the opening in the sky. Thoth does it so that it may be finished when lieopens {the sky) zvith Aten.
328 329, 330
CLXII.
Chapter of causing a flame to arise under the head of the deceased.
no, 321
LVII I.
XIV
CHAPTERS.CLXIII.Chapters brought from another book, in addition to coming forth by day." Chapter of not letting the the body of a man decay in the Nctherxoorld, of rescuing him frotn the devourers of souls who imprison jnen in the Tuat, and of tiot raising his sins on earth against him, but of saving his flesh^'^
VIGNETTES.page 333, 334Plate LVIII.
and
his bones
from
the
worms and from
every
evil-doing
god in
the Netherworld, so that he
may
go in and out as he likes, and do everything he desires without restraint.
CLXIV.CLX\^.
Another Chapter.Chapter of landing and 710 1 being obscured, so that the body may prosper in drinking water.Chapter of the Pillow.
J)
336, 337
LVIII. LVIII.
>)
338, 339
CLXM.CLXVII.CLXVIII.
5>
340341 341
LVIII.
Chapter of brifigitig an Eye.
>5
LVIIL
>>
CLXIX.
Chapter of raising the funereal Bed.
)5
342-344345-347
CLXX.
Chapter of arrangi?tg the funereal Bed.Chapter of wrapping up {the deceased) in a pure garment.Begin?iing of the Chapter of reciting the ceremonies made in the Netherworld.
))
CLXXL
No547
Vignettes
CLXX 11.CLXXIIL
348-351
The addresses of Horus
father wheti he goes in to see his father, and when he comes out of his great sanctuary to see him Rd Unneferu, the master of Ta-tser, and then the\ embrace o?ie a?iotlier ; therefore lie is glorious in the Netherto his
'>
- 9
-^
-*
-
Plate
LIX.
tvorld.
CLXXIV.
Chapter of causing the Chu to co??ie out of door i7i the sky.
tJie
great
354,355
n
LX.
CLXXV.
Chapter of not dying a second death in the N^etherworld.
5>
J3 6, 35:
LX.
CLXXVLCLXXVII.CTXXVIII.
Chapter of not dying a secondworld.
titne in
the Nether-
03 8
1
Chapter of raisifig the Chu, of vivifying his soulin the Netherivorld.
359
No
Vignettes.
Chapter of raising the body, of giving it eyes, 0/ making it possess ears, affixing its head, ofputting it on its base.
360-36:
XV
CHAPTERS.CLXXIX.Chapter of coining forth when goittg out of yesterday and coming in the {present) day, l>eing equippedby one's o^vn hands.
VIGNETTES.page l(n^ 3^4
No
Vignettes.
CLXXX.
Chapter of coming forth by day, of giving praise to Ed in the Amenta, of faying homage to the inhabitants of the Tnat, of openifig the zvay to the mighty soul in the Ahthenvorld, of letti?ig him li'alk, lengthen his strides, and go in and out in the Netherworld ; and take the form of a livingsoul.
V
365-367
Plate
LX.
CLXXXI.
ChapterOsirisbefore
of arriving before the Divine
circle
ofof
.,
368, 369
LXL
andthe
before the gods, the guides in the Tuat,
guards of their
halls,
the heralds
and the doorkeepers of their pylons in the Amenta, and of taking the form of a living soul and praising Osiris the lord of his circle oftheir gates
gods.
CLXXXII.
Book of vivifyingheart
who
of giving air to him whose through the action of Thoth, repels the enemies of Osiris ivho comes thereOsiris,is motionless,.
',
370-372
LXL
in his form
.
.
as protector, saviour, defender in
the Netherivorld.
It is said by Thoth himself, so that the morning light may shine on him {Osiris) every day.
CLXXXIII.
Adoration
to
Osiris,
giving him praise,
boiving
372-374
LX.
down
before Unneferu, falling on one's face before the lord of Ta-tsert, and exalting him who is on
his sand.
CLXXXI V.
Chapter of being near Osiris.
375 375
LX. LX.
CLXXX V.
Giving praise the lord ofwhichis
falling on the earth before eternity ; propitiatifig the god with what he loves, speaking the truth, the lord ofto Osiris,
not known.to
CLXXXVL
Adoration
Hathor, the lady of the West, falling
376
LX, LXII.
down
before Mehurit,
c 2
INTRODUCTION.
When,of the
in
the year 1892, Sir Peter
Le Page Renouf beganall
the pubh'cation of his translation
Book
of the Dead, his intention was that the work, once completed, should be precededthe information concerning the form andits
by an elaborate Introduction, giving, besideshistory of the book, his views as toits
tlie
sense and
religious value.
As with the unfinishedto resort to the fifth of the
part of the translation,^ so here,
we
are
left
without any notes or any
clue whatever as to the form which this introduction was to have taken, and we are obliged
Hibbert lectures, given by Renouf in 1879,
in order to
know
his
views about the book.^
Before speaking of
its
contents,
we have
to state brieflyit
under what form the book has comeat all in the ordinary sense
down
to us.
It isItis
hardly necessary to repeat thatneither a unity nor a whole,it
is
no book
of the word.
is
a collection which has grown by degrees,far as
at various epochs.
Undoubtedly
part of
it
goes back as
the Old
Empire
;
the texts ofto
the Middle Empire
show alreadyis
that there were variouslater
editions,
and we are forcedcivilization, as
admit thatseethat
its
origin
not
much
than the
beginning of Egyptian
weIn
some of the
rubrics
attribute certain chapters to a king of the 1st
dynasty.
the course of centuries the original text was modified and enlarged,revisions were
new chapters were added,
made, without casting these detached fragments into a whole.like the
The
various
parts of the
book were always independent,
Hebrew Psalms
;
the acceptance of ait
chapter does not necessarily imply the acceptance of the next chapter, andrelatives of thebest,
seems as
if
the
deceased chose in the collection which was at their disposal what they likedto the price they
and the number of chapters which corresponded
wished
to
pay
for a
papyrus.
This description applies chiefly to the texts of the Book of the Dead of the period priorto the
XXVIth;
dynasty.
Under
the Saite kings
it
seems that a complete revision of the
text
was made
a definite order was adopted, which was not rigidly binding on the writers, but tolast
which they generally adhered; various chapters were added, especially the
ones,
162-165,
which are never foundcall
in the older copies.;
It
seems also that somethingthisto
like
what we shouldthe
an authorized version was adopted'
and
was done byChapter CXL,.
men
to
whom
book was
See Introductory Note
2
The Hibbert
Lectures, 1879, p. 172,
: :
xviii
INTRODUCTION.
hardly intelligible.all
A
great
many
glosses were introduced,
which were copied afterwardsfind the strict accuracy of
in
the hieroglyphic and hieratic texts.
Although we do not
Hebrew
manuscripts, the
number of
variants in the Saite, Ptolemaic or
Roman
texts
is
considerably
smaller than in the manuscripts of the
Theban
period,
and
a collation
of the hundreds of
papyri of late epoch which
fill
our
museums wouldof the
lead to no great result.asSaitic,first
However,
it
is
from a
text generally considered
but which
I
believe to be of
the Ptolemaic epoch, that the
Book
Dead has been
In 1842 Lepsius published the long papyrus in the
made known in all its extent. Turin Museum, a document which herepetitions
called " the largest piece of Egyptian literature which has been preserved."
Before him Champollion had seen
it,
and had noticed that a great number of
of the same text existed in various museums. here and there a sentence taken fromit,
He made
use of
it
in his
grammar, quoted
but he did not
make
a special study of the document.
