Egyptian book of the dead spell 6
Sept. The Egyptian Book of the Dead (Penguin Classics) | John Romer, E.A. Wallis Gewicht: 13 x 4,6 x 19,8 cm; Durchschnittliche Kundenbewertung. Jul 7, Egyptian book of the dead spell casino online 7sultans . You are viewing lesson Lesson 11 in chapter 6 of the course. Impact of. 6. The Ritual Context of the Book of the Dead. Yekaterina Barbash. .. for “books ” in ancient Egypt was the papyrus scroll. Making a papyrus scroll was a labor . very long, such as Book of the Dead spell 17, otherwise abbreviated BD 17, a.
In this, appear the formulas that the deceased has to use to declare his innocence in front of the court of the 42 gods.
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Find a degree that fits your goals. Try it risk-free for 30 days. Add to Add to Add to. Want to watch this again later? In this lesson we will examine the Egyptian Book of the Dead, a complete series of formulas and spells which the Egyptians considered essential for the afterlife.
We will see in detail the spell The Egyptians and the Undeworld The Ancient Egyptians are a civilization that still fascinates us today.
What is the Book of the Dead? Book of the Dead in papyrus. The Texts of the Pyramids. Funeral formulas in a pyramid. Texts in Sarcophagi Later B.
Underworld map in a sarcophagus. Texts in Fabrics and Papyri Finally B. Ani Structure of the Book of the Dead The Book of the Dead had about chapters and is organized into four sections: The deceased enters the Duat underworld.
His mummified body begins to move and speak. Explanation of Egyptian myths. The deceased returns completely to life.
The deceased travels the sky in the solar barge. At sunset, he goes before Osiris god of the afterlife to be tried.
If the judgment has been favorable, the deceased enters the Heaven with the other gods. The Spell When the Egyptologists speak of the Book of the Dead , translate the Egyptian word ro as chapter, paragraph, but also spell , because ro is an ambiguous word.
Try it risk-free No obligation, cancel anytime. Want to learn more? Select a subject to preview related courses: Osiris, god of the afterlife.
Declaration of Innocence In front of a court composed of 42 gods, the deceased has to declare his innocence. Osiris, Anubis and Horus.
The Weighing of the Heart After the declaration of innocence comes the most important part, the Osiris judgment or the weighing of the heart.
Lesson Summary In this lesson we have seen the Egyptian Book of the Dead , a fundamental work in order to understand Egyptian culture.
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Earn certificates of completion. I am Atum at the head of the abyss. Spell for opening up the West by day. Hermopolis is opened and my head is sealed.
O Thoth, the eyes of Horus is unblemished, the Eye of Horus saves me, and splendid are my ornaments from the brow of Ra, father of the gods; I am this Osiris here in the West.
Osiris knows his day, and if he does not exist in it, then I will not exist in it. I am Ra who is with the gods and I will not perish; stand up, Horus, that I may number you among the gods.
Spell for going out into the day after opening the tomb. O you soul, great majestic, behold, I have come that I may see you; I open the Netherworld that I may see my father Osiris and drive away darkness, for I am beloved of him.
I have come that I may see my father Osiris and that I may cut out the breath of Seth who has harmed my father Osiris.
I have opened up every path that is in the sky and on earth, for I am the well-beloved son of my father Osiris. I am noble, I am spirit, I am equipped; O all you gods and all you spirits, prepare a path for me.
I have dug up the sky, I have hacked up the horizon, I have traversed the earth to its furthest extent, I have taken possession of the spirits of the great ones, because I am one who equips a myriad with his magic.
I eat with my mouth, I defecate with my hinder-parts, for I am a god, lord of the Netherworld, I have given up those things which were established in the past, I have planned appearance in glory.
Spell for going out against a foe in the realm of the dead. O you who consume your arm, prepare a path for me, for I am Ra, I have come forth from the horizon against my foe.
He has been given to me ad he shall not be taken from me. I have extended my arm as Lord of the Wereret-crown.
I have stridden out with the speed of the uraeus when my foes has not been put into my hand for me. Such is my foe, he has been given to me, he shall not be taken form me.
I have arisen as Horus, I have sat down as Ptah, I am as strong as Thoth, I am mighty as Atum, I walk with my legs, I speak with my mouth in order to seek out my foe; he has been given to me and he shall not be taken from me.
Spell for going in and out. Hail to you, O Ra, guardian of the secrets of the gates which are on the neck of Geb, because of this balance of Ra with which he weighs his justice daily.
Behold, I have hacked up the earth, and I have been permitted to come, having grown old. Spell for going in and out of the West. To me belong all men, I have given everything to myself.
I have gone in as a falcon, I have come out as a phoenix, the god who worships Ra. Prepare a path for me, that I may enter in peace into the beautiful West, for I belong to the Lake of Horus, I leash the hounds of Horus.
Prepare a way for me, that I may go in and worship Osiris, the Lord of Life. Spell for removing anger from the heart of a god.
Hail to you, you who descend in power, chief of all secret matters! Behold, my word is spoken: Wrong is washed away, and it falls immediately.
O Lords of Justice, may this god be gracious to me, may my evil be removed for you. O Lord of Offerings, as mighty ruler, behold I have brought to you a propitiation-offering so that you may live on it and that I may live on it; be gracious to me and remove all anger which is in your heart against me.
To Be Written This Spell does not exits. The number was originally given to a Vignette of the rising sun which was intended as an illustration to accompany a Sun-Hymn.
O Thoth, you who vindicated Osiris against his enemies, may you entrap the enemies of N in the presence of the tribunals of every god and every goddess: In the presence of the great ribunal which is hel din Heliopolis on the night of battle and of felling of those who rebelled.
In the presence of the great tribunal which is in Busiris on that night of erecting the two djed-pillars. In the presence of the great tribunal which is in Letopolois on that fateful night of performing the night-rutual in Letopolis.
In the presence of the great tribunal which is in Pe and Dep on that night of comforming the heritage of Horus in respect of the property of his father Osiris.
In the presence of the great tribunal which is in the two banks on that night when Isis mourned for her borhter Osiris. In the presence of the great tribunal which is in Abydos on that night of the haker-festival and of the numbering of the dead and spirits.
In the presence f the great tribunal which is on the Road of the Dead on that night of making inquiry into him who is nothing.
In the presence of the great tribunal which is in the Great Devastation. In the presence of the great tribunal which is in the Naref.
In the presence of the great tribunal which is in the Roset-jau on that night when Horus was vindicated against his enemies.
