The Egyptian Book of the dead
the Urnes,’ inscribed ever the stream down which the Sun-god takes his
nightly journey.
These pictures have only the value of a commentary on a very ancient
text, but they are at least as old as the earliest papyrus which
contains the text.
3. _Ment’ait_ ⁂⁂⁂, is the ancient reading in chapter 114, but
the later texts have ⁂⁂, _T’ar_. Chapter 116 has
⁂⁂⁂⁂, _Mat’ait_.
4. _Illumined._ The texts are discordant as to the reading. I follow
that of the two old papyri which have ⁂; though this orthography,
however defensible, is somewhat suspicious.
5. _Kasu._ ⁂⁂⁂, the ‘Burial Place,’ was the metropolis
of the 14th Nome of Southern Egypt. Dendera is called
⁂⁂⁂⁂⁂⁂⁂⁂ and in more ordinary characters
⁂⁂⁂⁂⁂⁂⁂⁂⁂. Like very many other
geographical names, it has the feminine form in ⁂, as well as
the masculine in ⁂.
-----
Footnote 96:
There is a copy of the chapter in the tomb of Chā-em-hait, which is
our oldest authority. But it is unfortunately mutilated, and all that
can be said is, that if the additional words were once there, they
have been destroyed.
Footnote 97:
The Apis tablets (_Zeitschr._, 1882, p. 22) give the name of a place
_Pa-ḳerḳ-en Ḥor_, which seems to refer to this catastrophe; the Coptic
ⲕⲟⲣϫ, ⲕⲱⲣϫ corresponding to the Greek ἐκκόπτειν, ἐκκλὰν, κατασπᾶσθαι.
------------------------------------
CHAPTER CXV.
_Chapter whereby one cometh forth into Heaven, and openeth the Ammehit:
and whereby the Powers of Heliopolis are known._
I have grown from yesterday, a Great one among the Great. I have raised
myself above all things that come into being.
The Face is revealed to the Eye of the Only One, and the round of
darkness is broken through. I am one of you.
I know the Powers of Heliopolis. Doth not the All-powerful One(1.) issue
from it like one who extendeth a hand to us?
It is with reference to me that the gods say: Lo, the afflicted one is
heir of Heliopolis!
I know on what occasion the Lock of the Male child(2.) was made.
Rā was speaking with Amhauf,(3.) and a blindness came upon him.
Rā said to Amhauf: Take the spear, oh offspring of Men.(4.) And Amhauf
said: The spear is taken.
Two brethren came into being: they were Heb-rā and Sotemanes, whose arm
resteth not; and he assumed the form of a female with a lock, which
became the Lock in Heliopolis.
Active and powerful is the heir of the temple; the Active one of
Heliopolis. The flesh of his flesh(5.) is the All-seer, for he hath the
might divine as the Son whom the Father hath begotten. And his will is
that of the Mighty one of Heliopolis.
I know the Powers of Heliopolis; they are Rā, Shu and Tefnut.
NOTES.
The ancient text of this chapter has most unfortunately been lost. A few
words only remain in the fragments of Papyrus _Pm_. M. Naville has also
published what is found on an ostracon of the time of the XVIIIth
dynasty. There is no doubt that the form of the text which has been
handed down in the later papyri has suffered great alterations. And a
comparison between the Turin and Cadet papyri shows in how untrustworthy
a way this later form of the text has been transmitted.
Special attention has been given to this chapter by Mr. Goodwin
(_Zeitschr._, 1873, p. 104), and by M. Lefébure (_Mélanges D’Arch._,
1874, p. 155), whose work is very much more valuable than that of his
English colleague. But the most important study bearing on the relations
between the older and the more recent recension is that of M. Naville,
‘Un ostrakon égyptien,’ in the first volume of the _Annales du Musée
Guimet_.
1. _All powerful One_, ⁂⁂. M. Naville observes that this is
substituted for ⁂⁂, which is found on the ostrakon. Both terms are
divine names; the latter corresponding to the Greek πολυδερκής or
πανδερκής, was the title of the high priest of Heliopolis, who, like his
priestly colleagues all over Egypt, bore the titles of the god whom they
represented.
2. _The Lock of the Male child_, ⁂⁂⁂⁂⁂⁂, is not a
‘curly wigged woman,’ as generally interpreted, but the side lock borne
by Horus, and princes and princesses, as well as by other priests and
priestesses, in honour of Horus.
3. _Amhauf._ See emendation proposed _infra_ at chapter 125, note 33.
4. _O offspring._ I follow the Papyrus Luyne in omitting the preposition
⁂.
5. _The flesh of his flesh_, or the _heir of his heir_. This may perhaps
be an assertion as to the hereditary succession of the high priest of
Heliopolis.
------------------------------------
CHAPTER CXVI.
_Chapter whereby one knoweth the Power of Hermopolis._
Neith dawneth forth in Mat’at, and Maāt is conveyed upon the Arm of the
Eater of the Eye by him who reckoneth it out.
I know it, and I am therefore led in through the Sem priest.
I tell it not to men, I repeat it not to the gods (and conversely).
I enter as one who knoweth not, and seeth not.
Hail, ye gods who are in Hermopolis. Know ye me as I know Neith, that
the Eye may be made firm and permanent. I take delight in reckoning out
that which is reckoned.
I know the Powers of Hermopolis who are great at the beginning of the
month, and diminished at the fifteenth day.
They are Thoth the Unseen, Sau and Tmu.
_If this chapter be known, filth is avoided, and lye is not drunken._
NOTE.
