(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.”

(3) This Chapter, which has no vignette, is found in one papyrus only, written for a deceased of the name of Amenophis. Its Theban origin is clearly indicated by the mention of Mentu and Amon, the two great gods of Thebes

(8) This chapter is often found not only in papyri but upon coffins, in accordance with the rubric at the end. The earliest copy is on the coffin of Queen Mentuhotep. A very fine copy is on the alabaster sarcophagus of Seti I, and our museums are rich in funereal monuments inscribed with this ancient text. A very similar text is found at the end of chapter 99

(23) In the chamber were four so-called canopic vases, with the gods of the four cardinal points, each of whom has his words to say. Besides these were statuettes called shabti or ushabti , the helpers of the deceased in his work in the Elysian fields. In the papyrus London, 10010 ( Af. ), from which this chapter is translated, one of them has the usual appearance, the other the head of Anubis

(5) This chapter is but rarely found in the more ancient collections. It was on the coffin of Queen Mentuhotep, but M. Naville gives the readings of only two early papyri. The later recensions add a text which we shall find later on in chapter 69, and which has no connection whatever with the present chapter

(16) Now the high priest's robe is the symbol of the world of sense. The seven planets are represented by the five stones and the two carbuncles, for Saturn and the Moon. The former is southern, and moist, and earthy, and heavy; the latter aerial, whence she is called by some Artemis, as if Aerotomos (cutting the air); and the air is cloudy. And cooperating as they did in the production of things here below, those that by Divine Providence are set over the planets are rightly represented as placed on the breast and shoulders; and by them was the work of creation, the first week. And the breast is the seat of the heart and soul.

(7) It is likewise said, that these men expelled lamentations and tears, and every thing else of this kind. They also abstained from entreaty, from supplication, and from all such illiberal adulation, as being effeminate and abject. To the same conception likewise the peculiarity of their manners must be referred, and that all of them perpetually preserved among their arcana, the most principal dogmas in which their discipline was chiefly contained, keeping them with the greatest silence from being divulged to strangers, committing them unwritten to the memory, and transmitting them orally to their successors, as if they were the mysteries of the Gods. Hence it happened, that nothing of their philosophy worth mentioning, was made public, and that though for a long time it had been taught and learnt, it was alone known within their walls. But to those out of their walls, and as I may say, to the profane, if they happened to be present, these men spoke obscurely to each other through symbols, of which the celebrated precepts that are now in circulation retain a vestige; such as, Dig not fire with a sword , and other symbols of the like kind, which, taken literally, resemble the tales of old women; but when unfolded, impart a certain admirable and venerable benefit to those that receive them.

(599) 1645 To say: N. is Geb, the wise-mouth, hereditary prince of the gods, 1645 whom Atum has placed at the head of the Ennead, with whose words the gods, are satisfied; 1645 and all the gods are satisfied with all which N. has said-everything wherewith it goes well with him for ever and ever. 1646 Atum said to N.: "Behold, the wise-mouth, who is among us; 1646 he greets us; let us unite for him." 1647 O all ye gods, come, assemble; come, unite, 1647 as ye assembled and united for Atum in Heliopolis, 1648 that N. might greet you. Come ye, 1648 do everything wherewith it might go well with N. for ever and ever. 1649 May Geb give an offering; may he give an offering of these joints of meat, an offering of bread, drink, cakes, fowl, 1649 to all the gods, who will cause every good thing to happen to N.; 1649 who will cause this pyramid of N. to endure, 1649 who will cause this temple to endure 1649 just as (in the condition in which) N. loved it to be, for ever and ever. 1650 All gods, who shall cause this pyramid and this temple of N. to be good and to endure 1650 they shall be pre-eminent, they shall be in honour, 1650 they shall become b (spiritually strong), they shall become m (physically strong); 1651 to them shall be given royal offerings of bread, drink, cakes, meat, fowl, linen, oil; 1651 they shall receive their divine offerings; 1651 to them their joints of meat shall be presented; 1651 to them oblations shall be made; 1651 they shall bear off the white crown; 1651 among the Two Enneads.