Horus has become great happily, the two Conclaves are pleased about it, and Osiris is glad. O Thoth, vindicate N against his enemies in the tribunal of every god and every goddess, and in those tribunals of Osiris which are behind the shrine.
Spell for giving a mouth to N from him in the realm of the dead. Hail to you, Lord of Light, pre-eminent in the Great Mansion, in charge of the twilight!
I have come to you spiritualized and pure. Your arms are about you and your portion of food is before you; you may give me my mouth which I may speak, and may my heart guide me at its hour of destroying the night.
Spell for giving a mouth to N for him in the realm of the dead. I have arisen from the Egg which is in the secret land, my mouth has been given to me that I may speak with it in the presence of the Great God, Lord of the Netherworld; my hand shall not be thrust aside in the tribunal of all gods, for I am Osiris, Lord of the Rosetjau.
book the 6 of egyptian dead spell - thatHandbuch zu den Mumienbinden und Leineamuletten. If the judgment has been favorable, the deceased enters the Heaven with the other gods. May I have power in my heart, may I have power in my arms, may I have power online casino arena my legs, may I have power in my mouth, may I have power in all my members may I have power over invocation-offerings, may I have power over water The deceased was led by the god Anubis into the presence of Osiris. None of these shrouds bear Capart ; Munrop. Egyptian book of the dead spell 6 - Spruch D nach Saleh. Only a very few fragments of that portion of the spell have survived. I have guarded this egg of the Great Cackler. From the 21st Dynasty onward, more copies of the Book of the Dead are found in hieratic script.
Behold, I have come to you, I have brought you truth, I have repelled falsehood for you. I have not done falsehood against men, I have not impoverished my associates, I have done no wrong in the Place of Truth, I have not learnt that which is not….
After this prologue the soul then speaks the Negative Confession and is questioned by the gods and the Forty-Two Judges.
At this point certain very specific information was required in order to be justified by the gods. Tell them to me. The spell concludes with what the soul should be wearing when it meets judgment and how one should recite the spell:.
The correct procedure in this Hall of Justice: One shall utter this spell pure and clean and clad in white garments and sandals, painted with black eye-paint and annointed with myrrh.
There shall be offered to him meat and poultry, incense, bread, beer, and herbs when you have put this written procedure on a clean floor of ochre overlaid with earth upon which no swine or small cattle have trodden.
Following this, the scribe who wrote the spell congratulates himself on a job well done and assures the reader that he, the scribe, will flourish as will his children for his part in providing the spell.
A matter a million times true. For the average person, even the king, the whole experience was much less certain. The Egyptian Field of Reeds sometimes called the Field of Offerings was exactly what one had left behind in life.
Once there, the soul was reunited with lost loved ones and even beloved pets. The soul would live in an image of the home they had always known with the exact same yard, same trees, same birds singing at evening or morning, and this would be enjoyed for eternity in the presence of the gods.
There were quite a number of slips the soul might make, however, between arrival at the Hall of Truth and the boat ride to paradise.
The Book of the Dead includes spells for any kind of circumstance but it does not seem one was guaranteed to survive these twists and turns. Egypt has a long history and, as with any culture, beliefs changed in time, changed back, and changed again.
Not every detail described above was included in the vision of every era of Egyptian history. In some periods the modifications are minor while, in others, the afterlife is seen as a perilous journey toward a paradise that is only temporary.
At some points in the culture the way to paradise was very straightforward after the soul was justified by Osiris while, in others, crocodiles might thwart the soul or bends in the road prove dangerous or demons appear to trick or even attack.
In these cases, the soul needed spells to survive and reach paradise. The spells of transformation have become known through popular allusions to the book in television and film productions which has resulted in the misguided understanding that The Book of the Dead is some kind of magical Harry Potter type of work which ancient Egyptians once used for mystical rites.
The Book of the Dead, as noted, was never used for magical transformations on earth; the spells only worked in the afterlife.
The similarity it shares with the Egyptian work is that it is intended to comfort the soul and lead it out of the body and on to the afterlife.
The Tibetan Book of the Dead, of course, deals with an entirely different cosmology and belief system but the most significant difference is that it is designed to be read by the living to the dead; it is not a manual for the dead to recite themselves.
Both books are cultural constructs designed to make death a more manageable experience. Just as in life, there were trials and there were unexpected turns in the path, areas and experiences to be avoided, friends and allies to cultivate, but eventually the soul could expect to be rewarded for living a good and virtuous life.
For those left behind in life, the spells would have been interpreted the way people in the present day read horoscopes.
Mark Professor of Philosophy Marist College The Egyptian Book of the Dead is a collection of spells which enable the soul of the deceased to navigate the afterlife.
Egyptologist Geralidine Pinch explains: The History The Book of the Dead originated from concepts depicted in tomb paintings and inscriptions from as early as the Third Dynasty of Egypt c.
Spell Spell is the best known of all the texts of the Book of the Dead. I have not done falsehood against men, I have not impoverished my associates, I have done no wrong in the Place of Truth, I have not learnt that which is not… After this prologue the soul then speaks the Negative Confession and is questioned by the gods and the Forty-Two Judges.
Chapter whereby the Crocodiles are repulsed who come to carry off the IVords of Power from a person in the JVetherivorld. Chapter whereby all Serpents are kept back.
Chapter whei-eby a person is not devoured by the diveller in the shrine. Chapter whereby the person is not devoured by a Serpent in the Nethenvorld.
Chapter whereby the Apshait is kept back. Chapter tvhereby the Merta Goddesses are kept back. Chapter ivhereby one liveth by the breath of air in the Nethenvorld, and keepeth back Alerta.
Chapter whereby the Serpent Rekrek is repulsed in the Netherworld. Chapter ivhereby the Eater of the Ass is kept back.
Chapter whereby one avoideth the Slaughter which is carried out in the Netherworld. Chapter whereby one hindereth the Slaughter which is wrought at Sutenhenen.
Chapter ivhereby the head of a person is not severed from him in the Nethenvorld. Chapter zvhereby one dieth not a second time.
Chapter whereby one escapeth corruption in the Netherwo7-ld. Chapter whereby he that is living is not destroyed in the Netherworld. Chapter whereby the seat of a person is not taken from him in the Nethenvorld.
Chapter wlicrcby one cometh not to the divine Block of Execution. Chapter whereby one goeth not headlong in the Netherivorld.
Chapter zvhereby one is not made to cat dirt, or to drink lye. Whereby one eateth not dirt. Chapter whereby air is given i? Another Chapter whereby air is given.
Another Chapter of breathing. Chapter for breathing air, and command of ivater, ift the Nethertvorld.
Chapter for breathing air and cojnmand of water. Chapter for breathing air and command of water. Chapter whereby water is drunk in the Nethenvorld.
