The Egyptian Book of the dead
corresponding to the classical Ἀγλαιαv or Clara.[106] In the texts of
the Royal Tombs she is named as goddess in ⁂⁂ _Cher-āba_. And
here[107] she is depicted as the goddess with long or flowing locks
(εὐπλόκαμος) and armed with horns. She is one of the forms of Isis or
Hathor.
15. _Kankanit_ is etymologically akin to the verb of _beating_ (_see_
Chapter 17, note 20), but there is no reason from the notice here to
suppose that this was a place of punishment.
16. _Userit_ ⁂⁂⁂ is one of the commonest appellatives of Isis,
especially in the later texts. The names of all these abodes, situated
in that region of the sky where the sun rises, are derived from the
notion of daybreak.
17. _Smait_, another of these appellatives, _see_ Chapter 62, note 1.
18. _The Emerald ones_ ⁂⁂⁂⁂, those who are in the emerald
light of the dawn. The sun rises (Chapter 109) through two sycomores of
emerald.
19. _Which have the force of purification_ ⁂⁂⁂⁂. The
syllable _āb_ expresses the word signifying _horn_ as well as that
signifying _purification_.
The vignettes of the chapter which are here given from different
authorities are explained in their proper place.
-----
Footnote 98:
See M. Naville’s remarks, _Einleitung_, p. 156.
Footnote 99:
_Mission Arch._, I, p. 125.
Footnote 100:
Also written = ⁂⁂ (_Unas_, 422 and elsewhere).
Footnote 101:
The garden is also called ⁂⁂⁂. Another form is
⁂⁂⁂⁂⁂⁂ (_Pepi_ I, 309).
Footnote 102:
⁂⁂ _Nebseni_, ⁂⁂ _Sutimes_, ⁂⁂ in all the
later papyri.
Footnote 103:
Compared with ⁂⁂⁂⁂⁂⁂ in the papyrus of
Nesichonsu, published by M. Maspero, _Miss. Arch._, I, p. 612.
Footnote 104:
The Pyramid Texts have the invocations (_Unas_, 597), “Hail to thee,
Horus, in the domains of Horus; Hail to thee, Sutu, in the domains of
Sutu; Hail to thee, Lion (⁂⁂⁂ _Ȧar_), in the Garden of
Aarru.”
Another derivation is suggested in the “Destruction of Mankind,” line
39, ⁂⁂⁂ (as I read it) an augmented form of ⁂⁂,
_ar_, which does not mean _pluck_, as in Brugsch’s translation, but
_bind_, _fasten_, _twine_, _nectere_, _constringere_, _convolvere_.
This sense would explain the ancient determinatives ⁂, ⁂,
and lead to still more interesting results. For the ancient word
⁂⁂⁂⁂, _ȧarerit_, ‘a vine,’ has thus clearly the same
etymological sense as our European word _vine_. “_Vî-num_ ... attaches
itself to _vî-tis_, _vî-men_, _vî-tex_, and—exactly like the Greek
ϝοῖ-νος—to the Indo-Greek root _vei_, ‘to twine.’ So that _vî-no_
means first ‘creeper,’ then ‘fruit of the creeper,’ finally ‘drink
made from the fruit of the creeper’” (O. Schrader, _Prehistoric
Antiquities_, 324).
Philological speculation might make a further advance.
As ⁂⁂⁂ _ȧar_, is to ⁂⁂ _ār_, so perhaps is
⁂⁂⁂⁂⁂ _ȧarru_ to ⁂⁂ _āru_. The first two
groups are not phonetically identical, but they are certainly allied
and have very much the same meaning; the last has, with some
probability, been identified with the _Vine-branch_, and that, in
conjunction with the text ⁂⁂⁂⁂⁂⁂⁂ (see
_Zeitschr._, 1878, p. 107, and the plate corresponding). “The
Vine-plant is Osiris.” The Greeks, or some of them at least,
identified Osiris with Dionysos (Plutarch, _de Iside et Osiride_, 34,
35). The god is sometimes (as in the papyrus of Nebseni) sitting in a
naos under a vine, from which bunches of grapes are hanging.
Footnote 105:
Here we already have ⁂⁂⁂⁂⁂,
⁂⁂⁂⁂⁂⁂ and ⁂⁂⁂⁂⁂. See
my article in the _Zeitschr._, 1874, p. 102.
