-" darkness, and there is given unto him glory in Re-stau. O god of light, come thou - 41 down unto me and swallow up the worms which are in Amenta. The great god who " dwelleth within Tattu, whom he seeth not, heareth his prayers. They who are in " affliction fear him [the god] who cometh forth with the sentence at the sacred block. " Osiris, the royal scribe Nekht-Amen, cometh with the decree of the Lord of All, and " Horus hath taken possession of his throne for him. He cometh with tidings; [may he " enter in] according to his word and may he see Annu. The nobles have stood up " on the ground before him, and the scribes magnify him. The princes bind his " swathings, and malce festivals for him in Annu. For him hath heaven been led " captive; he hath seized *the inheritance of the earth in his grasp. Neither heaven nor " earth can be taken away from him, for, behold, he is Ra, the first-born of the gods. " His mother suckleth him, she giveth her breast from the sky."
[Rubric.] The words of this chapter are to be said after [the deceased] is laid to Test in Amenta, etc.
Text: [Chapter XXI L] 2 (1) Chapter of giving a mouth (2) to Osiris Ani, the scribe and teller of the holy offerings of all the gods. May he be victorious in Neter-khert! (3) " I rise out of the egg in the hidden land. May " my mouth be given (4) unto me that I may speak with it before the great god, the " lord of the underworld. (5) May my hand and my arm not be forced back by the " holy (6) ministers of any god. 1 am Osiris, the lord of the mouth of the tomb; " and Osiris, the victorious scribe Ani, hath a portion 3 with him (7) who is upon the 1 The god addressed is Anubis, who in the vignette is shown standing by the bier.
2 The Nebseni papyrus here has a vignette in which the " Guardian of the Balance " w) 1 rtw^! 1 ii. * s shown touching the mouth of the deceased. In other instances the deceased touches his own mouth.
3 The Nebseni papyrus has: "Osiris, lord of Re-stau, is the being who is on the top of the steps," vj\ ^ *£\. The Ani papyrus incorrectly reads "his top."
B.D. CHAP. LXXIL] THE BOOK OF THE DEAD. 275 " top of the steps. According to the desire of my heart, I have come from the " Pool of Fire, 1 and I have quenched it. (8) Homage to thee, 2 O thou lord of "brightness, thou who art at the head 3 of the Great House, and who dwellest in " night (9) and in thick darkness; I have come unto thee. I am glorious, I am "pure; my arms (10) support thee. Thy portion shall be with those who have " gone before. O grant unto me my mouth that I may speak (11) therewith; and "that I may follow my heart when it passeth through the fire and darkness." 4 [Rubric of Chapter LXXIL] (1). If this writing be (2) known [by the deceased] upon earth, and this chapter be done into writing upon [his] coffin, he shall come forth by (3) day in all the forms of existence which he desireth, and he shall enter into [his] place and shall not be rejected. (4) Bread and ale and meat shall be given unto Osiris, the scribe Ani, upon the altar of Osiris. He shall (5) enter into the Fields of Aaru in peace, to learn the bidding of him who dwelleth in Tattu; (6) there shall wheat and barley be given unto him; there shall he flourish as he did upon (7) earth; and he shall do whatsoever pleaseth him, even as [do] the gods who are in the underworld, (8), for everlasting millions of ages, world without end.
Appendix: The text of Chapter LXXIL does not occur in the Papyrus of Am. It is given by M.. Naville (see Todtenbuck, I., Bl. 84) from a papyrus in the Louvre. In the vignettes which accompany it, the deceased is represented as adoring three gods, who are either standing in a shrine or are seated upon it. In other instances, the deceased stands by a sepulchral chest or outside a pylon with hands raised in adoration. The following is a translation of the Louvre text: — (1) Chapter of coming forth by day and of passing through the Ammahet. (2) " Homage to you, O ye lords of kas, ye lords of right and truth,. " infallible, who shall endure for ever and shall exist through countless ages, grant 11 that (3) I may enter into your [presence]. I, even I, am pure and holy, and I have " gotten power over the spells which are mine. Judgment (4) hath been passed 1 A variant gives the reading »*»* ] — h— \\ (Naville, Todtenbuch, Bd. II., Bl. 84). For the situation of the pool, see Brugsch, Diet. Gfog., p. 359.
