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By the same Author U n i form with this Work :

OSIRIS AND THE EGYPTIAN RESURRECTION. 2 Volumes With coo Illustrations

LONDON: PHILIP LEE WARNER PUBLISHER TO THE MEDICI SOCIETY, LTD.

THE BOOK OF THE DEAD:

THE PAPYRUS OF ANI, SCRIBE AND TREASURER OF THE TEMPLES OF EGYPT, ABOUT B.C. 1450

IN TWO VOLUMES VOLUME I

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T \\r\e cLea^A..

HE PAPYRUS OF ANI

A REPRODUCTION IN FACSIMILE EDITED, WITH HIEROGLYPHIC

TRANSCRIPT, TRANSLATION AND

INTRODUCTION, BY SIR E. A. WALLIS BUDGE M.A., LITT.D., KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM. PUBLISHED BY PERMISSION OF THE TRUSTEES OF THE BRITISH MUSEUM

LONDON: THE MEDICI SOCIETY, LTD. NEW YORK: G. P. PUTNAM'S SONS

Fine Arts P3^555

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PRINTED IN GREAT BRITAIN 1913

PREFACE

The Papyrus of Ani, which was acquired by the Trustees of the British Museum in 1888, is the largest, the most perfect, and the best illuminated of all the papyri con- taining copies of the Theban Recension of the Book of the Dead. Its rare Vignettes, Hymns, and Chapters, and its descriptive Rubrics, render it of unique importance for the study of the Book of the Dead, and it holds a very high place among the funerary papyri that were written between B.C. 1500 and B.C. 1350. Although it contains less than one-half of the Chapters which formed the Great Corpus of texts written for the benefit of the dead, we may conclude that Ani's exalted official position, as Chancellor of the ecclesiastical revenues and endowments of all the Temples of Thebes and Abydos, will have ensured the inclusion of all the Chapters which an educated Egyptian deemed essential for salvation. The Papyrus of Ani is, in short, typical of the Book of the Dead in vogue among the Theban nobles of his time.

The first edition of the Facsimile of the Papyrus was issued in 1890, and was exhausted rapidly. A second edition of the Facsimile appeared in 1894, and a few months later the Trustees issued a stout quarto volume containing a detailed description of the Papyrus, an English transla- tion with notes, and a general Introduction, treating of the history of the Book, of the Dead, and giving a brief account of the religious beliefs of the Ancient Egyptians.

In recent years there has been a growing demand for a Facsimile of the Papyrus of Ani in a form convenient for use by beginners and students, and at a reasonable price. As the second edition of the Facsimile in folio, and the edition of the accompanying volume of English text, are now practically exhausted, the Trustees of the British Museum were asked to sanction the issue of the present edition. This they have done, and they have also permitted the use of the black and white vignettes which

A 8 8 4 5

VI

Preface

appeared in the text volume, and the reprinting of any sections which were necessary.

Vol. I of the present edition contains : —

a. The general Introduction, with chapters on the History of the Book of the Dead and on the Egyptian Religion.

b. A full description of the Papyrus of Ani, plate by plate.

c. The Coloured Facsimile in 37 folding plates.

Vol. II contains a complete transcript of the Papyrus in hieroglyphic type, with English translations, notes, etc., and an Index.

In preparing the material for these volumes a new copy of the text has been made, and supplementary Chapters and Sections have been added from the funerary papyri that have been acquired by the Trustees since 1892. The translations have been rewritten, and the notes have been corrected and amplified in the light of recent dis- coveries. The greater part of the Introduction has alsa been rewritten, and the entire work thus becomes truly a " New Edition," fully revised to the date of issue.

E. A. Wallis Budge.

British Museum,

August 12th, 1 91 3.

CONTENTS OF VOLUME I

Preface Introduction :

The Recensions of the Book of the Dead The Legend of Osiris... Appendix I — Hymn to Osiris

„ 11. — Osiris and his Principal Forms under

THE XVIIIth Dynasty...

The Doctrine of Eternal Life

Egyptian Ideas about God and the "Gods"

Appendix. List of the Gods whose Names were Recited

BY THE Deceased to Perfect his Spirit-Soul The Abode of the Blessed ... The Gods of the Book of the Dead The Principal Geographical and Mythological Places

in the Book of the Dead Funeral Ceremonies ... The Papyrus of Ani, its Date and Contents... Description of the Plates ... List of Hymns and Chapters

Page

V

I 52 59

61 66 99

125 130 161

202 207 217 231

The Papyrus of Ani. Reproduction in 37 Coloured Plates at end

INTRODUCTION

THE RECENSIONS OF THE BOOK OF THE

DEAD

The Recensions of the great body of religious com- positions, which were drawn up for the use of dead kings, nobles, priests, and others, and which form the Book of the Dead of the Ancient Egyptians may be thus summarized : —

I. The Heliopolitan Recension, i.e., that which was edited by the priests of the College of Anu (the On of the Bible, and the Heliopolis of the Greeks), and which was based upon a series of texts now lost. It is found cut in hieroglyphs upon the walls of the chambers and corridors of the pyramid tombs ^ of certain kings ^ of the Vth and Vlth dynasties. It represents the system of theology promulgated by the priests of Ra the Sun-god, but all the essential elements in it, with the exception of the solar doctrines, are derived from the primitive, indigenous, and probably predynastic, Egyptians. In the texts of the later kings we find that the priests of Ra were obliged to acknowledge the supremacy of Osiris, whose cult, even under the earliest dynasties, was very general in Upper and Lower Egypt.

Under the Xlth and Xllth dynasties sections of the Pyramid Texts, with titles in which they are styled " Chapters," were written in cursive hieroglyphs upon sarcophagi and coffins,^ and to these were added a number

^ Hence known as the " Pyramid Texts."

^ I.e., Unas, Teta, Pepi I, Mehti-em-sa-f, and Pepi II. Their pyramids were cleared out by MM. Mariette and Maspero during the years 18S0-84, and the hieroglyphic texts were published, with a French trans- lation, in Reciieil de Travanx, tt. III-XIV, Paris, 1882-93. A revised edition of the text has been recently published by Sethe, Pyratfiiden/exie, Leipzig, 1908-1910.

^ In the Xlth, Xllth, and Xlllth dynasties many monuments are inscribed with sections of the Unas text. Thus 11. 206-69 ^.re found in hieroglyphs upon the coffin of Amamu (British Museum, No. 6654 ; VOL. I. B

The Papyrus of Ani

of Chapters which appear to have been composed during the interval between the Vlth and Xlth dynasties. The treatment of the older texts, and the character of the newer texts may be studied in the excellent transcripts

H^

see Birch, Egyptian Texts of the Earliest Period from the Coffin of Amamu, 1886, Plates XVII-XX); 11. 206-14 ^^d 268-84 on the coffin of

, Apa-ankh, from Sakkarah (see Lepsius, Denhndler, II,

Bl. 99/^; Maspero, Eecueil, t. Ill, pp. 200 and 214 ff.); U. 206-10 and 268-89 on the coffin of Antef (see Lepsius, Denkmiiler, II, Bl. 145; Maspero, Eeaieit, t. Ill, pj). 200, 214) ; 1. 206 on a coffin of Menthu-hetep at Berlin (see Lepsius, Aelteste Texte, Bl. 5); 11. 269-94 on the sarcophagus of Heru- hetep (see Maspero, Memoires, t. I, p. 144). A section is found on the walls of the tomb of Queen Neferu (see Maspero, Recueil, t. Ill, pp. 201 ff. ; Mimoires^ t. I, p. 134); other sections are found on the sarcophagus of

Z3 (I, Taka (see Lepsius, JDefikmiiler, II, BU. 147, 148; Maspero,

Guide au Visiteur, p. 224, No. 1053 ; Mhnoires, t. I, p. 134); 11. 5-8 occur

on the stele of Apa [J □ Ij (see Ledrain, Monuments Agyptiens de la Bibl.

Nationale, Paris, 1879, foil. ^4) i5)j ^- 166 ff. are found on the stele of Nehi (see Mariette, Notice des Moti. a JBoulaq, p. 190 ; Maspero, Reaieil, t. Ill,

p. 195); and 11. 576-83 on the coffin of Sebek-Aa

(see Lepsius, Aelteste Texte, Bl. 37 ; Maspero, Reaieil, t. IV, p. 68). In the XVIIIth dynasty 1. 169 was copied on a wall in the temple of Hatshepset at Der al-Bahari (see Diimichen, Hist. Inschriften, Bll. 25-37 ; Maspero, Recueil, t. I, pp. 195 ff.) ; and copies of II. 379-99 occur in the papyri of Mut-hetep (British Museum, No. looio) and Nefer-uben-f (Paris, No. 3092. See Naville, Todtenbuch, Bd. I, Bl. 197 ; Aeg. Zcitschrift, Bd. XXXII, p. 3 ; and Naville, Einleitung, pp. 39, 97). In the XXVIth dynasty ^ye find texts of the Vth dynasty repeated on the walls of the tomb of Peta-Amen-apt, the chief kher-heb at Thebes (see Diimichen, Der Grabpalast des Patuamenap in der Thebanischen Nekropolis, Leipzig,

1884-85) ; and also upon the papyrus written for the lady Sais

, about A.D. 200 (see Devdria, Catalogue des MSS. AgyptienSy

Paris, 1874, p. 170, No. 3155). Signor Schiaparelli's words are: — " Esso ^ scritto in ieratico, di un tipo paleografico speciale : I'enorme " abbondanza di segni espletivi, la frequenza di scgni o quasi demotici " o quasi geroglifici, la sottigliczza di tutti, e I'incertezza con cui sono " tracciati, che rivela una mano pili abituata a scrivere in greco che in "egiziano, sono altrettanti caratteri del tipo ieratico del ])eriodo esclusiva- " mente romano, a cui il nostro papiro api)artiene senza alcun dubbio.' II Libro dei Funerali, p. 19. On Dev^ria's work in connection with this MS., see Maspero, Le Rituel du sacrifice Funeral re (in Revue de VHistoire des Religions, t. XV, p. 161).

Recensions of the Book of the Dead 3

made by M. Lacau from the coffins of Al-Barshah, and published by him in Reaceil de Travatix, t. 26-27, 28-33.

II. The Theban Recension, which was commonly written upon papyri and painted upon coffins in hiero- glyphs and was divided into sections or chapters, each of which had its distinct title but no definite place in the series. The version was much used from the XV II Ith to the XXI I nd dynasty. This Recension was also written upon papyri in the hieratic character and in hieroglyphs.

III. The so-called Saite Recension, in which, at some period, anterior probably to the XXV Ith dynasty, the chapters were arranged in a definite order. It is written upon coffins, papyri, etc., in hieroglyphs, and in hieratic and in demotic, and it was much used from the XXV Ith dynasty to the end of the Ptolemaic Period.

The title of Book of the Dead has been usually given by Egyptologists to the Theban and Saite Recensions, but in this Introduction the term is intended to include the general body of religious texts which deal with the welfare of the dead and their new life in the world beyond the grave, and which are known to have existed and to have been in use among the Egyptians from about 4000 B.C. to the early centuries of the Christian era.

The Pyramid Texts represent the oldest form of the Book of the Dead known to us, and although we have only copies of them which were written for kings, and none which were written for priests, officials, and private gentle- men, it is not right to conclude from this fact that copies were not made for persons other than kings and to seek to make a distinction between the Heliopolitan and the later Recensions of the Book of the Dead. The inastabah tombs of the IVth dynasty prove that the Liturgy of Funerary Offerings and the Book of Opening the Mouth were recited for the benefit of ecclesiastical and civil officials, and there is no reason for doubting that copies of sections of the Pyramid Texts were made for their benefit.

The earliest tombs found in Egypt prove that the primitive Egyptians disposed of their dead partly by burial, and partly by burning, but there are no grounds

B 2

4 The Papyrus of Ani

whatever for assuming- that all the dead were buried and burned, for from time immemorial it has always been the custom in Africa, and still is in many parts of that con- tinent, to allow the bodies of all except kings, g-overnors, nobles, and men of high rank, to be devoured by wild animals, or to be consumed by the myriads of flesh-destroying insects which infest the ground. The bodies which were buried were either dismembered or buried whole. Bodies which were buried in graves were laid on their left sides with their heads to the south, and they were sometimes wrapped in skins of animals, or reeds, or grass mats. Bodies were cut in pieces for two reasons, to save space in a country where land was peculiarly valuable, and to prevent the spirits of the dead from returning and re-occupying their old bodies. In cases where fire was used in disposing of the dead, the bodies were only partially burnt, and the bones were collected and thrown into a shallow pit, care being taken to keep the head and the hands together. At this period it is certain that offerings were made to the dead, and it is quite clear that both those to whom the offerings were made, and those who made them, held very definite views about the future life in the Other World. They were quite certain that men did not perish finally when they died, and that some part of a man departed after death to some place where he would renew his life in some form, according to the dictates of some divine beinof.

O

The inhabitants of Egypt who disposed of their dead by burial and burning could not write, and therefore they could not have possessed any collection of religious texts which could be regarded as the foundations of the Book of the Dead now known to us, and it is most unlikely that they made use of any religious formulae when they buried or burned their dead. There are many passages in the Book of the Dead containing references to the burial customs of the primitive Egyptians, which indicate that the aborigines possessed a low form of religious belief They cannot, however, in any way be regarded as the founders of the Book of the Dead, because that work presupposes the existence of ideas which the aborigines did not possess, and refers to an elaborate system of sepulture which they never practised. Whatever views may be held as to the origin of the Egyptians, it is quite certain that the aborigines of

Influence of the Cult of Osiris 5

Egypt employed a system of sepulture which was quite different from that which was in use amongr their latest predynastic and their earliest dynastic descendants.

From what has been said above it is clear that the earliest inhabitants of Egypt made no attempt to mummify their dead in the strict sense of the term. Still, as Dr. Fouquet has found traces of bitumen in some predynastic skeletons, we may assume that the primitive Egyptians would have taken far more elaborate precautions to preserve their dead had they possessed the necessary knowledge. As soon as the Egyptians began to mummify their dead, in other words, to preserve the body in a complete form, they also began to perform funerary ceremonies of a symbolic nature, and to recite formulae and prayers which were believed to cause great benefit to the dead. The greatest importance was attached to such ceremonies and formulae, for it was thought that they would endow the dead body with power to resist corruption, would ensure it a renewed and beatified existence with the gods, and would preserve it for ever. The great change which took place in the religious views of the Egyptians a little before the beginning of dynastic history was, I believe, due entirely to the rise and spread of the cult of Osiris throughout Egypt. Whether it was introduced into Egypt by a people coming from the shores of the Mediterranean, or by a Libyan tribe, or by " proto-Semites " from the east or south-east, or whether it was of purely native growth, need not concern us here. What is all-important to note is that the teachers of the cult of Osiris preached that the dead body of a man was a sacred thing, and that it was not to be devoured by men or beasts, or burnt, or mutilated. On the contrary, it must, if the wish of Osiris was to be considered, be taken the greatest care of, and embalmed, and buried in a carefully concealed tomb. But why .'* The preservation of the body was of vital importance, because the dogma of Osiris taught that from it would spring the translucent, transparent, immaterial, refulgent and glorious envelope in which the Spirit-soul of the deceased would take up its abode with all his mental and spiritual attributes.

The evidence derived from the enormous mass of new material which we owe to the all-important discoveries of inastabah tombs and pyramids by M. Maspero, and to his

6 The Papyrus of Ani

publication of the early religious texts, proves beyond all doubt that all the essential texts comprised in the Book of the Dead are, in one form or another, far older than the period of Mena (Menes), the first historical kino- of Egypt. ^ Certain sections, indeed, appear to belong to the Predynastic Period.

The earliest texts bear within themselves proofs, not only of having been composed, but also of having been revised, or edited, long before the copies known to us were made, and, judging from many passages in the copies inscribed in hieroglyphs upon the pyramids of Unas (the last king of the Vth dynasty, about 3^33 i^c), and Teta, Pepi I., Mehti-em-sa-f. and Pepi II (kings of the Vlth dynasty, about 3300-3166 B.C.), it would seem that, even at that remote date, the scribes were perplexed and hardly understood the texts which they had before them.^ The most moderate estimate makes certain sections of the Book

^ " Les textes des Pyramides nous reportent si loin dans le

*' passe que je n'ai aucun moyen de les dater que de dire qu'elles etaient " deja vieilles cinq mille ans avant notre ere. Si extraordinaire que " paraisse ce chiffre, il faudra bien nous habituer k le considerer conime *' repr^sentant une evaluation a minima toutes les fois qu'on voudra " rechercher les origines de la religion Lgyptienne. La religion et les " textes qui nous la font connaitre etaient dej^ constitues avant la P* " dynastie : c'est ^ nous de nous mettre, pour les comprendre, dans I'etat " d'esprit ou etait, il y a plus de sept mille ans, le peuple qui les a constitues. " Bien entendu, je ne parle ici que des syst^nies theologiques : si nous " voulions remonter jusqu'a I'origine des elements qu'ils ont mis en oeuvre, " il nous faudrait reculer vers des ages encore plus lointains." Maspero, La Religion Egyptienne (in Revue de PHistoire des Religions, t. XIX, p. 12; and in Etudes de Mythologie et d'ArcMologie Egyptiennes, t. II, p. 236). Compare also " dass die einzelnen Texte selbst damals schon einer alten " heiligen Litteratur angehorten, unterliegt keinen Zweifel, sie sind in jeder " Hinsicht alterthiimlicher als die altestcn uns erhaltenen Denkmaler. Sie " gehoren in cine fiir uns ' vorhistorische ' Zeit und man wird ihnen gewiss *' kein Unrecht anthun, wenn man sie bis in das vicrtc Jahrtausend hinein " versetzt." Erman, Das Verhiiltniss des aegyptischen zu den semitischen Sprachen, in Z.D.M.G., Bd. XLVI, p. 94.

- " Le nombre des prieres et des formules dirigees contre les animaux " venimeux montre quel effroi le serpent et le scorpion inspirait aux " Egyptiens. Beaucoup d'entre elles sont ecrites dans une langue et avec " des combinaisons de signes qui ne paraissent plus avoir (^te complete- " ment comprises des scribes qui les copiaient sous Ounas et sous Pepi. " Je crois, quant h. moi, qu'elles appartiennent au plus vieux rituel et " remontent au deK\ du rl-gne de Mini." Maspero, La Religion Egyptienne {\n Revue de I'Histoire des Religions, i. XII, p. 125). See also Recueil de Travaux, t. IV, p. 62.

Antiquity of the Book of the Dead 7

of the Dead as known from these tombs older than three thousand years before Christ. We are in any case justified in estimating- the earliest form of the work to be contem- poraneous with the foundation of the civilization^ which we call Egyptian in the valley of the Nile.^ To fix a chrono- logical limit for the arts and civilization of Egypt is absolutely impossible.^

The oldest form or edition of the Book of the Dead as we have received it supplies no information whatever as to the period when it was compiled ; but a copy of the hieratic text inscribed upon a coffin of Queen Khnem-Nefert, the wife of Menthu-hetep, a king of the Xlth dynasty,* about 2500 B.C., made by the late Sir J. G. Wilkinson,^ informs us that the Chapter which, according to the arrangement of Lepslus, bears the number LXIV,^ was discovered in the reign of Hesep-ti,"^ the fifth king of the 1st dynasty, about 4266 B.C. On this coffin are two copies of the Chapter, the one immediately following the other. In the Rubric to the first the name of the king during whose reign the Chapter is said to have been *' found " is given as Menthu- hetep, which, as Goodwin first pointed out,^ is a mistake

1 " So sind wir gezwungen, wenigstens die ersten Grundlagen des " Buches deii Anfangen der Aegyptischen Civilisation beizuniessen." See Naville, Das Aegyptische Todtenbuch (Einleitung), Berlin, 1886, p. 18.

2 The date of Mena is variously given as 5869 B.C. (Champollion), 5004 B.C. (Mariette), 4455 B.C. (Brugsch), 3893 B.C. (Lieblein), 5510 B.C. (Petrie), 3892 B.C. (Lepsius), 3623 B.C. (Bunsen).

^ See Chabas, Aeg. Zeitschrift, 1865, p. 95. On the subject of the Antiquity of Egyptian CiviHzation generally,^ see Chabas, Etudes sur VAntiquite Historique d'apres les Sources Egyptiennes, Paris, 1873 — Introduction, p. 9, and see especially de Morgan, Recherches^ Paris, 1897; L'Age de la pierre et les Metaux, Paris, 1896 ; Les Premieres Civilisations, Paris, 1909.

* The name of the queen and her titles are given thus : —

^ It was presented to the British Museum in 1834, and is now in the Department of Egyptian and Assyrian Antiquities. A facsimile of this copy is published by Budge, Egyptia^i Hieratic Papyri, London, 1910.

6 Todtenbuch, Bl. 23-25.

"* =f5^ ( L ' \\ ) the OvffacjiaU v'lo's of Manetho. The name is now

generally read Semti.

^ Aeg. Zeitschrift, 1866, p. 54.

8 The Papyrus of Ani

for Men-kau-Ra/ the fourth king of the IVth dynasty, about 3633 B.C. ;^ but in the Rubric to the second the king's name is given as Hesep-ti. Thus it appears that in the period of the Xlth dynasty it was beheved that the Chapter might ahernatively be as old as the time of the 1st dynasty. Further, it is given to Hesep-ti in papyri of the XX I St dynasty,^ a period when particular attention was paid to the history of the Book of the Dead ; and it thus appears that the Egyptians of the New Empire believed the Chapter to date from the more remote period. To quote the words of Chabas, the Chapter was regarded as being " very ancient, very mysterious, and very difficult to understand " already fourteen centuries before our era.*

The Rubric on the coffin of Queen Khnem-Nefert, which ascribes the Chapter to Hesep-ti, states that " this " Chapter was found in the foundations beneath the " Dweller in the Hen^iti Boat by the foreman of the builders " in the time of the king of the South and North, Hesep-ti, " whose word is truth " ;^ the Nebseni Papyrus says that " this Chapter was found in the city of Khemenu '' (Hermopolis) on a block of alabaster written in letters of

^ See Guieyesse, Rituel Ftmiraire Agyptien, chapitre 64^, Paris, 1876, p. 10, note 2.

^ The late recension of the Book of the Dead pubhshed by Lepsius

also gives the king's name as Men-kau-Ra ( O ttli^ LJ 1 {Todienbuch,

Bl. 25, 1. 31). In the same recension the CXXXth Chapter is ascribed to

the reign of Hesep-ti [!— I— 1''^ '1 (Bl. 53, 1. 28). See also Budge,

The Chapters of Comitig Forth by -Day, Chapter LXIV.

* Naville, Todtenbiich (Einleitung), pp. 33, 139.

* Chabas, Voyage d'un Egypticn, p. 46. According to M. Naville (Einleitung, p. 138), who follows Chabas's opinion, this Chapter is an abridgment of the whole Book of the Dead ; and it had, even though it contained not all the religious doctrine of the Egyptians, a value which was equivalent to the whole.

1 y^s ( L'\\ I- See Goodwin, Aeg. Zeitschrijt, 1866, p. 55,

/W\A/NA

o

and compare the reading from the Cairo Papyrus of Mes-em-neter given by Naville i^Todtenbuch, II, p. 139).

