(15) Hail, N. , thy figure is that which thou hadst on earth, thou art living and renewed every day. Thy face is unveiled, and thou seest the lord of the horizon; he gives bread to N. at his hour of the day and at his appointed time in the night. Horus has avenged thee, he has smashed the jawbones of thy enemies, he has smitten the violent one at the door of his fortress

(8) O ye, these gates, who are the gates to Osiris, ye who guard their gates, ye who herald the things of the world to Osiris every day. Osiris N. knows you—he knows your names; for he is born in Restau, where all the glory of the horizon was given him. N. receives the investiture in Pu, like the purification of Osiris. N. receives the saying in Restau, when he leads the gods on the horizon with the ministrant, the protectors of Osiris. I am one of them in their leading. N. is the glorious one, the lord of the glorious, a glorious one who performs the rites. N. celebrates the festival of the first day of the month; he is the herald in the fifteenth day of the month. O thou who revolvest. N. carries the sacred flame to the hand of Thoth in the night when he sails through the sky as victor. N. passes on in peace, he navigates in the boat of Rā. The attributes of N. are the attributes of the boat of Rā. N. has a name greater than yours, mightier than you who are on the roads of Maāt. N. hates what is corrupt. The attributes of N. are the attributes of Horus, the firstborn of Rā, who accomplishes his will. N. is not fettered, he is not driven away from the gates of Osiris. N. is perfect, the lion god, the pure one who follows Osiris Khent Amenta every day. His domains are in Sechet hotepu among those who know the sacred rites, among those who perform the sacred rites to Osiris. N. is on the side of Thoth, among those who bring offerings. Anubis ordered to the bearers of offerings, that there should be offerings to N. of his own, and that they should not be taken from him by those who are in captivity. N. has come like Horus, when he adorns the horizon of heaven N. directs the march of Rā towards the gates of the horizon; therefore the gods rejoice in the presence of N. The divine scent is upon Osiris, the god with the lock will not reach him; the keepers of the gates will not be hostile to him. N. is the one whose face is hidden inside the palace, in the sanctuary of the god, the lord of Tuat. N. has reached it after Hathor. N. gathers his hosts; he brings Maāt to Rā, he drives away the Mighty One, Apepi. N. pierces the steel firmament, and repels the raging storm; he gives life to the seamen of Rā. N. carries offerings to the place where it (the boat) is. N. causes that the boat gives him a successful voyage. N. marches, and when he reaches it, the face of N. is like the Great One, and his back like the lofty one. N. is the lord of the mighty. N. is well pleased on the horizon. N. is valiant; he strikes you down; you wakers; he makes his way to your lord, Osiris

(26) This Chapter is taken also from London 9900. The vignette at the end represents Osiris sitting in a naos. Before him are the offerings of fowl and cattle which Horus presents to his father. At the beginning the deceased is seen, with raised arms; he is supposed to be Horus, and above him are written the following words:—“Adoration to Osiris, Khenta Amenta, the great god, the lord of Abydos, king for ever, prince of eternity, the venerable god in Restau, pronounced by N. , I give thee grain, lord of the gods, the one god who liveth on justice. I am thy son Horus. I have come to thee. I avenge thee, I bring to thee Maat, to the place where is the circle of thy gods. Grant me to be among thy followers, and to smite thy enemies. I have established for thee thy food offerings on the earth for ever.”

(20) All the good things have been spread out for thee, before Rā. Thou hast a beginning and thou hast an end as Horus and Thoth have ordered for thee. They call upon N. , they see how he is glorious, they give him to come forth like a god to meet the Powers of Heliopolis. Thou journeyest on the great path as thy mummy has received the sacred things from thy father; thy hands are wrapped in linen every day; the beginning of the journey of the god is at the gate of the Great Dwelling

(16) The ancient papyri do not contain this chapter. The translation follows the text of the Turin Todtenbuch , occasionally corrected by other papyri of the later period. There is nothing specially interesting in the chapter: the first portion of it is an invocation to Osiris under certain names, as in many other hymns [140] to the god from the time of the XIIth dynasty down to the latest times: the latter portion consists of evocations addressed by Horus to his father. Their prototype is to be found in formulas frequent in the Pyramid Texts. These were much admired and imitated in the Saïtic and the later periods

(1) should not have been placed among those of the Book of the Dead, it belongs to another book similar to the , the book engraved on the walls of the royal tombs. It describes gods and genii of the bounds in the Tuat who confer certain blessings on the deceased; such as this: “those who lift up their faces towards the sky at the prow of the boat of Rā, grant that Osiris N. may see Rā when he rises.” A vignette gives the appearance of the god or genius spoken of. Every one of them is followed by this sentence: “for the libation of a vase has been made on earth by Osiris N. who is (now) the lord of abundance, and goes round the garden of Hotepit.”