Lepsius understood
at
once the importance of the book, which was the vade-inecutn of theextensive the Turin Papyrus was than the short copiesit
deceased, and seeing
how much more
which had been published before, he traced the whole document and publishedafterwards.
two years
Lepsius gave tothe
this
work the name of
Todteiibuch, "is
Book of
the Dead," in opposition toIt is
name
of " Ritual " adopted by Champollion, whichritualistic
certainly incorrect.it:
no Ritual
;
a
few chapters with a
character have been introduced into
for instance, the chapteris
connected with the ceremony of " opening the mouth of the deceased," which
occasionally
met
with, or
Chapter 171, "chapter of wrapping up (the deceased)
in a
pure garment;" butwidely from a Ritual.
these are rare exceptions.It is
On
the whole the
Book
of the
Dead
differs
not the priest;
whoto
speaks, there are no minute prescriptions as to
how
a ceremonyit
is
to
be performedspeechis
all
the prayers and
hymns
are put in the deceased's
mouth,
is
he whose
supposed
be heardof the
in the other world.
Todtefibuch,
BookrQ
Dead,pert
is
not a translation of the Egyptian
title,
which
is
book of
^^"
Y^
m
hru.
As Renouf
says, "
Three simple words,
perfectly
unambiguous when takenwithout a contextthree words.;
singly,
but by no means easy of explanation when taken together
and
in fact at the present*
day no
final translation
has been given of thesein
Renouf
translates,in this
coming;
forth
by day," as
will
be seen
the
numerous
examples which occurinterpretation, to
volume
but several objections"
may be
raised
against this
which we shouldits
prefer,its
coming out of the day," the day being the period^'^p*
of a man's hfe, having
morning and
evening.,
The bookhis
is
divided into fragments called
to each of
which Lepsius has given acalls chapters.
number, following the order of the great Turin Papyrus, and which he
Although
numbering
is
not quite correct,
it
has been adhered to ininsists
all
the subsequent editions.difificulty;
In his lecture- on the Book of the Dead, Renouf
on the
of translating
it
" Nothing can exceed the simplicity and the brevity of the sentences
and yet theis
difficulties
which a translator has to overcome are very-
great.
In theof the
first
place, the text
extremely Book
See also Life Work,
t.
Ill, p. 51,
"The
title
of the
Book
Dead," and
p. 59,
"The
Eg)-ptian
of the Dead."
INTRODUCTION.corrupt.
Xixto different causes.for
Thefor
unsatisfactory condition of the text
is
owing
The
reasons
which
writers
on Hebrew, Greek or Latin palaeography have enumeratedmistakes in manuscripts, apply with;
the purpose of
accounting
much
greater force to the funereal
manu-
scripts of the Egyptians
for as these
were not intended to be seen by any mortal eye, but to
remain
for ever
undisturbed in the tomb, the unconscientious scribe had no such check uponif
his carelessness asliving.
his
work were
liable to
be subjected to the constant inspection of theeasily
But the most conscientious scribe might
commit numerous
errors.
Many
ot
themor as
are to be traced to a confusion between signs which resemble each other in the cursive,it
is
called, the hieratic character, but not in hieroglyphic writing.is
" Besides the errors of copyists, there are different readings, the origin of whichtraced to the period during which the chapters were
to
be
handed down by wordchoice has been
of
mouth
only.
There are copies which bear evidence that adifferent readings of a passage, but the
critical
made between
the
common
practice was to admit the inconsistent readings
into the text itself
.
.
.
"
Some
of the variants have unquestionably arisenI
from the
difificulty
of understanding
the ancient texts.
have no doubt whatever that some of the chapters of the Book of theEgyptians living under the eleventh dynasty as they are to ourwill
Dead wereselves
as obscure to
.... The
most accurate knowledge of the Egyptian vocabulary and grammarto
however not
suffice
pierce the obscurity arising from what
or allegories, which are in fact simple mythological allusions.translating the text, but in understanding the
M. de Rouge called symbols The difficulty is not in literallyconcealed beneath familiar
meaning which
lies
words."
These words of Renouf have
still
a very great force, although in the last twenty yearsbetter understanding of the text.
some progress has been made towards a
When Renouf
gave
the above description of the difficulties of the translation, the main source from which he
could derive his information was what he called " the corrupt Turin text."critical edition
Since then adynasties,as
has been made.-^
It
is
based on
texts of the
XVIIIth and XlXthto the
written at a time
when the
intelligence of the
book was not
lost
same extent
under
the Saites or the Ptolemies, as
may be
ascertained from the considerable
number
of glosses
introduced into the Turin text which are absent from the older versions.
This edition haslater
been compiled from various papyri, as the older ones are much shorter than theit is
ones
;
not a single document like Lepsius's Todtenbuch
;
most of the chapters have been foundlist
in their 'old
form; a few are missing, but a good number have been added to theGenerallyit
which
have
fallen out of the late versions.
is
from
this critical text that
Renouf madeor perhaps a
his translation.
Occasionally he
may choose an
older version
from a tomb,
papyrus of the British Museum, but he hardly ever reverts to the Turin Todtenbuch unless hehas no other resonrce at his disposal.Nevertheless the difficulties whichstill
Renouf enumerates
are only partly removed.
WeI
are
very far from being able to give a final translation of the
Book
of the Dead,
and
have
*
Das Aegyptische Todtenbuch
der
XVIII bis XX Dynast je,z\xsa.n\m&ngtsie\h
and herausgegeben von Edouard
Naville, ]5erlin, 1886.
^
;
XXno doubt"that
INTRODUCTION.Renouf would repeat aboutit,
his
own work what hemust
says of Dr. Birch's translation,in
Many
parts of
where most
faithful to the original,
consequence of that very
fidelity
be utterly unintelligible
to
an English reader."is
Nostill
doubt Renouf's translation
a great step towards
making the book moreit
intelligible
the reader
may
often stumble over sentences out of which
is
hardly possible tofirst
makeseem
a reasonable sense, in spite of their grammatical correctness, and which atchildish,
sight will
not to say, with Renouf,
"
outrageous nonsense."
But we may say with certaintyor evenridiculous
that they
were not so to the old Egyptians.
Under
this extraordinary
garment may be hidden some very simple, or even elementary
truths.
Let us remember that
we have not
yet unravelledin the
all
the intricacies of the Egyptian mythology, which plays such an
important part
book.
Moreover, we only begin now to understand
howapt
the Egyptians
expressed abstract ideas.
When we
speak of passion, shame, remorse, hope, we have sothat
thoroughly lost sight of the concrete element in these words,originally they
we
are
to forget that
must have been metaphors, and that they must have expressed something
striking the senses,
and connected with the material world.
An
instance will illustrate the
difficulty in this translation.
Chapter 112Sutu,
relates
how, owing to an imprudent request,his eye,
Horus was the victim ofsuffering,
who
inflicted a
wound on
which caused him great
and the
text
adds:
Y11
/vv^/y^
_fl^
^
1
-B-
cji
So^ ^ ^
^ ^^^I
,
lo! he ate his heart.
Renouf
translates,
"and wrath devouredI believe to eat one'sis
his heart."
I
should prefer,
"he
regretted sorely (his foolish request)."
heart to mean, " to feel regret, repentance, or remorse."difficult to
There the abstract meaning
not
find out
;
but
in other cases,
as long as
we have not discovered the keytheliteral
to the
metaphor, we
may go
far astray, or ifis
we do not go beyond
explanation,
we miss
the abstract sense, which
the true one.will
However, because the workwill
not bear the character of
finality,is
because some obscurities
not be removed, and
some
difficulties
remain unsolved, there
no reason why a scholar
Renouf should have shrunk from attempting the translation of the Book of the Dead, a work which he had before his eyes for years, and which he considered as the crown of hislike
Egyptological labours.
Thethe book:
lecture quotedit is
above gives us Renouf's ideas as
to the
purpose and the sense of:
the beatification of the dead considered in three aspects existence
The renewed
"as upon;
earth."
The deceasedlife.
enjoys an existence similar to thatsatisfies
which he has led upon earth
he has the use of his limbs, he eats and drinks and
every one of his physical wants exactly as in his formerto
him
occasionally,
and contribute
to
his
welfare
and
to
The gods themselves minister The bliss of the his pleasures.
future state consists chiefly in the pleasures of agricultural
life.
Transformation.
The deceased
has the range of the entire universe in every shape andlikes.
form he
desires.