This is the last of the chapters concerning the Powers of certain
places. Of their positive antiquity there can be no doubt, whatever
alterations they may have undergone. But they are relatively modern with
respect to other chapters, _e.g_, the 17th. Mr. Goodwin used to compare
them with Christian legends of the mediæval period. These are ancient
enough as far as we ourselves are concerned, but no one would think of
judging by them of primitive Christianity.
------------------------------------
CHAPTER CX.
_The Beginning of the Chapters of the Garden of Hotepit, and of the
Chapters of coming forth by day; and of entering and coming forth in
the Netherworld, and of arriving at the Garden of Aarru, at the
Rise(1.) in Hotepit and at the Grand Domain, blest with the breezes:
that I may take possession there and be in Glory there: that there I
may plough and mow: that there I may eat and drink and love: doing
whatsoever things are done upon earth._
Horus is seized by Sutu: who looketh as one turning(2.) towards the
Garden of Hotepit.
But for me Sutu releaseth Horus: and the double path which is nigh to
Heaven is thrown open by Sutu. And Sutu taketh his portion of the breeze
through the Power of his own day,(3.) and he delivereth the bowels of
Horus from the gods below.
Lo, I sail the great Bark on the Stream of the god Hotep. I took it at
the mansion of Shu.
The mansion of his stars is again and again renewed.(4.) I sail upon its
streams that I may come to the domains thereof.
For I am in unison with his successive changes and his rules, and his
papyrus,(5.) and his attendant gods, and his chieftains. He reconcileth
the two Warrior gods with those who have the charge of food and the
beautiful creation which he raiseth up; and he reconcileth the two
Warrior gods with each other.(6.)
He severeth the mourners from those who quarrel with them: he putteth a
stop to them whose hand is violent against those weaker than themselves:
he keepeth within bounds the contentions of the Powers.
May I have possession there.
I know it, and I sail upon its streams that I may come to the domains
thereof.
My mouth is potent and secured against the Glorified that they may not
have the mastery of me.
May I have the investiture of thy Garden, O Hotep. What thou willest, do
thou it.
Let me be glorified there, and eat and drink there, and plough there,
and reap there, and grind(7.) there, and have my fill of love there.
May my mouth be potent there, let me there utter my Words of Power and
not be slighted.
* * * * * * *
I am in possession of that Word of Power of mine which is the most
potent one within this body of mine here: and by means of it I make
myself either known or unknown.
I make my progress and I plough.
I take my rest in the divine Domain.
I know the names of the domains, the districts and the streams within
the Garden of Hotep.
I am there, I am master there, I am in glory there, I eat there; I plant
and I reap there; I plough there, and I take my fill of love. I am
united there with the god Hotep.
I cast my seed there, and I sail upon its stream that I may come to the
domains thereof, O Hotep.
Lo, my mouth is armed with sharp points. There is given to me the
abundance which belongeth to the Ka and to the Glorified.
I give the reckoning of Shu to him who understandeth it.
I sail upon its stream, and I range within the Garden of Hotep, for Rā
is in the sky, and Hotep is putting together the oblations.
I hasten to the land, and I fasten my stole upon me, that I may come
forth, and that that may be given to me which hath to be given; that I
may have joy and take possession of the wealth which Hotep assigneth to
me.
=Rise in Hotep=, I arrive in thee, my soul is with me, and my provision
is before the Mistress of the Two Earths, who maketh fast my Words of
Power, which recall to mind that which I have forgotten. Let me live
free from strife; and be there granted to me enlargement of heart.
Let my arteries be made fast, and let me have the enjoyment of the
Breeze.(8.)
Rise in Hotep, blest with the Breeze, I arrive in thee, my head is
uncovered: Rā sleepeth, but there waketh for me, and there shineth upon
me Hesit [the Cow-goddess](9.) who lieth at the confines of Heaven by
night.
He standeth in my way who heapeth against me his own dross.
But I am in my own domain.
=Great Domain=, I arrive in thee and I reckon up the abundance as I pass
on to Uach.(10.)
I am the Bull, raised on high in the Blue; the lord of the Bull’s field;
which Sothis describeth to me at her successive hours.
=Uach=, I arrive in thee, and I eat my cakes, and take possession of my
joints of flesh and meat and fowl.
The winged things of Shu are given to me, and my Kau follow me.(11.)
=T’efait=,(12.) I arrive in thee, I put on the stole and fasten upon me
the girdle of Rā, whilst he is in heaven,(13.) and the gods who are in
heaven are following Rā.
=Rise in Hotep, Lord of the Two Earths=, I arrive in thee: I salute the
stream of _T’eserit_.(14.) Lo, here am I, and all impurity is far from
me. The great one flourisheth ... I net the ducks, and I eat dainties.
=Kankanit=,(15.) I arrive in thee; that I may see my father and
attentively view my mother.
I take care to net the reptiles; and that which protecteth me is that I
know the name of that god who is next to T’eserit (goddess with flowing
locks and armed with horns), and who reapeth.
I myself plough and reap.
=Hesit=, I arrive in thee, and I encounter the Blue.
I follow the Breezes, and the company of the gods.
It is the Great goddess who hath given me my head, and he who fasteneth
my head upon me is the Great god, the Blue-eyed, who doeth according to
his own will.
=Userit=,(16.) I arrive in thee, in face of the mansion where food is
produced for me.
=Smait=,(17.) I arrive in thee. My heart is awake: my head is provided
with the White crown and I am conveyed over the heavens: and I make
those things to prosper which are below me: a joy to the Bull of the
gods above, the divine company.
I am the Bull, the Lord of the gods; and I make my way through the midst
of the Emerald ones.(18.)