8 /.<?., Hermopolis Magna, the metropolis of Un ^y 1, the 15th nome of Upper Egypt, the city called cujULOTIt 5 by the Copts, and Eshmtinen, ^ju^llH, by the Arabs. It was the abode of the "eight" (xemennu) great primeval gods, and of Thoth, the scribe of the gods. (See Meyer and Diimichen, Geschichte des alten Agyptens, p. 185.)
262 THE BOOK OF THE DEAD. [PLATE IV.
" written upon a slab of steel of the South, in the writing of the god himself, under " the feet of the majesty of the god, in the time of the majesty of Men-kau-Ra, 1 the " king of the North and of the South, triumphant, by the royal son Heru-tata-f,* who " found it while he was journeying to inspect the temples." 8 The scarabs which are found in the mummies, or lying upon the breast just above the position of the heart, form an interesting section of every large Egyptian collection. In the British Museum series every important type of the funereal scarab is represented. They are made of green basalt, green granite (Nos. 7894 and 15,497), white limestone (Nos. 7917, 7927, 15,508), light green marble (No. 7905), black stone (Nos. 7907, 7909, 7913), blue paste (Nos. 7904, 14,549), blue glass (No. 22,872), and purple, blue, or green glazed faience (Nos. 7868, 7869). They vary in size from 5 inches to 2 inches in length. On the hard stone examples the text of the Chapter of the Heart, more or less complete, is usually cut on the base in outline; but it is sometimes traced in red ink (No. 7915), or in gold (No. 15,518). Incuse hieroglyphics are sometimes filled with gold (No. 7881). The name of the person with whom the scarab was buried usually precedes the text of the Chapter of the Heart; but in many instances blank spaces are found left without insertion of the name — a proof that these amulets were bought ready-made. The base however is often quite plain (Nos. 7965, 7966), or figures of Osiris, Isis, and Nephthys occupy the place of the usual inscription (Nos. 15,500, 15,507). The backs of scarabs are generally quite plain, but we find examples inscribed with figures of the boat of the Sun ^O^ f Osiris, with flail and crook flfl, the bennu bird ^, and the u'tat ^; (No. 7883), Ra and Osiris (No. 15,507), and the bennu bird with the inscription |<=> j ^a/wwv^^J neteri db en Ra, "the mighty heart of Ra" (No. 7878). A finehard, green stone scarab of the Greek or Roman period has upon the back the figures of four Greek deities (No. 7966). In rare instances, the beetles have a human face (Nos. 7876, 15,516) or head (No. 7999). Carefully made scarabs have usually a band of gold across and down the back where the wings join: an example of the late period (No. 7977) has the whole of the back gilded. The scarab was set in a gold oval ring, at one end of which was a smaller ring for suspension from the neck or for attachment to the bandages of the mummy (No. 15,504). The green glazed faience scarab of Thothmes III. (No. 18,190) was suspended by a gold chain from a bronze torque. A thick gold wire to fit the neck is attached to No. 24,401. The base of the scarab is sometimes in the form of a heart (Nos. 7917, 7925). A remarkable example of this variety is No. 7925, in which are 1 The fifth king of the I Vth dynasty.
2 This prince is said to have been a very learned man, whose speech was difficult to be understood (see Wiedemann, Aeg. Geschichte., p. 191).
3 For the hieroglyphic text, see pp. 13-15. This rubric was published by Birch, Aeg. Zeitschrift, p. 54; and by Rosellini, Breve Notizia interno un frammento di Fapiro funebre Egizio essistente nel ducale museo di Parma; Parma, 1839, 8vo.
B.D. Chap. XXXb.] THE BOOK OF THE DEAD. 563 the emblems of "life," ■¥-, "stability," ff, and "protection," A, engraved on the upper part of the base. Across the back of this scarab is: — A highly polished, fine green basalt scarab with human face (No. 7876) is set in a gold base, upon the face and edges of which are cut part of the Chapter of the Heart At a period subsequent to the XXI Ind dynasty inscribed funereal scarabs in marble, paste, etc., were set in pylon-shaped pectorals made of Egyptian porcelain, glazed blue, green, or yellow, which were sewed to the mummy bandages over the heart. On such pectorals the boat of the Sun is either traced in colours or worked in relief, and the scarab is placed so as to appear to be carried in the boat; on the left stands Isis, and on the right Nephthys (Nos. 7857, 7864, 7866).