Footnote 106:
It is also the name of a liquid substance ⁂⁂, ⁂⁂,
a produce of the cow, such as cream or clarified butter. It occurs in
all the lists of offerings.
Footnote 107:
A reference to M. Naville’s collation of this chapter (line 40), will
show the corruption and uncertainty of the text which precedes the
name of the goddess. If we look beyond the authorities given by M.
Naville, the difficulties are multiplied. The papyrus of Queen
Net’emit in the Louvre, for instance, instead of ⁂⁂⁂⁂
_etc._, reads, ⁂⁂⁂.
------------------------------------
CHAPTER CXVII.
_Chapter whereby one taketh the blissful path at Restau._(1.)
O paths which are high above me at Restau: I am the Girdled(2.) and the
Mighty one, coming forth triumphantly.(3.)
I am come: I am come that I may firmly secure my suit in Abydos,(4.) and
that the path may be open to me at Restau.
Let my suit be made pleasant for me by Osiris.
I am he who produceth the water which balanceth his throne, and who
maketh his way from the Great Valley.(5.)
Let the path be made for me; for behold I am _N_ the triumphant.(6.)
[Osiris is made triumphant over his adversaries, and the Osiris _N_ is
made triumphant over his adversaries, and is as one of you, his
patron(7.) is the Lord of Eternity: he walketh even as ye walk, he
standeth as ye stand, he speaketh as ye speak, before the great god, the
Lord of Amenta.]
NOTES.
1. This chapter and the following have reference to Restau, one of the
Gates between the Netherworld and Heaven.
It is not mentioned in the most ancient recension of chapter 17 (from
which my translation was taken), but in all the papyri of the eighteenth
and later dynasties it is stated that Restau was a gate south of
An-aaref and north of the “Domain (⁂⁂⁂) of Osiris.”
The papyrus of Ani has this picture of it,
but the most interesting representations of it are in the Dublin papyrus
(_D. a_), where the Sun god is seen passing between the folding doors,
and in the papyrus of Hunefer (_A. g_), where the doors are also open
and the god is sitting between them. (_See_ Plates VI, 11 and VIIb.)
The name _Restau_ ⁂⁂⁂ (the feminine form ⁂⁂⁂ is
more frequent in later texts) signifies _Gate of the passages_. These
are the passages guarded by the faithful attendants of Osiris, but armed
with “hurtful fingers” against the adversaries of Rā, against whose
onslaught the deceased prays Rā for protection in chapter 17.
A mystical interpretation will be found in chapter 119 and note.
2. _Girdled_, or _stoled_, ⁂⁂. On the importance attached to
this ritual investiture, the following references may (among many
others) be useful: _Unas_ 66, _Teta_ 149, _Pepi_ I, 395, _Merenrā_ 190,
_Todt._ 125 (rubric), 145, 25. The deceased prays (Chapter 82, 4) that
he may be girt by the goddess Tait. A passage in _Todt._ 78, 26 (Turin
text) would be of greater interest were it not an emendation of those
who no longer understood the ancient text.
3. _Coming forth triumphantly._ This is the reading of the oldest
authority (Nebseni), but the reading which has prevailed, not only here,
but in Chapter 147, is “coming forth from the Crown,” ⁂⁂⁂.
4. _That I may firmly secure my suit at Abydos._ The scholion on Chapter
17, referred to in note 1, states that the “place of Maāt is at Abydos.”
It is, of course, the mystical, not the geographical, Abydos which is
meant, and the _suit_ ⁂⁂ (_res_) which has to be settled is the
final judgment of the deceased.
5. The throne of Osiris in pictures of the Psychostasia (_see_ Vignettes
to Chapter 125) rests upon water, out of which there springs a lotus
flower; and upon this flower stand the four children of Horus. In a
passage of chapter 147, which is an adaptation of the present chapter,
the deceased says ⁂⁂⁂⁂⁂⁂⁂⁂ _La_, “I am he
whose stream is secret.” And a Pyramid Text (_Merenrā_, 188, 193) after
mention of the Great Valley ⁂⁂⁂⁂⁂ and of the investiture
(⁂) proceeds, ⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂, “thy
water, thy fresh current, is a great inundation proceeding from thee.”
Here the deceased is identified with the Nile and its inundation, as in
Chapter 64 of the Book of the Dead.
6. The chapter ends here. The passage which follows in the translation
is taken from the Paris papyrus _Pe_.
