(1) And now we shall tell of their stay and abode there on the mountain, where the four called Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam were together. Their hearts mourned for Tohil, Avilix, and Hacavitz, whom they had placed among the air-plants and the moss. We shall tell now how they made the sacrifices at the foot of the place where they had carried Tohil, when they arrived in the presence of Tohil and Avilix. They went to see them, to greet them, and also to give them thanks for the arrival of the dawn. They were in the thicket amidst the stones, there in the woods. And only by magic art did they speak when the priests and sacrificers came before Tohil. They did not bring great gifts, only resin, the remains of the gum, called noh, and pericón, they burned before their gods.

(13) This Chapter is not frequently met with in the papyri; it was written on the wrappings and the bandages of the dead; for instance, on the funeral cloth of King Thothmes III, where it is not complete. This Chapter is interesting, as it shows how repulsive to the Egyptians was the idea of corruption, of the decay of the body, which is described here in most realistic terms. This is one of the reasons why they gave such importance to mummification

(4) In this way they took their leave and immediately they disappeared there on the summit of the mountain Hacavitz. They [the four lords] were not buried by their wives nor by their children, because they were not seen when they disappeared. Only their leaving was seen dearly, and therefore the bundle was very dear to them. it was the reminder of their fathers and at once they burned incense before this reminder of their fathers. And then the lords, who succeeded Balam-Quitzé, begot new generations of men, and this was the beginning of the grandfathers and fathers of those of Cavec; but their sons, those called Qocaib and Qocavib, did not disappear. In this way the four died, our first grandfathers and fathers; in this way they disappeared, leaving their children on the mountain Hacavitz, there where they have remained. And the people being subdued already, and their grandeur ended, the tribes no longer had power, and all lived to serve daily.

(5) Others were Lord Chamiabac and Lord Chamiaholom, constables of Xibalba whose staffs were of bone. Their work was to make men waste away until they were nothing but skin and bone and they died, and they carried them With their stomach and bones stretched out. This was the work of Chamiabac and Chamiaholom, as they were called.

(36) Wherefore bury me near Abraham my father, in the double cave in the field of Ephron the Ilittite, where Abraham purchased a sepulchre to bury in ; in the sepulchre which I digged for myself, there bury me.

(5) Then took they the body, and wound it in a clean cloth of fine linen, with the spices, as the manner of the Jews is to bury.

(23) And his sons Isaac and Ishmael buried him in the double cave, near Sarah his wife, and they wept for him forty days, all the men of his house, and Isaac and Ishmael, and all their sons, and all the sons of Ketu«ah in' their places; and the days of weeping for Abraham were ended.

(2) This Chapter is said on a buckle of carnelian dipped into the juice of ankhamu, inlaid into the substance of the sycamore-wood, and put on the neck of the deceased

(19) And they besought him, saying, " We shall give it to thee for nothing " ; buthe would not take it from their hands for nothing, for he gave the price of the place, the money in full, and he bowed down before them twice ; and after this he buried his dead in the double cave.

(34) And they dealt treacherously with him, and formed a plot against him to slay him, but changing their minds, 7 Corrupt for " Shakir-Maani." they sold him to Ishmaelite merchants, and they brought him down into Egypt, and they sold him to Potiphar, the eunuch of Pharaoh, the chief of the cooks, priest of the city of 'Flew.

(90) And thereafter those three who were clothed in white and had seized me by my hand [who had taken me up before], and the hand of that ram also seizing hold of me, they took me up and set me down in the midst of those sheep before the judgement took place†.

(1) the Tomb is opened to the Soul and to the Shade of the person, that he may come forth by day and may have mastery of his feet

(34) And they buried Bilhah over against the tomb of Rachel, and Dinah also, his daughter, they buried there.

(6) A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

(45) And he slept with his fathers, and he was buried in the double cave in the land of Canaan, near Abra- ham his father in the grave which he dug for himself in the double cave in the land of Hebron.

(5) This Chapter, which is taken from London 9900 ( Aa ), seems to be only a variant, with a few additional sentences, of Chapter 43, “Chapter whereby the head of a person is not severed from him in the Netherworld.” It alludes to the reconstitution of the body of the deceased, and to providing him with all his sepulchral equipment. Head-rests like that which is represented in the vignette are often found in the tombs with the coffins already at the time of the XIth dynasty

(11) The people of Xibalba fled as soon as they saw that their lords were dead and sacrificed. In an instant both were sacrificed. And this they [the boys] did in order to chastize them. Quickly the principal lord was killed. And they did not bring him back to life. And another lord humbled himself then, and presented himself before the dancers. They had not discovered him, nor had they found him. "Have mercy on me!" he said when they found him.

(17) And his mother took him and cast him under an olive tree, and went and sather down over against him, at the distance of a bow-shot ; for she said, " Let me not see the death of my child," and as she sat she wept.

(7) This is another of those chapters of which the antiquity is proved by the coffins of Horhotep and Queen Mentuhotep. And even in the early times to which these coffins belong it must have been extremely difficult to understand. In the translation here given I have adhered as closely as possible to the oldest texts, but these, as the variants show, are not entirely trustworthy

(4) An early recension of this chapter is found in the tomb of Horhotep ( Miss. Arch. II , p. 159), and an apparent reference on the Coffin of Amamu