(1) O Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Sut, Nephthys, Horus of the two Horizons, Hathor in the great dwelling, Chepera, Mentu lord of Thebes, Amon lord of Nestaui, ye the great cycle of the gods, ye the small cycle of the gods, ye gods and goddesses issued from Nu, Sebek of Shet, Sebek in all his manifold names, in all the abodes where his ka likes to be; ye gods of the South and of the North, ye gods in heaven and on earth, grant a pure garment to the mighty Chu N. ; give him to be glorious by it and destroy all that was wrong in him

(16) Hail, N. , thine enemies are no more, in the great hall the scales are right concerning thee, thou makest long strides like Osiris the lord of the arrivals in the Amenta. He arrives when he likes, he sees the great god in his creations, life is given to his nostrils, he is triumphant over his enemies

(17) There are hailing and cries of welcome to the Osiris N , the divine body of Rā, on traversing the Nu, and whilst the ka of the god is being propitiated, according to his pleasure

(2) Glory to Osiris, Lord of Restau, and to the great gods who are in the World below. Here is N who saith:—Hail to thee, Prince of Amenta, Unneferu who presidest in Abydos, I come to thee with Righteousness; without sin upon me. I am not knowingly a speaker of wrong; I am not given to duplicity; grant me Bread, the right of appearance at the tables of the Lords of Maāt, entering in and going out of the Netherworld, and that my soul may not suffer repulse in its devotion to the orb of the Sun and the vision of the Moon-god for ever

(5) Ha, Osiris! I am come to thee; I am Horus and I restore thee unto life upon this day, with the funereal offerings and all good things for Osiris

(19) O chief of the hours, in front of Rā, make way for N. that he may arrive into the circle of Osiris, the living lord of the two earths, who lives eternally

(1) Thou art a lion, thou art a sphinx, thou art Horus who avengeth his father; thou art these four gods, those glorious ones who are shouting for joy, who are making incantations, and who bring out water by the power of the tramp of their feet. Thou risest on the right, thou risest on the left. Seb has opened thy blind eyes, he has loosened thy legs which were fettered. Thou hast received thy heart of thy mother, thy whole heart of thy own body; thy soul is in the sky, thy body is under the ground. There is bread for thy body, water for thy throat, sweet breeze for thy nostrils

(3) Hail to thee, the wise one, created by Seb, born of Nut. The cycles of the gods are at rest. Horus rests in his dwelling, Tum rests in his abode (?). All the gods of East and West rest in the great goddess of the birth, between the arms of her who gave birth to the god

(24) 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

(2) The old texts which we follow here, join in one chapter, 141, what in the Turin Todtenbuch is divided into two, 141, 142; 143 being merely the vignettes which accompany them. This chapter is the first of a series in which the deceased has to show his knowledge. His being well-informed as to the names of the gods and of their sanctuaries, and also of the doors through which he passes, the halls which he enters, confers upon him certain privileges. Here the deceased has to recite the names of the gods while offerings are made to them; the second part of the chapter refers only to Osiris in all his forms, and in his numerous sanctuaries, which have not all been identified. The old versions differ only slightly in length, from one or two of the gods being omitted. The translation follows mainly the Cairo papyrus, Cc , with a few variants taken from other papyri, one of the best of which is the papyrus papyrus Nu of the British Museum (ed. Budge

(6) O, Rā, be gracious to N. in this happy day when N. joined Shu and Isis, and when he was united to (Nekhebit); they give bread and beer to N. , and they do all the things good and pure in this happy day, the things of Tum, bringing him the things of the eye of Horus ... whenever he arrives to see the god

(6) This chapter is said over a consecrated crown placed upon the face of the person, and thou shalt put incense upon the flame, for N (the deceased), effecting his triumph over all his adversaries, whether Dead or Living, that he may become one of the followers of Osiris. And there shall be given to him drink and food in presence of this god. Thou shall say it at dawn twice; A great protection is it: with undeviating regularity for times infinite

(32) Hail to you, ye gods of the Tuat, ye of repellent face and aggressive front, who tow along the Stars which set, and make the bright paths of the Hematit for the Lord of the Soul Most Mighty: Horus hath ordained that ye should lift up your faces and look upon me

(4) Hail, Osiris, son of Nut, lord of horns, wearing the high atef crown, to whom the urer diadem and the hik sceptre has been given in the presence of the cycle of the gods. Tum has raised the fear of his might in the hearts of mankind, of the gods, the Glorified and the dead; the royal power has been given him in Heliopolis; he is the great forms in Tattu, the lord of fear in his two abodes, the very brave one in Restau, he whose memory is pleasant in the palace, the very brilliant in Abydos. It has been given him to triumph before the whole cycle of the gods; he is mighty more than the great powers; the fear of him is over the whole earth