Chapter whereby one is not burnt luith fire, but drinketh water, in the Netherworld. Chapter whereby one is not boiled in 7vater.
Chapter whereby one cometJi forth by day from the Netherivorld. Chapter whereby one cometh forth by day and prevaileth over the adversaries. Chapter whereby one cometh forth by day.
Chapter whereby the doors of the Tuat are opened afid one cometh forth by day. Chapter ivhereby one cometh forth by day. Chapter whereby one cometh forth by day and passes through the Aniniehit.
Chapter ivhereby the legs are set in motion upon earth. Chapter whereby one cometh to Heliopolis and rc- ceiveth a seat there.
Chapter ivhereby all forms are assumed ivhich one pleaseth. Chipter whereby one assumeth the form of the Golden Hawk. Chapter ivhereby otie assumeth the form of the Sacred Hawk.
Chapter whereby one assiimeth the form of the Chief god of the Divine Cycle. Chapter whereby one assumeth the form of the god tvho giveth Light to the Darkness.
Chapter whereby one assumeth the form of the Lotus. Chapter ivhereby one assumeth the form of Ftah, eateth bread, drinketh beer, and sitteth in the midst of the great gods.
Chapter ivhereby one assumeth the form of the Bennu bird. Chapter ivhereby one assumeth the form of a Soul, that one may not come to the dungeon.
Lmperish- able is he who knoweth it. Chapter whereby one assumeth the form of the Swallow. Chapter whereby one assumeth the form of Se-ta.
Chapter whereby one assumeth the form of the C? Chapter whereby the Soul is united to the dead Body. Chapter whereby Memory is restored to a person.
Chapter whereby one avoideth being conveyed to the East in the Nethenvorld. Chapter whereby one prayeth for a Palette and an Inkstand.
Chapter whereby is opened the place wherein Thoth resteth. The Book ivhereby the glorified one is made strong, and is made to embark in the boat of Rd, together with those ivho are ivith the god.
Chapter of the safeguards of the Bark of Rd. Chapter whereby one entereth into the Bark of Rd. Chapte7- whereby one openeth the place where Hathor abideth.
Chapter whereby one sitteth in the midst of the great sods. Chapter whereby one propitiateth the Ka, CVI. Chapter ivhereby a largess is presented at Hat-ka- Ptah.
Chapter ivhereby one knoweth the Powers of the West. Chapter whereby one hioweth the Powers of the East. Chapter whereby one knoweth the Powers of Fu.
Chapter whereby one k? Chapter ivhereby one knoiveth the Powers of Her- mopolis. Chapter whereby otie cometh forth into Heaven, and opeiieth the Ammehit: Chapter whereby one knoweth the Poiver of Her- mopolis.
Chapter whereby one taketh the blissful path at Restau. Chapter whereby one arriveth at Restau. Chapter zv hereby one entereth or goeth forth from Restau.
Chapter whereby one entereth into the Great House. Chapter whereby one cometh to the Divine Circle of Osiris. The Book for invoking the gods of the Bounds, which the person reciteth luhen he appj-oachcth them, that he may etiter and see the Strong one in the Great Abode of the Tiiat.
A Book ivhereby the Soul is made to live for ever, 07i the day of enteri72g info the Bark of Rd, and to pass the Sheniu of the Tiiat.
Made on the Birthday of Osiris. Chapter whereby one proceedeth into Heaven by the side of Rd. Chapter whereby a person is enabled to go round, to visit his divelling in the Netherivorld.
Book ivherebv the deceased acquireth jnight in the Netherworld, in presence of the great cycle of tlu gods. Chapter whereby the deceased acguireth might.
Chapter whereby a Light Is kindled for a person. Chapter whereby a Light is ki7idled for a person. Chapter ivhereby 07ie is e7iabled to enter i7tto Abydos.
The Chapter of the Arrival. Chapter of the mysterious head. Chapter of building a house on earth. Chapter of coming out of the net. Chapter of escaping from the catchers offish.
Chapter of not letti? Chapter of the Tat of gold. Chapter of the buckle of carnelian, which is put on the fleck of the deceased. Chapter of the vultjire of gold, put on the neck op the deceased.
Chapter of the collar of gold, put on the neck of the deceased. Giving the colutnn of green Felspar. Chapter of unfastening the opening in the sky.
Chapter of causing a flame to arise under the head of the deceased. Chapter of landing and 1 being obscured, so that the body may prosper in drinking water.
Chapter of the Pillow. Chapter of brifigitig an Eye. Chapter of raising the funereal Bed. Chapter of causing the Chu to co?? Chapter of raisifig the Chu, of vivifying his soul in the Netherivorld.
Chapter of coming forth by day, of giving praise to Ed in the Amenta, of faying homage to the in- habitants of the Tnat, of openifig the zvay to the mighty soul in the Ahthenvorld, of letti?
Chapter of arriving before the Divine circle of Osiris and before the gods, the guides in the Tuat, before the guards of their halls, the heralds of their gates 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 of gods.
Book of vivifying Osiris, of giving air to him whose heart is motionless, through the action of Thoth, who repels the enemies of Osiris ivho comes there in his form.
Chapter of being near Osiris. Giving praise to Osiris, falling on the earth before the lord of eternity ; propitiatifig the god with what he loves, speaking the truth, the lord of which is not known.
It is hardly necessary to repeat that it is no book at all in the ordinary sense of the word. It is neither a unity nor a whole, it is a collection which has grown by degrees, at various epochs.
Undoubtedly part of it goes back as far as the Old Empire ; the texts of the Middle Empire show already that there were various editions, and we are forced to admit that its origin is not much later than the beginning of Egyptian civilization, as we see that some of the rubrics attribute certain chapters to a king of the 1st dynasty.
In the course of centuries the original text was modified and enlarged, new chapters were added, revisions were made, without casting these detached fragments into a whole.
The various parts of the book were always independent, like the Hebrew Psalms ; the acceptance of a chapter does not necessarily imply the acceptance of the next chapter, and it seems as if the relatives of the deceased chose in the collection which was at their disposal what they liked best, and the number of chapters which corresponded to the price they wished to pay for a papyrus.
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 to which they generally adhered; various chapters were added, especially the last ones, , which are never found in the older copies.
A great many glosses were introduced, which were copied afterwards in all the hieroglyphic and hieratic texts. Although we do not find the strict accuracy of 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 would lead to no great result.
However, it is from a text generally considered as Saitic, but which I believe to be of the Ptolemaic epoch, that the Book of the Dead has been first made known in all its extent.
