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Unas is equipped with power against the spirit-souls thereof, and he riseth in the form of the mighty one, the lord of those who dwell in power? Unas hath taken his seat with his back turned towards Keb the Earth-god. Unas hath weighed his words [2] with the hidden god? Unas is the lord of offerings, the untier of the knot, and he himself maketh abundant the offerings of meat and drink. Unas devoureth men, and liveth upon the gods, he is the lord of envoys whom he sendeth forth on his missions. Tcheser-tep shepherdeth them for Unas and driveth them unto him; and the Cord-master hath bound them for slaughter.

Khensu, the slayer of the wicked, cutteth their throats, and draweth out their intestines, for it is he whom Unas sendeth to slaughter [them], and Shesmu [3] cutteth them in pieces, and boileth their members in his blazing caldrons of the night. Unas eateth their magical powers, and he swalloweth their spirit-souls. The great ones among them serve for his meal at daybreak, [23] the lesser serve for his meal at eventide, and the least among them serve for his meal in the night.

The old gods and the old goddesses become fuel for his furnace. The mighty ones in heaven light the fire under the caldrons wherein are heaped up the thighs of the firstborn; and he who maketh those who live in heaven to go about for Unas lighteth the fire under the caldrons with the thighs of their women; he goeth about the Two Heavens in their entirety, and he goeth round about the two banks of the Celestial Nile.

Whatsoever he findeth upon his path he eateth forthwith, and the magical might of Unas is before that of all the 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 Saah Orion , 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 [of his captives], he hath taken possession of the hearts of the gods. Unas hath eaten the Red Crown, and he hath swallowed the White Crown; the food of Unas is the intestines, and his meat is hearts and their words of power.

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; 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 everlastingness.

He is in the form of one who doeth what he wisheth, and who doth not do what he hateth, and he abideth on the horizon for ever and ever and ever. The Soul of the gods is in Unas, their spirit-souls are with Unas, and the offerings made unto him are more than those that are made unto the gods.

The fire of Unas is in their bones, for their soul is in Unas, and their shades are with those who belong unto them. Unas hath been with the two hidden? This Pepi is one of the Great Offspring who were brought forth in Anu Heliopolis , who have never been conquered by a king or ruled by chiefs, who are irresistible, whose words cannot be gainsaid.

Therefore this Pepi is irresistible; he can neither be conquered by a king nor ruled by chiefs. The enemies of Pepi cannot triumph. Pepi lacketh nothing. His nails do not grow long [for want of prey]. No debt is reckoned against Pepi. Pepi appeareth in heaven among the imperishable stars.

He taketh his seat on the crystal throne, which hath faces of fierce lions and feet in the form of the hoofs of the Bull Sma-ur. He standeth up in his place between the Two Great Gods, and his sceptre and staff are in his hands. He lifteth up his hand to the Henmemet spirits, and the gods come to him with bowings.

The Two Great Gods look on in their places, and they find Pepi acting as judge of the gods. The word of every spirit-soul is in him, and they make offerings to him among the Two Companies of the Gods. The short stories of the wonderful deeds of ancient Egyptian magicians here given are found in the Westcar Papyrus, which is preserved in the Royal Museum in Berlin, where it is numbered P.

This papyrus was the property of Miss Westcar of Whitchurch, who gave it to the eminent German Egyptologist, Richard Lepsius, in ; it was written probably at some period between the twelfth and eighteenth dynasties. The texts were first edited and translated by Professor Erman. The first story describes an event which happened in the reign of Nebka, a king of the third dynasty. The magician was called Ubaaner, [1] and he was the chief Kher-heb in the temple of Ptah of Memphis, and a very learned man. He was a married man, but his wife loved a young man who worked in the fields, and she sent him by the hands of one of her maids a box containing a supply of very fine clothes.

Soon after receiving this gift the young man proposed to the magician's wife that they should meet and talk in a certain booth or lodge in her garden, and she instructed the steward to have the lodge made ready for her to receive her friend in it. When this was done, she went to the lodge, and she [26] sat there with the young man and drank beer with him until the evening, when he went his way.

The steward, knowing what had happened, made up his mind to report the matter to his master, and as soon as the morning had come, he went to Ubaaner and informed him that his wife had spent the previous day drinking beer with such and such a young man. Ubaaner then told the steward to fetch him his casket made of ebony and silver-gold, which contained materials and instruments used in working magic, and when it was brought him, he took out some wax, and fashioned a figure of a crocodile seven spans long.

He then recited certain magical words over the crocodile, and said to it, "When the young man comes to bathe in my lake thou shalt seize him. Stanley was called the "stone-splitter," because of his great strength of deed and word. Then the wife of Ubaaner told the steward to set the little lodge in the garden in order, because she was going to spend some time there. When the steward had furnished the lodge, she went there, and the young peasant paid her a visit. After leaving the lodge he went and bathed in the lake, and the steward followed him and threw the wax crocodile into the water; it immediately turned into a large crocodile 7 cubits about 11 feet long and seized the young man and swallowed him up.