Herutataf, the Son of King Khufu 9

" lapis-lazuli, under the feet of the god" ;^ and the Turin Papyrus (XXV I th dynasty or later) adds that the name of

the finder was Heru-ta-ta-f, Vk iziS "^-^^ ^ ' ^^^ ^°" '^^ Khufu or Cheops,^ the second king of the IVth dynasty, about 37SS B.C., who was at the time making a tour of inspection of the temples. Birch^ and Naville^ consider the Chapter one of the oldest in the Book of the Dead ; the former basing his opinion on the Rubric, and the latter upon the evidence derived from the contents and character of the text : but Maspero, while admitting the great age of the Chapter, does not attach any very great importance to the Rubric as fixing any exact date for its composition.^

^ See Budge, T/ie Chapters of Comitig Forth by Bay, Chapter LXIV. - Lepsius, Todtenbuch, Bl. 25, 1. 31.

3 The most remarkable Chapter is the 64th It is one

" of the oldest of all, and is attributed, as already stated, to the epoch of

" King Gaga-Makheru [ !— I— j ^^ 1 , or Menkheres This

" Chapter enjoyed a high reputation till a late period, for it is found on " a stone presented to General Peroffsky by the late Emperor Nicholas, " which must have come from the tomb of Petemenophis,* in

" El-Assasif,t and was made during the XXVIth dynasty

" vSome more recent compiler of the Hermetic books has evidently para- " phrased it for the Ritual of Turin." Bunsen, Egypt's Place in Universal History, London, 1867, p. 142. The block of stone to which Dr. Birch refers is described by Golenischeff, Emiitage Imperial, Inventaire de la Collection E gyp tie nne. No. iioi,pp. 169, 170. There is an electrotype of this stone in the British Museum (No. 29553). I have published a copy of the texts on it (Chapters XXVI, XXXb, and LXIV) in my Chapters of Corning Forth by Day, Vol. Ill, pp. 241 ff,, London, 1910. M. Maspero thinks it was meant to be a " pretendu fac-simile " of the original slab, which, according to the Rubric, was found in the temple of Thoth, Revue de V Historic des Religions, t. xv, p. 299, and Etudes de Mythologie, t. I, p. 368.

^ Todte?ibuch (Einleitung), p. 139. Sir P. Renouf also held this opinion, Trans. Soc. Bibl. Arch., 1893, p. 6.

^ " On explique d'ordinaire cette indication comme une marque " d'antiquite extreme ; on part de ce principe que le Livre des Morts est de " composition relativement moderne, et qu'un scribe egyptien, nommant " un roi des premieres dynasties memphites, ne pouvait entendre par la *' qu'un personnage d'epoque tres reculee. Cette explication ne me parait " pas etre exacte. En premier lieu, le chapitre LXIV se trouve deja sur

* '^•^■' A ^ n \ ' '/2 ' ^^ "chief reader," many of the inscriptions on whose tomb have been published by Dlimichen, Der Grabpalast des Patuamenap ; Leipzig, 1884, 1885.

t I.e., Asasif al-Bahrtyah, or Asasif of the North, behind Der al-Bahari, on the western bank of the Nile, opposite Thebes.

lo The Papyrus of Ani

Of Herutataf, the finder of the block of stone, we know from later texts that he was considered to be a learned man, and that his speech was only with difficulty to be under- stood,^ and we also know the prominent part which he took as a recognized man of letters in bringing to the Court of his father Khufu the Sage Teta.^ It is then not improbable that Herutatafs character for learninof may have sugro-ested the connection of his name with the Chapter, possibly as its literary reviser ; at all events as early as the period of the Middle Empire, tradition associated him with it.

Passing from the region of native Egyptian tradition, we touch firm ground with the evidence derived from the

" des monuments contemporains de la X*^ et de la XP dynastie, et n'etait '' certainement pas nouveau au moment ou on ecrivait les copies les plus " vieilles que nous en ayons aujourd'hui. Lorsqu'on le redigea sous sa '■ forme actuelle, le regne de Mykerinos, et meme celui d'Housapaiti, " ne devaient pas soulever dans I'esprit des indigenes la sensation de " Tarchaismt; et du primitif: on avait pour rendre ces idees des expressions " plus fortes, qui renvoyaient le lecteur au siecles des Sennteurs d'Horus, a " la domination de Ra, aux ages ou les dieux regnaient sur I'Egypte." Revue de VHistoire des Religions, t. XV, p. 299.

^ Chabas, Voyage, ■\^. 46; Wiedemann, Aegyptische Geschichte, p. 191. In the Brit. Mus. Papyrus No. 10060 (Harris 500), Herutataf is mentioned together with I-em-hetep as a well-known author, and the writer of the dirge says : " I have heard the words of I-em-hetej) and of Herutataf, " whose many and varied writings are said and sung ; but now where are " their places ? " The hieratic text is published with a hieroglyphic transcript by Maspero in Journal Asia tique, S^r. VH''"", t. XV, p. 404 ff., and Etudes Egvpdennes, t. I, p. 173; for English translations, see Trans. Soc. Bibl. Arch., Vol. Ill, p. 386, and Records of the Past, ist ed., Vol. IV, p. 117.

2 According to the Westcar Papyrus, Herutataf informed his father Khufu of the existence of a man no years old who lived in the town of Tet-Seneferu : he was able to join to its body again a head that had been cut off, and possessed influence over the lion, and was acquainted with the mysteries of Thoth. I'y Khufu's command Herutataf brought the sage to him by boat, and, on his arrival, the king ordered the head to be struck off from a prisoner that Teta might fasten it on again. Having excused himself from performing this act upon a man, a goose was brought and its head was cut off and laid on one side of the room and the body was placed

on the other. The sage spake certain words of power ( Q j j ^^. ^ 1 ] ,

whereupon the goose stood up and began to waddle, and the head also began to move towards it; when the head had joined itself again to the

body the bird stood up and cackled S ^:> S ^^ Qf • For ^^e complete

hieratic text, transcript, and translation, see Erman, Die Miirchcn des Papyrus J Fes tear, Berlin, 1890, p. 11, Plate 6.

Book of the Dead in the Ilnd Dynasty ii

monuments of the Ilnd dynasty. A bas-relief preserved at Aix in Provence mentions Aasen and Ankef,^ two of the

priests of Sent or Senta 4=\^ Ml ^^ [) J, the fifth king of

the Ilnd dynasty, about 4000 B.C. ; and a stele at Oxford^ and another in the Egyptian Museum at Gizah ^ record the

name of a third priest, Shera (l'^ or Sheri [In, a

"royal relative" i_ . On the stele at Oxford are

represented the deceased and his wife seated, one on each

side of an altar Ifl',^ which is covered with funerary offerings

of pious relatives ; above, in perpendicular lines of hiero- glyphs in relief, are the names of the objects offered,'' and below is an inscription which reads :'^ " thousands of loaves " of bread, thousands of vases of ale, thousands of linen " garments, thousands of changes of wearing apparel, and " thousands of oxen."^ Now from this monument it is evident that already in the Ilnd dynasty a priesthood existed in Egypt which numbered among its members

^ Wiedemann, Aegyptische Geschichte, p. 1 70. In a mastabah at Sakkarah e a stele of Sheri U (J > ^ superintendent of the priests of the ka

—-^ \ 1 III' whereon the cartouches of Sent and Per-ab-sen

( .^-^ O I /wwv\ I both occur. See Mariette and Maspero, Les Mastaba de

raficien Empire, Paris, 1882, p. 92.

■■^ See Lepsius, Auszvahl, Bl. 9.

^ See Maspero, Guide du Visiteur au Musee de Bouhiq, 1883, pp. 31, 32, and 213 (No. 1027).

* There is also a slab from Shera's tomb in the British Museum. See Guide to the Egyptian Galleries, p. i, No. i.

•5 A discussion on the method of depicting this altar on Egyptian monuments by Borchardt may be found in Aeg. Zeitschri/t, Bd. XXXI, p. I {Die Darstellung innen verzierter Schalen anf aeg. Denkmdlern).

« Among others, (i)'jl|Jo°, (2)(j™:, (3)()'^#, (4) .--.fn^;

the word incense is written twice, 1 | ^ . Some of these appear in

the lists of offerings made for Unas (1. 147) and for Teta (11. 125, 131, 133 ; see Reaieil de Travaux, 1884, Plate 2).

|\lolslM3

The sculptor had no room for the T belonging to £j .

12 The Papyrus of Ani

relatives of the royal family, and that a religious system which prescribed as a duty the providing of meat and drink offerings for the dead was also in active operation. The offering of specific objects goes far to prove the existence of a ritual or service wherein their siijnification would be indicated ; the coincidence of these words and the prayer for " thousands of loaves of bread, thousands of vases of ale," etc., with the promise, " Anpu-khent-Amenta shall give " thee thy thousands of loaves of bread, thy thousands of " vases of ale, thy thousands of vessels of unguents, thy " thousands of changes of apparel, thy thousands of oxen, "and thy thousands of bullocks," enables us to recognise that ritual in the text inscribed upon the pyramid of Teta in the Vlth dynasty, from which the above promise is taken. ^ Thus the evidence of the text on the coffin of the wife of Menthu-hetep and the scene on the monument of Shera support one another, and together they prove beyond a doubt that a form of the Book of the Dead was in use at least in the period of the earliest dynasties, and that sepul- chral ceremonies connected therewith were duly performed.^

^Min"=^k^^^' Teta, II. 3S8, 389. (^«»«/. ed. Maspero, t. V, p. 58.)

- The arguments brought forward here in proof of the great antiquity of a religious system in Egypt are supplemented in a remarkable manner by

the inscriptions found in the mastabah of Seker-khfi-baiu ' — ^ Q '^m

at Sakkarah. Here we have a man who, like Shera, was a "royal relative " and a priest, but who, unlike him, exercised some of the highest functions

of the Egyptian priesthood in virtue of his title \\\ Xf^ hem. (On the ^~* ^ ^ see Max Miiller, Recueil de Travaux, t. IX, p. 166; Brugsch,

Ae}^piologie, ]). 21S ; and Maspero, Un Manuel de Hierarchie Eg)'ptienne, p. 9.) Among the offerings named in the tomb arc the substances

AAAWN J I, 0 v\ ,^=v and (1 which are also mentioned on the stele of

Shera of the Ilnd dynasty, and in the texts of the Vlth dynasty. But the tomb of Seker-kha-baiu is different from any other known to us, both as

* Ptah-shepses bore this title ; see Mariette and Maspero, Les Mastaba, p. 113.

Book of the Dead in the IVth Dynasty 13

With the IVth dynasty we have an increased number of monuments, chiefly sepulchral, which give details as to the Egyptian sacerdotal system and the funeral ceremonies which the priests performed.^ The inscriptions upon the earlier monuments prove that many of the priestly officials were still relatives of the royal family, and the tombs of feudal lords, scribes, and others, record a number of their official titles, together with the names of several of their religious festivals. The subsequent increase in the number of the monuments during this period may be due to the natural development of the religion of the time, but it is very probable that the greater security of life and property which had been assured by the vigorous wars of Seneferu,^ the first king of this dynasty, about 3766 B.C., encouraged men to incur greater expense, and to build larger and better abodes for the dead, and to celebrate the full ritual at the prescribed festivals. In this dynasty the royal dead were honoured with sepulchral monuments of a greater size and

regards the form and cutting of the hieroglyphs, which are in relief, and the way in which they are disposed and grouped. The style of the whole monument is rude and very primitive, and it cannot be attributed to any dynasty later than the Ilnd, or even to the Ilnd itself; it must, there- fore, have been built during the 1st dynasty, or in the words of MM. Mariette and Maspero, '• L'impression generale que Ton regoit au premier " aspect du tombeau No. 5, est celle d'une extreme antiquite. Rien en " effet de ce que nous sommes habitues a voir dans les autres tombeaux ne " se retrouve ici . . . Le monument .... est certainement le plus ancien " de ceux que nous connaissons dans la plaine de Saqqarah, et il n'y a pas " de raison pour qu'il ne soit pas de la- I""^ Dynastie." Les Mastaba de V ancien Empire : Paris, 1882, p. 73. But because there is no incontrovertible proof that this tomb belongs to the 1st dynasty, the texts on the stele of Shera, a monument of a later dynasty, have been adduced as the oldest evidences of the antiquity of a fixed religious system and literature in Egypt.

1 Many of the monuments commonly attributed to this dynasty should more correctly be described as being the work of the Ilnd dynasty ; see Maspero, Geschichtc der Morgenldndischen Volker im Alterthutn (trans. Pietschmann), Leipzig, 1877, p. 56 ; Wiedemann, Aegyptische Geschichte,

P- 170-

- He conquered the peoples in the -Sinaitic Peninsula, and according to a text of a later date he built a wall to keep out the Aamu from Ec;ypt. In

the story of Saneha a ''pool of Seneferu " | ' J "iS^ P^ mentioned,

which shows that his name was well known on the frontiers of Egypt. See Golenischeff, Aeg. Zeitschri/t, p. no; Maspero, Melanges d'Archeologie, t. Ill, Paris, 1876, p. 71, 1. 2; Lepsius, Denkmdler, II, 2a.

14 The Papyrus of Ani

magnificence than had ever before been contemplated, and the chapels attached to the pyramids were served by courses of priests whose sole duties consisted in celebrating the services. The fashion of building a pyramid instead of the rectangular flat-roofed rnastabali for a royal tomb was revived by Seneferu,^ who called his pyramid Kha ; and his example was followed by his immediate successors, Khufu (Cheops), Khaf-Ra (Chephren), Men-kau-Ra (My- cerinus), and others.

In the reign of Mycerinus some important work seems to have been undertaken in connection with certain sections of the text of the Book of the Dead, for the Rubrics of Chapters XXXb and CXLVIII^ state that these composi- tions were found inscribed upon "a block of alabaster of " the south in letters of real lapis-lazuli under the feet of " the majesty of the god in the time of the King of the " South and North Men-kau-Ra, by the royal son Heru- " tataf, whose word is truth." That a new impulse should be "iven to religious observances, and that the revision of existing religious texts should take place in the reign of Mycerinus, was only to be expected if Greek tradition may be believed, for both Herodotus and Diodorus Siculus represent him as a just king, and one who was anxious to efface from the minds of the people the memory of the alleged cruelty of his predecessor by re-opening the temples and by letting every man celebrate his own sacrifices and discharge his own religious duties.^ His pyramid is the one now known as the " third pyramid of Gizah," under which he was buried in a chamber vertically below the apex and sixty feet below the level of the ground. Whether the pyramid was finished or not'* when the king died, his body was certainly laid in it, and notwithstanding all the attempts made by the Muhammadan rulers of Egypt ^ to

1 The building of the pyramid of MedClm has usually been attributed to Seneferu, but the excavations made there in 1882 did nothing to clear up the uncertainty which exists on this point ; for recent excavations see Petrie, Medum, London, 1892, 4to.

2 For the text see my Chapters of Coming Forth by Day. 2nd ed. 8 Herodotus, II, 129, i ; Diodorus, I, 64, 9,

* According to Diodorus, he died before it was comjjleted (I, 64, 7).

'' According to 'Abd al-Latif the Khalif's name was Mamun, but M. de Sacy doubted that he was the first to attempt this work ; the authorities on the subject are all given in his Relation de i' Egypte, Paris, iSio, pp. 215-221.

The Coffin of Mycerinus 15

destroy it at the end of the twelfth century of our era, it has survived to yield up important facts for the history of the Book of the Dead.

In 1837 Colonel Howard Vyse succeeded in forcing the entrance. On the 29th of July he commenced opera- tions, and on the ist of August he made his way into the sepulchral chamber, where, however, nothing was found but a rectangular stone sarcophagus^ without the lid. The large stone slabs of the floor and the linings of the wall had been in many instances removed by thieves in search of treasure. In a lower chamber, connected by a passage with the sepulchral chamber, was found the greater part of the lid of the sarcophagus,- together with portions of a wooden coffin, and part of the body of a man, consisting of ribs and vertebrae and the bones of the legs and feet.

Tradition, as represented in the " Arabian Nights," says that Al-Mamun was minded to pull down the pyramids, and that he expended a mint of money in the attempt ; he succeeded, however, only in opening up a small tunnel in one of them, wherein it is said he found treasure to the exact amount of the moneys which he had spent in the work, and neither more nor less. The Arabic writer Idrisi, who wrote about a.h. 623 (a.d. 1226), states that a few years ago the " Red Pyramid," i.e., that of Mycerinus, was opened on the north side. After passing through various passages a room was reached wherein was found a long blue vessel, quite empty. The opening into this pyramid was effected by people in search of treasure ; they worked at it with axes for six months, and they in great numbers. They found in this basin, after they had broken the covering of it, the decayed remains of a man, but no treasure, excepting some golden tablets inscribed with characters of a language which nobody could understand. Each man's share of these tablets amounted to 100 dinars (about ^50). Other legendary history says that the western pyramid contains thirty chambers of parti-coloured syenite full of precious gems and costly weapons anointed with unguents that they may not rust until the day of the Resurrection. See Howard Vyse, The Pyramids of Gizeh, Vol. II, pp. 71,. 72; and Burton, The Book of the Thousafid Nights and a Night, 1885, Vol. V, p. 105, and Vol. X, p. 150.

^ Vyse, The Pyramids of Gizeh, Vol. II, p. 84. A fragment of this sarcophagus is exhibited in the British Museum, First Egyptian Room, Case B, No. 6646.

2 With considerable difficulty this interesting monument was brought out from the pyramid by Mr. Raven, and having been cased in strong timbers, was sent off to the British Museum. It was embarked at Alexandria in the autumn of 1838, on board a merchant ship, which was supposed to have been lost off Carthagena, as she never was heard of after her departure from Leghorn on the 12th of October in that year, and as some parts of the wreck were picked up near the former port. The sarcophagus is figured by Vyse, Pyramids, Vol. II, Plate facing p. 84.

1 6 The Papyrus of Ani

enveloped in a coarse woollen cloth of a yellow colour, to which a small quantity of resinous substance and gum adhered.^ It would therefore seem that, as the sarcophagus could not be removed, the wooden case alone containing the body had been brought into the large apartment for examination. Now, whether the human remains- there found are those of Mycerinus or of some one else, as some have suggested, in no way affects the question of the ownership of the coffin, for we know by the hieroglyphic inscription upon it that it was made to hold the mummified body of the king. This inscription, which is arranged in two perpendicular lines down the front of the coffin, reads : —

[Hail] Osiris, {^""5,6^??"'^} Men-kau-Ra, living forever, born of

heaven, conceived of Nut, heir of Keb, his beloved.

D rvn Spreadeth herself thy mother Nut over thee in her name of

^ As considerable misapprehension about the finding of these remains has existed, the account of the circumstances under which they were discovered will be of interest. "Sir, by your request, I send you the " particulars of the finding of the bones, mummy-cloth, and parts of the " coffin in the Third Pyramid. In clearing the rubbish out of the large " entrance-room, after the men had been employed there several days and " had advanced some distance towards the South-eastern corner, some *' bones were first discovered at the bottom of the rubbish ; and the " remaining bones and parts of the coffin were immediately discovered all " together. No other ])arts of the coffin or bones could be found in the " room ; I therefore had the rubbish which had been previously turned out " of the same room carefully re-e.xamined, when several pieces of the coffin " and of the mummy-cloth were found ; but in no other part of the pyramid " were any parts of it to be discovered, although every place was most " minutely examined, to make the coffin as com])lete as possible. There " was about three feet of rubbish on the top of the same : and from the " circumstance of the bones and part of the coffin being all found together, " It appeared as if the coffin had been brought to that spot and there " unpacked. — H. Raven." Vyse, Pyramids, Vol. II, p. 86.

2 They are exhibited in the First Egyptian Room, Case B, with the fragments of the coffin.

The Coffin of Mycerinus 17

" mystery of heaven," she granteth that thou mayest exist as a god to

thy foes, { O ''tVNonh!"'^' } Men-kau-Ra, living for ever !

Now it is to be noted that the passage " Thy mother " Nut spreadeth herself over thee in her name of ' Mystery "of Heaven,' she granteth that thou mayest be without " enemies," occurs in the texts which are inscribed upon the pyramids built by the kings of the Vlth dynasty,^ and thus we have evidence of the use of the same version of one reHo-ious text both in the IVth and in the Vlth dynasties.^

Even if we were to admit that the coffin is a forgery of the XXV I th dynasty, and that the inscription upon it was taken from an edition of the text of the Book of the Dead, still the value of the monument as an evidence of the antiquity of the Book of the Dead is scarcely impaired,

^ See the texts of Teta and Pepi I, in Maspero, Reciieil de Travaux, t. V, pp. 20, 38 (11. 175, 279), and pp. 165, 173 (11. 60, 103), etc.

^ So far back as 1883, M. Maspero, in lamenting {Gtiide du Visiteur de Boulai/, p. 310) the fact that the BCilaq Museum possessed only portions of wooden coffins of the Ancient Empire and no complete example, noticed that the coffin of Mycerinus, preserved in the British Museum, had been declared by certain Egyptologists to be a " restoration " of the XXVIth dynasty, rather than the work of the IVth dynasty, in accordance with the inscription upon it ; but like Dr. Birch he was of opinion that the coffin certainly belonged to the IVth dynasty, and adduced in support of his views the fact of the existence of portions of a similar coffin of Seker-em- sa-f, a king of the Vlth dynasty. Later, however, another attempt was made {Aeg. Zeitschrifi, Bd. XXX, pp. 94 ff ) to prove by the agreement of the variants in the text on the coffin of Mycerinus with those of texts of the XXVIth dynasty, that the Mycerinus text is of this late period, or at all events not earlier than the time of Psammetichus. But it is admitted on all hands that in the XXVIth dynasty the Egyptians resuscitated texts of the first dynasties of the Early Empire, and that they copied the arts and literature of that period as far as possible, and, this being so, the texts on the monuments which have been made the standard of comparison for that on the coffin of Mycerinus may be themselves at fault in their variants. If the text on the cover could be proved to differ as much from an undisputed IVth dynasty text as it does from those even of the Vlth dynasty, the philological argument might have some weight ; but even this would not get rid of the fact that the cover itself is a genuine relic of the IVth dynasty.

VOL. I. C

1 8 The Papyrus of Ani

for those who added the inscription would certainly have chosen it from a text of the time of Mycerinus.

In the Vth dynasty we have, in an increased number of inastabahs and other monuments, evidence of the exten- sion of religious ceremonials, including the celebration of funeral rites ; but a text forminof the Book of the Dead as a whole does not occur until the reign of Unas (3333 B.C.), the last king of the dynasty, who according to the Turin Papyrus reigned thirty years. This monarch built on the plain of Sakkarah a stone pyramid about sixty-two feet high, each side measuring about two hundred feet at the base. In the time of Perring and Vyse it was surrounded by heaps of broken stone and rubbish, the result of repeated attempts to open it, and with the casing stones, which consisted of compact limestone from the quarries of Tura.^ In February, 188 1, M. Maspero began to clear the pyramid, and soon after he succeeded in making an entrance into the innermost chambers, the walls of which were covered with hieroglyphic inscriptions, arranged in perpendicular lines and painted in green. ^ The condition of the interior showed that at some time or other thieves had already succeeded in making an entrance, for the cover of the black basalt sarcophagus of Unas had been wrenched off and moved near the door of the sarcophagus chamber ; the paving stones had been pulled up in the vain attempt to find buried treasure ; the mummy had been broken to pieces, and nothing remained of it except the right arm, a tibia, and some fragments of the skull and body. The inscriptions which covered certain walls and corridors in the tomb were afterwards published by M. Maspero.^ The appearance of the text of Unas'^ marks an era in the history of the Book of the Dead, and its translation must be regarded as one of the greatest triumphs of Egyptological decipherment, for the want of determinatives in many places in the text, and the archaic spelling of many of the

^ Vyse, Pyra?nids 0/ Gizek, p. 51.