2 The following lines of text form the XXIst chapter of the Sa'ite recension of the Book of the Dead. See Lepsius, Todtenbuch, plate xiv.; and Pierret, Le Lrvre des Morts> p. 91.
4 The chapter which I^epsius has numbered XXIIL, as being most closely connected with the XXIInd chapter, and which refers to the opening of the mouth of the deceased, follows on Plate XV, THE BOOK OF THE DEAD.
[Plates VII.-X upon me in my glorified form. Deliver ye me from the crocodile which is in the place of the lords of right and truth. Grant ye unto me (5) my mouth that I may speak therewith. May offerings be made unto me in your presence, for I know you and I know your names, and I know (6) the name of the great god. Grant ye abundance of food for his nostrils. The god Rekem passeth through the western horizon of heaven. He (7) travelleth on, and I travel on; he goeth forth, and I go forth. Let me not be destroyed in the place Mesqet; let not the Fiend get the mastery over me; let me not be driven back from your gates; (8) let not your doors be shut against me; for I have [eaten] bread in Pe and I have drunken ale in Tepu. If my arms be fettered in the (9) holy habitation, may my father Tmu stablish for me my mansion in the place above [this] earth where there are wheat and barley in abundance which cannot be told. May feasts be made for me there, for my soul and for my (10) body. Grant me even offerings of the dead, bread, and ale, and wine, oxen, and ducks, linen bandages and incense, wax, and all the good and fair and pure things whereby the gods do live. May I rise again in all the forms which (11) I desire without fail and for ever. May I sail up and down through the fields of Aaru; may I come thither in peace; for I am the double Lion-god."
PLATES VII.-X.
PLATES VII.-X.
Vignette: The vignette of these plates, forming one composition, runs along the top of the text. The subjects are: — Plate VII. 1. Ani and his wife in the seh hall; 1 he is moving a piece on a draught-board 2 (to illustrate lines 3 and 4 of the text).
2. The souls of Ani and his wife standing upon a pylon-shaped building.
The hieroglyphics by the side of Ani's soul read a.^^ "^ baenAusdr, "the soul of Osiris."
1 In the papyrus of Hunefer the first scene in this vignette is composed of W> Amenta, and the signs & and CsD, emblematic of food and drink. On each side is a figure of the deceased, but that on the left faces to the left and that on the right faces to the right. (1) Compare also the variant from the papyrus of Mut-em-uaa. (2) 2 See page 281, note 1.
B.D. Chap. XVII.]
THE BOOK OF THE DEAD.
3. A table of offerings, upon which are laid a libation vase >Q, plants, and lotus flowers ^IrV 4. Two lions seated back to back and supporting the horizon rO), over which extends the sky F=q. The lion on the right is called I^V?) Sef,z.e., ' 'Yesterday/' and that on the left *j^j>o Tuau % i.e., "Tomorrow" (to illustrate lines 13-16).
5. The bennu bird \ V *S*, 2 and a table of offerings (to illustrate 6. The mummy of Ani lying on a bier < 5 2s $ within a funereal shrine j^j; at the head and foot are Nephthys and Isis in the form of hawks *,, Al. Beneath the bier are vases painted to imitate variegated marble or glass, 3 a funereal box, Ani's palette, etc. 4 Plate VII I. 1. 5 The god Heh ^ j ^, "Millions of years," wearing the emblem of " years " 3 upon his head, and holding a similar object in his right hand; he is 1 In many papyri a figure of the deceased, kneeling in adoration before the lions supporting the horizon, takes the place of the table of offerings. Here the artist probably intended to represent the souls of Ani and his wife making these offerings to the lion-gods.
2 The name of the sanctuary in which the bennu bird was worshipped was Het-bennu Greek writers called this bird the phoenix, and the Egyptians considered it as a symbol of Osiris. In a text quoted by Brugsch ( Worterbuch, p. 397), it is said to have created itself. The bennu was also worshipped at Diospolis Parva in Upper Egypt; and it was asserted that the thigh of Osiris was preserved in one of its sanctuaries, and his phallus in another.
3 For examples of such vases see Nos. 4875, 4879, 4887, 9529, in the Fourth Egyptian Room.
4 In many papyri the soul of the deceased in the form of a human-headed bird is seen hovering over the dead body. (Fig. 1.)