In Lepsius published the long papyrus in the Turin Museum, a document which he called " the largest piece of Egyptian literature which has been preserved.
He made use of it in his grammar, quoted here and there a sentence taken from it, 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 the deceased, and seeing how much more extensive the Turin Papyrus was than the short copies which had been published before, he traced the whole document and published it two years afterwards.
Lepsius gave to this work the name of Todteiibuch, " Book of the Dead," in opposition to the name of " Ritual " adopted by Champollion, which is certainly incorrect.
It is no Ritual ; a few chapters with a ritualistic character have been introduced into it: On the whole the Book of the Dead differs widely from a Ritual.
Todtefibuch, Book of the Dead, is not a translation of the Egyptian title, which is: As Renouf says, " Three simple words, perfectly unambiguous when taken singly, but by no means easy of explanation when taken together without a context ; " and in fact at the present day no final translation has been given of these three words.
Although his numbering is not quite correct, it has been adhered to in all the subsequent editions. In his lecture- on the Book of the Dead, Renouf insists on the difificulty of translating it: In the first place, the text is extremely - See also Life Work, t.
The unsatisfactory condition of the text is owing to different causes. The reasons which writers on Hebrew, Greek or Latin palaeography have enumerated for the purpose of accounting for mistakes in manuscripts, apply with 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 upon his carelessness as if his work were liable to be subjected to the constant inspection of the living.
But the most conscientious scribe might easily commit numerous errors. Many ot them are to be traced to a confusion between signs which resemble each other in the cursive, or as it is called, the hieratic character, but not in hieroglyphic writing.
There are copies which bear evidence that a critical choice has been made between the different readings of a passage, but the common practice was to admit the inconsistent readings into the text itself.
I have no doubt whatever that some of the chapters of the Book of the Dead were as obscure to Egyptians living under the eleventh dynasty as they are to our- selves The most accurate knowledge of the Egyptian vocabulary and grammar will however not suffice to pierce the obscurity arising from what M.
The difficulty is not in literally translating the text, but in understanding the meaning which lies concealed beneath familiar words. 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.
Generally it is from this critical text that Renouf made his translation. Occasionally he may choose an older version from a tomb, or perhaps a papyrus of the British Museum, but he hardly ever reverts to the Turin Todtenbuch unless he has no other resonrce at his disposal.
Nevertheless the difficulties which Renouf enumerates are only partly removed. Under this extraordinary or even ridiculous garment may be hidden some very simple, or even elementary truths.
Let us remember that we have not yet unravelled all the intricacies of the Egyptian mythology, which plays such an important part in the book.
Moreover, we only begin now to understand how the Egyptians expressed abstract ideas. When we speak of passion, shame, remorse, hope, we have so thoroughly lost sight of the concrete element in these words, that we are apt to forget that originally they 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 relates how, owing to an imprudent request, Horus was the victim of Sutu, who inflicted a wound on his eye, which caused him great suffering, and the text adds: However, because the work will not bear the character of finality, because some obscurities will not be removed, and some difficulties remain unsolved, there is no reason why a scholar like 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 his Egyptological labours.
The renewed existence "as upon earth. The gods themselves minister to him occasionally, and contribute to his welfare and to his pleasures.
The bliss of the future state consists chiefly in the pleasures of agricultural life. The deceased has the range of the entire universe in every shape and form he desires.
He can assume any appearance he likes. But these transformations are not forced upon him ; he has no definite series to go through ; they depend simply on his pleasure.
XXI Identification with Osiris and other gods. The identification with Osiris, which is already mentioned in the earhest parts of the book, is taken for granted later on, since the name of the deceased is always preceded by "Osiris.
This Osirian nature gives the deceased the power to triumph over the numerous enemies whom he has to face. To these three benefits which the book confers on the deceased we should add a fourth: There is evidently in some of the prayers a remembrance of a time when the deceased were dismembered at their burial ; and this way of treating the corpse is for the deceased an object of horror.
The frequent mention of reconstituting the body, the promises that no part of it shall be taken away, all this shows of what supreme importance it was for him that his body should remain intact.
Without a well preserved body there could be no life in the other world ; its destruction implies the destruction of the whole individual. This belief is the origin of mummification, for decay is the strongest agent of dismemberment and the certain ruin of the body.
These are the outlines of the principal tenets of the Book of the Dead. If we inquire where they originated, there is no doubt that the bulk of the book came from Heliopolis.
It is the doctrine of that ancient city and of its priests. Some of the chapters may be attributed to the priests at Abydos, as M.
Maspero suggests ; but it seems certain that, except for a small part, the birthplace of the Book of the Dead is the city of Ra Tmu, the place connected with the oldest religious traditions of the country, and which may rightly be called the religious capital of Egypt.
Said upon the Day of Burial of N, the Victorious, 3 who entereth after coming forth. I 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 Words: I am thy kinsman, Osiris.
I am one of those gods to whom Nut hath given birth, who slay the adversaries of Osiris and imprison the 7 Sebau, on his behalf: I am thy kinsman, Horus.
I have fought for thee, and have prevailed for thy name. I am Thoth who effect the triumph of Osiris over his adversaries on that day of Weighing of the Words in the 8 House of the Prince, which is in Heliopolis.
I am with the mourners and weepers who wail over Osiris in 10 Rechit, and who effect the triumph of Osiris over his adver- saries. Ra issued the mandate to Thoth, that he should effect the triumph of Osiris against his adversaries, and the mandate is what Thoth hath executed.
I am with Horus on the day of covering 11 Teshtesh and of opening the fountains for the refreshment of 12 the god whose heart is motionless, and closing the entrance to the hidden things in 13 Restau.
I am with Horus, as the avenger of that left arm of Osiris which is in 14 Sechem. I enter in, and I come forth from the 15 Tank of Flame on the day when the adversaries are annihilated at Sechem.
I am the Priest 17 in Tattu and exalt him who is on the Height. I am he who seeth what is shut up at Restau. I am the Sem-priest in all that pertaineth to his office.
I am the Arch-Craftsman, on the day in which the Ship of Sokaru is laid upon its stocks. O 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 the soul of 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 ways and open the roads to the soul of N who is with you, let him enter boldly and come forth in peace at the house of Osiris, without hindrance and without repulse.
Let him enter at his pleasure and go forth at his will, triumphantly with you ; and let that be executed which he shall order in the house of Osiris.
No lightness of his in the scale has been found and the Balance is 23 relieved of his case. Papyrus in the British Museum.
The text taken for the basis of the translation of Chapter i is that of the papyrus of Huneferu ; Ag of M. The title here translated is that usual in all the papyri representing the third period of the text.