2 Maspero, Reciieil de Travnux, t. Ill, p. 178.

^ See Rccueil de Travaux, t. Ill, pp. 177-224; t. IV, pp. 41-78.

* In 1881 Dr. Brugsch described two pyramids of the Vlth dynasty inscribed with religious texts similar to those found in the pyramid of Unas, and translated certain passages {Aeg. Zeitschri/i, Bd. XIX, pp. 1-15); see also Birch in Trans. Soc. Bibl. Arch. 1881, pp. iii ff.

The Pyramid Texts 19

words and passages presented difficulties which were not easily overcome.^ Here, for the first time, it was shown that the Book of the Dead was no compilation of a com- paratively late period in the history of Egyptian civilization, but a work belonging to a very remote antiquity ; and it followed naturally that texts which were then known, and which were thought to be themselves original ancient texts, proved to be only versions which had passed through two or more successive revisions.

Continuing his excavations at Sakkarah, M. Maspero opened the pyramid of Teta,~ king of Egypt about 3300 B.C., which Vyse thought^ had never been entered, and of which, in his day, the masonry on one side only could be seen. Here again it was found that thieves had already been at work, and that they had smashed in pieces walls, floors, and many other parts of the chambers in their frantic search for treasure. As in the case of the pyramid of Unas, certain chambers, etc., of this tomb were found covered with inscriptions in hieroglyphs, but of a smaller size.* A brief examination of the text showed it to be formed of a series of extracts from the Book of the Dead, some of which were identical with those in the pyramid of Unas. Thus was broug-ht to lio-ht a Book of the Dead of the time of the first king^ of the Vlth dynasty.

The pyramid of Pepi I, king of Egypt about 3233 B.C., was next opened.^ It is situated in the central group at Sakkarah, and is commonly known as the pyramid of

^ The pyramid which bore among the Arabs the name Mastabat al-Far^iln, or "Pharaoh's Bench," was excavated by Mariette in 1858, and, because he found the name of Unas painted on certain blocks of stone, he concluded it was the tomb of Unas. M. Maspero's excavations have, as Dr. Lepsius observes {Aeg. Zeitschrift, Bd. XIX, p. 15), set the matter right.

2 The mummy of the king had been taken out of the sarcophagus through a hole which the thieves had made in it ; it was broken by them in pieces, and the only remains of it found by M. Maspero consisted of an arm and shoulder. Parts of the wooden coffin are preserved in the Gizah Museum.

2 The Pyramids of Gizeh, Vol. Ill, p. 39.

* They were cojjied in 1882, and published by M. Maspero in Recueil de Travaux, t. V, pp. 1-59.

^ The broken mummy of this king, together with fragments of its bandages, was found lying on the floor.

^ See Vyse, Pyramids of Gizeh, Vol. Ill, p. 51.

C 2

20 The Papyrus of Ani

Shekh Abu-Mansur.^ Certain chambers and other parts of the tomb were found to be covered with hieroglyphic texts, which not only repeated in part those which had been found in the pyramids of Unas and Teta, but also contained a considerable number of additional sections of the Book of the Dead."^ In the same neighbourhood M. Maspero cleared out the pyramid of Mer-en-Ra, the fourth king of the Vlth dynasty, about 3200 b.c. ;^ and the pyramid of Pepi II, the fifth king of the Vlth dynasty, about 3166 B.C."*

Thus we have before the close of the Vlth dynasty five copies of a series of texts which formed the Book of the Dead of that period, and an extract from a well-known passage of that work on the wooden coffin of Mycerinus ; we have also seen from a number of 77tastabaks and stelae that the funeral ceremonies connected with the Book of the Dead were performed certainly in the Ilnd, and with almost equal certainty in the 1st dynasty. It is easy to show that certain sections of the Book of the Dead of this period were copied and used in the following dynasties down to a period about a.d. 200.

The fact that not only in the pyramids of Unas and

^ It had been partially opened by jSIariette in May, 1880, but the clearance of sand was not effected until early in 1881.

^ The full text is given by Maspero in Recueil de Travaux, t. V, PP- 157-58, Piiris, 1884; t. VII, pp. 145-76, Paris, 1886; and t. VIII, pp. 87-120, Paris, 1886 ; and in Sethe, Pyramidentexie, 2 vols.

^ It was opened early in January, 1880, by Mariette, who seeing that the sarcophagus chamber was inscribed, abandoned his theory that pyramids never contained inscriptions, or that if they did they were not royal tombs. The hieroglyphic texts were published by Maspero in Recueil de Travaux^ t. IX, pp. 177-91, Paris, 1887; t. X, pp. 1-29, Paris, 1888; and t. XI, pp. 1-31, Paris, 1889. The alabaster vase in the British Museum, No. 449:^, came from this pyramid.

■* This p\ramid is a little larger than the others of the period, and is built in steps of small stones ; it is commonly called by the Arabs Haravt al-Mastabai, because it is near the building usually called M^as(a/>af al-Far'fin. See Vyse, Pyramids, Vol. Ill, p. 52. The hieroglyphic texts are publisiied by Maspero in Recueil de Travaux, t. XII, pp. 53-95, and pp. 136-95, Paris, 1892, and t. XIV, pp. 125-52, Paris, 1892. There is little doubt that this pyramid was broken into more than once in Christian times, and that the early collectors of Egyptian antiquities obtained the beautiful alabaster vases inscribed with the cartouches and titles of Pepi II from those who had access to the sarcophagus chamber. Among such objects in the British Museum collection, Nos. 4492, 22559, 22758, and 22817 ^re fine examples.

Book of the Dead in the Vlth Dynasty 21

Teta, but also in those of Pepi I and his immediate suc- cessors, we find selected passages, suggests that the Book of the Dead was, even in those early times, so extensive that even a king was fain to make from it a selection only of the passages which suited his individual taste or were considered sufficient to secure his welfare in the next world. In the pyramids of Teta, Pepi I, Mer-en-Ra, and Pepi II are found many texts which are identical with those employed by their predecessors, and an examination of the inscription of Pepi II will show that about three-fourths of the whole may be found in the monuments of his ancestors. What principle guided each king in the selection of his texts, or whether the additions in each represent religious developments, it is impossible to say ; but, as the Egyptian religion cannot have remained stationary in every particular, it is probable that some texts reflect the changes in the opinions of the priests upon matters of doctrine.^ The "Pyramid Texts" prove that each section of the religious books of the Egyptians was originally a separate and indepen- dent composition, that it was written with a definite object, and that it might be arranged in any order in a series of similar texts. What preceded or what followed it was never taken into consideration by the scribe, although it seems, at times, as if traditions had assigned a sequence to certain texts. That events of contemporary history were sometimes reflected in the Book of the Dead of the early dynasties is proved by the following. We learn from the inscription

upon the tomb of Heru-khuf R '^ ® vN^^Lt^^ at Aswan,^

^ A development has been observed in the plan of ornamenting the interiors of the pyramids of the Vth and Vlth dynasties. In that of Unas about one-quarter of the sarcophagus chamber is covered with architectural decorations, and the hieroglyphs are large, well spaced, and enclosed in broad lines. But as we advance in the Vlth dynasty, the space set apart for decorative purposes becomes less, the hieroglyphs are smaller, the lines are crowded, and the inscriptions overflow into the chambers and corridors, which in the Vth dynasty were left blank. See Maspero in Revue des Religions, t. XI, p. 124.

2 The full text from this tomb and a discussion on its contents are given by Schiaparelli, Una tomba egiziana inedita della VI'^ dinastia con inscrizioni storiche e geografiche, in Atti della R. Accademia dei Lificei, anno CCLXXXIX, Ser. 4% Classe di Scienze Morali, etc., t. X, Rome, 1893, pp. 22-53. This text has been treated by Erman {Z.D.M.G., Bd. XLVI, 1892, pp. 574 ff.), who first pointed out the reference to the pigmy in the Pyramid Texts, and by Maspero in Revue Critique, Paris, 1892, p. 366.

22 The Papyrus of Ani

that this governor of Elephantine was ordered to bring for King Pepi IP a pigmy, ^^^^^^4l'^ ^^^^ ^^^ interior of

Africa, to dance before the king and amuse him ; and he was promised that, if he succeeded in bringing the pigmy aHve and in good heahh, his Majesty would confer upon him a higher rank and dignity than that which King Assa conferred upon his minister Ba-ur-Tettet, who performed this much appreciated service for his master.^ Now Assa was the eighth king of the Vth dynasty, and Pepi II was the fifth king of the Vlth dynasty, and between the reigns of these kings there was, according to M. Maspero, an interval of at least sixty-four, but more probably eighty, years. But in the text in the pyramid of Pepi I, which must have been drafted at some period between the reigns of these kings, we have the passage : " Hail thou who [at thy will] " makest to pass over to the Field of Aaru the soul that is " right and true, or dost make shipwreck of it. Ra-meri " (i.e. Pepi I) is right and true in respect of heaven and " in respect of earth, Pepi is right and true in respect of the " island of the earth whither he swimmeth and where he " arriveth. He who is between the thighs of Nut " (i.e., Pepi) is the pigmy who danceth [like] the god, and " who pleaseth the heart of the god [Osiris] before his great " throne .... The two beings who are over the throne of " the great god proclaim Pepi to be sound and healthy, " [therefore] Pepi shall sail in the boat to the beautiful field " of the great god, and he shall do therein that which is " done by those to whom veneration is due." "^ Here clearly

^ See Erman in Aeg. Zeitschrift, Bd. XXXI, pp. 65 ff.

2 On the pigmy see Stanley, Darkest Africa, Vol. i, p. 198 : Vol. II, pp. 4of. ; Schweinfurth, Im Herzen von Afrika, Bd. II, Kap. 16, pp. 131 fF. That the pigmies paid tribute to the Egyptians is certain from the passage

" pigmies came to him from the lands of the South having things of service " for his palace " ; see Diimichen, Geschichtc des altcn Aegyptens, Berlin, 1887, p. 7.

■^ For the hieroglyphic text see Maspero, Recneil de Travaux, t. VII, pp. 162, 163 ; and t. XI, p. 11.

The Hermetic Books 23

we have a reference to the historical fact of the importation of a pigmy from the regions south of Nubia ; and the idea which seems to have been uppermost in the mind of him who drafted the text was that as the pigmy pleased the king for whom he was brought in this world, even so might the dead Pepi please the god Osiris^ in the next world. As the pigmy was brought by boat to the king, so might Pepi be brought by boat to the island wherein the god dwelt ; as the conditions made by the king were fulfilled by him that brought the pigmy, even so might the conditions made by Osiris concerning the dead be fulfilled by him that transported Pepi to his presence. The wording of the passage amply justifies the assumption that this addition was made to the text after the mission of Assa, and during the Vlth dynasty.^

Like other works of a similar nature, however, the Pyramid Texts, which represent the Heliopolitan Recen- sion, afford us no information as to their authorship. In the later versions of the Book of the Dead certain Chapters^ are stated to be the work of the god Thoth. They cer- tainly belong to that class of literature which the Greeks called "Hermetic,"* and it is pretty certain that under some group they were included in the list of the forty-two works which, according to Clement of Alexandria,^ constituted the sacred books of the Egyptians.^ As Thoth, whom the Greeks called Hermes, is in Egyptian texts styled " lord of divine books, "^ "scribe of the Company of the Gods,"^ and "lord of divine speech,"^ this ascription is well founded.

1 Pietschmann thinks {Aeg. Zeitschrift^ Bd. XXXI, pp. 73 f.) that the Satyrs, who are referred to by Diodorus (i, XVIII) as the companions and associates of Osiris in Ethiopia, have their origin in the pigmies.

- The whole question of the pigmy in the text of Pepi I has been discussed by Maspero in Recueil de Travaux, t. XIV, pp. 186 ff.

3 Chapters XXXb, CLXIV, XXXVIIb, and CXLVIII. Although these Chapters were found at Hermopolis, the city of Thoth, it does not follow that they were drawn up there.

* See Birch, in Bunsen, Egypt's Place in Universal History, Vol. V, p. 125 ; Naville, Todtenbuch (Einleitung), p. 26.

° Stromata, VI, 4, 35, ed. Dindorff, t. Ill, p. 155.

^ On the sacred books of the Egyptians see also lamblichus, JDe Mysteriis, ed. Parthey, Berlin, 1857, pp. 260, 261 ; Lepsius, Chronologie, pp. 45 ff. ; and Brugsch, Aegvpiolo^ie, p. 149.

?1i '-1

24

The Papyrus of Ani

The Pyramid Texts are versions of ancient religious com- positions which the priests of the College or School of Anu^ succeeded in establishing as the authorized version of the Book of the Dead in the first six dynasties. Ra, the local form of the Sun-god, usurps the place occupied by the more ancient form Temu, but before the close of the Vlth dynasty Osiris had taken his place in the Pyramid Texts as the greatest of the gods. The great influence of the Anu school of priests even in the time of Unas is proved by the following passage from the text in his pyramid : " O God, thy Anu is Unas ; O God, thy Anu is Unas. " O Ra, Anu is Unas, thy Anu is Unas, O Ra. The " mother of Unas is Anu, the father of Unas is Anu ; Unas " himself is Anu, and was born in Anu."~ Elsewhere we are told that Unas " cometh to the great bull which cometh " forth from Anu,^ and that he uttereth words of magical " import in Anu."* In Anu the god Temu produced the gods Shu and Tefnut,^ and in Anu dwelt the great and

[I Anu, the metropolis of the Xlllth Nome of Lower Egypt;

see Briigsch, Diet. Giog., p. 41 ; de Rouge, Geographic Aneicfine de la Basse-Egypte, p. 81 ; and AmeHneau, La Geographic de VEgypte h VEpoque Copie, p. 287. Anu is 7^^ Genesis xH, 45 ; ^'ifc^ Genesis xh, 50 ;

pt^ Ezekiel xxx, 17; and Beth Shemesh, tTptt? Jl^l Jeremiah xHii, 13;

and the HeHopoHs of the Greek writers ('HX(ow7ro\<<;, Strabo, XVII, i, §§ 27, 28; Herodotus, II, 3 ; Diodorus, I, 57, 4).

-{±m ii mutx^ loll

Maspero, Unas, 11. 591, 592 ; and ep. Pepi I, 11. 690, 691.

O

"~l ? 1^ 1p^ '^^ 1

Maspero, Pepi /,

The Anu of Heaven 25

oldest Company of the Gods, Temu, Shu, Tefnut, Keb, Nut, Osiris, Isis, Set, and Nephthys.^ The abode of the blessed in heaven was called Anu,- and it was asserted that the souls of the just were there united to their spiritual or glorified bodies, and that they lived there face to face with the deity for all eternity.^ Judging from the fact that the texts in the tombs of Heru-hetep and Neferu, and those inscribed upon the sarcophagus of Taka, all of the Xlth and Xllth dynasties, differ in extent only and not in character or contents from those of the royal pyramids of Sakkarah of the Vth and Vlth dynasties, it has been declared that the religion as well as the art of the first Theban Empire is nothing but a slavish copy of that of Northern Egypt."*

1 The Pyramid of Fepi II, 1. 665.

2 In reading Egyptian religious texts, the existence of the heavenly Anu, which was to the Egyptians what Jerusalem was to the Jews, and what Mecca still is to the Muhammadans, must be remembered. The heavenly Anu was the capital of the mythological world (see Naville, Todtetibuch (Einleitung), p. 27), and was, to the spirits of men, what the earthly Anu was to their bodies, i.e., the abode of the gods and the centre and source of all divine instruction. Like many other mythological cities, such as Abtu, Tetu, Pe, Tep, Khemenu, etc., the heavenly Anu had no geographical position.

^ The importance of Anu and its gods in the Vlth dynasty is well indicated by a prayer from the pyramid of Pepi II (for the texts see Maspero, Recueil, t. X, p. 8, and t. XII, p. 146), which reads : —

" Hail, ye Great Nine Gods who dwell in Anu, grant ye that Pepi " may flourish, and grant ye that this pyramid of Pepi, this building built " for eternity, may flourish, even as the name of the god Temu, the chief " of the great Company of the Nine Gods, doth flourish. If the name of " Shu, the lord of the celestial shrine in Anu flourisheth, then Pepi " shall flourish, and this his pyramid shall flourish, and this his work " shall endure to all eternity. If the name of Tefnut, the lady of the " terrestrial shrine in Anu endureth, the name of Pepi shall endure, and " this pyramid shall endure to all eternity. If the name of Keb

" flourisheth the name of Pepi shall flourish, and this pyramid

*' shall flourish, and this his work shall endure to all eternity. If the " name of Nut flourisheth in the temple of Shenth in Anu, the name of " Pepi shall flourish, and this pyramid shall flourish, and this his work " shall endure to all eternity. If the name of Osiris flourisheth in This, " the name of Pepi shall flourish, and this pyramid shall flourish, and " this his work shall endure to all eternity. If the name of Osiris Khent- " Amenti flourisheth, the name of Pepi shall flourish, and this pyramid " shall flourish, and this his work shall endure to all eternity. If the name " of Set flourisheth in Nubt, the name of Pepi shall flourish, and this " pyramid shall flourish, and this his work shall endure to all eternity." ■* Maspero, la Religion Egyptienne d^apres les Pyramides de la V' et de la VP dynastie. (In Revue des Religions, t. XII, pp. 138, 139.)

26 The Papyrus of Ani

The Theban Recension, which was used throughout Egypt by everyone who could afford to be "buried," from the XV^IIIth to the XX 1st dynasty, was commonly written on papyri in the hieroglyphic character, the scribe invari- ably beginning his copying at the left-hand end of the papyrus roll, and working towards the right. The text is written in black ink in perpendicular rows of hieroglyphs, which are separated from each other by black lines ; the titles of the Chapters or sections, and certain parts of the Chapters and the Rubrics belonging thereto, are written in red ink. A steady development in the illumination of the Vignettes is observable in the papyri of this period. At the beginning of the XVIilth dynasty the Vignettes are in black outline, as we see in the Papyrus of Nebseni ; but we see in the Papyrus of luau, a father-in-law of Amen- hetep III, that the Vignettes are painted in reds, greens, yellows, white, and other colours, and that the whole of the text and Vignettes are enclosed in a red and yellow border. Originally the text was the most important part of the work, and both it and its Vignettes were the work of the scribe ; gradually, however, the brilliandy illuminated Vig- nettes were more and more cared for, and when the skill of the scribe failed, the artist was called in. In many fine papyri of the Theban Period it is clear that the whole plan of the Vignettes of a papyrus was set out by artists, who often failed to leave sufficient space for the texts to which they belonged ; in consequence many lines of Chapters are often omitted, and the last few lines of some texts are so much crowded as to be almost illegible. The frequent clerical errors also show that, while an artist of the greatest skill might be employed on the Vignettes, the execution of the text was left to a careless, or even ionorant, scribe.

A • 1 • • O '

Agam, the artist at times arranged his Vignettes in wrong order, and it is occasionally evident that neither artist nor scribe understood the matter upon which he was engaged. According to M. Maspero^ the scribes of the Vlth dynasty did not understand the texts which they were drafting, and in the XlXth dynasty the scribe of a papyrus now preserved at Berlin knew or cared so little about the text which he was copying that he transcribed the LXXVIIth Chapter

^ Recueil de Travaux, t. IV, p. 62.

The Theban Recension 27

from the wrong end, and apparently never discovered his error, although he concluded the Chapter with its title. ^ Originally each copy of the Book of the Dead was written to order, but soon the custom obtained of preparing copies with blank spaces in which the name of the purchaser might be inserted ; and many of the errors in spelling and most of the omissions of words are no doubt due to the haste with which such "stock" copies were written by the members of the priestly caste, whose profession it was to copy them.

The papyri upon which copies of the Theban Recension were written vary in length from about 20 to 90 feet, and in width from 14 to 18 inches; in the XVIIIth dynasty the layers of the papyrus are of a thicker texture and of a darker colour than in the succeeding dynasties. The art of making great lengths of papyrus of light colour and fine texture attained its highest perfection in the XlXth dynasty. An examination of Theban papyri shows that the work of writing and illuminating a fine copy of the Book of the Dead was frequently distributed between two or more groups of artists and scribes, and that the sections were afterwards joined up into a whole. Occasionally by error two groups of men would transcribe the same Chapter ; hence in the Papyrus of Ani, Chapter XVIII occurs twice.

The sections or Chapters of the Theban Recension are a series of separate and distinct compositions, which, like the sections of the Pyramid Texts, had no fixed order either on coffins or in papyri. Unlike these texts, however, with very few exceptions each composition has a special title and Vignette which indicate its purpose. The general selection of the Chapters for a papyrus seems to have been left to the individual fancy of the purchaser or scribe, but certain of them were no doubt absolutely necessary for the preservation of the body of the deceased in the tomb, and for the welfare of his soul in its new state of existence. Traditional selections would probably be respected, and recent selections approved by any dominant school of reli- gious thought in Egypt were without doubt accepted.

While in the period of the Pyramid Texts the various sections were said or sung by priests, probably assisted by

^ Naville, Todtenbuch (Einleitung), pp. 41-43.

28 The Papyrus of Ani

some members of the family of the deceased, the welfare of his soul and body being proclaimed for him as an established fact, in the Theban Recension the hymns and prayers to the gods were put into the mouth of the deceased. As none but the great and wealthy could afford the ceremonies which were performed in the early dynasties, economy was probably the chief cause of this change, which had come about at Thebes as early as the Xllth dynasty. Little by little the ritual portions of the Book of the Dead disappeared, until finally, in the Theban Recension, the only Chapters of this class which remain are the XXI Ind, XXIIIrd, CVth, CXXXVIIth, and CLIst.i Every Chap- ter and prayer of this recension was to be said in the next world, where the words, properly uttered, enabled the deceased to overcome every foe and to attain to the life of the perfected soul which dwelt in a spiritual body in the abode of the blessed.

The common name for the Book of the Dead in the Theban Period, and probably also before this date, is

rn v^ ' pert em kru, which words have been

variously translated: "manifested in the light," "coming forth from the day," "coming forth by day," "la manifesta- tion au jour," "la manifestation a la lumiere," "[Kapitel von] der Erscheinung im Lichte," " Erscheinen am Tage," "[Caput] egrediendi in lucem," etc. This name, however, had probably a meaning for the Egyptians which has not yet been rendered in a modern language, and one impor- tant idea in connection with the whole work is expressed by another title" which calls it "the chapter of making strong ((?r perfect) the KhuT

Jn the Theban Recension the main principles of the Egyptian religion which were held in the times when the Pyramid Texts were written are maintained, and the views concerning the eternal existence of the soul remain unaltered. Many passages in the work, however, show that modifica- tions and developments in details have taken place, and

^ See Naville, Todtenhuch (Einleitung), p. 20. On the titles "Book of the Dead " and " Rituel Funeraire " which have been given to these texts, see Lepsius, Todfefiduck, p. 3 ; De Rouge, Revue ArcMologique, N.S., t. I, i860, pp. 69-100.