PLATES V. AND VI.
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 Sent priest burning incense in a censer, 3 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, 4 surmounted by a figure of Anubis r^\ and ornamented with m u, 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 1 " Thou goest forth over heaven in three-fold peace [in] thy sektet boat; when thou showest thy face thee."
2 " He giveth to thee thine eyes to see therewith, and thine ears [to hear therewith]."
3 For a bronze censer similar in shape, see No. 5296 a, Fourth Egyptian Room.
4 It is similar in shape to the chests which held the four jars containing the mummied intestines of the deceased. For examples of them see Nos. 8543a, 8543^ in the Third Egyptian Room.
THE BOOK OF THE DEAD.
[Plates V. and VI.
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 cr*^, 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 1 with which he is about to touch the mouth and eyes of the mummy, and in his left the instrument i rv — % 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," 2 etc., the mesyet instrument G?* t the sepulchral box Fj> the boxes of purification ^={ £=}, the bandlet fl, the libation vases vuxj, the ostrich feather \\, and the instruments called Seb-ur, Temdnu or Tun-tet r — *, and the Pesh-en-kef ^f*. The Kher-heb priest stands behind reading the service of the dead from a papyrus.
Appendix: I* 1 the papyrus of Hunefer a slab or stele with rounded top fj is placed bythe 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, 8 IC Hail, Osiris, the chief of Amenta, the lord of eternity, 1 This instrument is called -^^ ft [ J ur hekau y and is made of a sinuous piece of wood, one end of which is in the form of a ram's head surmounted by a uraeus (Fig. 1).
2 In the Neb-seni papyrus the " Guardian of the Scale " opens the mouth of the deceased (Fig. 2).
Fig. 1.
Fig. 2.
^SP' I B.D. Chap. L] THE BOOK OF THE DEAD.
" 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 {kd) 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).
Fig. 2.
SL Fig. 2.
SL The ceremonies 2 which took place at the door of the tomb in an Egyptian funeral are of considerable interest. The priest called Klier-fob, 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 Tcherduur, 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 3 and a duck 4 1 Dev£ria and Pierret, Papyrus Funtraire dc Neb-set, plate 3.
2 The following description of them is based upon the chapters on this subject in Diimichen, Der Grabpalast des Patuamenapy Abth. it, plates 1 ff., pp. 3 ff.
:«fe art.
/S/WWV (£ smennu.
THE BOOK OF THE DEAD.
[Plates V and VI.
are brought by order of the Kher-heb, and their heads are cut off. 1 The Kher-heb then addresses the Sent 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, I' T TO > and all three then " place the thigh and the heart upon the ground before this god " (/.*., Osiris). The Kher-lieb then says to the deceased, represented by his mummy or statue: " I have Fig 3.
"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 £iids.
Fig. 4.
Fig. j.
Fig. 6.
The next part of the ceremony, z>., "the opening of the mouth and eyes," is performed by the Scm priest, who addresses the deceased: " I have come to embrace " thee, I am thy son Horus, 1 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 1 The slaughter of the antelope and duck typified the destruction of the enemies of the deceased; for, when Horus destroyed the enemies of his father Osiris, " he cut off their heads [which took] the " form of ducks in the sky, making them to fall headlong to the ground in the form of antelopes, and " into the water in the form of fishes." For the text, see Schiaparelli, 11 Libro dei Funerali degli Antichi Egiziani (in Atti della R. Accadcmia dei Lined; Rome, 1883 and 1890), p. 94; Naville, ToiUnbuchy chap. 134.
B.D. Chap. I.]
THE BOOK OF THE DEAD.
" thee thy mouth * and thy teeth." The Kher-heb next calls on the Sent 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-Kkent " priest (Fig. 7) stand behind him (*".*., the deceased), and say, ' My father, my father/ four " times." The eldest son of the deceased then stands behind the deceased, and in his Fig. 7.