It occurs however in the papyrus Ag of Huneferu, who lived in the days of Seti I, at the beginning of the XlXth dynasty.
It is also found in the papyrus of Ani. Chapter bears the same title in the older manuscripts, which sometimes begin with it. These are two very difficult words, and very different meanings have been assigned to them.
But when the entire evidence is examined the result is plain enough. The papyrus of Nebseni has preserved two chapters, to which M. Naville has assigned the numbers and Chapter of raising 2ip the body, of giving it eyes a fid the possession of ears, and establishing the head, made firtn on its props.
There are numerous pictures in the tombs representing priests performing this office. The translation "juste de voix," limits the conception of viadt to one of its secondary acceptations.
Nothing is more common than this particle followed only by a proper name, e. Instead of looking out for moods and tenses and paradigms, Egyptologists ought to wake to the consciousness that the Egyptians never rose to the conception of what we mean by a verb.
The sfbmi are the enemies of the Sjtn, either as Ra or Osiris. I believe that under this mythological name the dark clouds are personified.
It must be remembered however that many of the geographical localities named in the Book of the Dead have their counterparts in the Egyptian heaven.
The mourners and weepers alluded to are chiefly Isis and Nephthys. Teshtesh is one of the names of Osiris; perhaps, as might be inferred from a text at Dendera, of his molten image.
The god "whose heart is motionless" is Osiris. Its situation is specified in Chapter 17, line Letopolis, where the arm of Osiris had been de- posited, when the other limbs of the god were dispersed throughout the cities of Egypt.
The Tank of Flame, as may be inferred from the vignettes of the papyri, is where the sun rises or sets. Feast of the seventh day of the month.
It must never be forgotten when reading these texts that the Egyptian priests had divine titles, and that their ceremonies were dramatic, and symbolical of the acts performed by the gods.
The text here is hopelessly corrupt. The translation given follows Ag. One might translate the Turin text, " I lustrate with water in Tattu and with oil in Abydos, exalting him who is in the heights in excelsls ," for this text com- bines different readings.
But n as it is written, may have another meaning. Max Miiller in behalf of this reading of ihe priestly name is quite convincing. One of the designations of Osiris.
Some have cleverly inferred that the Egyptians thought that the soul was of a birdlike form, and others have not hesitated to consider ba as expressive of the cry of the ram.
The truth is that in spite of appearances the word ba is not onomatopoeic here. The latter, who held perhaps the highest sacerdotal office in Egypt, as high priest of Ptah at Memphis, is repeatedly found combining with his own special office that of the seftt.
Abundant details of the ceremony will be found in the plates of M. The king Seti I is represented as a Sem priest presiding at the festival.
The deceased asks, among other things, to appear " before thee, O Lord of the gods, to attain the region of Madt, may I rise up a living god, let me shine like the divine host which is in heaven, let me be as one of you.
Let my steps be lifted up in Cher-abaut. Let the Cher-heb [the priestly ministrant] make invocation over my coffin. Let me hear the prayers of propitiation.
Let the divine ship Neshemet advance for me, let not my soul and its possessor suffer repulse. Let me be a follower of Horus in Re-stau, and of Osiris in Tattu.
And there shall be given to him bread and beer and flesh meat upon the table of Ra: This chapter is found in so very few copies that the text cannot as yet be restored.
The two texts published by M. Naville differ widely from each other. It was known however down to the Roman period, though not inserted into copies of the Book of the Dead.
It is called Chapter of ititrodvcing the Mvmmy into the Tuat on the day of burial. The th chapter bears a similar title.
The word here translated mummy is probably not to be understood of the visible mummy, but of tiie living personality which it enclosed.
I I who live upon the flesh of men and swallow their blood. 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, the eldest of the gods.
His mother suckles him and offers him her breast, which is on the horizon at Dawn. Chapter for Coining forth by day and Living after death.
Oh thou Only One, i who shinest from the Moon, let me come forth amid that train 2 of thine, at large, 3 and let me be revealed 4 as one of those in glory.
This chapter occurs in only two of the ancient MSS. Another chapter like it. Oh Tmu, who proceedest from Ur-henhenu, i who art resplen- dent as the Lion-faced, 2 and who strewest thy words to those who are before thee ; Here cometh the faithful N, from the band of those who do the bidding of thy words.
As Ra is bom from Yesterday, so he too is born from Yesterday, and as every god exulteth in life, so shall N exult even as they exult in life.
The two notions, however, are found in combination in the Pyramid texts of Unas 1. See note 8 on Chapter i. It is I who travel on the Stream i which divideth the divine Pair, 2 I am come, let there be given to me the lands of Osiris.
This fourth chapter has not as yet been found in any of the papyri of the best period. See Chapter 61, and F. He saith, I am he who raiseth the hand which is motionless, and I come forth at the hour.
This chapter is found in several of the best MSS. The Turin text differs greatly from that of the older copies, and the transposition of words clearly shows how little the transcribers under- stood what they were writing.
I follow chiefly the text of Aa, the papyrus of Nebseni. These words only occur in the later copies. Duvaucelle, about the Siamang apes in the neighbourhood of Bencoolen in Sumatra.
This is the morning call of the mountain Malays, but to the inhabitants of the town, who are unaccustomed to it, it is a most insupportable annoyance.
They it is who light him on both sides, and go forth in advance of him And when he arises they turn into six cynocephali.
But if the scribe had consulted the oldest texts accessible in his day, he would probably have seen another way out.
It is the technical term used in the Tablet of Canopus for the inducting, by the king, of priests into their offices.
And it is easy to see how the later text, which is already found in Ax, has been corrupted out of the older. Chapter whereby the fimereal Statuettes may be made to do ivork for a person i?
O Statuette i there! Should I be called and appointed to do any of the labours that are done in the Netherworld by a person according to his abilities, lo!
Here am I, whithersoever thou callest me. This chapter is inscribed on the funereal statuettes, of which enormous quantities are found ; sometimes by hundreds in the neighbourhood of a single mummy.
But there is no reason for supposing that the earlier form had the same meaning. Chapter of passing through the chine of Apepi which is void.
Oh, One of Wax, i who takest captive and seizest with violence, and livest upon those who are motionless! Let me not become motionless before thee, let me not be paralysed before thee, let not thy venoms enter into my limbs, for my limbs are the limbs of Tmu.
And if thou wouldst not be paralysed, let me not be paralysed. Let not thy languors enter these limbs of mine. I am the One who presideth over the pole of Heaven, and the powers of all the gods are my powers.
I am he, whose names are hidden, and whose abodes are mysterious for all eternity. It is I who proceed from Tmu, and I am safe and sound.