^ See NavilJe, Einleitung, p. 24.

Chapters of the Theban Recension 29

much that is not met with in the early dynasties appears, so far as we know, for the first time. The Vignettes, too, are additions to the work ; but, although they depict scenes in the life beyond the grave, they do not seem to form a connected series, and it is doubtful if they are arranged on any definite plan. A general idea of the contents of this version may be gathered from the following list of Chapters^ : —

Chapter I. Here begin the Chapters of " Coming Forth by Day," and of the songs of praise and glorifying,'^ and of coming forth from, and going into, the Underworld.^ With Rubric.

Vignette : The funeral procession from the house of the dead to the tomb.

Chapter lb. The Chapter of making the Sahu, or

Spirit-body | t , to go into the Tuat x fc\ . on the

day of the burial.* With Rubric.

Vignette ; Anubis standing by the bier upon which the mummy of the deceased is laid.

Chapter II. [The Chapter of] coming forth by day and of living after death.

Vignette : A man standing, holding a staff I .

Chapter III. Another Chapter like unto it {i.e., like Chapter II).°

This Chapter has no Vignette.

1 The various Chapters of the Book of the Dead were numbered by Lepsius in his edition of the Turin Papyrus in 1842. This papyrus, however, is a product of the Ptolemaic Period, and contains a number of Chapters which are wanting in the Theban Recension. For convenience, Lepsius' numbers are retained, and the Chapters which belong to the Saite Recension are indicated by an asterisk.

" Another title reads : — "The Chapter of going in to the divine chiefs of Osiris on the day of the burial, and of going in after coming forth." This Chapter had to be recited on the day of the burial.

3 "=1

Khert-Neter, the commonest name for the tomb.

VA

j^

sma ta, "the union with the earth." A copy of

this Chapter, with the pictures of the nine worms mentioned in the text, is given in the Papyrus of luau (ed. Naville), as I pointed out in my Chapters of Coming Forth by Day, 2nd edition, Vol. I, p. Ixxxix, London, 1909.

'" In some papyri Chapters II and III are united and have only one title ; see Naville, Todtenbuch, Bd. I, Bl. 6.

30 The Papyrus of Ani

Chapter IV. Another Chapter of passing along the way over the earth.

This Chapter has no Vignette.

Chapter V. The Chapter of not allowing the deceased to do work in the Underworld.

Vignette : The deceased kneeling on one knee.

Chapter VI. The Chapter of making ushabtiu figures do work for a man in the Underworld.

Vignette : An tishabti figure

Chapter VII. The Chapter of passing over the accursed back of Aapep, the evil one.

Vignette : The deceased spearing a serpent.

Chapter VIII. The Chapter of passing through Amentet, and of coming forth by day.

Vignette : The deceased standing by w.

Chapter IX. The Chapter of Coming Forth by Day after passing through the tomb.

Vignette : The deceased adoring a ram ^^.

Chapter X. (See Chapter XLVIII.)

Chapter XI. The Chapter of a man coming forth against his enemies in the Underworld.

This Chapter has no Vignette, either in the Theban or Saite Recension.

Chapter XII. Another Chapter of going into, and of coming forth from, the Tuat.

This Chapter has no Vignette, either in the Theban or Saite Recension.

Chapter XIII. The Chapter of going into, and of coming forth, from Amentet. With Rubric, in the Saite Recension.

This Chapter has no Vignette, either in the Theban or Saite Recension.

Chapter XIV. The Chapter of driving away shame from the heart of the god in respect of the deceased.

This Chapter has no Vignette, either in the Theban or Saite Recension.

Chapters of the Theban Recension 31

Chapter XV. A Hymn of praise to Ra when he riseth in the eastern horizon of heaven, Hymn and Litany to Osiris, and a Hymn to Ra.

Vignette : The deceased adoring Ra.

Chapter XVb. I. A Hymn of praise to Ra when he setteth in the land of Hfe.

Vignette : The deceased adoring the setting san.

Chapter XVb. 2. A Hymn of praise to Ra- Harmakhis when he setteth in the western horizon of heaven.

Vignette : The deceased adoring Ra.

Chapter XVb. 3. Another hidden Chapter of the Tuat, and of passing through the secret places of the Under- world, and of seeing the Disk when it setteth in Amentet.

Vignette : The god or the deceased spearing a serpent.

Chapter XVI. Vignette only, referring to Chapter XV.

Chapter XVII. Here begin the praises and glorifyings of coming out from, and going into, the Underworld in the beautiful Amenta ; of coming out by day, and of making transformations and of changing into any form which he pleaseth ; of playing at draughts in the Seh chamber ; and of coming forth in the form of a living soul : to be said by the deceased after his death.

Vignette : The deceased playing at draughts ; the deceased adoring the Lion-gods of yesterday and to-day ; the bier of Osiris with Isis and Nephthys at the foot and head respectively, etc. See the descriptions of Plates VH-X.

Chapter XVIII. Without tide.

Vignette : The deceased adoring the groups of gods belonging to various cities which were centres of the cult of Osiris.

Chapter XIX.* The Chapter of the crown of victory. With Rubric.

This Chapter has no vignette.

Chapter XX. Without tide in the Theban Recension, but in the Saite Recension it is called " Another Chapter of the Crown of Victory."

This Chapter has no vignette either in the Theban or Saite Recension.

32 The Papyrus of Ani

Chapter XXI. The Chapter of giving a mouth to a man in the Underworld.

A priest performing the ceremony of opening the mouth on the deceased.

Chapter XXII. The Chapter of giving a mouth to the deceased in the Underworld.

Vignette : The "guardian of the scales " opening the mouth of the deceased.

Chapter XXIII. The Chapter of " opening the mouth " of the deceased in the Underworld.

Vignette : The Seni priest " opening the mouth " of the deceased with the Ur-kekmi instrument.

Chapter XXIV. The Chapter of bringinc^ words of magical power to the deceased in the Underworld.

This Chapter has no Vignette in the Theban Recension.

Chapter XXV. The Chapter of causing a man to remember his name in the Underworld.

Vignette : A priest holding up t before the deceased.

Chapter XXVI. The Chapter of giving a heart to the deceased in the Underworld.

Vignette : Anubis giving the deceased a necklace to which is attached a pectoral with a heart in it.

Chapter XXVII. The Chapter of not allowing the heart of a man to be taken from him in the Underworld.

Vignette : The deceased adoring his heart s ^ in the presence of the Four Sons of Horus.

Chapter XXVIII. [The Chapter of] not allowing the heart of a man to be taken from him in the Underworld.

Vignette : The deceased with his left hand touching the heart upon his breast, kneeling before a demon holding a knife.

Chapter XXIXa. The Chapter of not letting the heart of a man be taken away from him.

Vignette : The deceased holding a staff.

Chapter XXIXb. The Chapter of not letting the heart of a man be taken away dead. Vignette : Wanting.

Chapters of the Theban Recension 33

Chapter XXIXc. Another Chapter of a heart of carnelian.

Vignette : The deceased sitting on a chair before his heart, which rests on a stand, ^'^ , or a heart only.

Chapter XXX. The Chapter of not letting the heart of a man be carried off from him. With Rubric. [Sai'te Recension.]

Vignette : The deceased adoring a beetle.

Chapter XXXa. The Chapter of not allowing the heart of a man to be carried away from him in the Underworld.

Vignette : A heart, '^.

Chapter XXXb. The Chapter of not allowing the heart of a man to be carried away from him in the Underworld. With Rubric.

Vignette : The deceased being weighed against his heart in the balance in the presence of Osiris, " the great god, the prince of eternity."

Chapter XXXI. The Chapter of repulsing the crocodile which cometh to carry the magical words

R I j ^^ ^ I from a man in the Underworld.

Vignette : The deceased slaying three or four crocodiles.

Chapter XXXII.* The Chapter of repulsing the crocodile that cometh to carry the magical words from a man in the Underworld.

Vignette : The deceased spearing four crocodiles.

Chapter XXXIII. The Chapter of repulsing serpents of all kinds.

Vignette : The deceased spearing a snake.

Chapter XXXIV. The Chapter of a man not being bitten by a serpent in the hall of the tomb.^

This Chapter has no vignette either in the Theban or Saite Recension.

Chapter XXXV. The Chapter of not being eaten by worms in the Underworld.

Vignette : Three serpents.

VOL. I. D

34 The Papyrus of Ani

Chapter XXXVI. The Chapter of repulsing Apshai

(•

Vignette : The deceased spearing a beetle, or a pig, or about to slay Apshai.

Chapter XXXVII. The Chapter of repulsing the

two Merti-o'oddesses <=>

Vignette : Two uraei, which represent the two eyes of Ra.

Chapter XXXVI I la. The Chapter of living upon the air which is in the Underworld.

Vignette : The deceased holding a sail -^C-^, emblematic of air.

Chapter XXXVIIIb. The Chapter of living upon air and of repulsing the two Merti.

Vignette : The deceased attacking three serpents, a knife in his right hand and a sail in his left.

Chapter XXXIX. The Chapter of repulsing the serpent in the Underworld.

Vignette : The deceased spearing a serpent.

Chapter XL. The Chapter of repulsing the Eater of the Ass.

Vignette : The deceased spearing a serpent which is biting the neck of an ass.

Chapter XLI. The Chapter of avoiding the slaughterings which are performed in the Underworld.

Vignette : The deceased spearing a serpent.

Chapter XLII. [The Chapter] of avoiding slaughter in Hensu (Herakleopolis).

Vignette : A man adjuring a serpent.

Chapter XLIII. The Chapter of not allowing the head of a man to be cut off from him in the Underworld.

Vignette : The deceased addressing three gods.

Chapter XLIV. The Chapter of not dying a second time.

Vignette : The deceased seated on a chair of state.

Chapter XLV. The Chapter of not seeing corruption. With Rubric.

Vignette : Anubis holding the mummy of the deceased.

Chapters of the Theban Recension 35

Chapter XLVI. The Chapter of not decaying, and of Hving in the Underworld.

Vignette : The Heart-soul and Spirit-soul at the door of the tomb.

Chapter XLVI I. The Chapter of not letting be carried away the throne from a man in the Underworld. This Chapter has no Vignette in the Theban Recension.

Chapter XLVI 1 1. [The Chapter of a man coming forth against] his enemies.

Vignette : The deceased spearing a serpent.

Chapter XLIX.* The Chapter of a man coming forth against his enemies in the Underworld. Vignette : Wanting.

Chapter L. The Chapter of not going in to the chamber of the divine block. Two versions of this Chapter are known, but only one has a Vignette.

Vignette : A man standing with his back to the block.

Chapter LI. The Chapter of not being tripped up in the Underworld.

Vignette : A man standing upright.

Chapter LI I. The Chapter of not eating filth in the Underworld.

Vignette : A man seated before a table of food [Saite Recension].

Chapter LI 1 1. The Chapter of not eating filth and of not drinking polluted water in the Underworld. Vignette : Wanting.

Chapter LIV. The Chapter of giving air to the deceased in the Underworld.

Vignette : The deceased holding a sail.

Chapter LV. Another Chapter of giving air. Vignette : The deceased holding a sail in each hand.

Chapter LVI. The Chapter of snuffing the air in the earth.

Vignette : The deceased holding a sail.

Chapter LVI I. The Chapter of snuffing the air and of gaining the mastery over the waters in the Underworld.

Vignette : The deceased holding a sail, and standing in a running stream.

D 2

36 The Papyrus of Ani

Chapter LVIII. The Chapter of snuffing the air and of gaining power over the water which is in the Under- world.

Vignette : The deceased drinking water in a running stream.

Chapter LIX. The Chapter of snuffing the air and of gaining power over the water which is in the Under- world.

Vignette : The deceased receiving meat and drink from Nut or Hathor.

Chapter LX.* Another Chapter. Vignette : The deceased holding a lotus.

Chapter LXI. The Chapter of not letting the Heart- soul of a man be taken from him.

Vignette : The deceased clasping his Heart-soul.

Chapter LXI I. The Chapter of drinking water. Vignette : The deceased scooping up water with his hands.

Chapter LXI I la. The Chapter of drinking water, and of not being burnt with fire.

Vignette : The deceased catching water in a bowl.

Chapter LXI I lb. The Chapter of not being boiled (or scalded) in the water.

Vignette : The deceased seated before a table of food.

Chapter LXIV. The Chapter of coming forth by day in the Underworld. Two versions, each with a Rubric.

Vignette : The deceased adoring the disk, which stands on the top of a tree.

Chapter LXV. [The Chapter of] coming forth by day, and of gaining the mastery over foes. In two versions. Vignette : The deceased adoring Ra.

Chapter LXVI. [The Chapter of] coming forth by day.

Vignette : Wanting.

Chapter LXVI I. The Chapter of opening the doors of the Tuat and of Coming Forth by Day. Vignette : Wanting.

Chapters of the Theban Recension 37

Chapter LXVIII. The Chapter of Coming Forth by day. With Rubric.

Vignette : The deceased kneeling by the side of a tree before Hathor.

Chapter LXIX. Another Chapter. Vignette : Wanting.

Chapter LXX. Another Chapter. Vignette : Wanting.

Chapter LXXI. The Chapter of Coming Forth by day. With Rubric.

Vignette : The deceased with both hands raised in adoration kneeling before the goddess Meh-urt.

Chapter LXXI I. The Chapter of Coming Forth by Day and of passing through the Amehet. With Rubric. Vignette : The deceased standing before his tomb.

Chapter LXXIII. See Chapter IX.

Chapter LXXIV. The Chapter of lifting up the legs and coming forth upon earth.

Vignette : The deceased kneeling before the Henu Boat of Seker.

Chapter LXXV. The Chapter of travelling to Anu (On), and of receiving a throne there.

Vignette : The deceased standing before the object

Anu I .

Chapter LXXVI. The Chapter of [a man] changing into whatsoever form he pleaseth. This Chapter has no Vignette.

Chapter LXXVI I. The Chapter of changing into a golden hawk.

Vignette : A golden hawk, ^ .

Chapter LXXVI 1 1. The Chapter of changing into a divine hawk.

Vignette : A hawk, ^ .

38 The Papyrus of Ani

Chapter LXXIX. The Chapter of being among the Company of the Gods, and of becoming a prince among the divine powers.

Vignette : The deceased adoring three gods, who represent the Four Sons of Horus.

Chapter LXXX. The Chapter of changing into a god, and of sending forth Hght into darkness.

Vignette : A god, with the solar disk on his head.

Chapter LXXXIa. The Chapter of changing into a Hly.

Vignette : A Hly.

Chapter LXXXIb. The Chapter of chancrino- into a lily.

Vignette : The head of the deceased rising out of a hly Y'

Chapter LXXXII. The Chapter of changing into Ptah, of eating cakes, of drinking ale, of unloosing the body, and of living in Anu (On).

Vignette : The god Ptah in a shrine.

Chapter LXXXII I. The Chapter of changing into a Benu bird.

Vignette : A Benu bird ^S. With Rubric.

Chapter LXXXIV. The Chapter of changing into a heron.

Vignette : A heron.

Chapter LXXXV. The Chapter of changing into the Soul, of not going into the place of punishment : who- soever knoweth it will never perish.

Vignette : The Soul-god in the form of a Ram.

Chapter LXXXVI. The Chapter of changing into a swallow. With Rubric.

Vignette : A swallow.

Chapter LXXXVI I.

serpent Sa-ta. Vignette : A serpent.

Chapter LXXXVI I. The Chapter of changing into the serpent Sa-ta.

Chapters of the Theban Recension 39

Chapter LXXXVIII. The Chapter of changing into a crocodile.

Vignette : A crocodile.

Chapter LXXXIX. The Chapter of making the Heart-soul to be united to its body. With Rubric.

Vignette : The soul visiting the body, which lies on a bier.

Chapter XC. The Chapter of driving evil recollec- tions from a man.

Vignette : The deceased addressing Thoth. (Saite Recension.)

Chapter XCI. The Chapter of not allowing the soul of a man to be shut in. With Rubric.

Vignette : A soul standing at the door of the tomb.

Chapter XCI I. The Chapter of opening the tomb to the soul and shadow of a man, so that he may come forth and may gain power over his legs.

Vignette : The soul of the deceased flying through the door of the tomb to the shadow (?).

Chapter XCI 11. The Chapter of not sailing to the east in the Underworld.

Vignette : The deceased addressing Her-f-ha-f.

Chapter XCIV. The Chapter of praying for an ink jar and palette.

Vignette : The deceased sitting before a stand, upon which are an ink jar and palette.

Chapter XCV. The Chapter of being near Thoth. Vignette : The deceased standing before Thoth ; variant, a goose.

Chapter XCVI. The Chapter of being near Thoth, and of giving glory unto a man in the Underworld. Vignette : The deceased standing near Thoth.

Chapter XCVII. [No title.]

Vignette : The deceased adoring Ra in his boat.

Chapter XCVI 1 1. The Chapter of bringing a boat in heaven.

Vignette : wanting.

40 The Papyrus of Ani

Chapter XCIX. The Chapter of bringing a boat in the Underworld.

Vignette : A boat with the sail hoisted.

Chapter C. The Chapter of making- perfect the Spirit- soul, and of making it to enter into the boat of Ra, together with his divine followers. With Rubric.

Vignette : A boat containing a Company of Gods.

Chapter CI. [The Chapter of protecting the boat of Ra.] With Rubric.

Vignette : The deceased in the boat with Ra. (Saite Recension.)

Chapter CI I. The Chapter of going into the boat of Ra.

Vignette : The deceased in the boat with Ra.

Chapter CI 1 1. The Chapter of being in the following of Hathor.

Vignette : The deceased standing behind Hathor.

Chapter CIV. The Chapter of sitting among the great gods.

Vignette : The deceased seated between two gods.

Chapter CV. The Chapter of providing offerings for

the ka Ji-

Vignette : The deceased burning incense before his ka.

Chapter CVI. The Chapter of giving sepulchral meals each day to a man in Het-ka-Ptah (Memphis). Vignette : An altar with meat and drink offerings.

Chapter CVI I.* The Chapter of going into, and of coming forth from, the gate of the gods of the west among the followers of the ood, and of knowing: the souls of Amentet.

Vignette : Three deities : Ra, Sebek, and Hathor.

Chapter CVI 1 1. The Chapter of knowing the souls of the West.

Vignette : Three deities : Temu, Sebek, and Hathor.

Chapter CIX. The Chapter of knowing the souls of the East.

Vignette : The deceased making adoration before Ra-Heru-khuti.

Chapters of the Theban Recension 41

Chapter CX. The beginning of the Chapters of the Field of Offerings, and of the Chapters of Coming Forth by Day, and of going into, and of coming forth from, the Underworld, and of attaining unto the Field of Reeds, and of being in the Field of Offerings.

Vignette : The Field of Offerings.

Chapter CXI. See Chapter CVIII.

Chapter CXI I. Another Chapter of knowing the souls of Pe.

Vignette : Horus, Kesta, and Hapi.

Chapter CXI 1 1. The Chapter of knowing the souls of Nekhen.

Vignette : Horus, Tuamutef, and Qebhsenuf

Chapter CXIV. The Chapter of knowing the souls of Khemenu (Hermopolis).

Vignette : Three ibis-headed gods.

Chapter CXV. The Chapter of coming forth to heaven, of passing through the hall of the tomb, and of knowing the souls of Anu.

Vignette : The deceased adoring Ra, Shu, and Sekhmet.

Chapter CXVI. [The Chapter of] knowing the souls of Anu. With Rubric.

Vignette : The deceased adoring Thoth, Sau, and Tern.

Chapter CXVI I. The Chapter of taking a way in Ra-stau.

Vignette : The deceased, holding a staff in his hand, ascending the western hills.

Chapter CXVI 1 1. The Chapter of coming forth from Ra-stau.

Vignette : The deceased holding a staff in his left hand.

Chapter CXIX. The Chapter of knowing the name of Osiris, and of going into, and of coming forth from, Ra-stau.

Vignette : The deceased adoring Osiris, who stands in a shrine.

Chapter CXX. See Chapter XII.

Chapter CXXI. See Chapter XIII.

42 The Papyrus of Ani

Chapter CXXII. The Chapter of the deceased going in after coming forth from the Underworld.

Vignette : The deceased bowing before his tomb, which is on a hill. (Saite Recension.)

Chapter CXXIII. The Chapter of going into the great house {i.e., tomb).

Vignette : The deceased standing before a tomb.

Chapter CXXIV. The Chapter of going in to the princes of Osiris.

Vignette : The deceased adoring Kesta, Hapi, Tuamutef, and Oebhsenuf

Chapter CXXV. The words which are to be uttered by the deceased when he cometh to the hall of Maati, which separateth him from his sins, and which maketh him to see God, the Lord of mankind. With Rubric.

A. The Introduction.

B. The Negative Confession.

C. Address of the deceased after the Judgment. Vignette : The hall of Maati, in which the heart of

the deceased is being weighed in a balance in the presence of the great gods.

Chapter CXXVI. [Without tide.] Vignette : A lake of fire, at each corner of which sits an ape.

Chapter CXXVI la. The book of the praise of the

gods of the Circles "^ ^v'~~'-

Vignette : Wanting.

Chapter CXXVI lb. The Chapter of the words to be spoken on going to the Chiefs of Osiris, and of the praise of the gods who are leaders in the TnaL

Vignette : Eight pairs of gods, with a table of offerings before each pair.

Chapter CXXVIII.* The Chapter of praising Osiris. Vignette : The deceased adoring three deities.

Chapter CXXIX. See Chapter C.

Chapter CXXX. The Chapter of making perfect the Si)irit-soul. With Rubric.

Vignette : The deceased standing between the two boats of the Sun-god, the Maatet and the Sektet.

Chapters of the Theban Recension 43

Chapter CXXXI.* The Chapter of having existence nisfh unto Ra.

Vignette : Wanting.

Chapter CXXXII. The Chapter of making a man to go about to see his house upon the earth.

Vignette : A man standing before a house or tomb.

Chapter CXXXII I. The Chapter of making perfect the Spirit-soul in the Underworld in the presence of the Great Company of the Gods. With Rubric.

Vignette : The deceased adoring Ra who is seated in a boat.

Chapter CXXXIV. The Chapter of entering into the boat of Ra, and of being among those who are in his train. With Rubric.

Vignette : The deceased adoring Shu, Tefnut, Keb, Nut, Osiris, Isis, Horus, Hathor.

Chapter CXXXV.* Another Chapter, which is to be recited at the waxing of the moon [each] month. This Chapter has no Vignette.

Chapter CXXXVIa. The Chapter of sailing in the boat of Ra. In two versions : the second with Rubric.

Vignette : The deceased standing with hands raised in adoration.

Chapter CXXXVIb. The Chapter of sailing in the great boat of Ra, to pass over the fiery path of the sun. Vignette : The head of Ra in a boat.