7. _Patron_, ⁂⁂⁂⁂⁂, a word supposed by some scholars to
signify uncle. It occurs on funereal monuments among the designations of
persons connected with the deceased, such as brother, sister, nurse. A
man may have several bearing the designation, and they are not
necessarily children of the same parents (_see e.g._, Mariette, _Cat.
d’Abydos_, p. 110, where a man has five _chenemesu_, who cannot all be
brothers either of his father or his mother). The word occurs repeatedly
in the Prisse papyrus. I am inclined to think it means the legal
guardian of a minor.
------------------------------------
CHAPTER CXVIII.
_Chapter whereby one arriveth at Restau._
I am he who is born in Restau.
Glory is given to me by those who are in their mummied forms in Pu, at
the sanctuary of Osiris, whom the guards(1.) receive at Restau when they
conduct Osiris through the demesnes of Osiris.
NOTE.
1. _Guards_, ⁂⁂⁂⁂⁂⁂ _ȧaku_, the same personages as
those mentioned in Chapter 28, note 2, and they seem to me to be
identical with the “wardens of the passages,” Chapter 17, “attendant
upon Osiris.” There is an imperfect tablet of the 12th dynasty at
Hamamāt (_Denkm._, II, 138, c) in which thirty ⁂⁂⁂ are
mentioned along with the soldiers and other persons belonging to the
expedition. The Pyramid Texts have the word ⁂⁂ but apparently with
a determinative of salutation, ⁂. (_Pepi_ I, 160, _cf._ line 82.)
------------------------------------
CHAPTER CXIX.
_Chapter whereby one entereth or goeth forth from Restau._
I am the Mighty one, who createth his own light.
I come to thee, Osiris, and I worship thee.
Pure are thine effluxes,(1.) which flow from thee,(2.) and which make
thy name in Restau, when it hath passed there.
Hail to thee, Osiris, in thy power and thy might, who hast possession of
Restau.
Osiris raiseth thee up in thy power and in thy might. Osiris raiseth
thee up in thy power in Restau, and in thy might in Abydos, that thou
mayest go round heaven with Rā, and survey the human race.[108]
One art thou and triumphant.
NOTES.
1. _Pure are thine effluxes._ The true reading is
⁂⁂⁂⁂⁂⁂, a phrase which recurs in these texts. The
suffix ⁂ of the first person, which is sometimes added to the first
word, would give the sense “thine effluxes are my purification.” On the
meaning of ⁂⁂⁂, _see_ 63 B, note 4. At the end of Chapter 149
the deceased prays, “let me be joined, let me be united with the sap
which proceedeth from Osiris; let me not be parted from him.”
2. _Which flow from thee._ ⁂⁂⁂⁂, _sta_, which has here the
same meaning as when the Nile is said (_Denkm._, III, 13) _to flow into
the Great Sea_, ⁂⁂⁂⁂⁂⁂⁂⁂. The name of Restau
is here derived from the effluxes _flowing_ (_stau_) from Osiris.
The various meanings of ⁂⁂⁂⁂, and of the Coptic ⲥⲉⲧ, are
all traceable to the notion of _sending forth_, _throwing_, and are
easily illustrated from the Greek. Thus ἐκβάλλειν is used for the
discharge of a river into the sea; ἐκβολαὶ are ‘passes, passages.’ Doors
are secured by pushing the bolts, μοχλοὺς ἐπιβάλλειν; they are opened by
_shooting back the bolt_, ⁂⁂⁂⁂ (Mariette, _Abydos_, p.
58). ⁂⁂⁂⁂ is exactly the reverse of ἐπιβάλλειν σφραγῖδα.
⁂⁂⁂⁂⁂, ⁂⁂, ⲥⲟⲧ, _stercus_ is an ἐκβολή,
_dejectio_. And ⁂⁂⁂⁂, ⁂, ⲥⲀϯ, ⲥⲟⲧⲉ, βέλος, βολὶς,
⁂⁂⁂, ⲥⲁⲧ, _seminare_, and ever so many others are all
determinations of one and the same concept.
In such passages as ⁂⁂⁂⁂⁂, ⁂⁂⁂⁂⁂⁂
and the like, _sta_ has the sense not of _towing_, but of πομπή, ‘solemn
_procession_.’ It occurs even where towing is out of question, _e.g._,
in the march of military men ⁂⁂⁂⁂⁂ (Tombs of Amenemheb