He;
can assume any appearance he
But these transformations are;
not forced upon himpleasure.
he has no definite
series to
go through
they depend simply on his
INTRODUCTION.Identification with Osiris
XXIwhichalreadyoffor
and other gods.is
The
identification with Osiris,
is
mentioned
in
the earhest parts of the book,is
taken for granted later on, since the
namegods;
the deceasedinstance, in
always preceded by
"Osiris."is
He may
be assimilated
to other
the
42nd chapter every limb
assimilated to a different deity.
This Osirian he has to
nature gives the deceased the power to triumph over the numerous enemiesface.
whom
Toviz.,
these three benefits which the
book confers on the deceased we should add a fourthThereis
:
complete preservation from dismemberment and decay.
evidently in
some of;
the
prayers a remembrance of a timethis
when
the deceased were
dismembered
at their burial
and
way of
treating the corpse
is
for the
deceased an object of horror.it
The
frequent mentionall this
of reconstituting the body, the promises that no part ofof what supreme importancewell preservedit
shall
be taken away,
shows
was
for
himlife
that hisin
body should remain;
intact.
Without atheis
body there could be no
the other worldis
its
destruction implies
destruction of the whole individual.
This belief
the origin of mummification, for decay
the strongest agent of
dismemberment and the
certain ruin of the body.
These are the
outlines of the principal tenets of theis
Book
of the Dead.
If
we
inquireIt
where they originated, thereis
no doubt that the bulk of the book came from Heliopolis.its priests.;
the doctrine of that ancient city and of
Somebutit
of the chapters
may be
attributedfor a
to the priests at
Abydos, as M. Maspero suggests
seems certain
that, except
small part, the birthplace of the
Book
of the
Dead
with the oldest religious traditions of the country,capital of Egypt.
Ra Tmu, the place connected and which may rightly be called the religiousis
the city of
January, 1904.
Edguard Naville.
BOOK OF THE DEAD.CHAPTER(I
I.
)
the (2)
The Beginning of the Chapters of Co7ning forth by Day, of Words which bring about Resurrection and Glory, and ofinto(3)
Coming out of and enteringBurial of N, (4) Here is Nthe the Victorious.
Amenta.
Said upon
the
Day
of
Victorious,
whosaith
He
entereth after
coming forth.
(5) Bull of
Amenta,
It is
Thoth, the everlasting King,
who
is
here.1
I
am the great god in the Bark, who have fought for thee. am one of those gods, the (6) Powers who effect the triumph:
of Osiris over his adversaries on the day of the Weighing of the
WordsI
I
am
thy kinsman, Osiris.to
am
one of those gods
whom Nut
hath given birth,
who
slay
the adversaries of Osiris and imprison the (7) Sebau, on his behalf:I
amII
thy kinsman, Horus.
have fought
for thee,
and have prevailed
for thy
name.
am Thoth who
effect the
triumph of Osiris over his adversariesin the
on that day of Weighing of the Words Prince, which is in Heliopolis.I
(8)
House of
the
am;
(9) Tatti, theis
son of Tatti, conceived in Tattu and born in
TattuI
and Tattu
my
name.
am
with the mourners and weepers
who
wail over Osiris in
(10) Rechit,saries.
and who
effect the
triumph of Osiris over his adverThoth, that he shouldeffectis
Ra
issued the
mandate
to
the
triumph of Osiris against his adversaries, and the mandate
what
Thoth hath executed. I am with Horus on the day of coveringopening the fountainsheartis
for
and of the refreshment of (12) the god whose(11) Teshteshto the
motionless,
and closing the entrance
hidden things
in (13) Restau.
B
;
2
BOOK OF THE DEAD.I
am
with Horus, as the avenger of that
left
arm of
Osiris
which
is
in (14)I
Sechem.in,
from the (15) Tank of Flame on the day when the adversaries are annihilated at Sechem.enter
and
I
come
forth
I
am
with Horus on the day when the festivals of Osiris are
celebrated,
and when
offerings are
made
[to Ra],
on the Feast of
the Sixth day of the Month, and on the Feast of Tenait {16) inHeliopolis.I
am
the Priest (17) in Tattu and exalt
him who
is
on the
Height. (18)I
am
the Prophet in
Abydos on the day when theshut up at Restau. (19)
earth
is
raised.II
am he who am he who
seeth what
is
reciteth the liturgies of the (20) Soul
who
is
Lord
of Tattu.I
I
am the Sem-priest in all that pertaineth am the Arch-Craftsman, on the dayis
to his office.in
which the Ship of
SokaruI
laid
upon
its
stocks. (21)
amye
he who seizeth the mattock, on the day of the Feast of
Hoeing
in Suten-henen. (22)
Olet
who
bring beneficent souls into the house of Osiris, do
ye bring the soul of
N together withas
you into the house of Osirisas your hear, let
himyou
see as you see, let
him hearsit
him stand
as
stand,
and
sit
you
[in the
house of
Osiris].
ye who give bread and beer to beneficent souls in the house of Osiris, do you give bread and beer at the two periods to thesoul of
O
iVwho is with you. O ye who unclose the ways and open
the roads to beneficent
souls in the house of Osiris, unclose then the
roads to the soul of
N who;
is
with you,
let
ways and open the him enter boldly and
comewill,
forth in
peace
at the house of Osiris, without hindrance
and
without repulse.
Let him enter at his pleasure and go forth
at his
triumphantly with you
and
let
that be
executed which he
shall order in the
house of
Osiris.
Nois
lightness of his in the scale has
been found and the Balance
(23) relieved of his case.
PLATE
I.
Papyrus
in the British
Museum.
No. 9901,
Set Navili.e, "
Rook of the Dead,"
I,
PL
I
and
II.
/
PLATE
II.
BOOK OF THE DEAD.
BOOK OF THE DEAD.Notes.
Theis1.
text taken for the basis of the translation of
Chapter
i
that of the papyrus of
Huneferu
;
Ag
of
M.
Naville's edition.inall
The
title
here translated
is
that
usualIt
the
papyri
representing the third period of the text.theat
occurs however inthe days of SetiI,
papyrus
Ag
of Huneferu,
the beginning of
the papyrus of Ani. older manuscripts
who lived the XlXth dynasty. The most common
in
Ittitle
is
also
foundi
in
of Chapter
in the
isXra^11^i2i1Tj|'
"Chapter of coming to the divine Powers attached to Osiris." These divine Powers are Amsta, Hapi, Tuamautef and Qebehsenuf, the children of Horus, who stand upon the lotus which springs from the water beneath the throne of Osiris, in pictures of thePsychostasia.
Chapter
124 bears
the
sameit.
title
in
the
older
manuscripts, which sometimes begin with2.
s=
T|
^
I
'Iv^
^ V^ QAis
I
.
These are two very
difficult
words, and very different meanings have been assigned to them.
But when the entire evidence
examined the
result
is
plain enough.,
Each ofof
the words has for determinative the sign g7\utterance.Itis
expressive
some kind ofits
a \0709 of.
some
kind.
Each
has foris,
first
letter the
causative
The
question therefore~|, ^es,
what are the meanings of the simpler forms
and
The most common, indeed'rising,'
the only true, meaning of
Tl
is
and eveng>
'raising.'
Thisrise.'
is
too
well-known to requiretext of
proof,(1.
T|
is
'causing to
The Pyramid
Teta says
270), "
Horus hath givenI
his children that they
may1.
raise thee
upTl
n ^^is
wwwfrom
TV
."
In the same religious
text,
248,,
the rising
the funereal couch after the c^ot
the recita-
jj
^j
tions
made over the dead. The 'raising up' or 'resurrection' here spoken
of
is
said not
only of the soul but of the body of the deceased person.
The
papyrus of Nebseni has preserved two chapters, to which M. Navillehas assigned the numbers 177 and 178.
B 2
BOOK OF THE DEAD.
"Z^-l^^PfT.^klChapter of raising up the Chu, and givingNetherworld.life to
the
Soul in the
Chapter of raising
2ip the body,
of giving
it eyes
a fid the possession
of ears, and establishing the head, made firtn on'S/'hat,is
its props.
not simply the body
;
it
is
the dead body, thatv-wfia,
which has
fallen,
hke the Latin cadaver, the Greek(SeeTratisactionsSoc.
the
Hebrew n7S^.p.