5 The papyrus of Ani omits the two uraei which are referred to in lines 33-36. According to the papyrus of Hunefer (British Museum papyrus No. 9901) they represent the North and the South.
Fig. 1.
Fig. 2.
THE BOOK OF THE DEAD.
[Plates VII.-X.
kneeling and extends his left hand over a pool (?) in which is an eye ^) (to illustrate line 46).
2. The god ^o |^ (!££& ^ Uatch-ura, " Great Green Water," with each hand extended over a pool; that under his right hand is called C3E:3 ^^? u ^^ A I She en hesmen, " Pool of Natron," and that under his left hand l " 4 ^ J »~«* J|n£ ^^ ^\ ^c-d She en Maadat, " Pool of Nitre or Salt " (to illustrate lines 47-50).
3. A pylon with doors, called passages" (to illustrate lines 56-58).
4. The utcliat facing to the left J^""®" Re-stau, "Gate of the funereal 5. The cow i^^^ above a pylon (to illustrate line 73). $ (Fig. 1) Mehurt maat Ra, "Mehurt, the eye of Ra," with a flail /\, and having on her head a disk and horns \-y and round her neck the collar (%B) and mendt ^ (to illustrate lines 75-79). 1 Fig. 1.
WIMffilll^ 6. A funereal chest i^S^i, from which emerge the head of Ra, and his two arms and hands, each holding the emblem of life •¥-. The chest, which is called k^^ ^^ J Oat Abtu, "the district of Abydos," or the " burial place of the East," has upon its side figures of the four children of 1 In the papyrus of Hunefer (British Museum papyrus No. 9901) the god Thoth is represented offering the utchat to the Mehurt cow. (Fig. 2.)
Fig. 2.
B.D. Chap. XVII.]
THE BOOK OF THE DEAD.
Horus who protect the intestines of Osiris or the deceased. On the right stand *^*ti ° $t Tuamautef and |irT*^-$ Qebhsennuf, and on the left ^f"|(j^ Mestha and ^QO Hapi (to illustrate lines 82, 83).
MesthA.
Hapi.
Tuamautef.
Qebhsennuf.
Plate IX. i. Figures of three gods who, together with Mestha, Hapi, Tuamautef, and Qebhsennuf, are the "seven shining ones" referred to 3. Figures of seven gods, whose names are "^8 "^8 Netchehnetcheh, a <S> T An * em-hru 6 (to illustrate lines 99-106).
4. The soul of Ra <!k, and the soul of Osiris in the form of a human-headed bird TS. wearing the crown Q, conversing in Tattu u u: a scene of very rare occurrence, and illustrating lines in, 112.
1 I.e., " He dwelleth in his flame." 3 I.e., " He who is in his hour."
3 le., "Red of both eyes." 4 I.e., "Flame seeing in the night."
5 I.e., " Bringing by day."
THE BOOK OF THE DEAD.
[Plates VIl.-X.
Plate X. i. The Cat, i.e., the Sun, which dwelleth by the persea tree in Heliopolis, cutting off the head of the serpent Apepi, emblematic of his enemies. l 2. Three seated deities holding knives. They are probably Sau, Horus of Sekhem, and Nefer-Tmu.
3. Ani and his wife Thuthu, who holds a sistrum 5, kneeling in adoration before the god Khepera, beetle-headed, who is seated in the boat of the rising sun (to illustrate lines 116 ff).
4. Two apes, emblematic of Isis and Nephthys (to illustrate lines 5. The god Tmu, seated within the Sun-disk in the boat of the setting sun, facing a table of offerings.
6. The god Rehu, in the form of a lion (to illustrate line 133).
7. The serpent Uatchit, the lady of flame, a symbol of the eye of Ra, coiled round a lotus flower. Above is the emblem of fire f]l.
Text: [Chapter XVII.] (1.) Here begin the praises and glorifyings 2 of coming out from and going into (2) the glorious neter-khert in the beautiful Amenta, of coming out by day 8 in all the forms of existence which 1 Compare the following variant from a papyrus in Dublin. In the papyrus of Hunefer, before the scene of the Cat cutting off Apepi's head, is one in which the deceased is represented kneeling in adoration before five ram-headed gods, whose names are Ra, Shu, Tefnut, Seb and Ba-[neb]-Tattu.