Chapter CXXXVIIa. The Chapter of the four blazing torches which are to be lighted for the Khu. With Rubrics.

Vignette : Four men, each holding a lighted torch.

Chapter CXXXVIIb. The Chapter of the deceased

kindling the fire.

Vignette : The goddess Taurt kindling a flame.

Chapter CXXXVIII. The Chapter of making the deceased to enter into Abydos.

Vignette : The deceased adoring the standard ^ . Chapter CXXXIX. See Chapter CXXIII.

44 The Papyrus of Ani

Chapter CXL.* The Book which is to be recited in the second month of the season Pert, when the tUchat is full in the second month of Pert. With Rubric.

Vignette : The deceased adoring Anpu, the utchat, and Ra. (Saite Recension.)

Chapters CXLI-CXLII. The Book which is to be recited by a man for his father and for his son at the festivals of Amentet. It will make him perfect before Ra and before the gods, and he shall dwell with them. It shall be recited on the ninth day of the festival.

Chapter CXLIII. This is the Vignette of Chapter CXLII.

Vignette : The deceased making offerings before a god.

Chapter CXLI V. The Chapter of entering in. With Rubric.

Vignette : Seven pylons, each guarded by a door- keeper, a watchman, and a herald.

Chapter CXLVa. [Without tide.] This Chapter has no Vignette.

Chapter CXLVb. [The Chapter] of coming forth to the hidden pylons.

This Chapter has no Vignette. The Saite Recension contains many Vignettes,

Chapter CXLVI. [The Chapter of] knowing the pylons in the House of Osiris in the Field of Reeds.

Vignette : A series of pylons guarded each by a god.

Chapter CXLVII. [A Chapter] to be recited by the deceased when he cometh to the first hall of Amentet. With Rubric.

Vignette : A series of doors, each guarded by a god.

Chapter CXLVI 1 1. [The Chapter] of nourishing the Khu in the Underworld, and of removing him from every evil thing. With Rubric.

Vignette : The Seven Cows and their Bull, and the Four Rudders of Heaven.

Chapter CXLIX. [The Chapter of the Aats.] Vignette : The Aats of the House of Osiris.

Chapters of the Theban Recension 45

Chapter CL. [Without title.]

Vignette : The Aats of the House of Osiris in tabular form.

Chapter CLI. [Without title.] Vignette : Scene of the mummy chamber.

Chapter CLIa. [Chapter] of the hands of Anpu, the dweller in the sepulchral chamber, being upon the lord of life {i.e., the mummy).

Vignette : Anubis standing by the bier of the deceased.

Chapter CLIb. The Chapter of the chief of hidden things.

Vignette : A human head.

Chapter CLI I. The Chapter of building a house in the earth.

Vignette : The deceased laying the foundations of his house.

Chapter CLI I la. The Chapter of coming forth from the net.

Vignette : A net by the side of which stands the deceased.

Chapter CLI I lb. The Chapter of coming forth from the fishing net.

Vignette : Three apes drawing a fishing net.

Chapter CLIV. The Chapter of not allowing the body of a man to decay in the tomb.

Vignette : The sun shining on the body of the deceased. (Saite Recension.)

Chapter CLV. The Chapter of a Tet of gold to be placed on the neck of the Kku. With Rubric.

Vignette : A Tet u, i.e., the sacrum bone of Osiris.

Chapter CLVI. The Chapter of a Tet of amethyst to be placed on the neck of the Kku. With Rubric.

Vignette : A Tet X, i.e., the uterus and vagina of Isis.

Chapter CLVI I.* The Chapter of a vulture of gold to be placed on the neck of the Kku. With Rubric. Vignette : A vulture.

46 The Papyrus of Ani

Chapter CLVIIL* The Chapter of a collar of gold to be placed on the neck of the Khu. With Rubric. Vignette : A collar.

Chapter CLIX.* The Chapter of a sceptre of mother- of-emerald to be placed on the neck of the Khu. With Rubric.

Vignette : A sceptre |.

Chapter CLX. [The Chapter] of placing a plaque of mother-of-emerald.

Vignette : Thoth giving a plaque to the deceased.

Chapter CLXI. The Chapter of the opening of the doors of heaven by Thoth, etc. With Rubric.

Vignette : Thoth opening the four doors of heaven.

Chapter CLXIL* The Chapter of causing heat to exist under the head of the Khu. With Rubric.

Vignette : A cow, with a pair of plumes and a disk between her horns.

Chapter CLXIII.* The Chapter of not allowing the body of a man to decay in the Underworld. With Rubric.

Vignette : Two utchats and a serpent, each on a pair of human legs.

Chapter CLXIV.* Another Chapter. With Rubric. Vignette : A three-headed goddess, winged, standing between two pigmies.

Chapter CLXV.* The Chapter of arriving in port, of not becoming unseen, and of making the body to ger- minate, and of satisfying it with the water of heaven. With Rubric.

Vignette : The god Menu with a beetle's body, and a man with a ram's head on each shoulder.

Chapter CLXVI. The Chapter of the pillow. Vignette : A pillow or head-rest.

Chapter CLXVI I. The Chapter of bringing the utchat.

Vignette : An utchat resting on fss?^.

Chapter CLXVIIIa. [Without tide.] Vignette : The boats of the sun, etc.

Chapters of the Theban Recension 47

Chapter CLXVIIIb. [Without title.] Vignette : Men pouring libations, gods, etc.

Chapter CLXIX. The Chapter of setting up the funerary chamber.

Vignette : Wanting.

Chapter CLXX. The Chapter of arranging the funerary chamber.

Vignette : Wanting.

Chapter CLXXI. The Chapter of tying on the garment of purity.

Vignette : Wanting.

Chapter CLXXII. Here begin the Chapters of the praises which are to be recited in the Underworld. Vignette : Wanting.

Chapter CLXXIII. Addresses by Horus to his father.

Vignette : The deceased adoring Osiris.

Chapter CLXXIV. The Chapter of causing the Khu to come forth from the great gate of heaven.

Vignette : The deceased coming forth from a door.

Chapter CLXXV. The Chapter of not dying a second time in the Underworld.

Vignette : The deceased adoring Thoth.

Chapter CLXXVI. The Chapter of not dying a second time in the Underworld. With Rubric. Vignette : Wanting.

Chapter CLXXVI I. The Chapter of raising up the Khu, and of making- the soul to live in the Underworld. Vignette : The deceased receiving offerings.

Chapter CLXXVI 1 1. The Chapter of raising up the body, of making the eyes to see, of making the ears to hear, of setting firm the head and of giving it its powers.

Vignette : Wanting.

Chapter CLXXIX. The Chapter of coming forth from yesterday, of Coming Forth by Day, and of praying with the hands.

Vignette : Wanting.

48 The Papyrus of Ani

Chapter CLXXX. The Chapter of Coming Forth by Day, of praising Ra in Amentet, and of ascribing praise unto those who are in the Tuat.

Vignette : The deceased adoring Ra and two other gods.

Chapter CLXXXI. The Chapter of going in to the divine Chiefs of Osiris who are the leaders in the Tuat. With Rubric.

Vignette : The deceased adoring Osiris, etc.

Chapter CLXXXII. The Book of stablishing the backbone of Osiris, of giving breath to him whose heart is still, and of repulsing the enemies of Osiris by Thoth.

Vignette : The deceased lying on a bier in a funeral chest, surrounded by various gods.

Chapter CLXXXIII. A hymn of praise to Osiris; ascribing to him glory, and to Un-nefer adoration.

Vignettes : The deceased, with hands raised in adora- tion, and the god Thoth.

Chapter CLXXXIV. The Chapter of being with Osiris.

Vignette : The deceased standing by the side of Osiris.

Chapter CLXXXV. The ascription of praise to Osiris, and of adoration to the everlasting lord.

Vignette : The deceased making adoration to Osiris.

Chapter CLXXXVI. A hymn of praise to Hathor, mistress of Amentet, and to Meh-urt.

Vignette : The deceased approaching the mountain of the dead, from which appears the goddess Hathor.

Chapter CLXXXVI I. The Chapter of entering into the Company of the Gods. Vignette : Wanting.

Chapter CLXXXVI 1 1. The Chapter of building a house, and of appearing in a human form. Vignette : Wanting.

Chapter CLXXXIX. The Chapter of not letting a man suffer hunger.

Vignette : Wanting.

The Greenfield Papyrus 49

Chapter CXC. The Book of making perfect the Khu. With Rubric.

Vignette : Wanting,

In the papyri containing the Theban Recension which are written in the hieratic character, the Rubrics, catchwords, and certain accursed names, Hke that of Aapep, are in red. The vignettes are roughly traced in black outline, and are without ornament ; but at the right-hand ends of the best papyri painted scenes, in which the deceased is depicted making adoration to Ra or Horus, are frequently found. The names and titles of the deceased are written in perpen- dicular rows of hieroglyphs. The finest example of this class of papyri is the Papyrus of Nesitanebtashru (the Greenfield Papyrus) in the British Museum (No. 10554). Before opening, this papyrus formed a compact roll about I foot 8|- inches in length, which was flatter at one end than the other. With the exception of a few hieroglyphs at the beginning of the papyrus, and portions of the figures of Osiris and the deceased, the document is complete, and text and Vignettes are in a remarkable state of preservation. The papyrus is nearly 123 feet long and i foot 6|- inches wide ; it contains 2,666 lines of text, hieratic chiefly, arranged in 172 columns. The papyrus is the longest of the Theban codices of the Book of the Dead, and with the exception of the great Harris Papyrus, which measures 133 feet by i foot \\ inches, is the longest papyrus known. All the texts are written in black ink, the titles of the Chapters, the Rubrics, catchwords, etc, being in red ; the fine long series of Vignettes are drawn in black outline throughout. The artistic work is of a very high character, and is probably the best example extant of line drawing under the New Empire, The papyrus is written chiefiy in hieratic, a script which is both written and read from right to left, and therefore begins at the right-hand end of the papyrus. The so-called " Negative Confession " appears in it in two copies, one in hieratic, and the other in hieroglyphs. The papyrus was written in the second quarter of the tenth century before Christ, and is for all practical purposes a dated document. Its authority for deciding questions con- cerning hieratic palaeography under the New Empire is very great. It contains eighty-seven Chapters of the

VOL, I. E

50 The Papyrus of Ani

Theban Recension of the Book of the Dead. A facsimile of the papyrus, with a description of its contents, list of Chapters, etc., has been recently published by the Trustees of the British Museum.^ Other fine examples of the hieratic and hieroglyphic papyri of this period are the copies of the Book of the Dead which were written for Maat-ka-Ra and Nesi-Khensu, and which have been recently published with a luminous introduction by Professor Naville.^ The character of the handwriting- chancres in different periods, but within a hundred years, apparently, the fine flowing style disappears, and the writing becomes much smaller and is somewhat cramped ; the process of reduction in size continues until the XXVIth dynasty, about 600 B.C., when the small and coarsely written charac- ters are frequently difficult to decipher. The papyri upon which such texts are written vary in length from 3 to about 1 20 feet, and in width from 9 to 1 8 inches ; as we approach the period of the XXVIth dynasty the texture becomes coarser and the material is darker in colour. The Theban papyri of this period are lighter in colour than those found in the North of Egypt and are less brittle ; they certainly suffer less in unrolling.

The Saite Recension was in vogue from the period of the XXVIth dynasty, about 600 B.C., to probably the end of the rule of the Ptolemies over Egypt, about 30 B.C..

^ The Greenfield Papyrus in the British Afuseum, with Introduction and Descriptioti by E. A. Wallis Budge, London, 191 2.

" Papyrus Funeraires de la XXP Dynastie, Paris, 191 2, large 4to. Professor Naville is about to publish the text of the contract between Amen-Ra and Nesi-Khensu, of which a transcript and translation were given by Professor Maspero in his Momies Poyales, pp. 600 ff. The text of this remarkable document is divided into paragraphs, which contain neither prayers nor hymns but a veritable contract between the god Amen-Ra and the princess Nesi-Khensu. After the list of the names and titles of Amen-Ra with which it begins follow eleven sections, wherein the god

declares in legal phraseology that he hath deified the princess ( (J ^ rvf H

n f ^ zIZ^ ^ I ^k J\ j in Amenta and in Khert-Neter ;

that he hath deified her soul and her body in order that neither may be destroyed ; that he hath made her divine like every god and goddess ; and that he hath decreed that whatever is necessary for her in her new existence shall be done for her, even as it is done for every other god and goddess. For an English translation see my Chapters of Cof?iing Forth by Day, Second Edition, Vol. Ill, London, 1909.

The Saite Recension 51

The Chapters have a fixed and definite order, and it seems that a careful revision of the whole work was carried out, and that several alterations of an important nature were made in it. A number of Chapters which are not found in older papyri appear durinor this period ; but these are not necessarily new inventions, for as the kings of the XXV I th dynasty are renowned for having revived the arts and sciences and literature of the earliest dynasties, it is quite possible that many or most of the additional Chapters are nothing more than new editions of extracts from older works. Many copies of this Recension were written by scribes who did not understand what they were copying, and omissions of signs, words, and even whole passages are very common. In papyri of the Ptolemaic Period it is impossible to read many passages without the help of texts of earlier periods. The papyri of this period vary in colour from a light to a dark brown, and consist usually of layers composed of strips of the plant measuring about 2 inches in width and 14^ to 16 inches in length. Fine examples of Books of the Dead of this Recension vary in length from about 24I- feet (Brit. Mus. No. 10479, written for the utcheb

Heru, the son of the titcheb Tchehra A7^ "^^ AX ^T)^ )

to 60 feet. Hieroglyphic texts are written in black, in perpendicular rows between rules, and hieratic texts in horizontal lines ; both the hieroglyphs and the hieratic characters lack the boldness of the writing of the Theban Period, and exhibit the characteristics of an untrained hand. The titles of the Chapters, catchwords, the words ""Y^ which introduce a variant reading, etc., are sometimes written in red. The Vignettes are usually traced in black outline, and form a kind of continuous border above the text. In good papyri, however, the scene forming the XVIth Chapter, the scene of the Fields of Peace (Chapter CX), the Judgment scene (Chapter CXXV), the Vignette of Chapter CXLVIII, the scene forming Chapter CLI (the sepulchral chamber), and the Vignette of Chapter CLXI, fill the whole width of the inscribed portion of the papyrus, and are painted in somewhat crude colours. In some papyri the disk on the head of the hawk of Horus is covered with gold leaf, instead of being painted red as is usual in older papyri. In the Graeco- Roman period both texts and Vignettes are

E 2

52 The Papyrus of Ani

very carelessly executed, and it is evident that they were written and drawn by ignorant workmen in the quickest and most careless way possible. In this period also certain passages of the text were copied in hieratic and demotic upon small pieces of papyri which were buried with portions of the bodies of the dead, and upon narrow bandages of coarse linen in which they were swathed.^

THE LEGEND OF OSIRIS

The essential beliefs of the Egyptian religion remained unchanged from the earliest dynasties down to the period when the Egyptians embraced Christianity, after the preaching of St. Mark the Evangelist in Alexandria, a.d. 69, so firmly had the early beliefs taken possession of the Egyptian mind. And the Christians in Egypt, or Copts as they are commonly called, the racial descendants of the ancient Egyptians, seem never to have succeeded in divesting themselves of the superstitious and weird mythological con- ceptions which they inherited from their heathen ancestors. It is not necessary here to repeat the proofs of this fact, or to adduce evidence extant in the lives of the saints, martyrs, and ascetics. It is sufficient to note, in passing, that the translators of the New Testament into Coptic rendered the Greek aSr)^ by ^.JULertT.^ A^nenti, the name which the ancient Egyptians gave to the abode of man after death,^ and that the Copts peopled it with beings whose prototypes are found on the ancient monuments.

The chief gods mentioned in the Pyramid Texts are identical with those whose names are given on tomb, coffin, and papyrus in the latest dynasties ; and if the names of the great cosmic gods, such as Ptah and Khnemu, are of rare occurrence, this is due to the fact that the crods of the dead must naturally occupy the chief place in this literature which concerns the dead. Furthermore, we find that the

^ Texts and translations of the principal compositions which took the place of the Book of the Dead in the Ptolemaic and Roman Periods will be found in my Chapters of Coining Forth by Day (Vol. Ill of text and Vol. Ill of translation), Second Edition, London, 1909.

^ See St. Matthew xi, 23 ; Acts ii, 27, etc.

The Birth of Osiris 53

doctrine of eternal life and of the resurrection of a Spirit- body based upon the ancient story of the resurrection of Osiris after a cruel death and horrible mutilation, inflicted by the Power of Evil, was the same in all periods, and that the descriptions of the incidents of the death, mutilation, resurrection, and judgment of Osiris which were written in early dynastic times, were accepted without material alteration or addition by the priests and people of all periods.

The story of Osiris is nowhere found in a connected form in Egyptian literature, but everywhere, and in texts of all periods, the life, sufferings, death, and resurrection of Osiris are accepted as facts universally admitted, Greek writers have preserved in their works traditions concerning this god, and to Plutarch ^ in particular we owe an Important version of the legend which was current in his day. It is clear that in some points he errs, but this was excusable in dealing with a series of traditions already some four thousand years old. According to this writer the goddess Rhea [Nut], the wife of Helios [Ra], was beloved by Kronos [Keb]. When Helios discovered the intrigue, he cursed his wife and declared that she should not be deHvered of her child in any month or In any year. Then the god Hermes, who also loved Rhea, played at tables with Selene and won from her the seventieth part of each day of the year, which, added together, made five whole days. These he joined to the three hundred and sixty days of which the year then consisted.^ Upon the first of these five days was Osiris brought forth ; ^ and at the moment of his birth a voice was heard to proclaim that the lord of creation was born. In course of time he became king of Egypt, and devoted himself to civilizing his subjects and to teaching

^ For the text see De Iside et Osiride, ed. Didot (Scripta Moralia, t. Ill, pp. 429-69), §§ XII ff.

2 The days are called in hieroglyphs ^ \\ ^ \ , "the

^ ^^^ mil <^=>Jr (E 111 I I

five additional days of the year," eTra^foftcvai yfiepai vrevTe ; see Brugsch, Thesaurus Inscriptionum Aegyptiacarum^ Abt. II {Kakndarische Inschriften), Leipzig, 1883, pp. 479, 480; 'brugsch, Aegypiologie, p. 361; Chabas, Zf Calendrier, Paris (no date), pp. 99 ff.

^ Osiris was born on the first day, Horus on the second, Set on the third, Isis on the fourth, and Nephthys on the fifth ; the first, third, and fifth of these days were considered unlucky by the Egyptians.

54 The Papyrus of Ani

them the craft of the husbandman ; he estabHshed a code of laws and bade men worship the gods. Having made Egypt peaceful and flourishing, he set out to instruct the other nations of the world. During his absence his wife I sis so well ruled the state that Typhon [Set], the evil one, could do no harm to the realm of Osiris. When Osiris came again, Typhon plotted with seventy-two comrades, and with Aso, the queen of Ethiopia, to slay him ; and secretly got the measure of the body of Osiris, and made ready a fair chest, which was brought into his banqueting hall when Osiris was present together with other guests. By a ruse Osiris was induced to lie down in the chest, which was immediately closed by Typhon and his fellow conspirators, who conveyed it to the Tanaitic mouth of the Nile.^ These things happened on the seventeenth day of the month Hathor,'^ when Osiris was in the twenty-eighth year either of his reign or of his age. The first to know of what had happened were the Pans and Satyrs, who dwelt hard by Panopolis : and finally the news was brought to I sis at Coptos, whereupon she cut off a lock of hair ^ and put on mourning apparel. She then set out in deep grief to find her husband's body, and in the course of her wanderings she discovered that Osiris had been united with her sister Nephthys, and that Anubis, the offspring of the union, had been exposed by his mother as soon as born. I sis tracked him by the help of dogs, and bred him up to be her guard and attendant. Soon after she learned that the chest had been carried by the sea to Byblos, where it had been gently

^ The mouths of the Nile are discussed and described by Strabo, XVII, i, 1 8 (ed. Didot, p. 68i); and by Diodorus, I, 33, 7 (ed. Didot, p. 26).

- In the Calendar in the Fourth Sallier Papyrus (No. 10184) this day is

marked triply unlucky Y Y Y , and it is said that great lamentation by

Isis and Nephthys took place for Un-nefcr (Osiris) thereon. See Chabas, Le Calendrier, p. 50. Here we have Plutarch's statement supported by documentary evidence. Some very interesting details concerning the festivals of Osiris in the month Choiak are given by Loret in Kecneil de Travaux, t. Ill, pp. 43. ff; t. IV, pp. 21 ff.; and t. V, pp. 85 i{. The various mysteries which took place thereat are minutely described.

^ On the cutting of the hair as a sign of mourning, see W. Robertson Smith, T/ie Religmi of the Setnites, p. 395 ; and for other beliefs about the hair see Tylor, Primitive Culture, Vol. II, p. 364, and Fra/.er, Golden Bough, pp. 193-208.

The Murder of Osiris 55

laid by the waves among the branches of a tamarisk tree (ipeiKrj TLul), which in a very short time had grown to a maofnificent size and had enclosed the chest within its trunk. The king of the country, admiring the tree, cut it down and made a pillar for the roof of his house of that part which contained the body of Osiris. When I sis heard of this she went to Byblos, and, gaining admittance to the palace through the report of the royal maidens, she was made nurse to one of the king's sons. Instead of nursing the child in the ordinary way, I sis gave him her finger to suck, and each night she put him into the fire to consume his mortal parts, changing herself the while into a swallow and bemoaning her fate. But the queen once happened to see her son in fiames, and cried out, and thus deprived him of immortality. Then I sis told the queen her story, and begged for the pillar which supported the roof This she cut open, and took out the chest and her husband's body,^ and her lamentations were so terrible that one of the royal children died of fright. She then brought the chest by ship to Egypt, where she opened it and embraced the body of her husband, weeping bitterly. Then she sought her son Horus in Buto, in Lower Egypt, first having hidden the chest in a secret place. But Typhon, one night hunting by the light of the moon, found the chest, and, recognizing the body, tore it into fourteen pieces, which he scattered up and down throughout the land. When I sis heard of this she took a boat made of papyrus- — a plant abhorred by crocodiles — and sailing about she collected the fragments of Osiris's body.'^ Wherever she found one, there she

^ The story continues that Isis then wrapped the pillar in fine linen and anointed it with oil, and restored it to the queen. Plutarch adds that the piece of wood is, to this day, preserved in the temple of Isis, and worshipped by the people of Byblos. Prof. Robertson Smith suggests {Religion of the Semites^ p. 175) that the rite of draping and anointing a sacred stump supplies the answer to the unsolved question of the nature of the ritual practices connected with the Ashera. That some sort of drapery belonged to the Ashera is clear from 2 Kings xxiii, 7. See also Tylor, Primitive Culture, Vol. II, p. 150; and Frazer, Golden Bough,\o\. I, pp. 304 ff.; see also Mr. Frazer's latest work on the Osiris legends, Adonis, Aitis, and Osiris, London, 1907.