Apepi is the personification of the storm-cloud and, as such, is the enemy of Ra, by whom he is vanquished. As representing a natural phenomenon of irregular occurrence, he is not deified like Sutu, the Darkness of Night.
The chapter itself was said over a wax figure of the demon. These wax figures of gods and other personages were used not only for ritual but for unlawful magical purposes.
The Rollin papyrus reports about a criminal condemned to death for magical arts. The more recent texts omit this ending and substitute, " I know, I know.
Chapter of openmg the Tuat by day. The Hour i discloseth what the head of Thoth keepeth close, who giveth might to the Eye of Horus. I am that Osiris, the Lord of Amenta, and Osiris knoweth his day, and that it is in his lot that he should end his being, and be no more.
Stay, Horus, for he is counted among the gods. See note on Chapter 17, It must be sufficient here to say that Thoth is a personification of the moon, and that the relations of solar and lunar phenomena are the sources of a great deal of Egyptian mythology.
This is one of the most difficult passages in the Book of the Dead, but I do not see how it can be grammatically understood otherwise. It is understood from the passage from Light to Darkness and the converse.
Soul most mighty, i here am I: I am come to thee that I may see thee. I am he whom he loveth. I have come to see my father Osiris, to pierce the heart of Sutu, and to perform all duties to my father Osiris.
I open all the paths in heaven and upon earth. I am the son who loveth his father, and I am come as a mummied one, glorious and well equipt.
Oh, all ye gods and goddesses, the path is made for me. The whole chapter is spoken in the person of Horus, the son of Osiris.
I come forth victoriously against the adversaries. I cleave the heaven, I open the horizon and I travel over the earth on foot. There come forward to me the Glorious and the Great ones, for I am furnished with numberless Words of Might.
I eat with my mouth, and I chew with my jaw ; for, lo, I worship the god who is Lord of the Tuat, and that is given to me which endureth amid overthrow.
Chapter for coming out against the adversary in the Netherworld. Here is the Osiris N. Eater of his arm: I have stretched out my hand, as the Lord of the Crown, and lifted my feet.
I shall not be given up ; my adversary shall fall before me ; he hath been given up to me and shall not be delivered from me. I walk upon my feet, I speak with my mouth, searching for him who hath been given up to me ; he shall not be delivered from me.
There is unfortunately no early text of this chapter, which we have in a very corrupt form, and can only restore conjecturally.
The Eater of his arm is evidently Darkness, which is destroyed by the Sun. Chapter for entering and for coming forth out of the Netherworld.
Salutation to thee, O Ra, who guardest the secrets of the gates i over this domain of Seb, and this Balance with which Ra raiseth up Maat 2 daily: Here am I, who cleave open 3 the earth, grant that I may come and acquire advance in age.
This chapter, like the next, occurs only in Pa among the older MSS. It comes twice in the Turin copy, being repeated as Chapter In many places it is important to treat Maat as a proper name.
See note 20, p. Chapter for entering after coming out from Amenta. I enter as a Hawk and come forth as a Bennu i at Dawn.
Let the way be made for me that I may adore Ra at the fair Amenta, and the locks 2 of Osiris. I urge on the hounds of Horus.
Let the way be made for me that I may adore Osiris, the Lord of Life. This chapter, in the MSS. The Bennu is a bird of the Heron kind.
He is very com- monly but, I think, erroneously identified with the Phoenix. The bird described by Herodotus, H, 73, was in outline and size "very like an eagle," which no one could say of the Bennu.
He appeared only once in five hundred years, whereas the Bennu appeared every day. The fable as told by the Greeks is utterly unsupported by any Egyptian authority known to us.
This passage is, unfortunately, both in the ancient and the recent forms, corrupt. Hail to thee, oh god who sendest forth i the Moment, who presidest over all the Secret things 2 , and protectest the utterance of my words.
Here 3 is a god displeased against me ; let wrong be over- whelmed and let it fall upon the hands of the Lord of Law, Remove 4 the impediments which are in me and the evil and the darkness 5 , oh Lord of Law, and let that god be reconciled to me, removing that which detaineth me from thee.
Oh, lord of offerings in Kenu 6 , let me offer to thee the propitiary offering by which thou livest, and let me live by it and be reconciled.
Let all the displeasure which is in thy heart against me be removed. There is a very great difference between the earlier and the later texts of this chapter.
It is susceptible of different meanings. Adored he Ra, when he riseth up from the eastern Jiorhon of Heaven ; they who accompany him extol him.
Here is the Osiris N, the Victorious, and he saith: Let the soul of N come forth with thee into heaven, let him journey in the Maatit boat and finish his course in the Sektit boat 2 till he reach in heaven unto the Stars which set 3.
Thoth abideth at the prow of thy bark that he may destroy all thine adversaries. They who dwell in the Tuat are coming forth to meet thy Majesty, and to gaze upon that beautiful semblance of thine.
And I too come to thee that I may be with thee to see thine Orb each day ; let me not be detained, let me not be repulsed.
Let my limbs be renewed by the contemplation of thy glories, like all thy servants, for I am one of those who honoured thee upon earth.
Let me reach the Land of Ages, let me gain the Land of Eternity ; for thou, my Lord, hast destined them for me. The Osiris N; he saith: And after being concealed from them thou presentest thyself at the dawn of each day.
Brisk is the bark under thy Majesty. The Lands of the gods, the colours of Punit 6 are seen in them ; that men may form an estimate of that which is hidden from their faces.
Alone art thou when thy form riseth up upon the Sky ; let me advance as thou advancest, like thy Majesty, without a pause, O Ra, whom none can outstrip.
A mighty march is thine ; Leagues by millions, and hundreds of thousands, in a small moment thou hast travelled them, and thou goest to rest.
Thou completest the hours of the Night, according as thou hast measured them out. 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. The Osiris N, he saith, as he adoreth thee when thou shinest ; He saith to thee when thou risest up at dawn, as he exalteth thine appearance ; Thou comest forth, most glorious one, fashioning and forming thy limbs, giving birth to them without any labour, as Ra rising in heaven.
And when 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 hast created Eternity.
I have set thee in my heart unceasingly, who art more mighty than all the gods. Thy mother bringeth thee forth upon her hands, that thou mayest give light to the whole cir- cumference which the Solar Orb enlightenelh.
Mighty Enlightener, who risest up in the Sky and raisest up the tribes of men by thy Stream, and givest holiday to all districts, towns and temples ; and raising food, nourishment and dainties.