(1) Here then, too, O excellent son, after the images, I come in due order and reverence to the Godlike reality of the archetypes, saying here to those yet being initiated, for the harmonious guidance of their souls, that the varied and sacred composition of the symbols is not without spiritual contemplation for them, as merely presented superficially. For the most sacred chants and readings of the Oracles teach them a discipline of a virtuous life, and previous to this, the, complete purification from destructive evil; and the most Divine, and common, and peaceful distribution of one and the same, both Bread and Cup, enjoins upon them a godly fellowship in character, as having a fellowship in food, and recalls to their memory the most Divine Supper, and arch-symbol of the rites performed, agreeably with which the Founder of the symbols Himself excludes, most justly, him who had supped with Him on the holy things, not piously and in a manner suitable to his character; teaching at once, clearly and Divinely, that the approach to Divine mysteries with a sincere mind confers, on those who draw nigh, the participation in a gift according to their own character.

(2) And there are those who fashion ears and eyes of costly material, and consecrate them, dedicating them in the temples to the gods - by this plainly indicating that God sees and hears all things. Besides, the lion is with them the symbol of strength and prowess, as the ox clearly is of the earth itself, and husbandry and food, and the horse of fortitude and confidence; while, on the other hand, the sphinx, of strength combined with intelligence - as it had a body entirely that of a lion, and the face of a man. Similarly to these, to indicate intelligence, and memory, and power, and art, a man is sculptured in the temples. And in what is called among them the Komasiae of the gods, they carry about golden images - two dogs, one hawk, and one ibis; and the four figures of the images they call four letters. For the dogs are symbols of the two hemispheres, which, as it were, go round and keep watch; the hawk, of the sun, for it is fiery and destructive (so they attribute pestilential diseases to the sun); the ibis, of the moon, likening the shady parts to that which is dark in plumage, and the luminous to the light. And some will have it that by the dogs are meant the tropics, which guard and watch the sun's passage to the south and north. The hawk signifies the equinoctial line, which is high and parched with heat, as the ibis the ecliptic. For the ibis seems, above other animals, to have furnished to the Egyptians the first rudiments of the invention of number and measure, as the oblique line did of circles.

(17) This Chapter and the following are found in one papyrus only, Paris, III, 93, a document more remarkable for the beauty of its vignettes than for the correctness of the text

(13) Lo, to thee I pour as a libation the sparkling gleam of Bromius."He signifies, as I think, the soul's first milk-like nutriment of the four-and-twenty elements, after which solidified milk comes as food. And last, he teaches of the blood of the vine of the Word, the sparkling wine, the perfecting gladness of instruction. And Drops is the operating Word, which, beginning with elementary training, and advancing to the growth of the man, inflames and illumines man up to the measure of maturity. The third is said to be a writing copy for children -marptes, sfigx klwy, zxnkqhdos. And it signifies, in my opinion, that by the arrangement of the elements and of the world, we must advance to the knowledge of what is more perfect, since eternal salvation is attained by force and toil; for maryai is to grasp. And the harmony of the world is meant by the Sphinx; and zunkqhdon means difficulty; and klwys means at once the secret knowledge of the Lord and day. Well! does not Epigenes, in his book on the Poetry of Orpheus, in exhibiting the peculiarities found in Orpheus, say that by " the curved rods" (keraisi) is meant "ploughs;"and by the warp (sthmosi), the furrows; and the woof (mitos) is a figurative expression for the seed; and that the tears of Zeus signify a shower; and that the "parts" (moirai) are, again, the phases of the moon, the thirtieth day, and the fifteenth, and the new moon, and that Orpheus accordingly calls them "white-robed," as being parts of the light?

(27) And beside Him is seated the Dyad which glitters with intellectual sections, to govern all things and to order everything not ordered.

(6) The antiquity of the chapter is proved by its occurrence on the second coffin of Mentuhotep; but its condition there is such that no one can read it who is not already familiar with it from other sources. It begins, Aelteste Texte , p. 22, line 34, and goes on till the red letters at line 50. The text, in spite of its importance, is very inaccurate

(5) There is a mountain there, that once was glad With waters and with leaves, which was called Ida; Now 'tis deserted, as a thing worn out. Rhea once chose it for the faithful cradle Of her own son; and to conceal him better, Whene'er he cried, she there had clamours made. A grand old man stands in the mount erect, Who holds his shoulders turned tow'rds Damietta, And looks at Rome as if it were his mirror. His head is fashioned of refined gold, And of pure silver are the arms and breast; Then he is brass as far down as the fork. From that point downward all is chosen iron, Save that the right foot is of kiln-baked clay, And more he stands on that than on the other. Each part, except the gold, is by a fissure Asunder cleft, that dripping is with tears, Which gathered together perforate that cavern. From rock to rock they fall into this valley; Acheron, Styx, and Phlegethon they form; Then downward go along this narrow sluice Unto that point where is no more descending. They form Cocytus; what that pool may be Thou shalt behold, so here 'tis not narrated."