2 Pierret renders, "resurrection des manes." See Le Livre des Morts, p. 53.
3 Some copies read, " to be with the followers of Osiris, and to feed upon the food of Un-nefer, to come forth by day "; and others, " may I drink water at the sources of the streams, and be among the followers of Un-nefer; may I see the disk every morning." For the texts, see Naville, Todtenbuch, Bd. II., B.D. Chap. XVII.] THE BOOK OF THE DEAD. 28 1 PLEASE HIM (i.e., THE DECEASED), OF PLAYING AT DRAUGHTS 1 AND SITTING IN THE (3) SEH HALL, AND OF COMING FORTH AS A LIVING SOUL. Behold Osiris, the scribe Ani, after (4) he hath come to his haven [of rest]. That which hath been done upon earth [by Ani] being blessed, all (5) the words of the god Tmu come to pass. " I am the god Tmu in [my] rising; 2 I am the only One. I came " into existence in Nu. (6) I am Ra who rose in the beginning. [He hath " ruled that which he made.] 8 " (7) Who then is this? It is Ra who rose for the first time in the city of (8) Suten-henen * [crowned] 6 as a king in [his] rising. 6 The pillars of Shu 7 were not as yet created, when he was upon the (9) high place of him who is in Khemennu. 8 " I am the great god who gave birth to himself, even Nu, (10) [who] created his name Pant Neteru 9 as god."
Who then (11) is this? It is Ra, the creator of the namefs] of his limbs, which came into being (12) in the form of the gods in the train of Ra.
" I am he who is not driven back among the gods."
1 For accounts of the way in which draughts were played by the Egyptians, see Birch, in Revue Archkologique, 1864, p. 56 ff.; Birch, in Aeg. Zeitschrift, 1866, p. 97; Birch, in Trans. Roy. Soc. Literature, New Series, vol. ix., p. 256; and Falkner, Oriental Games, London, 1892. The draught-board of the ancient Egyptians is often a rectangular wooden box, the top divided into squares, containing a drawer in which the men are kept (British Museum, No. 21,576;. Draught-boards were also made of blue glazed faience, and bone or ivory (British Museum, No. 21,577). The draughtsmen A are of wood, bone, ivory, glazed faience, or stone, and have at times the heads of lions ^ (British Museum, Nos. 13,417, 21,580, 21,581); jackals (British Museum, Nos. 6414^, 24,660-66); and of the god Bes (British Museum, Nos. 6413^, 24,667-75). No. 64140 is inscribed with the prenomen of Necho II.
2 I.e., the Sun-god when he sets and rises.
3 Supplied from the Papyrus of Nebseni. See British Museum papyrus No. 9900; Naville, Todtenbuch, Bd. II., PL xxxi.,?^ J]"* 2 ^.
b Adding.» r> or °i\ ^ rom ^ e var * ant readings given by Naville.
6 Some papyri read jggg O \ O Unnu; on this town, see Brugsch, Diet. Geog., p. 146.
7 Shu was the son of Ra and Hathor and the twin-brother of Tefnut. He typified the sunlight, and separated the earth from the sky, which he established and supported. For a drawing of Shu and his four supports TTTJi see Lanzone, Dizionario, tav. 385.
8 See Brugsch, Diet. GSog, p. 749. • I.e., "substance of the gods."
282 THE BOOK OF THE DEAD. [PLATES VII.-X.
(13) Who then is this? It is Tmu in his disk, or (as others say), It is Ra in (14) his rising in the eastern horizon of heaven.
" I am Yesterday; I know (15) Tomorrow."
Who then is this? Yesterday is Osiris, and (16) Tomorrow is Ra, on the day when he shall destroy the (17) enemies of Neb-er-tcher, and when he shall stablish as prince and ruler (18) his son Horus, or (as others say), on the day when we commemorate the festival (19) of the meeting of the dead Osiris with his father Ra, and when the battle of the (20) gods was fought in which Osiris, lord of Amentet, was the leader.
What then is this? (21) It is Amentet, [that is to say] the creation of the souls of the gods when Osiris was leader in Set- Amentet; or (22) (as others say), Amentet is that which Ra hath given unto me; when any god cometh, he doth arise and (23) doeth battle for it.
