The Egyptian Book of the dead
many important parts, the forty-two sins are not the same in all the
manuscripts, and they are not assigned to the jurisdiction of the same
gods. So important a papyrus as that of Sutimes omits some sins of which
an Egyptian would certainly be expected to give an account. The same
word is made to appear with different meanings in the same passage of
the papyri when they are compared together. And there are not a few
important words of which the meaning was first only guessed at by the
first translators, but has been retained without sufficient warrant by
their successors. The present translation is presented under the full
consciousness of all its imperfections, and of the difficulties which
have yet to be overcome before a version can be called satisfactory.
A very admirable contribution towards our acquaintance with the first
part of the chapter was made as far back as 1866 by Dr. Pleyte in his
_Etudes Egyptologiques_. Since then other versions have appeared by MM.
Devéria, Lefébure and Pierret.
The Demotic text of the chapter, first published by Brugsch, and now
more recently, with a complete translation, by M. Revillout, is in
itself most interesting, but written, as it is, in the days of imperial
Rome, cannot always be appealed to as to an authoritative exposition of
the ancient text.
1. _The Day of searching examination_ or reckoning. The word
⁂⁂⁂ has to be compared with the Coptic ⲕⲱϯ in the sense of
_search_, _enquiry_, ζητεῖν, ζήτησις. This sense is derived from
⁂⁂ _a circle_ (⁂⁂⁂ _sail round_) and the notion of
going completely round a thing and approaching it from all sides.
2. _Thou_ [literally _he_] of _the Pair of Eyes_
⁂⁂⁂⁂⁂⁂⁂⁂.[114] This title of
Osiris is made clear by the 37th chapter, which begins with
an invocation to the _Sister Pair of Goddesses, Merta_
⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂, _Merta_ signifying _Two
Eyes_, and the divine Sister pair being Isis and Nephthys.
In vignettes of the chapter (see, _e.g._, Pl. XXXIII and XXXIV, figs. 14
and 16 for instances) the two goddesses appear in human form with their
brother Osiris within the naos where the judgment is delivered. It is
not so easy to recognise them under the form ⁂⁂ which they have
in the vignette of _Pb._ (see Pl. XXXI), or in the picture which is
found in many papyri (_e.g._, those of Nebseni, Hunefer, Ani and the
Turin _Todtenbuch_), wherein the cornice or top row of the decoration
surmounting the forty-two judges has for central figure a man (Osiris)
either supporting the Two Eyes or extending his hands above them (see
Pl. XXXIV, fig. 14).
We have here a symbolism of such extreme importance as to justify a
short excursus on the subject.
The Two Eyes ⁂⁂ are a most frequent symbol on all funereal
monuments; on the most ancient coffins, such as those of Apaānchu,
Antuf, Taka (_Denkm._, II, 98, 146, 147), Mentuhotep (_Aelteste Texte_,
pl. 9 and 25), Sebak-āa (Gio. d’Athanasi, pl. 3) and Amamu, as on mummy
cases generally, and on funereal tablets. Between the Eyes on many
tablets we frequently find the sign ⁂, and this is often followed by
the sign of Water ⁂ or the Vase ⁂, and very frequently by both.
Very often we have two signs ⁂, one by each Eye, and not less
frequently a pair of jackals, ⁂ or ⁂ facing each other. No two
tablets are exactly alike, but the meaning is always the same.
Nor is the meaning changed when the tablet is headed by the Winged Disk
⁂ or ⁂ even though the Eyes are not seen. Their place is
supplied by two Uræi, sometimes crowned with the ⁂ and the ⁂,
insignia of Southern and Northern sovereignty.
On a fine tablet of the twelfth dynasty (_Denkm._, II, 136_b_), the sign
⁂ is attached to each Uræus, and this device is repeated on
innumerable monuments.
According to another device the Two Eyes are represented within the
Winged Disk (see _e.g._, Leemans, _Mon._, III, _M._, Pl. XVI).