Most Mighty one, master of masters, who defendest every abode of thine against wrong. Glorify thou the Osiris N in the Netherworld, grant that he may come into Amenta without defect and free from wrong, and set him among the faithful and venerable ones.
Here is the Osiris JV. Come forth into Heaven, sail across the firmament and enter into brotherhood with the Stars, let salutation be made to thee in the Bark, let invocation be made to thee in the Morning Bark.
Contemplate Ra within his Ark and do thou propitiate his Orb daily. See the Ant fish in its birth from the emerald stream, and see the Abtu fish and its rotations.
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.
See thou Horus at the Look-out of the ship, 9 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.
Hail to thee, who comest in splendour, and goest round in thine Orb, Hail to thee, who art mightier than the gods, who art crowned in Heaven and King in the Tuat, Hail to thee, who openest the Tuat and disposest of all its doors.
Hail to thee, supreme among the gods, and Weigher of Words in the Netherworld. Hail to thee, who art in thy Nest, and stirrest the Tuat with thy glory.
Hail to thee, the Great, the Mighty, whose enemies are laid prostrate at their blocks, Hail to thee, who slaughterest the Sebau and annihilates!
By hurling harm against the foe thou hast utterly destroyed all the adversaries of the Osiris JV. Adoration to thee, O Ra: Adoration to thee, O Tmu, at thy coming in thy beauty, in thy manifestation, in thy mastery.
Thou sailest over the Heaven, thou travellest over earth and in splendour thou reachest the zenith ; the two divisions of Heaven are in obeisance to thee, and yield adoration to thee.
All the gods of 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.
Let me be entrusted to the fidelity which is yielded to Osiris. Come, O Ra, Tmu, he thou adored. Do thy will daily. Grant success in presence of the cycle of the mighty gods.
Very terrible art thou, rich art thou in attributes, and great is thy love to those who dwell in the Tuat. To be said, when Rd sets in the Land of Life ; with hands bent do7vnward.
The Osiris N ; he saith: Her two hands receive thee daily. Thy Majesty hath part in the house of Sokaru. Exult thou because the doors are opened of the Horizon, at thy setting in the Mountain of the West.
Thy rays, they run over the earth to enlighten the dwellers in Amenta. Those who are in the Tuat worship thee with loud acclaim, and cherish hope when they see thee daily.
Thou grantest to the gods to sit upon the earth ; to those, namely, who follow thee and come in thy train. O august Soul, who begettest the gods, and dost invest them with thine attributes ; the Unknowable, the Ancient One, the Mighty in thy mystery.
Be thy fair face propitious to the Osiris N, oh Chepera, Father of the gods Freedom for ever from perdition is derived through this Book, and upon it I take my firm stand.
He hath written it who spake it, and his heart resteth on the reward. Let there be given me armfuls of bread and drink, and let me be accompanied by this Book after my life.
It is in fact a collection of texts originally independent of each other ; i a hymn to Ra at his rising, 2 a litany, 3 a hymn to Ra at his setting, 4 a hymn to Tmu at his setting, followed by a statement respecting the spiritual importance of the document.
Of the last hymn there are no copies of ancient date, but the other three compositions are found more or less perfect as far back as the XlXth dynasty.
The discrepancies, however, between the ancient texts furnish so much evidence of free composition on the part of the scribes, that it is impossible to suppose that they had before them documents recognised as sacred and canonical.
In the translation here given I have followed the form adopted by the later recension, correcting the text when necessary by the copies written in the better periods.
The text of the Papyrus of Ani has been taken as the basis of the translation of Hymn I. It is the only ancient text which gives the hymn in the form subsequently acknowledged as canonical.
They were what Horace called the "ignes mifwres. Both the Eastern and the Western horizon are mentioned in this chapter, but " Horus of the Two Horizons," has no reference to this distinction.
Whatever the Sun passes through or over is always conceived as double. It is to M. It cannot be used for plants, as they have an origin in something external to themselves.
The Land of the Gods a. Funit dive ihe countries lying east of Egypt. Is this an oversight on the part of the scribe, or is it one more proof that the Egyptians certainly believed in a sky below the horizon?
If so, I have never seen it misplaced. The Ant and the Abtu are sometimes represented by the side of the solar bark. From the egg of the Abtu there rises the great Cat, the Sun.
It is, as M. In some texts, e. This interesting variant is of extreme value. It not only explains a word, the very existence of which has been called in question, but tells us the Egyptian name for that seat of Horus at the prow of the Solar Bark about which I wrote a note in Proc.
See the plates attached to the note, and the corresponding vignettes in Todtenbuch, PI. The Litany here translated is that of the Turin Todtenbuch.
It is addressed to " Osiris, the everlasting Lord, Unneferu, Horus of the Two Horizons, of many forms and mighty of attributes.
Hail to thee, An in An. Horus in the Two Horizons, who extendeth his steps and traverseth the Heaven ; he is Horchuta ; Hail to thee, eternal Soul, Soul which is in Tattu, Unneferu, Son of Nut ; he is Lord of Acherta ; Hail to thee, as thou reignest in Tattu, the royal crown is fixed upon thy brow.
Thou art the Only One, the author of his own attributes, thou restest in Tattu ; Hail to thee. Thou art the Lord of Suten-henen ; Hail to thee, who restest upon Maat ; Thou art the Lord of Abydos, thy limbs reach to Ta-tsert ; Thou art he who abominatest wrong ; Hail to thee, in the midst of thy Bark, who bringest the Nile from his fountain ; upon whose dead body the light shineth ; he is the One who is in Nechen ; Hail to thee, author of the gods, King of North and South, Osiris, the triumphant one, possessing the entire universe in his bene- ficent alternations ; He is the Lord of the Universe ; Grant me passage in peace.
I am righteous, I speak not falsehood knowingly, I am not guilty of duplicity. Unfortunately we have no other copy to check the readings.
But it is certain that the sign of plurality is often affixed to words which though in plural form like the Latin nioeiiia, literae, tciiebrae have a singular meaning.
Chabasu means a lamp, and the stars, especially the decans, were called by this appellation. Hamiiieinit is the name given to those yet unborn.
And, like the Greek atukXo? This circle is not necessarily of gods. Whence in this relation arises the Egyptian conception of the number nine?
The Turin text seems better adapted for the basis of a trans- lation of Hymn II than the older papyri. These have been used for checking the later text whenever possible.
A difficult passage, but the readings are unanimous. Brugsch translates it " the Talisman of the Earth," and Pierret "le salut de la terre.
But we have to look at the entire context. The expression literally signifies " the back of the earth. The Turin text has Nut, which is inconsistent with what follows.