2 The ark of " bulrushes " was, no doubt, intended to preserve the child Moses from crocodiles.

Moi'ov Sc Twv yu.epoJi; tov OcrtptSo? ttjv ^Icrtv ov^^ evpctc to alootov €vOv^ yap €is Tov TTOTafxov f)ic}>rjvai, Koi yivcratrOai t6u T€ ActtiSwtov avTov kol tov

56 The Papyrus of Ani

built a tomb. But now Horus had grown up, and being encouraged to the use of arms by Osiris, who returned from the Other World, he went out to do battle with Typhon, the murderer of his father. The fight lasted many days, and Typhon was made captive. But I sis, to whom the care of the prisoner was given, so far from aiding her son Horus, set Typhon at liberty. Horus in his rage tore from her head the royal diadem ; but Thoth gave her a helmet in the shape of a cow's head. In two other battles fought between Horus and Typhon, Horus was the victor.^

This is the story of the sufferings and death of Osiris as told by Plutarch. Osiris was the God-man through whose sufferings and death the Egyptian hoped that he might rise again in a glorified Spirit-body, and to him who had conquered death and had become the king of the Other World the Egyptian appealed in prayer for eternal life through his victory and power. In every funeral inscription known to us, from the Pyramid Texts down to the roughly- written prayers upon coffins of the Roman period, what is done for Osiris is done also for the deceased, the state and condition of Osiris are the state and condition of the deceased ; in a word the deceased is identified with Osiris. If Osiris liveth for ever, the deceased will live for ever ; if Osiris dieth, then will the deceased perish.

The oldest of the sources of our information about

<j>dypov Koi Tov o^vpvyxov. k.t.X. By the festival celebrated by the Egyptians in honour of Osiris, we are probably to understand the public performance

of the ceremony of "setting up the Tet in Tetu " — m — - f ^ A u | /

§n ©, which we know took place on the last day of the month

Ji (^ ^ .

Choiak ; see Loret, Les Fetes d' Osiris au mois de Khoiak {Recueil de Travaux, t. IV, p. 32, § 87) ; Plutarch, De Iside, % XVIII.

1 An account of the battle is also given in the IVth Sallier Papyrus, wherein we are told that it took place on the 26th day of the month 'J'hoth. Horus and Set fought in the form of two men, but they afterwards changed themselves into two bears, and they passed three days and three nights in this form. Victory inclined now to one side, and now to the other, and the heart of Isis suffered bitterly. When Horus saw that she loosed the fetters which he had laid upon Set, he became like a " raging panther of the south with fury," and she fled before him ; but he pursued her, and cut off her head, which Thoth transformed by his words of magical power and set upon her body again in the form of that of a cow. In the calendars the 26th day of Thoth was marked triply deadly Q^Q^Q^!!- ^ee Chabas, Le Calendrier, pp. 28 ff.

The Lamentations of I sis 57

Osiris is the Pyramid Texts, and a careful examination of these proves that nearly all the statements made by classical writers about the murder and mutilation of Osiris are substantially correct. All the important passages in the Pyramid Texts which illustrate the Legend of Osiris are given with English renderings in my Osiris and the Egyptian Resurrection, London, 191 1, and it is therefore unnecessary to repeat them here.

In the XVII Ith, or early in the XlXth dynasty, we find Osiris called "the king of eternity, the lord of " everlastingness, who traverseth millions of years in the " duration of his life, the firstborn son of the womb of Nut, " begotten of Keb, the prince of gods and men, the god of ** gods, the king of kings, the lord of lords, the prince of " princes, the governor of the world, from the womb of " Nut, whose existence is for everlasting,^ Unnefer of many " forms and of many attributes, Temu in Anu, the lord of " Akert,^ the only one, the lord of the land on each side " of the celestial Nile."^

In the XXV Ith dynasty and later there grew up a class of literature represented by such works as " The Book of Breathings,"'^ " The Lamentations of Isis and Nephthys,"^ " The Festival Songs of Isis and Nephthys,"^ " The

1 For the text see the Papyrus of Ani, Plate II, and Plate XXXVI, 1. 2.

2 I.e., the Underworld.

^37 P=^ neb dtebui ; see Ani, Plate XIX, 1. 9.

4 cEzi nn — H »— O -r^.^ I , , , . ,

M W <=>^ /vw/vs ) ) I . A text of this work, tran-

scribed into hieroglyphs, was published, with a Latin translation, by Brugsch, under the title, Sai ati Sinsin sive liber Metempsychosis veterum Aegyptiorum, Berlin, 1851 ; and an English translation of the same work, but made from a Paris MS., was given by P. J. de Horrack in Records of the Past, I St series. Vol. IV, pp. 121 ff. See also Birch, Facsimiles of Two Papyri, London, 1863, p. 3 ; Deveria, Catalogue des MSS. Egyptiens, Paris, 1874, pp. 130 ff., where several copies of this work are described. Another version of the text from a papyrus in the British Museum (Papyrus of Kerasher, No. 9995) was published, with a hieroglyphic transcript and translation, by me in Facsimiles of the Papyri of Hunefer, etc., and see Pellegrini, II libro secondo delta respirazione, Rome, 1904.

^ The hieratic text of this work was published with a French translation by P. J. de Horrack, les lamentations d'Isis et de Nephthys, Paris, 1886.

^ A hieroglyphic transcript of these works, with an English translation, was given by me in Archceologia, Vol. LII, London, 1891. For the hieratic texts see Budge, Hieratic Papyri in the British Museum, London, 1910,

58

The Papyrus of Ani

Litanies of Seker,"^ "The Book of Traversing Eternity,"^ and the like, the hymns and prayers of which are addressed to Osiris rather as the god of the dead and type of the resurrection than as the successor of the great cosmic god Temu-Ra. He is called " the soul that liveth again," ^ " the being who becometh a child again,"* " the firstborn son of " the primeval god, the lord of multitudes of aspects and " forms, the lord of time and bestower of years, the lord of " life for all eternity."^ He is the " giver of life from the beginning,"*^ life "springs up to us from his destruction,"^ and the germ which proceeds from him engenders life in both the dead and the living.^

1 What Deveria says with reference to the Book of Respirations applies to the whole class : "Toutefois, on remarque dans cet ecrit une tendance a " la doctrine de la resurrection du corps plus marquee que dans les com- " positions anterieures " {Catalogue, p. 13).

2 See Bergmann, Das Buck voffi Dnrchzvandeln der Ewigkeif, Vienna, 1877 ; an English rendering of it will be found in my Chapters of Coming Forth by Day, 2nd ed., Vol. Ill, p. 678.

a

, Festival Songs,lY, 2^.

Ibid., VIII, 21; IX, 8.

^ Litanies of Seker, Col. XVIII

6 ^ Q 0 ""^ §s g^

AAAA/VA III 1 C

8 ^

Festival Songs, VI, i.

^^. Ibid, III, 18.

k^^o

AAAAAA

1 I^

Q:£l © III

Ibid., IX, 26.

lTli-1-PfI

Hymn to Osiris 59

APPENDIX I.— HYMN TO OSIRIS 1

" Homage to thee, Osiris, Lord of eternity, King of the ' Gods, whose names are manifold, whose forms are holy, ' thou being- of hidden form In the temples, whose Ka is ' holy. Thou art the governor of Tattu (Busiris), and also ' the mighty one in Sekhem (Letopolis). Thou art the ' Lord to whom praises are ascribed in the nome of Ati, ' thou art the Prince of divine food in Anu. Thou art the ' Lord who is commemorated in Maati, the Hidden Soul, ' the Lord of Qerrt (Elephantine), the Ruler supreme in ' White Wall (Memphis). Thou art the Soul of Ra, his * own body, and hast thy place of rest in Henensu (Herakle- ' opolis). Thou art the beneficent one, and art praised in ' Nart. Thou makest thy soul to be raised up. Thou art ' the Lord of the Great House in Khemenu (Hermopolis). ' Thou art the mighty one of victories in Shas-hetep, the ' Lord of eternity, the Governor of Abydos. The path ' of his throne is in Ta-tcheser {i.e., a part of Abydos). ' Thy name is established in the mouths of men. Thou ' art the substance of the Two Lands (Egypt). Thou art ' Tem, the feeder of the Kau (Doubles), the Governor of ' the Companies of the gods. Thou art the beneficent ' Spirit among the spirits. The god of the Celestial Ocean ' (Nu) draweth from thee his waters. Thou sendest forth ' the north wind at eventide, and breath from thy nostrils ' to the satisfaction of thy heart. Thy heart reneweth its ' youth, thou producest the .... The stars in the celestial ' heights are obedient unto thee, and the great doors of the ' sky open themselves before thee. Thou art he to whom ' praises are ascribed In the southern heaven, and thanks ' are given for thee In the northern heaven. The imperlsh- ' able stars are under thy supervision, and the stars which

^ For the hieroglyphic text see Ledrain, Les Monuments Egyptiens de la Bibliotheque Nationale, Paris, 1879, Plates XXI-XXVII. A French rendering was given by Chabas in Revue Arch., Paris, 1857, t. XIV, pp. 65 if., and an English rendering m. Records of the Past, ist series. Vol. IV, pp. gg f. See also Budge, First Steps, pp. i7g-i88, and Budge, Osiris and the Egyptian Resurrectiofi, Vol. II, p. 75.

6o The Papyrus of Ani

never set are thy thrones. Offerings appear before thee at the decree of Keb, The Companies of the Gods praise thee, and the gods of the Tuat (Other World) smell the earth in paying homage to thee. The uttermost parts of the earth bow before thee, and the limits of the skies entreat thee with supplications when they see thee. The holy ones are overcome before thee, and all Egypt offereth thanksgiving unto thee when it meeteth Thy Majesty. Thou art a shining Spirit-body, the Governor of Spirit- bodies ; permanent is thy rank, established is thy rule. Thou art the well-doing Sekhem (Power) of the Company of the Gods, gracious is thy face, and beloved by him that seeth it. Thy fear is set in all the lands by reason of thy perfect love, and they cry out to thy name making it the first of names, and all people make offerings to thee. Thou art the lord who art commemorated in heaven and upon earth. Many are the cries which are made to thee at the Uak^ festival, and with one heart and voice Egypt raiseth cries of joy to thee.

" Thou art the Great Chief, the first among thy brethren, the Prince of the Company of the Gods, the stablisher of Right and Truth throughout the World, the Son who was set on the great throne of his father Keb. Thou art the beloved of thy mother Nut, the mighty one of valour, who overthrew the Sebau-fiend. Thou didst stand up and smite thine enemy, and set thy fear in thine adversary. Thou dost bring the boundaries of the mountains {?). Thy heart is fixed (or, determined), thy legs are set firm. Thou art the heir of Keb and of the sovereignty of the Two Lands (Egypt). He (Keb) hath seen his splendours, he hath decreed for him the guidance of the world by thy hand as long as times endure. Thou hast made this earth with thy hand, and the waters, and the winds, and the vegetation, and all the cattle, and all the feathered fowl, and all the fish, and all the creeping things, and all the wild animals thereof The desert is the lawful posses- sion of the son of Nut. The Two Lands (Egypt) are content to crown thee upon the throne of thy father, like Ra.

^ This festival took place on the 17th and i8th days of the month Thoth ; see Brugsch, Kalendarische Jnschri/ten, p. 235.

Hymn to Osiris 6i

*' Thou rollest up into the horizon, thou hast set Vight over the darkness, thou sendest forth air (or, Hght) from thy plumes, and thou floodest the Two Lands Hke the Disk at daybreak. Thy crown penetrateth the height of heaven, thou art the companion of the stars, and the guide of every god. Thou art beneficent in decree and speech, the favoured one of the Great Company of the Gods, and the beloved of the Little Company of the Gods.

" His sister [Isis] hath protected him, and hath repulsed the fiends, and turned aside calamities (or, times [of evil]). She uttered the spell with the magical power of her mouth. Her tongue was perfect (or, well-trained), and it never halted at a word. Beneficent in command and word was Isis, the woman of magical spells, the advocate of her brother. She sought him untiringly, she wandered round and round about this earth in sorrow, and she alighted^ not without finding him. She made light (or, air) with her feathers, she created air with her wings, and she uttered the death wail for her brother. She raised up the inactive members of him whose heart was still, she drew from him his essence, she made an heir,^ she reared the child in loneliness, and the place where he was was not known, and he grew in strength and stature, and his hand was mighty in the House of Keb. The Company of the Gods rejoiced, rejoiced, at the coming of Horus, the son of Osiris, whose heart was firm, the triumphant, the son of Isis, the heir of Osiris."^

Literally, "she alighted not," ,JU. ^^-^ 5 the whole passage

here justifies Plutarch's statement (Z^^ /side et Osiride, i6) concerning Isis : AvTrjv 8e ytvojxivr)V ^eA.tSoi'a ttj kiovi TreptTreTea^at koX Oprjveiv.

^ Compare Plutarch, op. cit., § 19: T^i/ 8' 'lo-tv jxtTo. tyjv reXexrrriv i$ Ocr6/Di8os crvyyevo/xevov, T€K€lv •j^A.i'to/u.tji/oi/ koi daOevT] rots KaTojOev yvCois tov

'ApTTOKpOLTrjV.

2 The remainder of the hymn refers to Horus.

62

The Papyrus of Ani

II.— OSIRIS AND HIS PRINCIPAL FORMS UNDER THE XVIIIth DYNASTY

1. Unn-Nefer

2. Osiris Ankhti

3. Osiris, Lord of Life

4. Osiris Nebertcher

5. Osiris Khenti

6. Osiris Orion (Sah)

7. Osiris Saa

8. Osiris, Governor of

Temples

9. Osiris in Resnet

10. Osiris in Mehnet

11. Osiris Everlasting Gold

12. Osiris Bati-erpit

13. Osiris Ptah-neb-Ankh

14. Osiris, Governor of Rasta

15. Osiris, Dweller in Set(?)

Li^M^i

Lm7:Mi

-<2>-

r^-^"^

1 6.

17- i8.

19.

20.

21.

Forms and Towns of Osiris Osiris in Ati

63

Osiris in Sehtet Osiris in Netchfet Osiris in Resu Osiris in Pe Osiris in Netru

22. Osiris in Lower Sais

23-

24.

25-

26.

27.

28. 29.

30.

31-

-<S>-

U^M

-cs^

Osiris in Bakt Osiris in Sunnu Osiris in Rehnent Osiris in Aper Osiris in Qeftenu Osiris Sekri in Pet-she

Osjris. Governor of his ^^^

Osiris in Pesk-ra

Osiris in his Shrines in the Land of the North

o ^:^®

i

0%.

ilg^^k^

■ 1 3s:

-<2>

i I

- I

c>c:><

32. Osiris in Heaven

64 The Papyrus of Ani

2,S- Osiris in his Shrines in .<s>- vl _M^J] cr=i ^^ i U Rasta

_i 111 \> [^^^ 34. Osiris Netchesti

/VvAAAA lO:,

.<2>- ill ir^ w

35. Osiris Tesur X 5^ \ S ^

36. Osiris Sekri [1 J ^ \\

37. Osiris, Governor of li ^ ? "^

Eternity J>- ^ I ^

38. Osiris the Begetter X ^i ^ ^ '^ ''^^

39. Osiris in Ater XiU^i

40. Osiris with the Plumes(?) X 5^ ^ fl | ^=^ [|1

41. Osiris, Lord of Eternity i Jj

42. Osiris King (Ati) _J^ J (]

43. Osiris Taiti XJdI^^^:??

45. Osiris on his Sand ll .^

44. Osiris in Rasta

<2>- lU I J W

46. Osiris, Governor of the ri ^ ill '^"^ fl 8 ffT^ t^ Y

Chamber of the Cows X S?I HIiI ^ w |' ^ | f] ^ |

47. Osiris in Tanent X^k^iU^

48. Osiris in Netbit X^kZJ^^:

49- Osiris

50. Osiris

51. Osiris

52. Osiris

53. Osiris

54. Osiris

55. Osiris

56. Osiris

57. Osiris

58. Osiris

59. Osiris

60. Osiris

n Upper Sau

n Nepert n Shennu n Henket n Ta-Sekri n Shau n Fat-Heru n Maati n Hena

Forms and Towns of Osiris

nBetshu X I k J S ^ <^

"Tepu XI kT^^

65

-<2>-

D

Q D

s <z:=>®

Pa

^„

ra

w

VOL. I.

66 The Papyrus of Ani

THE DOCTRINE OF ETERNAL LIFE

The ideas and beliefs which the Egyptians held in reference to a future existence are not easily to be described in detail, owing to the many difficulties in trans- lating religious texts and in harmonizing the statements made in different works of different periods. Some confu- sion of details also seems to have existed in the minds of the Egyptians themselves, which cannot be cleared up until the literature of the subject has been further studied and until more texts have been published. That the Egyptians believed in a future life is certain ; and the doctrine of eternal existence is the leading feature of their religion, and is enunciated with the utmost clearness in all periods. And it is quite certain that the belief in immor- tality among the Egyptians is one of the oldest of their religious beliefs. The attainment of a renewal of life in the Other World was the aim and object of every Egyptian believer. To this end all the religious literature of Egypt was composed. Let us take the following extracts from texts of the Vlth dynasty as illustrations : —

Hail Unas, not hast thou gone, behold, [as] one dead,

thou hast gone [as] one hving to sit upon the throne of Osiris.^

O Ra-Tum, cometh to thee thy son, cometh to thee Unas

thy son is this of thy body for ever.-

1 Recueil de Travaux^ t. Ill, p. 20 1 (1. 206). The context runs "Thy

" Sceptre () is in thy hand, and thou givest commands unto the Hving ones.

" The Mekes and Nehbet sceptres are in thy hand, and thou givest com- " mands unto those whose abodes are secret."

2 Ibid., t. Ill, p. 208 (11. 232, 233).

The Doctrine of Eternal Life 67

O Turn, thy son is this Osiris ; thou hast given his sustenance

D

and he liveth ; he liveth, and liveth Unas this ; not dieth he, not

dieth Unas this.^

4. :^ [sy] k f

Setteth Unas in life in Amenta.^

He^ hath eaten the knowledge of god every, [his] existence

eternity, his limit everlastingness in his 5^/^^ this; what

he willeth he doeth, [what] he hateth not doth he do/'

0 0 —

^- T © T ^

Live life, not shalt thou die.^

In the Papyrus of Ani (Chapter CLXXV) the deceased is represented as having come to a place remote and far away, where there is neither air to breathe nor water to drink, but where he holds converse with Temu. In answer to his question, "How long have I to live?'"^ the great god of Anu answers : —

1 Recueil de Travaux, t. Ill, p. 209 (1. 240).

2 Ibid., t. IV, p. 50 (1. 445). The allusion here is to the setting of the sun.

3 I.e., Unas.

■* I.e., his Spirit-body.

5 Ibtd., t. IV, p. 61 (11. 520, 521).

6 Ibid., t. V, p. 170 (Pepi, 1. 85).

0 ^ ^ ^ □ ^ I ' — ^ T- ^ • Plate XXIX, 1. 16. (Book of

1 — H— 2i Jl i O I _m^ 1 ® the Dead, Chapter CLXXV.)

F 2

68

The Papyrus of Ani

q^

Thou shalt exist millions of years.

for

III

millions

III i O I

of millions of years, a period

of

In the LXXXIVth Chapter, as given in the same papyrus, the infinite duration of the past and future exis- tence of the soul, as well as its divine nature, is proclaimed by Ani in the words : —

of divine company. My soul

I am Shu my soul

God

O

is eternity.

When the deceased identifies himself with Shu, he makes the period of his existence coeval with that of Temu-Ra, i.e., he existed before Osiris and the other gods of his company. These two passages prove the identity of the belief in eternal life in the XVIIIth dynasty with that in the Vth and Vlth dynasties.

But while we have this evidence of the Egyptian belief in eternal life, we are nowhere told that man's corruptible body will rise again ; indeed, the following extracts show that the idea prevailed that the body lay in the earth while the soul or spirit lived in heaven : —

1.

D ^

Soul to heaven body

to earth.2 (Vth dynasty.)

2, /SAAAAA

D ^

Thy essence is in heaven, thy body o Al /I\

3.

to earth.^ (Vlth dynasty.) I

;^

Heaven hath thy soul, earth hath thy body.'' (Ptolemaic Period.)

Plate XXVIII, 1. 15.

Reciieil de Travaux, t. IV, p. 71 (1. 582).

Ibid., t. V, p. 45 (1. 304).

Horrack, Lamentations d'/sis et de Nephthys, Paris, 1 866, p. 6.

The Doctrine of Eternal Life 69

There is, however, no doubt that from first to last the Egyptians firmly believed that besides the soul there was some other element of the man that would rise again. The preservation of the corruptible body, too, was in some way connected with the life in the world to come, and its existence was necessary to ensure eternal life ; otherwise the prayers recited to this end would have been futile, and the time-honoured custom of mummifying the dead would have had no meanings. The never-ending- existence of the soul is asserted in a passage quoted above without reference to Osiris ; but the frequent mention of the uniting of his bones, and of the gathering together of his members,^ and the doing away with all corruption from his body, seems to show that the pious Egyptian connected these things with the resurrection of his own body in some form, and he argued that what had been done for him who was pro- claimed to be giver and source of life must be necessary for mortal man.

The physical body of man considered as a whole was

called khat ^\ ^. p, ^^ , a word which seems to be con- nected with the idea of something which is liable to decay. The word is also applied to the mummified body in the tomb, as we know from the words "My body {kkat) is buried."^ Such a body was attributed to the god Osiris ;^ in the CLXIInd Chapter of the Book of the Dead "his great divine body rested in Anu."* In this respect the god and the deceased were on an equality. As we have seen above, the body neither leaves the tomb nor reappears on earth ; yet its preservation was necessary. Thus the

Already in the Pyramid Texts we have Tl §=5 V\ ( ^ 1] ]

AAAAA'V

^^^ ^ — * "Rise up, O thou Teta ! Thou hast received thy head,

thou hast knitted together thy bones, thou hast collected thy members." Recueil de Travaux, t. V, p. 40 (1. 287).

'^^S^i^S-^ Book of the Dead.

Chapter LXXXVI, 1. 11.

3 Papyrus of Afii, Plate VII, 1. 28, and Plate XIX, 1. 8.

70 The Papyrus of Ani

deceased addresses Temu ^ : " Hail to thee, O my father " Osiris, I have come and I have embalmed this my flesh " so that my body may not decay. I am whole, even as " my father Khepera was whole, who is to me the type of " that which passeth not away, Come then, O Form, and " give breath unto me, O lord of breath, O thou who art " orreater than thy compeers. Stablish thou me, and form " thou me, O thou who art lord of the grave. Grant thou "to me to endure for ever, even as thou didst grant unto " thy father Temu to endure ; and his body neither passed " away nor decayed. I have not done that which is hateful " unto thee, nay, I have spoken that which thy Ka loveth ; " repulse thou me not, and cast thou me not behind thee, " O Temu, to decay, even as thou doest unto every god and " unto every goddess and unto every beast and creeping " thing which perisheth when his soul hath gone forth from " him after his death, and which falleth in pieces after his

" decay Homage to thee, O my father Osiris, thy

'* flesh suffered no decay, there were no worms in thee, " thou didst not crumble away, thou didst not wither away, " thou didst not become corruption and worms ; and I " myself am Khepera, I shall possess my flesh for ever and " ever, I shall not decay, I shall not crumble away, I shall " not wither away, I shall not become corruption."