“He of the Pair of Eyes” is always Osiris. But Osiris is a god “of many
names,” as the Pyramid Texts show no less than the Book of the Dead,
where in the seventeenth chapter he is identified with Tmu, Rā, the
Bennu, Amsu and Horus, not to mention others, and where in the Scholia
the Two Feathers, the Two Uræi, the Two Eyes and the Two Kites[115] are
identified with the Sister pair Isis and Nephthys. And wherever these
symbols occur in _pairs_ Isis and Nephthys are meant, one for the right
or northern side and the other for the left or southern. The same idea
is conveyed under such forms as ⁂, ⁂, or ⁂, and many others.
Dr. Birch long ago (_Zeitschr._, 1877, p. 33) mentioned ⁂⁂⁂
as representing Osiris between his two sisters. Osiris is often
represented as a living ⁂, with eyes.
The royal crowns and their decorations, such as ⁂, ⁂, ⁂,
⁂, and ⁂, abound in this symbolism.
The ancient coffin of Sebakāa at Berlin (_Aelteste Texte_, pl. 29), in
the phrase ⁂⁂⁂⁂⁂⁂⁂, recognizes Isis as one of
the Two Eyes. Down to the latest periods the Sisters were known as
⁂⁂⁂, _Eye of the Southern_ or Left _side_ (Isis), and
⁂⁂⁂, _Eye of the Northern_ or Right _side_ (Nephthys). On
countless coffins and sarcophagi these goddesses are represented on
opposite sides, in kneeling attitude, holding the ⁂ in their hands,
like the equivalent Vultures of the North and South, with their claws,
and the Uræi on their bodies.
The meaning of the sign ⁂ is well known. It is a _ring_, and is
applied to the circuit of the heavens made by the sun and other heavenly
bodies. It is also applied to the yearly recurring flow of the Nile. It
has numerically the signification of 10,000,000 or an indefinitely large
number. As attached, ⁂, to the sign of years ⁂,⁂ it means
_Eternity_.
It is therefore an appropriate emblem of Osiris, the Lord of Years,
⁂⁂⁂⁂, _annosus_, ⁂⁂⁂ the _King of Eternity_.
The sign of _Water_ ⁂, and the _Vase_ ⁂, are also emblems of
Osiris, one of whose names is _Water of Renewal_. A chapter of the
Pyramid Texts, Teta, 176, Pepi I, 518, which begins by saying that Seb
has given to the departed (identified with Osiris) the Two Eyes of _that
Great One_,[116] and has done that through Horus who recognizes his
father, proceeds after this to say: “He renews thee in thy name of
⁂⁂⁂⁂, Water of Renewal.”
I cannot say if the _Vase_ ⁂ is a mere appendage to the _Water_, but
if it is not it most probably was meant to contain the ⁂, the divine
and life-giving _Sap_ flowing from Osiris, which is mentioned in another
Pyramid Text (Pepi I, 33), also speaking of the _Water of Renewal_, as a
name of Osiris.
The goddesses Isis and Nephthys as mythological figures represent not
merely the Light at Dawn and Sunset, but the Light thrown out right and
left by the Sun in his entire course, whether in the heavens or in the
Netherworld. ⁂⁂⁂⁂⁂⁂⁂⁂⁂, “he lightens up
the earth with his two eyes,” an expression most frequent in the texts,
is not confined to special moments, though it is said of these
emphatically.
In all that has been said thus far, the Two Eyes have been considered as
acting conjointly and discharging one and the same function. When they
are distinguished one from the other as acting in different ways the
symbolism is altered.
The ancient scholion on the 17th Chapter speaks of the Right Eye of Rā,
and the more recent scholion of the papyri speaks of the Eye as being in
pain and weeping for its sister ⁂⁂⁂. The Egyptian name for
the Eye is here ⁂⁂⁂⁂ _ut’ait_. The frequent expression
⁂⁂ means _full moon_, and is constantly identified with the
fifteenth day of the month ⁂. The moon is in these texts called the
_Left Eye_ ⁂⁂, and Osiris is said to unite with her (or with her
sister) in order to renew her revolution ⁂⁂⁂⁂. And of the
Eye it is said that ‘she renews her revolution on the fifteenth day’
⁂⁂⁂⁂, and the god (Osiris) makes her full of her _glory_
or _splendour_ (⁂⁂⁂⁂) or what she requires, ⁂⁂ =
⁂⁂⁂⁂. This explains the symbol ⁂⁂⁂⁂⁂ which
is seen on certain tablets.