When this took place the magician Ubaaner was with the king, and he remained in attendance upon him for seven days, during which time the young man was in the lake, with no air to breathe. When the seven days were ended King Nebka proposed to take a walk with the magician. Whilst they were going along Ubaaner asked the king if he would care to see a wonderful thing that had happened to a young peasant, and the king said he would, and forthwith walked to the place to which the magician led him. When they arrived at the lake Ubaaner uttered a spell over the crocodile, and commanded [27] it to come up out of the water bringing the young man with him; and the crocodile did so.

Papyrus of Ani; Egyptian Book of the Dead [Budge]

When the king saw the beast he exclaimed at its hideousness, and seemed to be afraid of it, but the magician stooped down fearlessly, and took the crocodile up in his hand, and lo, the living crocodile had disappeared, and only a crocodile of wax remained in its place. Then Ubaaner told King Nebka the story of how the young man had spent days in the lodge in the garden talking and drinking beer with his wife, and His Majesty said to the wax crocodile, "Get thee gone, and take what is thine with thee.

And it swam away with the young man, and no one ever knew what became of it afterwards. Then the king made his servants seize Ubaaner's wife, and they carried her off to the ground on the north side of the royal palace, and there they burned her, and they scattered her ashes in the river. When King Khufu had heard the story he ordered many offerings to be made in the tomb of his predecessor Nebka, and gifts to be presented to the magician Ubaaner. When the great Kher-heb and scribe arrived, he addressed him as "my brother," and told him that he had been wandering about in his palace seeking for amusement, and had failed to find [28] it.

The magician promptly suggested to the king that he should have a boat got ready, decorated with pretty things that would give pleasure, and should go for a row on the lake. The motions of the rowers as they rowed the boat about would interest him, and the sight of the depths of the waters, and the pretty fields and gardens round about the lake, would give him great pleasure. Give me twenty ebony paddles inlaid with gold and silver, and twenty pretty maidens with flowing hair, and twenty network garments wherein to dress them.

The magician's views proved to be correct, for the king enjoyed himself, and was greatly amused in watching the maidens row. Presently the handle of the paddle of one of the maidens caught in her long hair, and in trying to free it a malachite ornament which she was wearing in her hair fell into the water and disappeared. The maiden was much troubled over her loss, and stopped rowing, and as her stopping threw out of order the strokes of the maidens who were sitting on the same seat as she was, they also stopped rowing. Thereupon the king asked why the rowing had ceased, and one of the maidens told him what had happened; and when he promised that the ornament should be recovered, the maiden said words which seem to mean that she had no doubt that she should recover it.

Then the magician began to recite certain spells, the effect of which was to cause the water of the lake first to divide into two parts, and then the water on one side to rise up and place itself on the water on the other side. The boat, presumably, sank down gently on the ground of the lake, for the malachite ornament was seen lying there, and the magician fetched it, and returned it to its owner. The depth of the water in the middle of the lake where the ornament [29] dropped was 12 cubits between 18 and 19 feet , and when the water from one side was piled up on that on the other, the total depth of the two sections taken together was, we are told, 24 cubits.

As soon as the ornament was restored to the maiden, the magician recited further spells, and the water lowered itself, and spread over the ground of the lake, and so regained its normal level. His Majesty, King Seneferu, assembled his nobles, and having discussed the matter with them, made a handsome gift to his clever magician. Now, I want Thy Majesty to see a certain sage who is actually alive during thy lifetime, whom thou knowest not. He is one hundred and ten years old, and up to this very day he eats five hundred bread-cakes sic , and a leg of beef, and drinks one hundred pots of beer.

He knows how to reunite to its body a head which has been cut off, he knows how to make a lion follow him whilst the rope with which he is tied drags behind him on the ground, and he knows the numbers of the Apet chambers? When the prince came to the spot on the river bank that was nearest to the village of Teta, he had the boat tied up, and he continued his journey overland seated in a sort of sedan chair made of ebony, which was carried or slung on bearing poles made of costly sesentchem wood inlaid or decorated with gold.

When Herutataf arrived at the village, the chair was set down on the ground, and he got out of it and stood up ready to greet the old man, whom he found lying upon a bed, with the door of his house lying on the ground. One servant stood by the bed holding the sage's head and fanning him, and another was engaged in rubbing his feet. Herutataf addressed a highly poetical speech to Teta, the gist of which was that the old man seemed to be able to defy the usual effects of old age, and to be like one who had obtained the secret of everlasting youth, and then expressed the hope that he was well.