Bib.
Arch.,
Vol. VIII,
221, note
2.)
The
true
meaning of
'Sn^
m ^
is'
not
'
luminous
'
but
'
clear,
distinct, glittering, coruscans,'
glorious,'
and theItis
like.
and hence bright, splendid, illustrious, Like the Greek Xa^-n-po^, the Latin clarus,Frencheclat,it
the
Hebrew
^pf!^, or the
is
applied to sound as well
as to light.tablet of theglorified
said of
Thothfi
(in the
XlXth dynasty)
'^ ^
^ 1^As
wretched orthography * of a
'^ S ^^ ^''' ^e'
them with the
clear utterances of his
mouth."
'Iv^
corresponds to the Greekclareo,
Xafiirpocptviu'a.
a verb
^^^
is
and
I
'^pi. 97-
is clarifico, glorifico.
* Sharpe, E./.,
The papyrus Da which
is
of the
same period reads '^^^17, instead of '^n.
v\ .^'
|
^|\
}^VThe'^N^
in the title of
Chapter
glorj-,'
'
eclat.'
JT'
y\Jl
/K
1
correspond by their
name
very closely with the devas of
fill
Indian mytholog>', and the deadof their having obtainedIt is particularly''
-^ are called
^^
"^
^H^
'
I
on the pious hj-pothesisto
glor)'.'
The word has nothing
do with
'
intelligence.'
applicable to the heavenly bodies, the sun,at sunrise
moon and
stars'fire'
the glittering ones,'
derive their
and the horizon names from their ec/at.
^^^
^
^?//,
and
^^^
)jl
BOOK OF THE DEAD,Therethe formare,it
5
is
true, variants in the title of'
Chapter
17, giving
HT
^^ v
8i()
'
^" ^V^^Q of the excellent authority of
these variants, they mustreading.
be considered as giving an erroneous
The words
IT
^v vQD
'remember,' and
H'^'confer
are different in originglory,'
and meaning.
The
latter
signifies
and the
'
'^
v STl
'
^^^
religious formularies recited
by
priests,
identifying the deceased person with Osiris
divinities.
There are numerous pictures
in the
and other tombs representing
priests3.
performing this office.*
M. Deveria has producedJiiadt-heru
excellent evidence showing that'
ci
has the sense ofis
victorious, triumphant.'1
But the'
sense of veridiqiie'speech.'
untenable.
v\
Q[\
herup.
is
'
voiceI
not
In Proceedings S.B.A., Vol. VI,
192,
note,in
have
quoted a passage from a chapter (now numbered 181edition) in
M.
Naville'sfailure.'
which
S^fiiailt
I
V
signifies
'want of success,
S^Law."in no
I
V\ QA
heru really signifies "one whose voicedivinetitle
is
It is essentially a
(see "Altar at Turin," Tra?isto Mr.
actions. III, pi. II, li?ie 10,
appended
Bonomi's
article),
and
Egyptian text
is
it
used of mortals supposed to be
living.
The
translation "juste de voix," limits the conception of viadt toits
one of
secondary acceptations.
act, that of
M\\
semaat heru;
is
also,
and
necessarily so, a divinehis utterances.
Thoth
and
it is
done through
4.
an
in this place as in very
many others
is
not a preposition,
still less is it
a
verb.
It
is
a demonstrative particle, like the Latin
en, ecce, or the
Hebrew ^n.
Nothing
is
more common thanon the funerealusedlike theI
this
particle followed only
by a proper name,saith.'
e.g.,
figures.is
There
is
not the slightest reason for supposing that therethe verb'
an
ellipse of
The
particle
is
corres-
ponding Latin one under the Scottish picture of Edward
'En*
rex
Edwardus debacchans72a, b, loi b ; cf.
ut leopardus.'
See Denkin,
II, 71 b,
98
//,
116
c,
and
III,
260
c.
BOOK OF THE DEAD.Whenhere," II
translate
(
L/
^^
.
.
.
(
^^^,is
" It
is
Thoth whobe,
is
do not wish
to imply that
(J
W^
the verb to
any more" It
thanis
I
should in the frequent expression
\
^^
K.^,
^^uO^^^n'is
last
is
already found
in
Denkm.
II, 51).
The Ramof'
called in Egyptian ba
he makes with
his
on account of the digs which head, and a force which has occasioned the name
ram
'
to
be given to powerful engines.
*
The human head
(with a beard) sometimes given
to
the bird,
merely
indicates the aivine nature of the soul.
BOOK OF THE DEAD.The Heronfishesis
9its
also called ba because with
bill
it
cleaves the
which
it
attacks.
Andbecausedivides.'Itis
the word whichit is
we
translate
Soul or Spirit
is
called Im,
conceived as something which 'pierces, penetrates and
right
to
point out
(to
those
who may wonderknow'is
at
this
Egyptian etymology) that the Latinakin to secocleave.''
scio 'I
etymologically
cut,' securis
'
an
axe,'
and the Greek
kqUc^
Ked^w
'
split,
21.
The
1
^^^^
M^
sem,
and the
"^^latter,
9
urd herp hem, werethe
priests in
the service of Ptah.
The
who held perhaps
highest sacerdotal office in Egypt, as high priest of Ptah atis
Memphis,
repeatedly found combining with his
own
special office that of the
seftt.
The ceremony whicha sledge the barkrest.
is
here referred to consisted in a grand
procession round the walls of the great sanctuary of Ptah, conveying
upon
'^^
vA
in
which the'
coffin of the
god was supis
posed to
Sokaru
signifies
the coffined,' and Ptah Sokaru
only a form of Osiris.in the plates of
Abundant details
of the ceremony will be foundI, pi.
M.
Mariette's Abydos,
t,6
and
following.
The
king Seti2 2.
I is
represented as a2j)"''^'^
Sem
priest presiding at the festival.
1
Suten-henen
viiLS
cdWed by the Greeks Hera-
cleopolis.23.
Or
'rid of his business.'
The wordis
^^
sej>,
'turn,' has
the different significations of the Latin 'vices.'
In thepetitions.
later recensions this
chapter
lengthened out by otherotherthings,
The deceased
asks,
among
to
appear
Madt, may I rise up a living god, let me shine like the divine host which Let my steps be lifted up in is in heaven, let me be as one of you. Let me see the ship* of the holy Sahu [Orion], Cher-abaut.to attain the region of
" before thee,
O
Lord of the gods,
traversing the sky
;
let
me
not be prevented from seeing the lords
of the Tuat
[the Netherworld], smelling the fragrance of the sacrificial
* This
is'
one of the meanings ofgoing round in a ship.'
1
\
,'~v:2*c;
,
but in this place
it
may
simply mean
C
lOofferings
BOOK OF THE DEAD.madeto the divine host,priestly ministrant]
and
sitting with
them.
Let the
Cher-heb [theLet
make
invocation over
my
coffin.
me
hear the
prayers of propitiation.for
Let the divine ship
Neshemet advancerepulse."
me,
let
not
my
soul
and
its
possessor suffer
An
invocation to Osiris follows.;
Amenta, Osiris, lord of Nifura grant that I may advance in peace towards Amenta, and that the Lords of Tasert may receive me and say to me, Salutation Salutation in let them make for me a seat by the Prince of the divine Peace Powers, let the two Chenemta goddesses [Isis and NephthysJ receive me, in presence of Unneferu, the Victorious. Let me be a follower Let me assume all of Horus in Re-stau, and of Osiris in Tattu. forms for the satisfaction of my heart in every place that my Genius'!!
" Hail to thee, Prince of
!
'
{Ka\ wisheth."