But the body does not lie in the tomb inoperative, for by the prayers and ceremonies on the day of burial it is endowed with the power of changing into a saJuc, or spiritual body. Thus we have such phrases as, " "I flourish (literally, " 'sprout') like the plants,"^ " My flesh flourisheth,"^^ " I " exist, I exist, I live, I live, I flourish, I flourish,"-^ '' thy

1 This Chapter is inscribed upon one of the linen wrappings of the mummy of Thothmes III, and a copy of the text is given by Naville {Todtenlmch, Bd. I, Bh 179); for a later version see Lepsius, Todtenbuch^ BI. 75, where many interesting variants occur.

" .^=S^^ ^ ^ _^^^r Chapter LXXXIII, 3.

w

I . Chapter LXIV, 1. 49.

Chapter CUV, 1. 12.

II

The Doctrine of Eternal Life

71

" soul liveth, thy body ^j] flourisheth by the command of

" Ra himself without diminution, and without defect, like

It " unto Ra for ever and ever."^ The word sdhu

I V 8 ^^ ' 'though at times written with the determinative

of a mummy lying on a bier like khat, " body," indicates a Spirit-body which is lasting and incorruptible. The body which has become a sdhu has the power of associating with the soul and of holding converse with it. In this form it can ascend into heaven and dwell with the gods, and with the sdhtt of the gods, and with the souls of the righteous. In the Pyramid Texts we have these passages : —

Rise up thou Teta this. Stand up thou mighty one

AW l^i- 1- m \

0

being strong. Sit thou with the gods, do thou that which

n

did Osiris in the great house in Anu. Thou hast received

PT3

thy sah, not shall be fettered thy foot in heaven, not

Pt

shalt thou be turned back upon earth. ^

T ® Q '-i

o

^AAAAA 0 , 1)

(1 O XI fi O 0- Brugsch, Liber Metem-

psychosis, p. 22.

2 Recueil de Travaux, t. V, p. 36 (1. 271). From 1. 143 of the same text it would seem that a man had more than one sdhu, for the words

"all thy sahu," J[_^ | [1 ^\[ ° I """^^ ^^=^ ^ '

may, however, be only a plural of majesty.

occur.

This

AAA/VV\

72 The Papyrus of Ani

Hail to thee, Teta on this thy day [when] thou art standing before Ra [as] he cometh from the east, [when] thou art endued with this thy sd/i among the souls.^

[His] duration of Hfe is eternity, his limit of life is everlastingness

in his sdA.^

4-^i i:isk^--

I am a sak with his soul.'

In the late Recension of the Boo]<:of the Dead published by Lepsius the deceased is said to "look upon his body and to rest upon his saAu,'"^ and souls are said " to enter into their sa/iti " ; ^ and a passage extant both in this and the older Theban Recension makes the deceased to receive the sd/iu of the god Osiris.^ But that Egyptian writers at times con- fused the Ma^ with the sdA?/- is clear from a passage in the Book of Respirations, where it is said : " Hail, Osiris, thy name endureth, thy body is stablished, thy sd/i?t flourisheth'V

^ Recueil de Travaux, t. V, p. 59 (1. 384).

2 Ibid., t. IV, p. 61 (1. 521).

3 Book of the Dead, Chapter LXXVHI, 1. 14.

Chapter LXXXIX, 1. 6. 5 Ibid., 1. 5.

' ^ \^ "^-^ ^^ I 9 ' ^^- Chapter CXXX, 1. 38 (ed. Naville). See Brugsch, liber Metempsychosis, p. 15.

The Doctrine of Eternal Life 73

in other texts the word ''flourish" is appHed only to the natural body.

In close connection with the natural and spiritual bodies stood the heart, or rather that part of it which was the seat of the power of life and the fountain of good and evil thoughts. And in addition to the Natural-body and Spirit- body, man also had an abstract individuality or personality endowed with all his characteristic attributes. This abstract personality had an absolutely independent existence. It could move freely from place to place, separating itself from, or uniting itself to, the body at will, and also enjoying life

with the gods in heaven. This was the Ka ^^ a word

which at times conveys the meanings of its Coptic equivalent

^ The general meaning of the word Ka was first discovered by Nestor L'Hote, and his discovery was published in his Lettres in 1840. The first

Egyptologist who seriously examined the meaning of the word LJ was Dr. Birch, who collected several examples of the word and discussed them in his Memoire sur line Patere Egvptiovte du Musee du Louvre, V^lxxs, 1858, pp. 59 ff. (Extrait du t. XXIV des Memoires de la Societe imperiale des Antiquaires de France). Dr. Birch translated the word by etre, personne, embleme, divin, genie, principe, esprit. In September, 1878, M. Maspero explained to the Members of the Congress of Lyons the views which he held concerning this word, and which he had for the past five years been teaching in the College de France, and said " le ka est une sorte de double de la personne " humaine d'une matiere moins grossiere que la matiere dont est forme le " corps, mais qu'il fallait nourrir et entretenir comme le corps lui-meme ; ce " double vivait dans le tombeau des offrandes qu'on faisait aux fetes " canoniques, et aujourd'hui encore un grand nombre des genies de la " tradition populaire egyptienne ne sont que des doubles, devenus demons au " moment de la conversion des fellahs au christianisme, puis a Tislamisme." These views were repeated by him at the Sorbonne in February, 1879. See Comptes Rendus du Congres provincial des Orientalistes, Lyons, 1878, t. I, pp. 235-263 ; Revue Scientifique de la France et de VEtranger, 2® serie, 8^ annee, No. 35, March, 1879, pp. 816-820; Bulletin de P Association Scientifique de France, No. 594, 1879, t. XXIII, p. 373-384 ; Maspero, Etudes de Mythologie et d'Archeologie, t. I, pp. i, 35, 126. In March, 1879, Mr. Renouf read a paper entitled " On the true sense of an important Egyptian word" {Trans. Soc. Bibl. Arch., Vol. VI, London, 1879, pp. 494-50S), in which he arrived at conclusions similar to those of M. Maspero ; and in September of the same year M. Maspero again treated the subject in Recueil de Travaux, t. I, pp. 152 f. The various shades of meaning in the word have been discussed subsequently by Brugsch, Worterbuch (Suppl.), pp. 997, 1230 ; Diimichen, Der Grahpalast des Patuarnenap, Abt. I, p. 10; Bergmann, Der Sarkophag des Panehemisis {\n Jahrbuch der Kunsthistorischen Sainnihingen des allerhochsten Kaiserhauses, Vienna, 1883, p. 5) ; Wiedemann, Die Religion der alien Aegypter, p. 126.

74 The Papyrus of Ani

KOJ, and of etScuXoi^, image, genius, double, character, dis- position, and mental attributes. What the Ka really was has not yet been decided, and Egyptologists have not yet come to an agreement in their views on the subject. Mr. Griffith thinks i^Hieroglyphs, p. 15) that "it was from " one point of view regarded as the source of muscular " movement and power, as opposed to ' ba,' the will or soul " which set it in motion." This view is substantially that of Erman {^Religion, p. 102). Dr. Steindorff [A.Z., iQio, pp. 152 ff.) thinks that the Ka was a genius, and not a " double." His views are traversed by Maspero in his paper Le Ka des Iigyptiens, est-il un gdnie ou un double

{Zeitschinft fiir Kunst des Alien Orients, Bd. VI,

pp. 125 ff.) who thinks that his own views on the subject are rather strengthened than weakened by Dr. Steindorft's argu- ments. Mr. Breasted {JDevelopment, p. 52) thinks that the Ka was a " superior genius intended to guide the fortunes of the individual in the hereafter^ The relation of the Ka to the funerary offerings has been ably discussed by Baron Fr. W. V. Bissing ( Ver stick einer netieji Erkldrung des Kdi der alten Aegypter in the Sitztmgsberichtc dcr Kgl. Bayer. Akad., Munich, 191 1), and it seems as if the true solution of the mystery may be found by working on the lines of his idea, which was published in the Rccueil, 1903, p. 182, and by comparing the views about the "double" held by African peoples throughout the Sudan. The funeral offerings of meat, cakes, ale, wine, unguents, etc., were intended for the Ka ; the scent of the burnt incense was grateful to it. The Ka dwelt in the man's statue just as the Ka of a god inhabited the statue of the god. In the remotest times the tombs had special chambers wherein the Ka was worshipped and received offerings. The priest- hood numbered among its body an order of men who bore

the name of " priests of the Ka " y i , and who performed services in honour of the Ka in the " Ka chapel " J ^.

In the text of Unas the deceased is said to be " happy with his Ka" ^ in the next world, and his Ka is joined unto

1 1 ^^^ — rsToi \ — Lj 1,7

The Doctrine of Eternal Life

75

his body in " the great dwelHng " ; ^ his body having been buried in the lowest chamber, "his Ka cometh forth to him."^ Of Pepi I it is said : —

+

Q

Washed is thy Ka, sitteth thy Ka [and] it eateth bread

^ , — '^— %^ ^-==^ ^ ^

^ ^ -^ AAAA/V\ ]1 '='1

with thee unceasingly for ever.^

hn^ Af^u

Thou art pure,

thy Ka is pure.

thy soul is pure.

i^rm

thy form is pure.*

The Ka, as we have seen, could eat food, and it was

necessary to provide food for it. In the Xllth dynasty

and in later periods the gods are entreated to grant meat

and drink to the Ka of the deceased ; and it seems as

if the Egyptians thought that the existence of the Ka

depended upon a constant supply of sepulchral offerings.

When circumstances rendered it impossible to continue the

material supply of food, the Ka fed upon the offerings

painted on the walls of the tomb, which were transformed

into suitable nourishment by means of the prayers of the

living. When there were neither material offerings nor

• • • 1

painted similitudes to feed upon, it seems as if the Ka

must have perished ; but the texts are not definite on this

point.

The following is a specimen of a petition for food for

the Ka written in the XVIIIth dynasty : —

" May the gods grant that 1 go into and come forth

c

LI f^.

,1.

u

■, 1. 483.

2 Recueil de Travaux, t. V, p. 166, 1. 67. * Ibid., 1. 112.

NEW YORK UNIVERSITY

mmmi mm

• LIBRARY •

76 The Papyrus of Ani

" from my tomb, may the Majesty refresh its shade, may I " drink water from my cistern every day, may all my limbs "grow, may Hapi give unto me bread and flowers of all "kinds in their season, may I pass over my estate every " day without ceasing, may my soul alight upon the branches " of the groves which I have planted, may I make myself " cool beneath my sycamores, may I eat the bread which " they provide. May I have my mouth that I may speak " therewith like the followers of Horus, may I come forth " to heaven, may I descend to earth, may I never be shut " out upon the road, may there never be done unto me that " which my soul abhorreth, let not my soul be imprisoned, " but may I be among the venerable and favoured ones, " may I plough my lands in the Field of Aaru, may I " arrive at the Field of Peace, may one come out to me " with vessels of ale and cakes and bread of the lords of " eternity, may I receive meat from the altars of the great, " I the Ka of the prophet Menu."^

To that part of man which beyond all doubt was believed to enjoy an eternal existence after the death of the

body, the Egyptians gave the name Ba c^ , a word which

has been thought to mean something like "sublime," "noble," and which has always hitherto been translated by "soul," or "heart-soul." It was closely associated with the Ka and the Ab, or heart, and it was one of the principles of life in man. In form it is depicted as a

human-headed hawk T\ , and in nature and substance it

is stated to be exceedingly refined or ethereal. It revisited the body in the tomb and re-animated it, and conversed with it ; it could take upon itself any shape that it pleased ; and it had the power of passing into heaven and of dwelling with the perfected souls there. It was eternal. As the Ba was closely associated with the Ka, it partook of the funeral offerings, and in one aspect of its existence at least it was liable to decay if not properly and sufficiently nourished. In the Pyramid Texts the permanent dwelling- place of the Ba or soul is heaven with the gods, whose life it shares : —

1 See Trans. Soc. Bib/. Arch., Vol. VI, pp. 307, 308.

The Doctrine of Eternal Life

77

Behold Unas cometh forth on day this in the form

J"

f

real of a soul living.^

Their soul- is in Unas/'^

Standeth thy soul among the gods.^

'■ra^CIEI^^ \

o I

k i^P

Hail, Pepi this ! cometh to thee the eye of Horus, it speaketh

\

w m

with thee. Cometh to thee thy soul which is among the gods."

-i.n

\\ m

Pure is thy soul among the gods.^

As liveth Osiris, and as liveth the soul in D

\^ f

Netat, so liveth

c

Pepi this.'''

'•AP

(Ml ^ ^- innmmnmn

Its piaceth thy soul Pepi this among | '^^ ^'^^"-^^ l^^^l^ '^'^'' }

WW ^-

in the form of the uraei [which] are on thy brow.^

^ Recueil de Travaux, t. IV, p. 52 (1. 455).

^ I.e., the soul of the gods.

3 Ibid., t. IV, p. 61 (1. 522).

^ Ibid., t. V, p. 55 (1. 350), and see Pepi I, 11. 19, 20.

s Ibid., t. V, p. 160 (1. 13). '^ Ibid., t. V, p. 175 (1. 113).

7 Ibid., t. V, p. 183 (1. 166).

8 I.e., the Eye of Horus. ^ Ibid., t. V, p. 184 (1. 167).

78

The Papyrus of Ani

s-ra^CIEI^ V

C IP

Behold Pepi this, thy soul is the Souls of Anu ; behold thy soul

n

o^

is the Souls of Nekhen ; behold thy soul is the Souls of Pe ; behold

thy soul is a star living, behold, among its brethren.^

In connection with the Ka and Ba must be mentioned the Khaibit "f , or shadow of the man, which the Egyptians reo-arded as a part of the human economy. It may be compared with the a Kid and ttmbra of the Greeks and Romans. It was supposed to have an entirely independent existence and to be able to separate itself from the body ; it was free to move wherever it pleased, and, like the Ka and Ba, it partook of the funeral offerings in the tomb, which it visited at will. The mention of the shade, whether of a god or man, in the Pyramid Texts is unfrequent, and it is not easy to ascertain what views were held concerning it ; but from the passage in the text of Unas,^ where it is mentioned together with the souls and spirits and bones of the gods, it is evident that already at that early date its position in relation to man was well defined. From the collection of illustrations which Dr. Birch appended to his paper On the Shade or Shadow of the Dead^ it is quite clear that in later times at least the shadow was always associated with the soul and was believed to be always near it ; and this view is supported by a passage in the XCIInd Chapter of the Book of the Dead, where it is said : —

O \\ £3 Let not be shut in

my soul.

let not be fettered

T,

my shadow,

1 Recueil de Travaux, t. V, p. 184 (I. 168).

p. 62 (1. 523).

3 See Trails. Soc. Bibl. Arch., Vol. VIII, pp. 386-97.

The Doctrine of Eternal Life

79

£^

let be opened the way for my soul and for my shadow,

may it see

1 i

the great god.

And again, in the LXXXIXth Chapter the deceased says : —

May I look upon my soul and my shadow.^

Another important and apparently eternal part of man was the Kiiu, '^ , which, judging from the meaning of the word, may be defined as a "shining" or translucent Spirit- soul, For want of a better word Khu has often been translated "shining one," "glorious," "intelligence," and the like, but its true meaning must be Spirit-soul. The Pyramid Texts show us that the Khu's of the gods lived in heaven, and thither wended the Khu of a man as soon as ever the body died. Thus it is said, " Unis standeth with the Khu's,"- and one of the gods is asked to " give him his sceptre among the Khu's " ; ^ when the souls of the gods enter into Unas, their Khu's are with and round about him.''' To Kino- Teta it is said : —

He ^ hath plucked his eye

^kP

from himself, he hath given it unto thee

to strengthen thee therewith, that thou mayest prevail with it among the Khu's.*

^ Todtetilmch, Bd. I, Bl. loi.

(1. 71).

p. 215 (1. 274).

' %%% P

^ I.e., Horus.

Recueil de IVavaux, t. Ill, p. 188 [fill -^%%. Ibid., t. Ill,

C^.

[)pl. Ibid., t. IV, p. 61 (1. 522]

^ Ibid., t. V, p. 19 (1. 174).

8o The Papyrus of Ani

And again, when the god Khent-mennut-f has trans- ported the king to heaven, the god Keb, who rejoices to meet him, is said to give him both hands and welcome him as a brother and to nurse him and to place him among the imperishable Khu's.^ In the XCI Ind Chapter the deceased is made to pray for the liberation of his soul, shadow, and Khu from the bondage of the tomb, and for deliverance from those " whose dwellings are hidden, who fetter the " souls, who fetter souls and Khu's and who shut in the " shadows of the dead " ; and in the XCIst Chapter is a formula specially prepared to enable the Khu to pass from the tomb to the domains where Ra and Hathor dwell.

Yet another part of a man was supposed to exist in heaven, to which the Egyptians gave the name Sekhem,

n # ^\ 'y' • The word has been rendered by " vital power,"

and the like, but it is very difficult to find any expression which will represent the Egyptian conception of the Sekhem. It is mentioned in connection with the soul and Khu, as will be seen from the following passages from the Pyramid Texts : —

Cometh to thee thy Sekhem among the Kiiu's.-

Pure is thy Sekhem among the Khu's.^

Thou art pure, pure is thy Ka, pure is

thy soul, pure is thy Sekhem.*

de Travaux, t. V, p. 41 (1. 289).

2 Ibid., t. V, p. 160 (1. 14).

3 //;/^., t. V, p. 175(1. 113).

4 Ibid., t. V, p. 175 (1. 112).

The Doctrine of Eternal Life 8i

A name of Ra was ll y ® ^. ^^ ^ Sekhem Ur, the

"Great Sekhem," and Unas is identified with him and called : —

Great Sekhem, Sekhem among the Sekhemu.^

Finally, the name, W^ , Ren, of a man was believed

to exist in heaven, and in the Pyramid Texts we are told that

'"'^ (□1y .. _. Q n '^^=- T <^ (□

T ® l!

Happy is Pepi this with his name, Hveth Pepi this

with his Ka.3

Thus, as we have seen, the whole man consisted of a natural body, a Spirit-body, a heart, a double, a Heart-soul, a shadow, a Spirit-soul, and a name. All these were, however, bound together inseparably, and the welfare of any single one of them concerned the welfare of all. For the well-being of the spiritual parts it was necessary to preserve from decay the natural body ; and certain passages in the Pyramid Texts seem to show that a belief in the resurrection of the natural body existed in the earliest dynasties.*

The texts are silent as to the time when the immortal part began its beatified existence ; but it is probable that the Osiris ^ of a man only attained to the full enjoyment of

^ Recueil de Travaux, t. IV, p. 44 (1. 393).

2 Ibid., p. 60 (11. 514, 515)- ' ^^id., t. V, p. 185 (1. 169).

' ^•^•' CHJ Li\lZln\^^" ™^ ^^P* ^"^^^^ ^^^^^ with his flesh." I/>td., t. V, p. 185 (1. 169).

5 The Osiris consisted of all the spiritual parts of a man gathered together in a form which resembled him exactly. Whatever honour was paid to the mummified body was received by its Osiris, the offerings made to it were accepted by its Osiris, and the amulets laid upon it were made use of by its Osiris for its own protection. The sd/iu, the Aa, the da, the k/iu, the khaibit, the sekhem, and the ren were in primeval times separate and independent parts of man's immortal nature ; but in the Pyramid Texts VOL. I. G

82 The Papyrus of Ani

spiritual happiness after the funeral ceremonies had been duly performed and the ritual recited, Comparativ^ely few- particulars are known of the manner of life of the soul in heaven, and though a number of interesting facts may be gleaned from the texts of all periods, it is very difficult to harmonize them. This result is due partly to the different views held by different schools of thought in ancient Egypt, and partly to the fact that on some points the Egyptians themselves seem to have had no decided opinions. We depend upon the Pyramid Texts for our knowledge of their earliest conceptions of a future life.

The life of the Osiris of a man in heaven is at once material and spiritual ; and it seems as if the Egyptians never succeeded in breaking away from their very ancient habit of confusing the things of the body with the things of the soul. They believed in an incorporeal and immortal part of man, the constituent elements of which flew to heaven after death ; yet the theologians of the Vlth dynasty had decided that there was some part of the deceased which could only mount to heaven by means of a ladder. In the pyramid of Teta it is said : " When Teta hath purified " himself on the borders of this earth where Ra hath " purified himself, he prayeth and setteth up the ladder, and " those who dwell in the great place press Teta forward " with their hands."^ In the pyramid of Pepi I the king is identified with this ladder : " Isis saith, ' Happy are they " who see the father,' and Nephthys saith, 'They who see " the father have rest,' speaking unto the father of this " Osiris Pepi when he cometh forth into heaven among the ** stars and among the luminaries which never set. VVith " the uraeus on his brow, and his book upon both his sides,

they are welded together, and the dead king Pepi is addressed as " Osiris Pepi." The custom of calling the deceased Osiris continued until the Roman Period. On the Osiris of a man, see Wiedemann, Die Oiirianische Unsterblichkeitslehre (in Die Religion der alteti Aegypter, p. 128).

/ I AAyvA/VA I 1 1 I Jt

-x^^im-^^^\.m\\

a

<::3> I /wwvA ^/w^ ( S (] ]• Maspero, Recueil de Travaux, t. V, p. 7

(1- 36). ' ~~

The Doctrine of Eternal Life 83

" and magic words at his feet, Pepi goeth forward unto his " mother Nut, and he entereth therein in his name Ladder."^ The gods who preside over this ladder are at one time Ra and Horus, and at another Horus and Set. In the pyramid of Unas it is said : " Ra setteth upright the ladder for Osiris, and Horus raiseth up the ladder for his father Osiris, when Osiris goeth to [find] his soul ; one standeth on the one side, and the other standeth on the other, and Unas is betwixt them. Unas standeth up and is Horus, he sitteth down and is Set."^ And in the pyramid of Pepi I we read : " Hail to thee, O Ladder of God, hail to thee, O Ladder of Set. Stand up, O Ladder of God, stand up, O Ladder of Set, stand up, O Ladder of Horus,

whereon Osiris went forth into heaven This

Pepi is thy son, this Pepi is Horus, thou hast given birth unto this Pepi even as thou hast given birth unto the god who is the lord of the ladder. Thou hast given him the Ladder of God, and thou hast given him the Ladder of

Set, whereon this Pepi hath gone forth into heaven

Every Khu and every god stretcheth out his hand unto this Pepi when he cometh forth into heaven by the Ladder of God .... that which he seeth and that which he heareth make him wise, and serve as food for him when he cometh forth into heaven by the Ladder of God. Pepi riseth up like the uraeus which is on the brow of Set, and every Khu and every god stretcheth out his hand unto Pepi on the Ladder. Pepi hath gathered together his bones, he hath collected his flesh, and Pepi hath gone straightway into heaven by means of the two finorers of the orod who is the Lord of the Ladder."^ Elsewhere we are told that Khensu and Set "carry the Ladder of Pepi, and they set it up."

When the Osiris of a man has entered into heaven as a living soul,* he is regarded as one of those who "have eaten the eye of Horus " ; ^ he walks among the living ones,

^ Recueil de Travaux, t. V, p. 190 (11. 181, 182).