Horus, the son of Osiris and Isis, seems to be here addressed. This rubric does not occur in the older MSS.
Goodwin took it up, and it has since been productive of much mischief. I had just been lecturing on Plotinus when Goodwin asked me for the word.
This hymn has not yet been found in the older MSS. A text carefully corrected from the papyri of the Louvre will be found in M.
As in mathematics any point in space may be conceived as the origin of a given line or surface, so in Egyptian mythology any god may be rightly called the father of the gods.
And for the same reason. The Day precedes the Night, but not more truly than Night precedes, or in mythological language gives birth to Day.
But we may begin at Daybreak, or at Noon, or at Sunset, or with the Sun or the Moon, or with the rising of the Nile or any other natural phenomenon which obeys an evidently permanent fixed Law.
When Lepsius divided the Todtetihuch into chapters, that portion of it which was numbered as Chapter 16, was in fact merely the Vignette of Chapter In a the Sun is represented as rising into Heaven, saluted by the six Cynocephalous Apes.
He is also saluted by two goddesses kneeling. In b the central object is the Sun setting in the West w- He is saluted by three hawk-headed and by three jackal-headed divinities, the Spirits of Pu and of Nechen.
Chapter whereby one cometh forth by day out of the Netherworld. I am he who closeth and he who openeth, and I am but One 1.
I am Ra at his first appearance. I am the great god, self-produced ; His Names together compose the cycle of the gods ; Resistless is he among the gods.
I know the name of the great god who is here. I am the great Heron who is in Heliopolis, who presideth over the account of whatsoever is and of that which cometh into being.
Endless Time is Day and Eternity is Night. I am Amsu in his manifestations ; there have been given to me the Two Feathers upon my head.
It is Horus, the avenger of his father, and the Two Peathers are the Urasi upon the forehead of his father Tmu. It is the Horizon of my father Tmu.
All defects are done away, all deficiencies are removed, and all that was wrong in me is cast forth. I am purified at the two great and mighty Lakes at Sutenhunen, which purify the offerings which living men present to the great god who is there 8.
It is Ri himself. The Lake of Natron and the Lake of Maat 9. I advance over the roads, which I know, and my face is on the Land of Maat.
The road upon which father Tmu advanceth, when he goeth to the Field of Aarru, approaching to the land of Spirits in Heaven.
I come forth through the Teser gate. This gate of the gods is Haukar. It is the gate and the two doors and openings, through which father Tmu issueth to the Eastern Horizon of Heaven.
Let me grasp your hands, me who become one of you. Those who have gone before are Hu and Sau. May I be with their father Tmu, throughout the course of each day.
The battle of the two Opponents is the day upon which Horus fighteth with Sut, when he flingeth his filth upon the face of Horus, and when Horus seizeth upon the genitals of Sut, for it is Horus who doeth this with his own fijigers.
I lift up the hairy net from the Eye at the period of its distress. The right Eye of Ka in the period of its distress when he giveth it free course, and it is Thoth who lifteth up the net from it.
I see Ra, when he is born from Yesterday, at the dugs of the Mehurit cows? It is the figure of the Eye of Ea, at his daily birth.
And Mehurit is the Eye. I am one of those who are in the train of Horus. Said with re- ference to whom his Iiord loveth. Hail, ye possessors of Maat, divine Powers attached to Osiris, who deal destruction to falsehood, ye who are in the train of Hotepes- chaus, grant me that I may come to you.
Hotepeschaus is the divine Flame which is assigned to Osiris for burn- ing the souls of his adversaries. It is Osiris, as he cometh to Tattu, and there flndeth the soul of Ra ; each embraceth the other, and becometh Two Souls.
I am the great Cat, who frequenteth the Persea tree in Helio- polis, on that night of battle wherein is effected the defeat of the Sebau, and that day upon which the adversaries of the Inviolate god 16 are exterminated.
It is Ea himself. He is the likeness Maau of that which he hath created, and his name became that of Cat Maau.
There was conflict in the entire universe, in heaven and upon the earth. He who frequenteth the Persea tree is he who regulateth the children of Failure, and that which they do.
O Ra, in thine Egg, who risest up in thine orb, and shinest from thine Horizon, and swimmest over the firmament without a peer, and sailest over the sky ; whose mouth sendeth forth breezes of flame, lightening up the Two Earths with thy glories, do thou deliver JV from that god whose attributes are hidden, whose eye- brows are as the arms of the Balance upon that day when outrage is brought to account, and each wrong is tied up to its separate block of settlement.
The god whose eyebrows are as the arms of the Balance is "he who lifteth up his arm. The "Wardens of Osiris are the Powers who keep off the forces of the adversaries of Bd..
May your knives not get hold of me ; may I not fall into your shambles, for I know your names ; my course upon earth is with Ra and my fair goal is with Osiris.
Let not your offerings be in my dis- favour, oh ye gods upon your altars! I am one of those who follow the Master, a keeper of the writ of Chepera.
One seeth him not. This god whose face is that of a hound and whose skint is that of a man: Eternal Devourer is his name. It is Osiris to whom was ordained the Leadership among the gods, upon that day when the Two Earths were united before the Inviolate god.
The junction of the Two Earths is the head of the coffin of Osiris [whose father is Rat] the beneficent Soul in Sutenhunen, the giver of food and the destroyer of wrong, who hath determined the paths of eternity.Apep falleth ; Apep goeth down ; the enemy of Ra. They are called by M. 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. The books were left in the tomb to help the deceased. To Be Written The Structure of Ancient Egyptian Online übersetzung kostenlos these two copies of the krieger symbole we have those from the sarcophagi of Hora twitch live casino Sit-Bastit published, like those of Deutschland spanien 2008, by M. Let not lies be uttered in presence of the great god. I am noble, I stargams spirit, I am equipped; O all you gods and all you spirits, prepare a path for me. The deceased was led by the god Anubis into the presence of Osiris. Eine Person fand diese Informationen hilfreich. Bunsen, Christian Carl Josias Baron ed. Chronos The God of Time by Sienna. The Memory of Egypt in Western Wente. Spell for causing a shabti to do work for a man in the realm of the dead: The verses served to help the deceased to find his way and to know how to correctly approach the Gods and demons so he could live as a 'transfigured' one among them. Euromillion spielen won't call unless you want black diamond casino no deposit bonus codes to. Others contain only line drawings, or one simple illustration at the opening. In the presence of the great tribunal which is in Pe and Dep on that night of comforming the heritage of Horus in respect of the property of his father Osiris. The article reviews the history of the development of the text of the spell at all phases of the evolution of this collection. A guidebook for the underworld - Tejal Gala The videos on Study.