The
following rubric
is
found as early as the XlXth dynastybutit
in
connection with
this chapter,
seems
to
have originally beenwritten
attached to Chapter
72.is
" If this discoursecoffin,
learnt
upon
earth, or
is
upon the
he (the deceased) may come forth upon every day that he pleaseth and again enter his house without impediment. And there
meat upon the table of Aarru [the he shall of Ra Elysian fields of Egyptian mythology], and there shall be given to him there wheat and barley, for he shall be flourishing as when heshallflesh:
be given to him bread and beer andreceive
allotment in the
Fields
was upon earth."Chaptercopies thati
is
followed ini
M.
Naville's editionis
by another, whichin so
the learned editor callsthe
B.
This chapteras yet
found
very few
text cannot
M. Naville differ however down to the Roman period, though not of the Book of the Dead.published byIt is called
The two texts widely from each other. It was knownbe restored.inserted into copies
Chapter of ititrodvcing the Mvmmy into the Tuat on The 124th chapter bears a similar title. The the day of burial. word here translated mummy is probably not to be understood ofthe visible
mummy,
but of
tiie living
personality which
it
enclosed.art in
The
chapter opens with an invocation, " Hail to thee,
who
the sacred region of
Amenta, the Osiris, [the deceased] knows thee and thy name, defend him from those Worms which are in Restau,
BOOK OF THE DEAD.wholive
I
I
upon the
flesh
of
men and
swallow their blood."
The
names of the Worms werein the text they cannot
given, but in
consequence of the gaps
now be
recovered.
The
chapter finished
with prayers in which the deceased identifies himself with Horus,
who;
has taken possession of the throne which his father has given
him he has taken possession of heaven, and inherited the earth, and neither heaven nor earth shall be taken from him, for he is Ra, His mother suckles him and offers him her the eldest of the gods. breast, which is on the horizon at Dawn.
VIGNETTE TO CHAPTER
IX.
CHAPTER
n.
Chapter for Coining forth by day and Living after death.
Ohcome
thou Only One, (i) who shinest from the Moon,
let
mebe
forth
amid
that train (2) of thine, at large,(3)
and
let
me
revealed (4) as one of those in glory. (5)
And whento
the Tuat
is
opened
to the gods, let
N come
forth
do
his pleasure
upon earth amid theNotes.
Living.
This chapter occurs in only two of the ancient MSS. collated byNavilleI..^
:
Ae andI
Pf.
It is
also found in the papyrus of Ani.
'unicus,' the Solea
and Only One,is
is
one of the many/;/
appellatives of the Sun.
He
here represented as shining
or
from
the
Moon.
Cf.
note on Chapter 132.
C 2
;
12
BOOK OF THE DEAD.2-
*^^ Wi
r^
1
5
'
multitude, throng, train,' here put for the
'heavenly host,' the aKpno9 aarpwu xAos (Euripid., J^r 596), or the
Hebrew DiDlTnOsirisis|
^^1!!.' >
^ rTf
coming as
does after ^^^
^ . uO "^X^ ^^^P darkness.''
The MSS.
differ hopelessly
on
this
proper name.
CHAPTERHymnAdoredhe
XV.
I (i).
Ra, when he;
riseth
up from the eastern Jiorhon ofextol him.
Heaven
they
who accompany him
Here
is
the Osiris
N, the Victorious, and he
saith
:
Oand
thou radiant Orb,
who
arisest
each day from the Horizon,
shine thou upon the face of the Osirispropitiateth thee at the gloaming.
iVwho
adoreth thee at dawn,
Let the soul ofjourneytill
N come
forth with thee into heaven, let
him
Maatit boat and finish his course in the Sektit boat (2) he reach in heaven unto the Stars which set (3).in the
BOOK OF THE DEAD.
23:
He
saith, as
he invoketh his Lord, the Eternal one
Hail to thee, Horus of theSelf-originating (5);
Twois
Horizons
(4),
who
art
Cheperain
Beautiful
thy rising up from the horizon,All the
enlightening the two Earths with thy rays.exultation
gods are
Unnut
when they see thee the King of Heaven, with the Nebt * established upon thy head (and the diadem of the South
and the diadem of the North upon thy brow) which niaketh her abode in front of thee. Thoth abideththine adversaries.at the
prow of thy bark
that he
may
destroy
all
They who dwell
in
the Tuat are coming forth to meet thy
Majesty, and to gaze upon that beautiful semblance of thine.
AndLetearth.
I;
toolet
come
to thee that I
may belet
with thee to see thine
Orb
each day
me
not be detained,
me
not be repulsed.
my
limbs be renewed by the contemplation of thy glories,
like all thy servants, for I
am one
of those
who honoured
thee
uponof
LetEternity
me;
reach the
Land of Ages,
let
me
gain the
Land
for thou,
myhe
Lord, hast destined them for me.saith:
The
Osiris
N;
Hail to theewith Maat;
up from the Horizon thou dost traverse heaven in peace andrisest
who
asall
Ra in union men see thee
as thou goest forward.
And
after
being concealed from them thou
presentest thyself at the
dawn
of each day.
Brisk
is
the bark under thy Majesty.
Thybe told:
rays are
upon men's
faces
;
the golden glories they cannot
not to be described are thy beams.(6) are seen inis
that
The Lands of the gods, the colours of Punit men may form an estimate of that whichAloneart
them
;
hidden from their
faces.
thou when thy form riseth up upon the Sky
;
let
meRa,
advance as thou advancest,
like thy Majesty, without a pause,
O
whom none
can outstrip.
A mightygoest torest.
march
is
thine
thousands, in a small
Leagues by millions, and hundreds of moment thou hast travelled them, and thou;
*
One
of the
names of
the Uroeus on the royal crown.
;
24
BOOK OF THE DEAD.Thoucompletest the hours of the Night, according as thou hastout.
measured them
And when
thou hast completed them accord-
ing to thy rule, day dawneth.
Thou presentest thyself at thy place as Ra, as thou risest from the Horizon. TheOsiris
He
saith to
N, he saith, as he adoreth thee when thou shinest thee when thou risest up at dawn, as he exalteth thineforth,
appearance
;
Thou comestheaven.
thy limbs, giving birth
most glorious one, fashioning and forming to them without any labour, as Ra rising in
and the abode of thy servants let me be united with the venerable and mighty * of the Netherworld let me come forth with them to see thy Chu glories, as thou shinest at the gloaming, when thy mother Nut (7)I
Grant that
may
attain to the
Heaven of
eternity
;
;
enfoldeth thee.
thou turnest thy face to the West, mine hands are in adoration to thy setting as one who liveth ;t for it is thou who hastcreated Eternity.I
And when
haveall
set thee in
my
heart unceasingly,
who
art
more mighty
than
the gods. &^
The
Osiris
N, he
saith
:
Adoration to thee, who
arisest
out of the Golden, and givest light
to the earth on the day of thy birth.
Thy motherlight
bringeth thee forthto
upon her hands,
that thou mayest give
the whole
cir-
cumference which the Solar Orb enlightenelh.
Mighty Enlightener, who risest up in the Sky and raisest up the of men by thy Stream, and givest holiday to all districts, towns and temples and raising food, nourishment and dainties.tribes;
Most Mighty one, master of masters, who defendest every abode of thine against wrong. Most Glorious one in thine Evening Bark, Most Illustrious in thy Morning Bark.Glorify thou the Osiris
N
in the
Netherworld, grant that hefree
mayhim
come into Amenta without defect and among the faithful and venerable ones.*'
from wrong, and
set
The Glorious ones11.
'
;
see
Note
i
on Chapter
I.
t See note
BOOK OF THE DEAD.Let him be united with the souls in the Netherworld, about in the country of Aarru * after a joyful journey.let
25
him
sail
Here
is
the Osiris JV.
Comethe Bark,
forth into
Heaven,
sail
across the firmament and enter
into brotherhood with the Stars, let salutation belet
made
to thee in
invocation be
made
to
thee in the Morning Bark.propitiatehis
Contemplatedaily.