" I know the god who dwelleth therein.''
(24) Who then is this? It is Osiris," or (as others say), Ra is his name, even Ra (25) the self-created.
" I am the bennu 1 bird (26) which is in Annu, and I am the keeper of " the volume of the book of things 2 which are and of things which shall be.,, Who (27) then is this? It is Osiris, or (as others say), It is his dead body, or (as others say), (28) It is his filth. The things which are are and the things which shall be are his dead body; or (as others say), (29) They are eternity and everlastingness. Eternity is the day, and everlastingness (30) is the night.
" I am the god Amsu 3 in his coming-forth; may his (31) two plumes be set upon my head."
2 Or, " I am he that prcsideth over the arrangement (or ordering) of things," etc. Birch renders it, " The Creator of beings and existences," and Pierret, " La loi de l'existence et des etres." In a hymn /WWW I /WWW I Ra is called ^37 1 neb entL " lord of things which are," and «<2>- ^ W 1 art entL " maker of things which are," and -<z>- £~5S. ar * unenet, " maker of things which shall be." See Grdbaut, /WWAA III /WWW f] I Hymne d Ammon-Ra, pp. 5, 16, 27, who, however, believes i 1 to mean inanimate objects; 3 ^Tw ^ e name °f tms S°d was fi rst rea d Khem, and then Min, but it has been proved (Aeg. Zeitschrift, 1877, p. 98, ^ni"\Trans. Sec. Bibl. Arch. y Vol VII L, p. 204, note 2) that the correct B.D. Chap. XVIL] THE BOOK OF THE DEAD. 283 Who then is this? Amsu is Horus, the (32) avenger of his father, and his coming-forth is his birth. The (33) plumes upon his head are Isis and Nephthys when they go forth to set themselves (34) there, even as his pro- tectors, 1 and they provide that which (35) his head lacketh, 2 or (as others say), They are the two exceeding great uraei which are upon the head of their (36) father Tmu, or (as others say), His two eyes are the two plumes.
(37) " Osiris Ani, the scribe of all the holy offerings, riseth up in his place in triumph; he cometh into (38) his city." 3 What then is this? It is the horizon of his father Tmu.
(39) "I have made an end of my shortcomings, and I have put away my faults."
What then (40) is this? It is the cutting off of the corruptible 4 in the body of Osiris, the scribe Ani, (41) triumphant before all the gods; and all his faults are driven out.
(42) What then is this? It is the purification [of Osiris] on the day of his birth.
(43) " I am purified in my exceeding great double nest 5 which is in Suten- u henen, (44) on the day of the offerings of the followers of the great god who " is therein."
(45) What then is this? "Millions of years" is the name of the one reading is Amsu (compare the variants in Naville, Todtenbueh, Bd. II., Bl. 41). This god was associated with Amen-Ra, and represented the power of reproduction (see Pierret, Pantheon^ p. 39; and Lanzone, DizionariOy p. 935). The seat of his worship was Apu (|d^\©, the Panopolis of the Greeks, and the Akhmim of Arabic writers. For the forms of the name of the town, see Brugsch, Diet. Geog. y p. 1 9. Figures of Amsu, in bronze and fai'tnte, are common, and good examples are Nos. 43, 44,45, 4*> 47<*» and 13,520 in the Third Egyptian Room.
1 Or " grandmothers." Isis was the " greater tcherti," and Nephthys the " lesser tcherti." On the word, see Brugsch, Worterbuch, Supp., p. 1335. ^^ 3 British Museum papyrus No. 9900 has, " I rise up in my land, I come into (or from) mine eye." The papyrus of Kenna at Leyden has the same reading as that of Ani.
4 The papyrus of Kenna has <z=a \\, "the hind-parts."
e The chief variants are,-4-n;22£ > C"a and LTtT ^. See Naville, Todtenbuch, Bd. II., PL xvii.
284 THE BOOK OF THE DEAD. [PLATES VII.-X.
[nest], (46) " Green Lake " l is the name of the other; a pool of natron, and a pool of nitre (47); or (as others say), "The Traverser of Millions of Years " is the name of the one, "Great Green Lake" (48) is the name of the other; or (as others say), "The Begetter of Millions of Years" is the name of the one, " Green Lake " is (49) the name of the other. Now as concerning the great god who is in it, it is Ra himself. (50) " I pass over the way, I know the head 2 of the Pool of Maata." 3 (51) What then is this? It is Re-stau; 4 that is to say, it is the under- world on the (52) south of Naarut-f, 5 and it is the northern door 6 of the tomb.