Having paid these compliments, which were couched in dignified and archaic language, Herutataf went on to say that he had come with a message from his father Khufu, who hereby summoned Teta to his presence. Thy father shall reward thee with gifts, and he shall promote thee to the rank of the senior officials of his court. Thy Ka [2] shall fight successfully against thine enemy, thy soul knows the ways of the Other World, and thou shalt arrive [31] at the door of those who are apparelled in I salute thee, O Prince Herutataf.

Herutataf then held out his hands to the sage and helped him to rise from the bed, and he went with him to the river bank, Teta leaning on his arm. When they arrived there Teta asked for a boat wherein his children and his books might be placed, and the prince put at his disposal two boats, with crews complete; Teta himself, however, was accommodated in the prince's boat and sailed with him. When they came to the palace, Prince Herutataf went into the presence of the king to announce their arrival, and said to him, "O king my lord, I have brought Teta"; and His Majesty replied, "Bring him in quickly.

His Majesty said, "How is it, Teta, that I have never seen thee? Perhaps it may be ordered that the head shall be cut off some other living creature. Then Teta recited certain magical spells, and the goose stood up and waddled towards its head, and its head moved towards its body.

When the body and the head came close together, the head leaped on to the body, and the goose stood up on its legs and cackled. His Majesty next caused an ox to be taken to Teta, and when he had cut off its head, and recited magical spells over the head and the body, the head rejoined itself to the [32] body, and the ox stood up on its feet. A lion was next brought to Teta, and when he had recited spells over it, the lion went behind him, and followed him [like a dog], and the rope with which he had been tied up trailed on the ground behind the animal.

King Khufu then said to Teta, "Is it true what they say that thou knowest the numbers of the Apet chambers? I do not know their number, O king my lord, but I do know the place where they are to be found. He told her that these children should attain to the highest dignities in the whole country, and that the oldest of them should become high priest [2] of Heliopolis.

Is it because of the three children? I say unto thee, Verily thy son, verily his son, verily one of them. In reply Teta declared that he would take care that the water in the canal should be 4 cubits about 6 feet deep, i. The king then returned to his palace and gave orders that Teta should have lodgings given him in the house of Prince Herutataf, that he should live with him, and that he should be provided with one thousand bread-cakes, one hundred pots of beer, one ox, and one hundred bundles of vegetables.

And all that the king commanded concerning Teta was done. Isis, Nephthys, and Heqet assisted in bringing the three boys into the world. Meskhenet prophesied for each of them sovereignty over the land, and Khnemu bestowed health upon their bodies. So the goddesses set out to go to the place whence they had come. King , life, strength, health [be to him! After Rut-tetet had kept herself secluded for fourteen days, she said to one of her handmaidens, "Is the house all ready?

Rut-tetet then asked why they had not been brought, and the handmaiden replied in words that seem to mean that there was no barley in the house except that which belonged to the dancing goddesses, and that that was in a chamber which had been sealed with their seal. Thereupon the handmaiden went to the chamber, and broke it open, and she heard in it loud cries and shouts, and the sounds of music and singing and dancing, and all the noises which men make in honour of the birth of a king, and she went back and told Rut-tetet what she had heard.

Then Rut-tetet herself went through the room, and could not find the place where the noises came from, but when she laid her temple against a box, she perceived that the noises were inside it. She then took this box, which cannot have been of any great size, and put it in another box, which in turn she put in another box, which she sealed, and then wrapping this in a leather covering, she laid it in a chamber containing her jar of barley beer or barley wine, and sealed the door. A few days after these events Rut-tetet had a quarrel with her handmaiden, and she slapped her well.

The handmaiden was very angry, and in the presence of the household she said words to this effect: Dost thou dare to treat me in this way? I who can destroy thee? She has given birth to three kings, and I will go and tell the Majesty of King Khufu of this fact. With the object in her mind of telling the king the handmaiden went to her maternal uncle, whom she found weaving flax on the walk, and told him what had happened, and said she was going to tell the king about the three children.

From her uncle she obtained neither support nor sympathy; on the contrary, gathering together several strands of flax into a thick rope he gave her a good beating with the same. A little later the handmaiden went to the river or canal to fetch some water, and whilst she was filling her pot a crocodile seized her and carried her away and, [36] presumably, ate her. Then the uncle went to the house of Rut-tetet to tell her what had happened, and he found her sitting down, with her head bowed over her breast, and exceedingly sad and miserable.

He asked her, saying, "O Lady, wherefore art thou so sad? The uncle of the handmaiden nodded his head in a consoling manner, and told Rut-tetet how she had come to him and informed him what she was going to do, and how he had given her a good beating with a rope of flax, and how she had gone to the river to fetch some water, and how a crocodile had carried her off. The first modern scholar to study these Chapters was the eminent Frenchman, J. Lepsius to his edition of a papyrus at Turin, containing a very long selection of the Chapters, [1] which he published in They have nothing to do with the worship of the gods by those who live on the earth, and such prayers and hymns as are incorporated with them were supposed to be said and sung by the dead for their own benefit.