Rafish
within his
Ark and do thou
Orb
See the Ant
fish in its birthits
from the emerald stream, and
see the
Abtulet
and
rotations. (8)fall
Andfor
the offender t
prostrate,
when he meditates
destruction
me, by blows upon
his back-bone.;
Ra springs forth with a fair wind the Evening Bark speeds on and reaches the Haven the crew of Ra are in exultation when they look upon him the Mistress of Life, her heart is delighted at the;
;
overthrow of the adversary of her Lord.
and at his sides Thoth and Maat. All the gods are in exultation when they behold Ra coming in peace to give new life to the hearts of the Chu, and here is the Osiris iV along with them.at the
See thou Horus
Look-out of the
ship, (9)
[Litany]. (10)
AdoredHail to thee,
be
Ra^ as hehast
seiteth in the
Land
of Life. (11)
who
come
as
Tmu, and
hast been the creator of
the cycle of the gods, (12)
Hail to thee, who hast
come
as the Soul of Souls,
August one
in
Amenta,Hail to thee,
who
art
above the gods and who lightenest up the
Tuat with thyHail to thee,Orb,
glories.
who comest
in splendour,
and goest round
in thine
Hail to thee,
who
art mightier in the Tuat,
than the gods,
who
art
crowned
in
Heaven and KingHail to thee,*
who openestbliss (like
the Tuat and disposest of
all its
doors.
An
abode of
the
Elysian
fields)
frequently mentioned
and
described in the
Book of
the Dead.
t The dragon Apepi.
26
BOOK OF THE DEAD.amongthe gods, and Weigher of
Hail to thee, supremethe Netherworld.
Words
in
Hail to thee,glory.
who
art in thy Nest,
and
stirrest
the Tuat with thy
Hail to thee, the Great, the Mighty, whose enemies are laid prostrateat their blocks,
Hail to thee,
who
slaughterest thethis
Sebau and annihilates! Apepi,is
[Each invocation of
Litany
followed by]to the Osiris
Give thou delicious breezes of the north wind
A\
Horus openeththe great one
;
the Great, the Mighty,
who
divideth the earths,
who
resteth in the
up the Tuat with his glories by shining into their sepulchres.
Mountain of the West, and lighteneth and the Souls in their hidden abode,
By
hurling
harm
against the foe thou hast utterly destroyed
all
the adversaries of the Osiris JV.
HvMxTheOsiris iV^; he saith
n. (13)the
Two
Horizons,
when he adoreth Ra, when setting in the Land of Life.
Horus of thethy coming
Adoration to thee,
O
Ra: Adoration
to thee,
O Tmu,
at
in thy beauty, in thy manifestation, in thy mastery.
Thou
sailest
over the Heaven, thou travellest over earth and in;
splendour thou reachest the zenithin obeisance to thee,
the two divisions ofto thee.
Heaven
are
and yield adoration
Amenta are in exultation at thy glory. They whose abodes are hidden adore thee, and the Great Ones make offerings to thee, who for thee have created the soil of earth. (14)All the gods ofthee, and they who are in and they say Adoration at the approach of thy Majesty, Come, Come, approach in peace. Oh to thee, Welcome, Lord of Heaven, King of Akerta.
They who
are
on the Horizon convey
the Evening Bark transport thee,
Thy motherLife at night.
Isis (15)
embraceth thee, seeing
in thee her son, as
the Lord of Terror, the AU-Powerful, as he setteth in the
Land of1
Tatunen (16) stretched out behind thee, and fast upon earth.father
Thy
carritth
thee,
and
his
arms areis
that which hath taken place
made
;
BOOK OF THE DEAD.Wake up from thy rest, Let me be entrusted toCome,thine
2/
abode
is
in
Manu.is
the fidelity which
yielded to Osiris.
O
Ra,
Tmu, he thou
adored.
Do
thy will daily.
Grant
success in presence of the cycle of the mighty gods.Beautiful art thou,
O
Ra, in thine Horizon of the West
;
O
Lordthy
of Law, in the midst of the Horizon.
Very
terrible art thou, rich art
thou in attributes, and great
is
love to those
who
dwell in the Tuat.sets in the
To
be said,
when Rd
Land of
Life
;
with hands bent
do7vnward. (17)
HvMNAdorationto
in. (18)
Tmu
as he sefteth in the
Land of Life.
The
Osiris
N N
;
he saith
:
Landof Life.setting in the
Adoration to
Tmu;
as he setteth in thesaith,
The
Osiris
he
adoring
Tmu, whenof Life,
Land
of Life and shedding his rays on the Tuat
Hail to thee setting in the
Land
O
Father of the gods,receive thee
thoudaily.
art
united to thy mother in Manu.
Her two hands
Thy Majesty hath
part in the house of Sokaru.
Exult thouin the
because the doors are opened of the Horizon, at thy setting Mountain of the West.
Thy
rays, they
Amenta. and cherish hope when they see thee
run over the earth to enlighten the dwellers in Those who are in the Tuat worship thee with loud acclaim,daily.
Thou grantest to the gods to sit upon the namely, who follow thee and come in thy train.
earth
;
to those,
O
august Soul,
who;
begettest the gods,
and dost
invest
them
with thine attributesin thy mystery.
the Unknowable, the Ancient One, the Mighty
Be thy
fair face
propitious to the Osiris
N, oh Chepera, Father
of the gods (19).
Freedom for ever from perdition and upon it I take my firm stand.
is
derived through this Book,
E 2
28
BOOK OF THE DEAD. Hehath writtenit
who spake
it,
and
his heart resteth
on the
reward.
Let there be given
me
armfuls of bread and drink, andafter
let
me
be accompanied by
this
Book
my
life.
Notes.
Thefact
fifteenth chapter as
it
stands in the later recension (repreis
sented by the Turin Todtenbuch)a collection of texts
of
ver}'
recent origin.
It
is
in;
originally
independent of each other
(i) a
hymn
to
setting, (4) a
Ra at hymn
his rising, (2) a litany, (3) a
hymn
to
Ra
at his
to
Tmu
at his setting, followed
by a statement
respecting the spiritual importance of the document.
Ofas
the last
hymn
there are
no copies of ancient
date, but thefar
other three compositions are found more or less perfect asthe
back
XlXth
dynasty.
the ancient texts furnish sothe part of the scribes, that
The discrepancies, however, between much evidence of free composition onit
is
impossible to suppose that theyas sacred
had before them documents recognised
and canonical.
M. Naville has foundthe
it
necessar)' to publish four different forms of
hymn to the rising, and three of the hymn to the setting sun. The ideas and expressions throughout these hymns are current in the religious texts of the XVIIIth and XlXth dynasties.In the translation here given
by the
later
have followed the form adopted recension, correcting the text when necessary by theI
copies written in the better periods.
1.
The
text of the
Papyrus of Ani has been taken as the basis
of the translation ofgives the2.
Hymn
I.
It
is
the only ancient text which
hymn
in the
form subsequently acknowledged as canonical.
l"he sun was represented from the earliest period, as
we may
see in the pyramid texts, as performing his celestial journey in a boat,
which during the morning was called the Alddtit
^^^
ch^^j ^"-^.
and
in the evening the Sektit ^^^^^
^,5
.
^=I
'
^^^ th. Ill,
ff^^^^P^
Chapter XXIII. Papyrus, British Museum,
Chapter XXIV.9900.
Papyrus of Ani.
PLATE
XI.
BOOK OF THE DEAD.Chapter XXII. Chapter XXIII,
Lepsius, " Todtenbuch,"
^^s^k"^:^
17, Vignette.
Chapter XXVII.
^^j^Sarcophagus of SetiI.
Papyrus,
Mus^e du
Louvre, III, 36.
Chapter XXVII.
Chapter XXVII.
Papyrus, Musee du Louvre,
III, 89.
Papyrus of Ani.
1
BOOK OF THE DEAD.I
6glorious roads which
may speakThe Turin
with
it,
and guide me on the
are in heaven,"textis
very corrupt, and parts of
it
are incapable of
translation.
2.
" Let
me
guide," according to the Ani Papyrus,
But the
later (hieratic) texts
have the second person n '=^^.
V^
A
which
is
more
correct.
CHAPTERAnother Chapter whereby him inI
XXII.is
the
Mouth of a person
givsn
to
the Netherworld.