(1) O Simon Magus, O forlorn disciples, Ye who the things of God, which ought to be The brides of holiness, rapaciously For silver and for gold do prostitute, Now it behoves for you the trumpet sound, Because in this third Bolgia ye abide. We had already on the following tomb Ascended to that portion of the crag Which o'er the middle of the moat hangs plumb. Wisdom supreme, O how great art thou showest In heaven, in earth, and in the evil world, And with what justice doth thy power distribute! I saw upon the sides and on the bottom The livid stone with perforations filled, All of one size, and every one was round. To me less ample seemed they not, nor greater Than those that in my beautiful Saint John Are fashioned for the place of the baptisers, And one of which, not many years ago, I broke for some one, who was drowning in it; Be this a seal all men to undeceive. Out of the mouth of each one there protruded The feet of a transgressor, and the legs Up to the calf, the rest within remained.

(21) This Chapter, taken from London 9900, is found complete in the pyramid of Unas (l. 166 ff.). Four other pyramids, those of Teta, Pepi I, Merenrā and Pepi II contain the greatest part of it; as also does a stele of the XIIth Dynasty found in Abydos, and belonging to a man called Nehi. Hatshepsu had it copied on both sides of the chamber of offering specially dedicated to her ( Deir el Bahari , Vol. IV, pl. CIX-XIII and p. 8). In the pyramids as well as at the temple this text is connected with offerings. The representation in the temple may be considered as the vignette to this chapter. We see there the queen sitting before an altar of offerings called

(600) 1652 To say: O Atum-Khepri, when thou didst mount as a hill, 1652 and didst shine as bnw of the ben (or, benben) in the temple of the "phoenix" in Heliopolis, 1652 and didst spew out as Shu, and did spit out as Tefnut, 1653 (then) thou didst put thine arms about them, as the arm(s) of a ka, that thy ka might be in them. 1653 Atum, so put thine arms about N., 1653 about this temple, about this pyramid, as the arm (s) of a ka, 1653 that the ka of N. may be in it, enduring for ever and ever. 1654 O Atum, put thy protection upon N., 1654 upon this his pyramid, (upon) this temple of N.; 1654 prevent any evil thing happening to him for ever and ever; 1654 just as thy protection was put upon Shu and Tefnut. 1655 O Great Ennead who are in Heliopolis, 1655 Atum, Shu, Tefnut, Geb, Nut, Osiris, Isis, Set, Nephthys, 1655 children of Atum--his heart is broad (glad) because of his children, in your name of "Nine [Bows]." 1656 no one among you separates himself from Atum, (when) he protects N., 1656 (when) he protects this pyramid of N., (when) he protects this his temple, 1656 against all the gods, against all the dead. 1656 He prevents any evil thing from happening to him for ever and ever. 1657 O Horus, this N. is Osiris; 1657 this pyramid of N. is Osiris; this his temple is Osiris; 1657 approach thyself to N.; 1657 be not far from him, in his name of "Pyramid." 1658 Thou wast complete, thou wast great, in thy name of "House of the Great black." 1658 Thot has put the gods under thee, because they are intact and just, 1658 in the dd-fortress, in the dm`-fortress. 1658 O Horus, like thy father, Osiris, in his name of, "He of the royal castle," 1659 Horus has given the gods to thee; he has caused them to ascend to thee, as (reed)-pens, 1659 that they may illuminate thy face (cheer thee) as temples. 41. A LITANY-LIKE INCANTATION FOR THE ENDURANCE OF A PYRAMID AND TEMPLE,