Now as concerning (53) She-Maaat, 7 it is Abtu; or (as others say), It is the road by which his (54) father Tmu travelleth when he goeth to Sekhet-Aaru, 8 (55) which bringeth forth the food and nourishment of the gods behind the shrine. (56) Now the Gate of Sert 9 is the gate of the pillars of Shu, (57) the northern gate of the underworld; or (as others say), It is the two leaves of the door through (58) which the god Tmu passeth when he goeth forth in the eastern horizon of heaven.
(59) "O y e gods who are in the presence 10 (of Osiris), grant me your arms, " for 1 am the god (60) who shall come into being among you."
1 According to Brugsch {Diet. Geog. y p. 179), " Green Lake " is the name of one of the two sacred lakes of Heracleopolis Magna.
2 Literally "heads."
3 For the locality of this name in Egypt, see Brugsch, Did. Geog, p. 248.
4 I.e., " the door of the passages of the tomb."
* The chief variants in Naville are J^^!)^tf\ ". ^,t — W^^' i I.e., the " Pool of Double Truth."
land of the I come forth from the gate Ser." "What then is this?" The papyrus of Ani omits this passage.
9 According to Brugsch {Die biblischen sieben Jahre der Hutigersnoth y p. 13) **^ should be read f #WW\A T'eser ^^ ^. In 1867 Dr. Birch translated, "I go from the Gate of the Taser " (Bunsen, Egypt s Place, Vol. V., p. 174).
10 A variant has 4L ^\ % J)' 80® ' M, "who are in his following." See Naville, Todtenbuch, Bd. II.. PL xlix.
B.D. CHAP. XVII.] THE PAPYRUS OF ANI. 285 What then is this? It is the drops of blood (61) which fell from Ra when he went forth (62) to cut himself. They sprang into being as the gods Hu and Sa, who are in the (63) following of Ra and who accompany Tmu (64) daily and every day.
" I, Osiris, Ani (65) the scribe, triumphant, have filled up for thee the %i utchat x after it was darkened (66) 2 on the day of the combat of the Two "Fighters." 3 What then (67) is this? It is the day on which Horus fought with (68) Set, who cast filth in the face of Horus, and when Horus destroyed the (69) powers of Set Thoth did this with his own hand.
(70) " I lift the hair[-cloud] 4 when there are storms in the sky."
What then is this? (71) It is the right eye of Ra, which raged against [Set] when (72) he sent it forth. Thoth raiseth up the hairf-cloud], and bringeth the eye (73) alive, and whole, and sound, and without defect to [its] lord; or (as others say), It is the eye of Ra when it is sick and when it (74) weepeth for its fellow eye; then Thoth standeth up to cleanse it.
(75) " I behold Ra who was born yesterday from the (76) buttocks 6 of the " cow Mek-urt; 6 his strength is my strength, and my strength is his strength."
What then (77) is this? It is the water of heaven, or (as others say), (78) It is the image of the eye of Ra in the morning at his daily birth. (79) Meh-urt is the eye of Ra. Therefore Osiris, the (80) scribe Ani, triumphant, [is] a great one among the gods (81) who are in the train of Horus. The words are] spoken for him that loveth his lord. 7 fe., the eye of the Sun. 2 Some variants give [~[] ^KS. 11 -4^^ > " pierced."
8 Rehui was a name given in the first instance to Horus and Set, but subsequently it was applied to any two combatants (see the passages quoted by Brugsch, Wbrterbuch y SuppL, p. 734). British Museum papyrus No. 10,184 (Sallier IV.), states that the battle between Horus and Set took place on the 26th day of the month of Thoth. i.e., October (see Chabas, Le Calendrier, p. 28).
4 The scribe has omitted the words Ov *y\ \ *\\ *^j em utehat, " from the eye of the sun." The word Q w HI shen is a name for the clouds which cover the eye of the sun, and which are in appearance like hair. Brugsch in his Worterbuch (Suppl.), p. 1193, gives the word ^ as meaning " tempest.