Fig. 8.
Fig. 7.
Fig. 8.
name the Kher-tieb 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-HerUytskes 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 KherJieb priests stand in front, and the Sem priest and the Kher-Jieb, personifying Horus and Sut, respectively cry: "I am Horus, " 1 am Sut; I will not let thee illumine the head of my father." The Sem priest then leaves the Tfo-chapel and returns, leading in the Se-mer-/ f i.e. y " 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 1 See Schiaparelli, 77 Libro dei Funerali degli Antichi Egiziani; Maspero, Le Rilutl du Sacrifice Funeraire (in Revue de UHistoire des Religions, 1887, p. 159 ff.).
2 ^^=f^ — %m F 0r a complete list of these instruments, see Schiaparelli, 77 Libro dei Funerali degli Antichi Egiziani, p. 109.
THE BOOK OF THE DEAD.
[Plates V. and VI.
t% unto thee thy son who loveth thee; he shall open for thee thy mouth and thine eyes." (Fig. 8). A tomb-official, Am-ds, 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 u Se-mer-f openeth the mouth and the two eyes of the deceased, first with a needle 1 of " iron, then with a rod of smu metal "; the Am-ds 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 M opened for thee thy two eyes." The Kher-heb then speaks on behalf of the Sent 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 u is firmly stablished, and [his] two eyes are firmly stablished." The Sent priest next presents to the deceased (Fig. 9) a cone-shaped offering ^ 8 and at the same time the Klter-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: Fig. 9.
" 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 44 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 u 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 1 2 A large collection of such offerings is exhibited in the Third Egyptian Room.
B.D. Chap. I.]
THE BOOK OF THE DEAD.
" the deceased (Fig. 12) with the instrument ^, ] and the Kher-Jteb 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 KJier-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, a wherewith he hath opened the mouth of Osiris. With the iron tool (meskkei) where- " with 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. 9 Anubis) "wherewith he opened the mouth of all the gods of the North. Horus the Great 4 " 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 (/>., 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 1 1 It is called Pesh-en-kef p-^-, «ww £^° y. See Diimichen, Der Grabpalast des Patuamenap y ^* /wwv\ I 4 Heru-ur, the Heroeris of the Greeks.
THE BOOK OF THE DEAD.
[Plates V. and VI.
band or fillet (Fig. 15), and to say: "Lo! the nemes fillet, the netnes 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 (*>., light, or brilliance), coming forth from Nekheb. " All that could do harm to thee upon earth is destroyed." The Sent 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. Tby 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.] 2 (1) Here begin the chapters of coming forth BY DAY, 3 AND OF THE SONGS OF PRAISE 4 AND (2) GLORIFYING, 4 AND OF COMING FORTH FROM AND GOING INTO THE GLORIOUS NETER-KHERT IN THE BEAUTIFUL 4k-T- 2 The text accompanying Plates 5 and 6 represents Chapter L, Chapter XXII., and the Rubric of Chapter LXXIL, of Lepsius's numeration.
8 In Egyptian Per em hru. This title has been translated and explained in various ways, as e.g., "Coming forth from [or as] the Day" (Birch, in Bunsen's Egypt's Place, vol. v., p. 161); "The departure from the day" (Birch, Papyrus of Nas-khem, p. 3); "Sortir du jour" (DeveVia, Catalogue; 1874, p. 49); "Sortir du jour" (Naville, Einleituttg, p. 23); "Sortie de la journeV' (Pierret, Le Papyrus de Neb-Qed; 1872, p. 2); "Ausgang bei Tage" (Brugsch, Aegyptologie, p. 155). Another fairly common title for the Book of the Dead is " Chapter of making perfect the blessed dead " (see Naville, Ein/eitung, pp. 24, 25).