2 Ibid., t. IV, p. 70 (11. 579 ff.).

^ Etudes de Mythologie et d" ArcMologie, t. I, p. 344, note i.

4 ^ (j ^^^^ % 3^ ^ fl ' V "^ ■?-• Recueil de Travaux, t. V,

p. 52 (1. 456).

•=9) AAA^yvA 1 ft/vvw\ <2>. w^^y^ v\ . /(^/^.;t. Ill, p. 165 (line 169).

G 2

84 The Papyrus of Ani

■¥■•¥■"¥" .^ he becomes " God, the son of God," ~ and all the

gods of heaven become his brethren,^ His bones are the gods and goddesses of heaven ; * his right side belongs to Horus, and his left side to Set ;^ the goddess Nut makes him to rise up as a god without an enemy in his name " God " ;^ and God calls him by his name.''' His face is the face of Up-uat, his eyes are the great ones among the souls of Anu, his nose is Thoth, his mouth is the great lake, his tongue belongs to the boat of right and truth, his teeth are the spirits of Unu, his chin is Khert-khent-Sekhem, his backbone is Sema, his shoulders are Set, his breast is Beba,^ etc. ; every one of his members is identified with a god. Moreover, his body as a whole is identified with the God of Heaven. For example it is said concerning Unas : —

Thy body is the body of Unas this. The flesh is the flesh of

(ME 1. m-- m c^ip]

/v\AAA^

Unas this. Thy bones are the bones of Unas this.

-rr ( ^mi I ° -rr

Thy passage is the passage of Unas this. The passage of Unas

this is thy passage.^

^ Recueil de Travaux, t. V, p. 183 (1. 166).

W\- See Pyramid of Teta {Recueil, t. V), 11. 45, 137, 197, 302.

Ibid., t IIT, p. 202 (1. 209). 5 Jbid., t. V, p. 23 (1. 198).

6

1

Ibid., t. V, p. 38 (1. 279).

7 Ibid., p. 26 (1. 222). 8 Ibid., t. VIII, p. 88 (11. 565 ff.).

» Ibid., t. Ill, p. 214 (1. 268).

The Doctrine of Eternal Life 85

Further, this identification of the deceased with the God of Heaven places him in the position of supreme ruler. For example, we have the prayer that Unas " may rule the nine gods and complete the company of the nine gods,"^ and Pepi I, in his progress through heaven, comes upon the double company of the gods, who stretch out their hands, entreating him to come and sit down among them.^

Again, the deceased is changed into Horus, the son of Osiris and Isis. It is said of Pepi I, " Behold it is not " Pepi who entreateth to see thee in the form in which thou

" art M ^^ n v^ M (1 ^~^. O Osiris, who entreateth to see

" thee in the form in which thou art, O Osiris ; but it is thy " son who entreateth to see thee in the form in which thou " art, O Osiris, it is Horus who entreateth to see thee in " the form in which thou art" ;^ and Horus does not place Pepi at the head of the dead, but among the divine gods.* Elsewhere we are told that Horus has taken his Eye and given it to Pepi, and that the odour of Pepi's body is the odour of the Eye of Horus. ^ Throughout the Pyramid Texts the Osiris of the deceased is the son of Temu, or Temu-Ra, Shu, Tefnut, Keb, and Nut, the brother of Isis, Nephthys, Set, and Thoth, and the father of Horus ; ^ his hands, arms, belly, back, hips and thighs, and legs are the god Temu, and his face is Anubis.'^ He is the brother of the moon,^ he is the child of the star Sothis,^ he revolves in

' A-ivKsg]^'.iii¥--nmmi-

Recueil de Travaux, t. Ill, p. 217 (1. 283).

'^k-iiimminmmT pxa

t. VII, p. 150 (1. 263).

3 Ibid., t. VII, p. 155 (11. 315 f.).

= Ih'd., t. VII, p. 169 (1. 457). ^ Ii>id., t. Ill, pp. 209-211.

'' Ibid., p. 201 (1. 207).

8 I (^gjjj °^ j_i] i ^ ^ ^'^'^•' ^- ^' P- '98 (1- 203).

9 Idid., t. IV, p. 44, 1. 390.

86 The Papyrus of Ani

heaven Hke Orion "^ and Sothis HA ° ^ ,^ and he rises

in his place Hke a star.- The gods, male and female, pay- homage to him,^ every being in heaven adores him ; and in one interesting passage it is said of Pepi I that " when he " hath come forth into heaven he will find Ra standing face " to face before him, and, having seated himself upon the " shoulders of Ra, Ra will not let him put himself down " again upon the ground ; for he knoweth that Pepi is more " shining than the shining ones, more perfect than the

" perfect, and more stable than the stable ones

" When Pepi standeth upon the north of heaven with Ra, " he becometh lord of the universe like unto the king of the " gods.""^ To the deceased Horus gives his own Ka,^ and also drives away the Ka's of the enemies of the deceased from him, and hamstrings his foes/' By the divine power thus given to the deceased he brings into subjection the Ka's of the gods^ and other Ka's,^ and he lays his yoke upon the Ka's of the triple company of the gods/ He also becomes Thoth,^*^ the intelligence of the gods, and he judges hearts ; ^^ and the hearts of those who would take away his food and the breath from his nostrils become the prey of his hands/^

1 Recueil de Travaux, t. Ill, p. 205 (11. 221 f.).

2 Ibid., t. IV, p. 44 (1. 390-

Ibid., t. V, p. 23 (1. 197).

4 Ibid., t. V, p. 171 (11. 91 ff.).

^ y_^^^^ f ^^3^. Ibid., t. V, p. 11 (1- 265).

6 Ibid., t. V, p. 40 (1. 287).

^--lijiz^v^^- ^^'•^•' p- 45 (!• 306).

8 — ^Jl CSW] ^- ^^'■^•' ^- ^^' P- 51 ^^- 450; t. Ill, p. 208 (1. 234).

9 Ibid., t. V, p. 46 (I. 307). 10 Ibid, t. VII, p. 168 (1. 452).

" Ibid., t. Ill, p. 208 (1. 233), n ^ '^ •

- Ibid., t. IV. p. 49 (1. 430), (j ^ -f ^^ P

A^*V^/V^ ^WW^wN

The Doctrine of Eternal Life 87

The place of the deceased in heaven is by the side of God ^ in the most holy place, ^ and he becomes God and an angel of God ; ^ he himself is a speaker of the truth,* and his Ka is triumphant.^ He sits on a great throne by the side of God.^ The throne is of iron, or alabaster,

1 ^^ \ X) H J^U / I un-k ar kes tieter. Recueil de Travaux,

A/WN/SA <!-__-> I I

t. Ill, p. 202 (1. 209).

2 n AAAAA^ ( 9 0 0 I <rz> n '=^ AAAAAA 1 c <;!=> (1 ^ V_^ . Il>id., t. V,

p. 189(1. 178).

3

(1- 175)

4

^ I ntaa-kheru. Ibid., t. V, p. i86 (1. 172). These words

are in later times always added after the name of the deceased, and seem to mean something like " he whose voice, or speech, is right and true " ; the expression has been rendered by "disant la verite," "veridique," "juste," "justifie," "vainqueur," "waltend des Wortes," " machtig der Rede," "vrai de voix," "juste de voix," "victorious," " triumphant," and the like. See on this subject Maspero, Etudes de Mythologie et (TArcheologie, t. I, pp. 93-114; Deveria, V Expression Mad-xerou ijj\ Reaieil de Travaux^ t. I, pp. 10 ff.). As to the general meaning of madkheni there can be no doubt. When Set made accusations against Osiris, which Osiris denied, the gods of Anu tried Osiris to find out which of the two was speaking the truth. Thoth proved conclusively that Osiris was innocent of the charges made by Set, and therefore that he was niadkheru, i.e., true of word, or truth-speaker, or innocent. A somewhat different view of the signification of niadkheru is given by Virey {Tombeau de Rekhmara, Paris, 1889, p. loi. Published in Me moires publics par les Membres de la Miss. Arch. Erafi^aise au Caire, t. V, fasc. I). The offerings which were painted on the walls of the tomb were actually enjoyed by the deceased in his new state of being. The Egyptians called them '•'■per kheru" that is to say, " the things which the word or the demand made to appear,^' or '■'■per hru kkeru," that is to say, " the things which presented the )n selves at the tcwd" or "at the demand" of the deceased. The deceased was then called " maakheru" that is to say, "he who realizes his word" or ^'^ he who realizes while he speaks," or " ivhose voice or defnatid realizes," or " whose voice or demand makes true, or makes to be really afid actually " that which only appears in painting on the walls of the tomb. M. Amelineau combats this interpretation, and agrees with M. Maspero's rendering of "Juste de voix "; see Un Tombeau Egyptien (in Revue de PHistoire des Religions), t. XXIII, pp. 153, 154. 5 Ibid., t. V, p. 189 (1. 179).

p. 58 (1. 494).

88 The Papyrus of Ani

ornamented with lions' faces and having the hoofs of bulls.^ He is clothed in the finest raiment, like unto the raiment of those who sit on the throne of living right and truth. -^ He receives the Urrt Crown from the gods,^ and from the Great Company of the Gods of Anu,'* He thirsts not, nor hungers, nor is sad ; ^ he eats the bread of Ra and drinks what he drinks daily,'' and his bread also is that which is the word of Keb, and that which comes forth from the mouths of the gods.''' He eats what the gods eat, he drinks what they drink, he lives as they live, and he dwells where they dwell ; ^ all the gods give him their food that he may not die.^ Not only does he eat and drink of their food, but he wears the apparel which they wear,^*^ the white linen and sandals ; ^^ he is clothed in white,^^ and '* he eoeth to the ereat lake in the midst of the F'ield of " Offerings whereon the great gods sit ; and these great and " never-failing gods give unto him [to eat] of the tree of

" life of which they themselves do eat | n v\ ^^^^^ ■¥■

"t ®^ [1 'vw^/vv \\ ^v ^^ that he likewise may live." ^^

The bread which he eats never decays, and his beer

A '^

^ f^ f? f^' ^^'^"^^^ ^^ Travaux, t. VII, p. 154 (11. 309, 310). 2 Il?id., t. V, p. 148 (1. 239). 3 //;/^.^ t, IV, p. 56 (1. 480).

4 md., t. V, p. 176 (1. 117). * Ibid., t. Ill, p. 195 (1. 172).

6 Ibid., t. V, p. 52 (1. 335).

Ibid., t. Ill, p. 208 (1. 234).

« Ibid., t. Ill, p. 198 (11. 191 f.). 9 Ibid., t. V, p. 164 (1. 56).

p. 190 (1. 180).

A AA/SA/NA

12 Ibid., t. IV, p. 45 (1. 394). 13 y^/^.^ t. VII, p. 165 (1. 430).

The Doctrine of Eternal Life 89

never grows stale. ^ He eats of the "bread of eternity" and drinks of the " beer of everlastin^j^ness " which the gods eat and drink ; " and he nourishes himself upon that bread which the Eye of Horus has shed upon the branches of the olive tree.^ He suffers neither hunger nor thirst like the gods Shu and Tefnut, for he is filled with the bread of wheat of which Horus himself has eaten ; and the four children of Horus, Hapi, Tuamutef, Oebhsenuf, and Amset, have appeased the hunger of his belly and the thirst of his lips.* He abhors the hunger which he cannot satisfy, and he loathes the thirst which he cannot slake ; ^ but he is delivered from the power of those who would steal away his food.*^ He is washed clean, and his Ka is washed clean, and they eat bread together for ever.''' He is one of the four children of Horus who live on right and truth, '^ and they give him his portion of the food with which they have been so abundantly supplied by the god Keb that they have never yet known what it is to hunger. He goes round about heaven even as they do, and he partakes of their food of figs and wine.^

Those who would be hostile to the deceased become thereby foes of the god Temu, and all injuries inflicted on him are inflicted on that god ;^^ he dwells without fear under the protection of the gods,^^ from whose loins he has come forth. ^~ To him "the earth is an abomination, and he will " not enter into Keb ; for his soul hath burst for ever the " bonds of his sleep in his house which is upon earth. His " calamities are brought to an end, for Unas hath been " purified with the Eye of Horus ; the calamities of Unas

a

Recueil de Travaux, t. V, p. 41 (1. 288), and t. VII, p. 167 (I. 442).

o ^H- ^^'■^•. t. VII, p. 160 (1. 390).

■'• Ibid., t. Ill, p. 199 (1. 200). ■* Ibid., t. V, p. 10 (11. 54ff.).

"> Ibid., t. Ill, p. 199 (11. 195 f.). '^ Ibid., t. IV, p. 48 (1. 429). " Ibid., t. V, p. 167 (1. 66). 8 Ibid., t. VIII, p. 106 (1. 673).

Ibid., t. VIII, p. no (1. 692). 10 Ibid., t. IV, p. 74 (1. 602).

11 Ibid., t. IV, p. 46 (1. 405). 12 7/,/^,^ t. Ill, p. 202 (1. 209).

90 The Papyrus of Ani

" have been done away by Isis and Nephthys. Unas is in " heaven, Unas is in heaven, in the form of air, in the form " of air ; he perisheth not, neither doth anything which is " in him perish.^ He is firmly stabHshed in heaven, and " he taketh his pure seat in the bows of the bark of Ra. " Those who row Ra up into the heavens row him also, and " those who row Ra beneath the horizon row him also." ^ The life which the deceased leads is said to be generally that of him "who entereth into the west of the sky, and who cometh forth from the east thereof"^ In brief, the condition of the blessed is summed up in the following extract from the Pyramid of Pepi I : — '^

" I. Hail, thou Pepi, 2. thou hast come, thou art a " Spirit-soul, and thou hast gotten might like the god, " 3. behold thou art enthroned, Osiris. Thy Heart-soul is •' with thee in thee, 4. thy vital strength is behind thee. " Thy 6^rr/' Crown is upon thy head, 5« thy headdress is " upon thy shoulders, thy face is before thee, and those who " sing songs of joy are upon 6. both sides of thee ; those " who follow in the train of God are behind thee, and the " Spirit-bodies are upon each side of thee. 7* They cry out, " The god cometh, the god cometh, Pepi hath come upon " the throne of Osiris. The Spirit-soul who 8. dwelleth " in Netat, the Power that dwelleth in Teni, hath come. " Isis speaketh unto thee, Nephthys holdeth converse with " thee, and the 9. Spirit-souls come unto thee bowing their •' backs, they smell the earth at thy feet, by reason of thy " slaughter, O Pepi, 10. in the towns of Saa. Thou comest " forth to thy mother Nut, and she graspeth thy arm, and " she maketh a way for thee II. through the sky to the " place where Ra abideth. Thou hast opened the gates of " the sky, thou hast opened the doors of the celestial deep ; " thou hast found 12. Ra and he protecteth thee, he hath " taken thee by thy hand, he hath led thee into the two " halves of 13. heaven, and he hath placed thee on the throne

^ Recueil de Travaux, t. IV, p. 51 (11. 447 f.). 2 Ibid., t. V, p. 53 (1. 340).

1^ ^ '^ ^- ^l''d-^ t. 8, p. 104 (1. 665). * Ibid., t. V, p. 159 (11. 1-2 1).

3

/V\AA^V\

The Doctrine of Eternal Life 91

" of Osiris. Hail, O Pepi ! The Eye of Horus came to " hold converse with thee ; 14. thy soul which is among the " gods Cometh unto thee ; thy power which dwclleth among " the Spirit-souls cometh unto thee. As a son fighteth for " his father, and as Horus fought for Osiris, 15. even so " doth Horus deliver Pepi from the hand of his enemies. " Stand up, avenged, endowed with all things like unto " a god, and equipped with 16. the Form of Osiris upon ** the throne of Khent-Amenti. Thou doest that which he " doeth among the imperishable Spirit-souls ; 17. thy son " standeth upon thy throne being provided with thy Form, " and it doeth that which thou doest in the presence of " Him that is the First among the Living, by the command •' of Ra, the great god. 18. He reapeth the wheat, he " cutteth the barley, and he giveth it unto thee. Hail, Pepi ! " He that hath given unto thee life and all serenity for ever " is Ra. 19. Thou speakest to thy body, thou hast received " the Form of God, and thou hast become magnified " thereby before the gods who are at the head of the Lake. " Hail, Pepi, thy Heart-soul standeth 20. among the gods " and among the Spirit-souls, and the fear of thee striketh " into their hearts. Hail, Pepi ! Stand up, Pepi, on thy " throne at the head of the 21. living, thy slaughter [striketh " terror] into their hearts. Thy name liveth upon earth, " thy name shall flourish upon earth, thou shalt neither " perish nor be destroyed for ever and for ever."

Side by side however, with the passages which speak of the material and spiritual enjoyments of the deceased, we have others which seem to imply that the Egyptians believed in a corporeal existence,^ or at least in the capacity for corporeal enjoyment, in the future state. This belief

1 Compare 4 (^ '^•^^ Q ^^ oTT ^^ —'^ '^^^ "^^ " O flesh of Teta, rot not, decay not, stink not." Reciieil de Travaux, t. V, p. 55 (1. 347). fg Q Q J 1 "vN

0 (I ^^ " Pepi goeth forth with his flesh" ; I'^id., t. V, p. 185

bones shall not be destroyed, and thy flesh shall not perish " ; t'di'd., p. 55 (1- 353).

92 The Papyrus of Ani

may have rested upon the view that the Hfe in the next world was but a continuation of the life upon earth, which it resembled closely, or it may have been due to the survival of semi-savage gross ideas incorporated into the religious texts of the Egyptians. However this may be, it is quite certain that in the Vth dynasty the deceased king Unas eats with his mouth, and exercises other natural functions of the body, and gratifies his passions.^ But the most remark- able passage in this connection is one in the pyramid of Unas. Here all creation is represented as being in terror when they see the deceased king rise up as a soul in the form of a god who devours " his fathers and mothers " ; he feeds upon men and also upon gods. He hunts the gods in the fields and snares them ; and when they are tied up

^ Compare the following passages : —

CMDWUZCSlJ^I-^-^q^^^^

Recueil de Travaux^ t. IV, p. 76 (11. 628,629).

. Idid., t. V, p. 37 (1. 277).

Ihd., t. Ill, p. 197 (11. 182 f.).

id) <==>/\ — ^y'™^ ^^^1 \^^^ S^P^

IT] D /h'd., t. V, p. 40 (1. 286), and see M. Maspero's note on the same page

The Doctrine of Eternal Life 93

for slaughter he cuts their throats and disembowels them. He roasts and eats the best of them, but the old gods and goddesses are used for fuel. By eating them he imbibes

both their magical powers ^ lJ and their Spirit-souls

'^^''^j'^, . He becomes the " Great Power, the Power

" of Powers, and the god of all the great gods who exist in " visible forms," ^ and he is at the head of all the salpi, or

Spirit-bodies in heaven. He carries off the hearts -^^ 5^^

of the gods, and devours the wisdom of every god ; therefore the duration of his life is everlasting and he lives to all eternity, for the Heart-souls of the gods and their Spirit- souls are in him. The whole passage reads : — ^

" 496. The skies lower, the stars tremble, 497. the Archers quake, the 498. bones of Akeru-gods tremble, and those who are with them are struck dumb when they see 499. Unas rising up as a soul, in the form of the god who liveth upon his fathers and who maketh to be his food his 500' mothers. Unas is the lord of wisdom, and 501. his mother knoweth not his name. The adoration of Unas is in heaven, he hath become mighty in the horizon 502. like unto Temu, the father that gave him birth, and after Temu gave him birth 503. Unas became stronger than his father. The Doubles of Unas are behind him, the sole of his foot is beneath his feet, his gods are over him, his uraei are [seated] 504. upon his brow, the serpent guides of Unas are in front of him, and the spirit of the flame looketh upon [his] soul. The 505. powers of Unas protect him ; Unas is a bull in heaven, he directeth his steps where he will, he liveth upon the form which 506. each god taketh upon himself, and he eateth the flesh of those who come to fill their bellies with the magical charms in the Lake of Fire. Unas is 507* equipped with power against the Spirit-souls

Pyramid of Teta, 1. 327;

r-vr-\ .WS T rirn -B^ czsn Recueil de Travaux, t. V, p. 50.

2 See Maspero, Ibid., t. IV, p. 59, t. V, p. 50 ; and Sethe, Pyramidentexte, Bd. I, p. 205.

94 The Papyrus of Ani

thereof, and he riseth up in the form of the mighty one, the lord of those who dwell in power (?). Unas hath taken his seat with his side turned towards Keb. 508. Unas hath weighed his words with the hidden god (?) who hath no name, on the day of hacking in pieces the firstborn. Unas is the lord of offerings, the untier of the knot, and he himself maketh abundant the offerings of meat and drink. 509* Unas devoureth men and liveth upon the gods, he is the lord of envoys, whom he sendeth forth on his missions. ' He who cutteth off hairy scalps,' who dwelleth in the fields, tieth the gods with ropes ; 510. Tcheser-tep keepeth guard over them for Unas and driveth them unto him ; and the Cord-master hath bound them for slaughter. Khonsu the slayer of the wicked cutteth their throats 511. and draweth out their intestines, for it is he whom Unas sendeth to slaughter ; and Shesmu cutteth them in pieces and boileth their members in his blazing caldrons of the night. 5^2. Unas eateth their magical powers, and he swalloweth their Spirit-souls ; the great ones among them serve for his meal at daybreak, the lesser serve for his meal at eventide, and the least among them serve for his meal in the night. S^3' The old gods and the old croddesses become fuel for his furnace. The mighty ones in heaven light the fire under the caldrons where are heaped up the thighs of the firstborn ; and he that maketh those who live 514* in heaven to go about for Unas liorhteth the fire under the caldrons with the thiorfis of their women ; he goeth round about the Two Heavens in their entirety, and he goeth round about the two banks of the Celestial Nile. Unas is the Great Power, the Power of Powers, 5l5' ^^d Unas is the Chief of the gods in visible forms. Whatever he findeth upon his path he eateth forthwith, and the magical might of Unas is before that of all the 516. Spirit-bodies who dwell in the horizon. Unas is the firstborn of the firstborn gods. Unas is surrounded by thousands, and oblations are made unto him by hundreds ; he is made manifest as the Great Power by Sah (Orion) 517. the father of the gods. Unas repeateth his rising in heaven and he is crowned lord of the horizon. He hath reckoned up the bandlets and the arm-rings, he hath taken possession of the hearts of the gods. 5^S. Unas hath eaten the Red Crown, and

The Doctrine of Eternal Life 95

he hath swallowed the White Crown ; the food of Unas is the intestines, and his meat is hearts and their words of power. 519. Behold, Unas eateth of that which the Red Crown sendeth forth, he increaseth, and the words of power of the gods are in his belly ; 520. his attributes are not removed from him. Unas hath eaten the whole of the knowledge of every god, and the period of his life is eternity, and the duration of his existence is 521. ever- lastingness in the form of one who doeth what he wisheth, and doth not do what he hateth, and he abideth in the horizon for ever and ever and ever. The Soul of the gods is in Unas, their Spirit-souls are with 522. Unas, and the offerings made unto him are more than those which are