Egg which is in the unseen world, (i) Let there be given my mouth that I may speak with it in presence Let not my hand be repulsed of the great god, Lord of the Tuat.shine forth out of the
by the Divine Circle of the great god.I
am
Osiris, the
Lord of Restau, the same whodo thewillI
is
at the
head of
the Staircase. (2)I
am comeI
to
of
my
heart,
out of the
Tank
of
Flame, which
extinguish
when
come
forth. (3)
Notes,Thisis
one of the chapters of which the text certainly belongs
to the earliest epoch.
the coffin (2)
one of those copied by Wilkinson from of Queen Mentuhotep. In the Papyrus of Ani it isIt isits
followed by chapter 21 as
conclusion, and both chapters are
appendedI.
to chapter
i,
before the rubric belonging to that chapter.
The Egg
in the
unseen worldItis
is
the globe of the
Sun whilehas
yet
below the horizon.
only through a mistranslation of'
chapter 54, 2 that the Indian notion of a been ascribed to the Egyptians.
Mundane Eggwho
'
The
17th chapter addresses
"Ra
in
thine Egg,
risest
up
in thine orb,
and shinest from thine Horizon."
Gz2.
BOOK OFSee the picture of Osiris
TIIK DEAD.at
the head of the Staircase, whichI
is
here given (see Plate XI) from the alabaster sarcophagus of Setithe
in
Soane
Museum.
Similar
picturesc^
arei,
given
on
other
sarcophagi.
The gods on
the stairs are called
-
h
^\A
^,Abydos,
'the Divine Circle about Osiris.'
The
'Staircase oi the great god'
cL1
at
is
frequently mentioned on the funeral stelae.3.
The Tank of
Flame.
See chapterafter the
i,
note 15.
The
red
glow of the Sky disappearssaid to " extinguish the
notionoff the
is
expressed in
Sun has risen, he is therefore Flame he has come forth. The same the myth according to which Horus strikes" after
head of
his mother.
CHAPTER
XXIII.is
Chapter 'whereby the Mouth of a fersotiNetherworld.
opened for him in the
He
saith
:
Let
muzzles which are
my mouth be opened by upon my mouth be loosedfull
Ptah,
and
let
the
by the god of
my
domain,
(i)
Thenand andlet let
and equipped with Words of Power,* him loose the muzzles of Sutu which are upon my mouth, Tmu lend a hand to fling them at the assailants.let
Thoth come,
Let
my mouth
be given to me.
Let
my mouth
be opened by
Ptah with that instrument of
steel (2)
wherewith he openeth the
mouths of the gods.I
am
I
am
Sechit (3) Uat'it who sitteth on the right side of Sahit encircled by the Spirits of Heliopolis.tall
Heaven
:
And
the
Words
of Power, and
all
the accusations which are:
uttered against
me the
gods stand firm against them
the cycles of
the gods unitedly.*
^
U ^ ^ ^1
[.
+
Tmu, Shu and
Tefnut.
BOOK OF THE DEAD.Notes.1.
63
Osiris.
On
the sense of
j
-/|
,
literally
'the
god of t>e
domain,' see the articles of M. Naville and Professor Piehl, Zeitschr..1880, 146;
1881, 24 and 64.
I
hold with Dr. Piehl that the domainis
meant2.
in this
formula
is
Abydos, and that the god*
Osiris.
The word
here translated
steelet
'is
1
(
"^
,
upon whichthe Melanges
see
M.
Deveria's dissertation, "
Le Fer
I'Aimant
" in
(T Archeologie
Egyptienne
et
Assyrienne, tome
I, p. 2.
A
description of the Ceremonies of the
Opening of the Mouth
as performed at thetranslation.3.
tomb
will
be found
in the Introduction to this
The namePyramidtexts
of this goddess
is
phonetically written
1
Siit
in the
texts of
Unas
(1.
390), where the.
Murray PapyrusSechemet
and otheris
have the ordinary y
TheXII,
readingp.
indefensible.
Cf. Froc. Soc. Bibl. Arch.,
365.
CHAPTER
XXIV.to
Chapter ichereby the Words of Forcer ate broughtNetiieriooild.I
a Person in the
am
The
Chepera, the self-produced, on his Mother's thigh. (1) speed of bloodhounds is given to those who areto those
in
Heaven,* and the mettle of hyaenas(2)Divine Circle.Lo,I
who belong
to the
bring this
my Wordin
of Power, and
I
collect this
Word
of
Power from every quarter hounds of chase and more
which
it
is,
more
j^ersistently (3)
than
swiltly than the Light.is
Ofree
thou
who
guidest the Bark of Ra, sound
thy rigging and
from disaster as thou passest on to the Tank of Flame.Lo,Iit
collect t thisis,
my Word
of Power from every quarter
in
which
in behalf
of every person
whom
it
concerneth,
more
Nil.
T i
,
64persistently than
BOOK OF THE DEAD.hounds of chase and moreswiftly
than Light
;
theto
same
(4)
who;
create the gods out of Silence, or reduce
them
inactivity
the
same who impart warmth
to the gods.
Lo,it is,
I collect this
my Word
of
in behalf of every person
whom
Power from every quarter in which it concerneth, more persistently
than hounds of chase and more swiftly than the Light.
Notes.Thisis
another of those chapters of which the antiquity
is
proved by the coffins ofeven in the early
Horhotep and Queen Mentuhotep. And times to which these coffins belong it must have
In the translation here been extremely difficult to understand. given I have adhered as closely as possible to the oldest texts, butthese, as the variants show, are not entirely trustworthy.1.
Thigh.
This
is
the usual translation, which accords with the
frequent pictures of the goddess Nut, as the Sky, with the divine
Scarab in the position described.*
But
V\ ;
^
signifies that
which
r/^ J,is
from
^Deadit
^M.
udr.^
ran, fugere
and the noun
{the
runner)
often applied to running water.
It is the
geographical
namein the
of a river or canal.
Naville has already pointed out that
Book
of theis
has for variants
\
^ /wwv^
and
f
1
c^ A^^/w^
of which bath2.
a
fair translation.
The names
of these two animals (especially of the second)
vary greatly in the texts.
sense of the chapter,
we wish rightly to understand the we must bear in mind that it is not the animalsButif
themselves that are meant, but the characteristics implied by the
names of the animals.
And
as the Sanskrit vrias, the
Greek
XvKoy-,
the old Slavonic vlnhu, the Gothic v/d/s, and ourthe robber, so does the Egyptian
own
wo//, signify
^^
\\\
/s, whether signifying
wolf, wolfho2ind, or bloodhound, indicate sj>efd.
The names
of the second animaZ in the earlier texts, whethtrjft
they stand for hyaenaschaseI
^^
v'^ttK'
^
^'^^
other animals of the
C]
\j\\, imply either sj)ecd or ferocity.
And what mustall
* See also in Platelater papyri.
XI
the Vignette frcm chr.ptcr 17 in the Turin and
the
BOOK OF THE DEAD.we understand underIt is
65to the context.
the latter term
?
We
must look
of a god speaking of himself and of his attributes.
He
is
proud
of them, and certainly does not wish
Nor is it necessary that remember what we learnt at school.sense.
them to be taken in a bad we should do so. We have only tojuvenum,' the
Cicero {de Sen.,
10, ^t,) contrasts the 'ferocitas
high pluck of the young, with the 'infirmitas puerorum,' and the'
gravitas'
and
'
matuntas
'
of later periods of
life.
Livy uses the term ferox, in the same sense as Cicero.
What we have'
to understand
of the Egyptian expression
is,
mettlesome, of high, unbridled
spirit.'
In the later texts the Bennu bird has been substitutedbeasts of the chase.'^^^^j
for the
but
all
the earlier ones giveoften used in a
another wordsense,
^.^w^
or
/^^^
.
Thisbutofit
is
bad
when spoken ofobstinacy,
the
enemyare,
;
merely implies tenacity,very
pertinacity,
which
course,
bad things
in
opposition, but in themselves virtues of a high order.*
JD VI
The word
is
used as a'
name
for
the
divine
Cynocephaliof Fla?ne.