4 For other examples of the use of the words settes and sex*, see Brugsch, Worterbuch, pp. 133, b.d. chap. i.] the book of the dead. 27 1 Amenta; to be said on (3) the day of the burial: going in after coming forth. Osiris Ani, (4) Osiris, the scribe Ani, saith: "Homage to thee, O bull of Amenta, " Thoth the (5) king of eternity is with me. I am the great god in l the boat of "the Sun; I have (6) fought for thee. I am one of the gods, those holy princes 2 "who make Osiris (7) to be victorious over his enemies on the day of weighing of " words. 3 (8) I am thy mediator, O Osiris. I am [one] of the gods (9) born of " Nut, those who slay the foes of Osiris (10) and hold for him in bondage the fiend " Sebau. I am thy mediator, O Horus. ( 1 1 ) I have fought for thee, I have put to flight " the enemy for thy name's sake. I am Thoth, who have made (12) Osiris victorious "over his enemies on the day of weighing of words in the (13) great House of " the mighty Ancient One in Annu. 4 I am Tetteti, 6 the son of Tetteti; I was "(14) conceived in Tattu, I was born in (15) Tattu. 6 I am with those who weep " and with the women who bewail (16) Osiris in the double land (?) of Rechtet; 7 " and I make Osiris to be victorious over his enemies. (17) Ra commanded 8 Thoth " to make Osiris victorious over his enemies; and that which was (18) bidden for "me Thoth did. I am with Horus on the day of the clothing of (19) Teshtesh 9 "and of the opening of the storehouses of water for the purification of the god " whose heart moveth not, and (20) of the unbolting of the door of concealed things " in Re-stau. 10 I am with Horus who (21) guardeth the left shoulder of Osiris in 1 The papyrus of Ani reads ^=, as do Pf, Pj, Pk, and PL See Naville, Todtenbuch, Bd. I., BL 2, 2 I.e., Mestha, Hapi, Tuamautef, Qebhsennuf, the gods of the cardinal points.
3 Compare the use of ^yj in 2 Samuel, iii. 13.
T T 4 A name of the temple of Ra in Heliopolis. See Brugsch, Diet. Gfog.> p. 153.
5 I.e., the god of Tettetu, or Busiris, a town which was believed to contain the body of Osiris.
6 See Brugsch, Diet. Geog. f p. 978.
7 The reading ® -jnr...Re\tet is given by British Museum papyrus No. 9964. See also Brugsch, Diet. Geog. y p. 392.
8 The translation here follows the variant reading given by Pierret, [ ~ Sf /VNWyA | <=> 1 1 [I I V^T fl^l u * u en ^ er sema &X eru Ausar. See Aeg. Zeitschrift, 1869, p. 139; and Le Livre des Morts, p. 10.
g A name of Osiris. See Lanzone, Dizionario, p. 1262.
10 I.e., " the door of the passages of the tomb." A picture of Re-stau ^ ^T is given on Plate VIII. "^~ 272 THE BOOK OF THE DEAD. [PLATES V. AND VI.
." Sekhem, 1 and I (22) go into and come out from the divine flames 2 on the day of "the destruction (23) of the fiends in Sekhem. I am with Horus on the day of " the (24) festivals of Osiris, making the offerings on the sixth day of the festival, 3 "[and on] the Tenat 4 festival in (25) Annu. I am a priest in Tattu, 5 Rere (?) in " the temple of Osiris, 6 [on the day of] casting up (26) the earth. 7 I see the " things which are concealed in Re-stau. (27) I read from the book of the festival "of the Soul [which is] in Tattu. 8 I am the Sent 9 priest (28), and I perform his " course. I am the great chief of the work 10 on the day of the placing of the hennu 1 Sekhem is the metropolis of 131 » or ^r* Khens* the Greek Letopolites, the 2nd nome of Lower Egypt; it is the o*ffCjj€JULj or RoTfttjeJUt. of the Coptic writers, and was situated about twentyfive miles north of Memphis. According to a text at Edfu, the neck of Osiris, J|N£ ^ max a(?i was preserved there. The god Horus, under the form of a lion, was worshipped at Sekhem. See Brugsch, Aeg. Zeitschn/t, 1879, pp. 33-36; Brugsch, Diet. Geog y p. 738; and De Roug£, Geographic Aneienne, * The chief variants are -^^^(J X ^^^^-(J |'^B^ Jfi-IJ < see Naville > Todtenbuch, Bd. II., Bl. 8.) On this passage see Dev^ria, Aeg. Zeitschrift, 1870, p. 60.