But what is the meaning of the passage at the end of Part I of this
chapter—“when the Eye is full in Annu, on the last day of Mechir”
⁂⁂⁂⁂, an expression which is repeated in the title of
Chapter 140? The moon, which is always represented as full on the
fifteenth of the month, cannot be full on the thirtieth. It must be the
other Eye, the Sun. Now we know what is meant by the Full Moon, the
Plenilunium, but what is the Full Sun?
M. de Rougé, in his commentary on the 17th Chapter, gave the key to
this, by pointing out that the 30th Mechir was the last day of the sixth
month of the year; that is the 180th day after the first of Thoth, which
is supposed to coincide with the Summer Solstice. It is therefore at the
time of the _Winter_ Solstice that the Eye is said to be full. The
inaccuracy, of course, arises from the length of the Egyptian year. But
there can be no doubt that the time of the Winter Solstice is meant.
In the year 1470 B.C. the Egyptian year began on July 20, and the 30th
Mechir coincided with January 15 of the Julian calendar.
If the Eye (considered as the Sun) is said to be _full_ at the Winter
Solstice, it was most probably spoken of in the same way not only at the
Summer Solstice, but also at the two Equinoxes. And this is the most
probable reason why in the pictures representing the Four Rudders of
Heaven (North, South, East and West) an Eye ⁂ is attached to each
rudder. (See Vignettes of Chapter 148.)
The Two Eyes, considered as Sun and Moon, are attributed not only to Rā
and Osiris, but to gods identified with these. Of the two passages which
have been most frequently quoted, “Thy Right Eye is the Sun
⁂⁂⁂ and thy left is the Moon ⁂⁂,” “His Right Eye is the
Sun and his left is the Moon,” the first is addressed to Ptah (in the
Pap. Berlin, VII, l. 42), and the second, which occurs on the Neapolitan
Stele, is really addressed to Osiris as god of Suten-hunen, under the
form of the Ram-headed deity Her-śefit. Reference is made towards the
end of the inscription to the “divine Eyes which are in Suten-hunen.”
Horus according to the Pyramid Texts has two eyes, a Light one and a
Dark one. But the “Eye of Horus” is most frequently spoken of in the
singular number. It is certainly meant for the Sun, and the name of it
is given to cakes and ale, wine, corn, oil, honey, and all the good
things which come to maturity through the beneficent god: who has in
himself all the attributes of ‘Ceres and Bacchus.’
I must bring this long note to an end with one or two observations.
Many goddesses will be found bearing the title of Eye of Rā. There is
not one of these who is not identified with Isis or Nephthys, who are in
fact one, and personify the Light of the Sun.
Shu and Tefnut, who are brother and sister, play the same parts as the
two goddesses.
There is a picture, which appears in the vignette of Chapter 17 in most
of the papyri of the second and later periods, of two _male_ deities
bearing the Eyes over their heads (see Pl. XXXV). If the beards upon
their chins are not a mistake,[117] copied from one papyrus upon
another, they must represent not Isis and Nephthys but the two Rehu
⁂⁂⁂⁂⁂ Rā and Thoth, Sun and Moon, instead of the
⁂⁂⁂⁂⁂.
It is important to note that if Sun and Moon are Eyes of Osiris or Rā or
Ptah, the deity is not to be confounded with them: they are but
manifestations of himself.
3. _Kindred_, ⁂⁂⁂⁂⁂⁂. The sign of plurality does not
here, any more than in Chapter 1, necessarily imply more than one
person. The crime in question is one to which men are easily tempted in
certain stages of society. Abimelech, in the book of Judges (ix, 5),
“slew his brethren, the sons of Jerubbaal.” Jephthah had to “flee from
the face of his brethren.” Absalom had his brother Amnon assassinated,
and all the king’s sons fled in fear of sharing the same fate. Solomon
put to death his elder brother Adonijah. Athaliah, the queen mother,