(535) 1280 To say by Isis and Nephthys: 1280 The .t-bird comes, the kite comes; they are Isis and Nephthys. 1280 They are come in search of their brother Osiris; 1280 (They are come) in search of their brother N. 1281 Thou who art (here), thou who art (there), weep for thy brother; Isis, weep for thy brother; Nephthys, weep for thy brother. 1281 Isis sits, her hands upon her head; 1282 Nephthys has indeed seized the tip of (her) two breasts because of her brother, N.; 1282 Anubis being on his belly; Osiris being wounded; Anubis being before the fist (?). 1283 Thy putrefaction, N., is not; thy sweat, N., is not; 12 83 thy outflowing, N., is not; thy dust, N., is not. 1284 .ti son of .ti (is) at Mnii, coming as Mn.ti, 1284 to divide in three these your four days and your eight nights. 1285 The stars follow thy beloved b.wt, 1285 who is chief of thy nm (attendants); thou art chief of those who are chief of the nm.w (attendants); thou hast made nm the nm.w. 1285 Loose Horus from his bonds, that he may punish the Followers of Set; 1286 that he may seize them; that he may remove their heads; that he may take off their legs. 1286 Cut thou them up, take thou out their hearts; 1286 drink thou of their blood; 1287 count their hearts, in this thy name of "Anubis counter of hearts." 1287 Thy two eyes have been given to thee as thy two uraeusserpents, 1287 for thou art like Wepwawet on his standard, Anubis who presides in s-ntr. 1288 O N., the houses of the great who are in Heliopolis make thee "first"; 1288 the spirits and even the imperishable stars fear thee. 1288 The dead fall on their face before thee; the blessed dead(?) care for thee. 1289 "Eldest (son), 'Im is for N.," say the Souls of Heliopolis, 1289 who furnish thee with life and satisfaction. 1289 He lives with the living as Seker lives with the living; 1289 he lives with the living as N. lives with the living. 1290 O N., come, live thy life there, in thy name, in thy time, 1290 in these years, which are to be peaceful, according to (?) thy wish.

(669) 1961 To say: A prince ascends --- a great burnt-offering on the interior of the horizon; 1961 he has seen the preparation of the feast, and the preparation of the fire-pan, 1961 at the birth of the gods, on the five epagomenal days, who are before thee, 1961 "Great-his-breast," thou who art before the Bstw.w. 1962 -------------------------------------------1962a + 1 (N. X 755) ----------- N. of his mother; Twt, 1962a + 2 (N. 755). he who was born, a double, in the nest ---- Thot 1962 in the interior of the field of the tamarisk, at the source of the gods, 1963 for N. is my brother, proceeding from the thigh, 1963 who separated the two brothers, put apart the two fighters, who split your heads, O gods. 1964 -------- of --------------------- 1964b (N. 756) ---------- her fillet, N., 1964c (N. 756). as Nwrw, who is great among you, O gods, you who come to him, O gods; 1964 as Isis said to Nun: 1965 "I have given birth to him for thee; I have deposited him for thee; 1 have certainly spit him out for thee." 1965 He has no feet; he has no arms, 1965 and how shall he be assembled? 1966 Then let this copper be brought ------ the nw-boat --- with it. 1966b (N. 756). [Come ye] with him, nourished, with him in your arms, say they, the gods. 1966c (N. 756). Behold, he is born. 1966 Behold, he is assembled; behold he exists. 1967. Wherewith shall we break that which appertains to his egg, say they, the gods. 1968 Let then Seker of pdw come, 1968 that he may mould (smelt) his bones, that he may construct his skeleton 1968 ---------- 1968 It is he who shall break the e[gg], and [loose] the copper, 1969a (N. 758). so that the two followers of the gods, with sharp teeth and long claws, may bring the god forth by his hands. 1969 Behold, N. exists; behold, N. is assembled; 1969 behold N. has broken (his) egg. 1970 Wherewith shall N. be caused to fly? 1970b (N. 758-759). Then let there be brought to thee ------ nw-boat, built by Mw-n, 1970 that thou mayest fly therewith, that thou mayest fly therewith, 1970d (N. 759). the south-wind for thy foster-mother, the north-wind for thy nurse. 1971. N. flies; N. alights on the two wings (lit. feathers) of his father, Geb. 51. THE DEATH, RESURRECTION, AND SPIRITUALIZATION OF THE KING,