8 I.e., the day of the festival of Osiris who is called " Lord of the Festival of the Sixth Day." A list of the festivals of the month is given by Brugsch, Materiaux pour servir a la reconstruction du Calendrier; Leipzig, 1864, plate iv.
4 I.e., the festival on the 7th day of the month. See Brugsch, op. cit., plate iv.
6 The reading of the text is not usual. British Museum papyrus No. 9901 has, after Tattu, and according to this text we should read, "lama priest in Tattu, exalting him that is upon the steps (Pierret, "degr£s de Tinitiation "); I am a prophet in Abtu on the day of casting up the earth."
7 According to Devdria (Aeg. Zeitschrift, 1870, p. 61), "casting up the earth" means the day of digging the grave.
9 Or setem No v\ vfc, a priest of Ptah at Memphis.
10:s^* |g ur ^ er p ab (or hem ), the name of the chief priest of Ptah at Memphis (see Brugsch, Wbrterbuch, Supp., p. 392; and Brugsch, Aegyptologie, p. 218). The position of this official is described by Maspero, Un Manuel de Hierarchie Egyptienne, p. 53. The title was in use in the earliest times (see De Roug£, Six Premieres Dynasties, pp. no, in).
B.D. CHAP. I.] THE BOOK OF THE DEAD. 273 " boat of Seker (29) upon its sledge. 1 I have grasped the spade 2 (30) on the day of '•digging the ground in Suten-henen. 3 O ye who make (31) perfected souls to •'enter into the Hall of Osiris, may ye cause the perfected soul of Osiris, the scribe " (32) 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 (33) see as ye see; may "he stand as ye stand; may he sit as (34) ye sit! 4 "O ye who give bread and ale to perfected souls in the Hall of (35) Osiris, give ye bread and ale at the two seasons to the soul of Osiris Ani, " who is (36) victorious before all the gods of Abtu, and who is victorious with " you.
"(37)0 ye who open the way and lay open the paths to perfected souls " in the Hall of (38) Osiris, open ye the way and lay open the paths (39) to the " soul of Osiris, the scribe and steward of all the divine offerings, Ani (40) " [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 (41) " be rejected, may he not be turned back, may he enter in [as he] pleaseth, " may he come forth [as he] (42) desireth, and may he be victorious. May " his bidding be done in the house of Osiris; may he (43) walk, and may u he speak with you, and may he be a glorified soul along with you. 5 He hath " not been found wanting (44) there, 6 and the Balance is rid of [his] trial." 6 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 Ib. It is entitled " Chapter of making the 1 The day of the festival of Seker was celebrated in the various sanctuaries of Egypt at dawn, " at the moment when the sun casts its golden rays upon the earth." The hennu boat was drawn round the sanctuary (see Lanzone, Dizionario, pp. 1117-1119.). The Serapeum was called %yd- & Pa-hennu.
2 M. Pierret renders, "Je regois l'office de laboureur," but the variants given by M. Naville (© J 1(1(| ) show that some digging instrument is intended.
3 /■*■> J^.1 $'Z^& Het-suten-henen, the Heracleopolis Magna of the Greeks, the £,ltHC of the Copts, and (^U^>1 of the Arabs. See Brugsch, Diet Geog., p. 601.
4 British Museum papyrus No. 9901 adds, "in the Temple of Osiris."
5 I.e., in the Hall of Double Truth.
6 For a translation of the remainder of the chapter according to the Saitic recension, see Pierret, Le Livre des Morts, pp. 7, 8.
274 THE BOOK OF THE DEAD, [PLATES V. AND VI.
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 Supplementaires au Livre des Morts, p. 182 ff.; and by Birch, Proc. Soc. Bid/. Arch., 1885, p. 84 f.
[Chapter Ib.] " Homage to thee, 1 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 lenown 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