5 The papyrus has ^*at^ ^ 6 For figures of this goddess, see Lanzone, Dizionario, plate 131.
7 The meaning of this passage is doubtful. Birch renders, " one of the gods who belong to Horus, whose words exceed the wish of his Lord "; and Pierret, " un de ces dieux qui suivent Horus, et parlent selon la volont£ de leur seigneur."
286 THE BOOK OF THE DEAD. [PLATES VII.-X.
(82) What then is this? [i.e., who are these gods?] Mestha, Hapi, Tuamautef, and Qebhsennuf.
(83) " Homage to you, O ye lords of right and truth, and ye holy ones " who [stand] behind Osiris, who utterly do away with (84) sins and crime, and [ye] " who are in the following of the goddess Hetep-se(85)-khus, grant that I " may come unto you. Destroy ye all the faults which (86) are within me, " even as ye did for the seven Shining Ones (87) who are among the followers 41 of their lord Sepa. 1 (88) Anubis appointed their place on the day [when was 44 said], ' Come therefore thither.' " What then (89) is this? These lords of right and truth are Thoth and (90) Astes, lord of Amenta. The holy ones who stand behind Osiris, even Mestha, (91) Hapi, Tuamautef, and Qebhsennuf, are they who are (92) behind the Thigh 2 in the northern sky. They who do away with (93) sins and crime and who are in the following of the goddess Hetep-se-khus (94) are the god Sebek in the waters. The goddess Hetep-se-khus is the eye of (95) Ra, or (as others say), It is the flame which followeth after Osiris to burn up (96) the souls of his foes. As concerning all the faults which are (97) in Osiris, the scribe of the holy offerings of all the gods, Ani, triumphant, [they are all that he hath done against the lords of eternity] 3 since he came forth (98) from his mother's womb. As concerning (99) the seven Shining Ones, even Mestha, Hapi, Tuamautef, Qebhsennuf, (100) Maa-atef-f, Kheri-beq-f, and Horus-Khenti-maa, Anubis appointed (101) them protectors of the body of Osiris, or (as others say), (102) [set them] behind the place of purification of Osiris; or (as others say), Those seven glorious ones are (103) Netcheh-netcheh, Aqet-qet, An-erta- nef-bes-f-khenti-heh-f, 4 (104) Aq-her-unnut-f, 5 Tesher-maa-ammi (105) -het-Anes, n 1 British Museum papyrus No. 10,477 reads, D H -A /vwwv ^37 [In ax' <t\ Jf > which agrees with many of the variants given in Naville, Todtenbuch, Bd. II., PL liii. The papyrus of Nebseni agrees with that of Ani: No. 19,471 has the curious reading, n 1 ^37 \^ °.
2 The Egyptian name for the constellation of the Great Bear. See Brugsch, Astronomische und Astrologische Inschriften, p. 123.
3 Some such words as v\ <\ ^7^ i|o| have been omitted. See Navilie, Todtenbuch, Bd. II., PI. lv. *~~~ 4 I.e., " He doth not give his flame, he dwelleth in the fire."
5 I.e., '• He goeth in at his hour."
6 I.e., " He that hath two red eyes, the dweller in Het-Anes." According to Brugsch (Diet. Geog., p. 64), Het-Anes, i.e., the " house of cloth," was a district belonging to the temple of Suten-henen or Heracleopolis in Upper Egypt.
B.D. Chap. XVII.] THE PAPYRUS OF ANI. 287 Ubes-hra-per-em-khet-khet, 1 and Maa (106) -em-qerh-an-nef-em-hru. 2 The chief of the holy ones (107) who minister in his chamber is Horus, the avenger of his father. As to the day (108) [upon which was said] " Come therefore thither," it concerheth the words, "Come (109) then thither," which Ra spake unto Osiris. Lo, may this be decreed for me in Amentet.
" I am the soul which dwelleth in the two (no) tchafi."
What then is this? It is Osiris [when] he goeth into Tattu (in) and findeth there the soul of Ra; there the one god (112) embraceth the other, and souls spring into being within the two tchafi. 8 [ " I am the Cat which fought (?) by the Persea tree hard by, in Annu, on the " night when the foes of Neb-er-tcher were destroyed."