^^
^^ appear
at sunrise over the Tafik
S ^^
m\
I
;
^he
same who bringethto inactivity.
into being the gods out
of
Silence,
or i-educeth them
In addition to
this interesting utterance ofI
Egyptian theology,
we have
to note the idea of Silence
^
^h
as the origin of the
gods, or powers of nature.
Thero'i's
notion was also current in the22) speaksthis
Greek world.of1]
The
writer of the Philosophiimena (VI,Trapa
vf.ivovfiivr]
eKelvi^
"EWijffi 2(7?y.
It
was from
source that the early Gnostic Valentinus borrowed this item of hissystem.St.
Irenaeus {Haeres,
II,
14) charges
him with having
taken
it
from the theogony of the comic poet Antiphanes.* Columella speaks of the "contumacia pervicax boum."
K
66
BOOK OF THE DEAD.
CHAPTER XXV.Chapter ivhereby a person remetfibereth his name in the Netherworld.
my name be remember my nameLet
given to
me
in the
Great House.(i)
Let
me
in the House of Flame wherein the Years are counted and the Months
on the Night are reckoned, one
by one.I
am He who
dwelleth:
inif
Eastern side of Heavenin
and
Heaven, and who sitteth on the there be any god who cometh not
my
train, I utter his
name
at once.
Notes.I.
Every Egj'ptian Temple being symbolical of Heaven, hadits
its
Great House in^^^lTT] andas
House
of Flame
72^"^
'iq'-^'
most sacred adyta
at
the extremity opposite to the entrance.
The
former occupied the central position, like the Ladye Chapel inlatter
our cathedrals, and the
stood by the side of
it.
CHAPTER XXVLChapter whereby the Heart(i) is given to
a person in the Netherworld. Hearts!
HeHeartt
saith
:
Heart * mine
to
me,
in the place of
Whole
mine
to me, in the place of
Whole Heartsrest within
!
but (2) I shall feed upon the food of Osiris, on the eastern side of the mead of
Let
me
have
my
Heart that
it
may
me
;
amaranthine flowers.
(3)
Be mineascending.I
a bark for descending the
stream and another for
go down into the bark wherein thouthere given to
art.
Befeet for
walking
;
me my mouth wherewith to speak, and my and let me have my arms wherewith to overthrow
my
adversaries.
'
\J
db, 'heart.'
t
2v\
'^''^">
'
whole
heart.'
POOK OF THE DEAD.:
6/
Let two hands from the Earth open my mouth Let Seb, the Erpa of the gods, part my two jaws (4) let him open my two eyes which are closed, and give motion to my two hands which are powerless and let Anubis give vigour to my legs, that I may raise myself up upon them.;:
And mayHeaven andI
Sechit the divine oneissue
lift
me am
up, so that
I
may
arise in
my
behest in Memphis.
amI
in possession of
Heart,
am
possession
my Heart, of my arms
I
possession ofI
and
have possession of
my Whole my
legs. (5)[I
to
my
do whatsoever my Genius willeth, and body at the gates of Amenta.]Notes.
my
Soul
is
not bound
0'I.
The
Egj'ptian texts have two=0"I
namesw
for the Heart,
phoneti"^
cally
WTitten^^.
[-ill
ab,
and
-^^ O"Ci
also
written
AW O"R
and
f
t^ katu*
The two words
are
commonly used synony-
mously, but they are sometimes pointedly distinguished one fromthe other.
Etymologically
[I
j
m"
^'^
is
connected with the senseKuphla, Kpattrj (8ia to
of lively motion
[1
J
^
ab, like the
Greek
avavarw^ aaXeveaOai) with
Kpacdio
and
Kpatatvw,
Other Indo-
European names, our own heart, the Latin cor {cord-is), the Sanskrit hrd, and the corresponding Slavonic and Lithuanian names have the same origin.
Fromin
the orthography ofits
=^ ^oWall
it
seems
to
have been connected
popular opinion with
position in the anterior part of the body.it
And
from various uses of the word
appears to denote not merelyis
the heart, but the heart with
that
attached to
it,
especially the that airis is
lungs which embrace
it.
It is for
instance to the
-^^ ^ oWAndit
conducted according to the medical Papyri.probable that0^
not im-
^I
and
[
^T
(^
>
organs of respiration, are
closely connected words.* This variant already occurs
on the
coffin of
Amamu.
K
2
,
63
BOOK OF THE DEAD.
But perhaps the best argument may be found in the Vignettes of chapter 28, where the two lungs are actually drawn as in the hieratic In others (as papyrus (PL 2) published by Sir Charles Nicholson.Leyden, T. 16) even the larynxis visible.
(See Plate X.)its
Thein a
Italian
word coratain
is
immortalised through{Inf.,
occurrencefor
want of a better English term than the butcher's technical \\or6. pluck* I use the expression whole heart.
memorable passage
Dante
XXVIII), but
2.
Btit,AAAAAA
[I
I.
This
is
the most frequent reading both in the
earhest and in the latest papyri.
But some, texts have simply ^^^^^^^ and others omit the conjunction before which is certainly a mistake, The sense is not much affected by this omission. the verb.[11
signifies if not, unless, until, but, but surely.
Cf. the Semitic
X.
The 7nead of attiaranihine flowers.
v\
I
[
\\ vl kaiuthe medical
is
the
name
of a plant which frequently occurs inItis
prescriptions.
also mentioned among the aromatic plants
(
X
^\
W
required in the sacred laboratory of Dendera.I
One
of the kinds
is
named
kaiu of the Oasis
VNJl
C3I
I
.
It is
rv-^'^
identified with the Coptic
KIOUOT, amara^ithus.is
In several copies
of this chapter the
name,
of the plantis
followed by the geographical
determinative
'j'T'
which
really implied in the context.
Wasand
this mythologicalits
'mead
of amaranth' suggested by the Oasis
vegetation4.
?is
This sentence
a repetition (in other words) of the preceding
one.
On[1
the
title
Myand
chief difficulty,
Erpd, see Tratis. Sac. Bibl. Arch., XII, 359. about understanding it as compounded of is
D
,
and
signifying keeper of the Pat, that
of the deceased
(human beings), is that Seb is essentially the Erpd of the gods. Erpd is one of those titles which cannot be translated withoutperverting the sense of the original.
* In late Latin coralhivt,corce, cctaaille.
In Carin
h
whence the Romanic forms corajhe, corata, LcJicrcns we find "la coraille del cuers."
coraiella,
BOOK OF THE DEAD.5.
69
This passage
is
a very frequent formula not only in theit,
Book
of the Dead, as the papyri give
but in other texts of the same
nature; see,in[ ]
e.g.,
Aelteste Texte, 34, 14.to the
The
next passage includedIt
is
an addition
original text.
occurs however in
some
excellent
MSS.
CHAPTER
XXVII.
Chapter whereby the Heart of a person is not taken from him in the Netherworld.
upon Hearts, and who pluck out the Whole Heart and whose hands fashion anew the Heart of a person according to what he hath done lo now, let that be forgiven to him byye gods;
O
who
seize
;
you. (i)
Hail to you,
O
ye Lords of Everlasting
Time and
Eternity
!
Let not
Heart be fashioned anew according things said against me.Let not
my my
Heart be torn from
me
by your
fingers.
to all the evil
Heartof mine is the Heartof the god of mighty names (2), of the great god whose words are in his members, and who giveth free course to his Heart which is within him.Forthis
And most keen of insight {3) is his Heart among Ho to me Heart of mine I am in possession of thee, fall not away from me master, and thou art by me dictator to whom thou shalt obey in the Netherworld.!
the gods.I
;
;
;
I
am am
thythe
Notes.
There is a great difference here as in so many other places between the MSS. of different periods. I long ago translated theI.
wywv of the Todtenbuch by non ignoretur aIIIvobis,
M. de Rouge,
after
me, by non renuatiir a
vobis.
But
M.
Naville pointed out the fact that in
some of
the oldest
MSS.isit
the particle
^
did not occur.
It
now appearsI
that the particle
n