What then is this? The male cat is Ra himself, and he is called Maau 4 by reason of the speech of the god Sa [who said] concerning him: " He is like (maau) unto that which he hath made, and his name became Maau "; or (as others say), It is Shu who maketh over the possessions of Seb to Osiris. As to the fight (?) by the Persea tree hard by, in Annu, it concerneth the children of impotent revolt when justice is wrought on them for what they have done. As to [the words] " that night of the battle," they concern the inroad [of the children of impotent revolt] into the eastern part of heaven, whereupon there arose a battle in heaven and in all the earth.
" O thou who art in the egg {i.e., Ra), who shinest from thy disk and risest " in thy horizon, and dost shine like gold above the sky, like unto whom there is " none among the gods, who sailest over the pillars of Shu (i.e., the ether), who " givest blasts of fire from thy mouth, [who makest the two lands bright with thy " radiance, deliver] the faithful worshippers from the god whose forms are hidden, " whose eyebrows are like unto the two arms of the balance on the night of the " reckoning of destruction."
1 />., " Blazing-face coming forth, going back."
2 I.e., " The one who seeth by night, and leadeth by day."
3 This reading differs from that of any other papyrus of this period. After the words, " spring into being within the two tchafi? the papyrus of Nebseni has, " It is Horus. the avenger of his father, and Horus-khenti-en-maa," or (as others say), " * the two souls within the tchafi ' are the soul of Ra [and] the soul of Osiris, [or] the soul which is in Shu and the soul which is in Tefnut, that is, the two souls which are in Tattu." It appears that the scribe of the Ani papyrus has here accidentally omitted a long section; the text is therefore supplied within brackets from the Nebseni papyrus, plate * Note the play upon the words maau, " cat," and maau, " like."
288 THE BOOK OF THE DEAD. [PLATES VII.-X.
Who then is this? It is An-a-f, the god who bringeth his arm. As concerning [the words] " that night of the reckoning of destruction," it is the night of the burning of the damned, and of the overthrow of the wicked at [the sacred] block, and of the slaughter of souls.
Who then is this? It is Nemu, the headsman of Osiris; or (as others say), It is Apep when he riseth up with one head bearing tnaat {i.e., right and truth) [upon it]; or (as others say), It is Horus when he riseth up with two heads, whereof the one beareth moat and the other wickedness. He bestoweth wickedness on him that worketh wickedness, and maat on him that folio weth after righteousness and truth; or (as others say), It is the great Horus who dwelleth in [Se]khem; or (as others say), It is Thoth; or (as others say), It is Nefer-Tmu, [or] Sept, 1 who doth thwart the course of the foes of Neb-er-tcher.
" Deliver me from the Watchers who bear slaughtering knives, and who have " cruel fingers, 2 and who slay those who are in the following of Osiris. May they 44 never overcome me, may I never fall under their knives."
What then is this? It is Anubis, and it is Horus in the form of Khent- en-maa; or (as others say), It is the Divine Rulers who thwart the works of their [weapons]; it is the chiefs of the sheniu chamber.
" May their knives never get the mastery over me, may I never fall under 4i their instruments of cruelty, for I know their names, and I know the being 44 Matchet 3 who is among them in the house of Osiris, shooting rays of light from " [his] eye, but he himself is unseen. He goeth round about heaven robed in the " flame of his mouth, commanding Hapi, but remaining himself unseen. May I be " strong upon earth before Ra, may I come happily into haven in the presence of 44 Osiris. Let not your offerings be hurtful to me, O ye who preside over your 44 altars, for I am among those who follow after Neb-er-tcher according to the 44 writings of Khepera. I fly as a hawk, I cackle as a goose; I ever slay, even as 44 the serpent goddess Nehebka."
What then is this? They who preside at the altars are the similitude of the eye of Ra and the similitude of the eye of Horus.
44 O Ra-Tmu, lord of the Great House, prince, life, strength and health ot all 44 the gods, deliver thou [me] from the god whose face is like unto that of a dog, 44 whose brows are as those of a man, and who feedeth upon the dead, who watcheth 1 Many papyri read, 4< Nefer-Tmu, son of Bast, and the tchatcha" 2 Or instruments of death. z I.e., the " Oppressor."
B.D. Chap. XVII.] THE PAPYRUS OF ANI. 289