The author of the Chapters of the Book of the Dead was the god Thoth, whose greatness has already been described in Chapter I of this book. Thus they were considered to be of divine origin, and were held in the greatest reverence by the Egyptians at all periods of their long history. They do not all belong to the same period, for many of them allude to the dismemberment and [38] burning of the dead, customs that, though common enough in very primitive times, were abandoned soon after royal dynasties became established in Egypt.

It is probable that in one form or another many of the Chapters were in existence in the predynastic period, [1] but no copies of such primitive versions, if they ever existed, have come down to us. One Egyptian tradition, which is at least as old as the early part of the eighteenth dynasty B.

It is certain, however, that the Egyptians possessed a Book of the Dead which was used for kings and royal personages, at least, early under the first dynasty, and that, in a form more or less complete, it was in use down to the time of the coming of Christianity into Egypt. The tombs of the officials of the third and fourth dynasties prove that the Book of Opening the Mouth and the Liturgy of Funerary Offerings see pp. The Pyramid Texts also prove that a Book of the Dead divided into chapters was in existence when they were written, for they mention the "Chapter of those who come forth i.

Whether these Chapters formed parts of the Pyramid Texts, or whether both they and the Pyramid Texts belonged to the Book of the Dead cannot be said, but it seems clear that the four Chapters [39] mentioned above formed part of a work belonging to a Book of the Dead that was older than the Pyramid Texts. This Book of the Dead was no doubt based upon the beliefs of the followers of the religion of Osiris, which began in the Delta and spread southwards into Upper Egypt.

Certain of the Chapters of the Book of the Dead e. Of the Book of the Dead that was in use under the fifth and sixth dynasties we have no copies, but many Chapters of the Recension in use under the eleventh and twelfth dynasties are found written in cursive hieroglyphs upon wooden sarcophagi, many of which may be seen in the British Museum. With the beginning of the eighteenth dynasty the Book of the Dead enters a new phase of its existence, and it became the custom to write it on rolls of papyrus, which were laid with the dead in their coffins, instead of on the coffins themselves.

As the greater number of such rolls have been found in the tombs of priests and others at Thebes, the Recension that was in use from the eighteenth to the twenty-first dynasty B. This Recension, in its earliest form, is usually written with black ink in vertical columns of hieroglyphs, which are separated by black lines; the titles of the Chapters, the opening words of each section, and the Rubrics are written with red ink. About the middle of the eighteenth dynasty pictures painted in bright colours, "vignettes," [40] were added to the Chapters; these are very valuable, because they sometimes explain or give a clue to the meaning of parts of the texts that are obscure.

Under the twentieth and twenty-first dynasties the writing of copies of the Book of the Dead in hieroglyphs went out of fashion, and copies written in the hieratic, or cursive, character took their place. These were ornamented with vignettes drawn in outline with black ink, and although the scribes who made them wrote certain sections in hieroglyphs, it is clear that they did not possess the skill of the great scribes who flourished between and B. In the Ptolemaic and Roman Periods the priests composed several small works such as the "Book of Breathings" and the "Book of Traversing Eternity," which were based upon the Book of the Dead, and were supposed to contain in a highly condensed form all the texts that were necessary for salvation.

At a still later period even more abbreviated texts came into use, and the Book of the Dead ended its existence in the form of a series of almost illegible scrawls traced upon scraps of papyrus only a few inches square. Rolls of papyrus containing the Book of the Dead were placed: 1 In a niche in the wall of the mummy chamber; 2 in the coffin by the side of the deceased, or laid between the thighs or just above the ankles; 3 in hollow wooden figures of the god Osiris, or Ptah-Seker-Osiris, or in the hollow pedestals on which such figures stood.

The Egyptians believed that the souls of the dead on leaving this world had to traverse a vast and difficult region called the Tuat, which was inhabited by gods, devils, fiends, demons, good spirits, bad spirits, and the souls of the wicked, to say nothing of snakes, serpents, savage animals, and monsters, before they could reach the Elysian Fields, and appear in the presence of Osiris.

The Tuat was like the African "bush," and had no roads through it. In primitive times the Egyptians thought that only those souls that were [41] provided with spells, incantations, prayers, charms, words of power, and amulets could ever hope to reach the Kingdom of Osiris. The spells and incantations were needed for the bewitchment of hostile beings of every kind; the prayers, charms, and words of power were necessary for making other kinds of beings that possessed great powers to help the soul on its journey, and to deliver it from foes; and the amulets gave the soul that was equipped with them strength, power, will, and knowledge to employ successfully every means of assistance that presented itself.

As time went on the beliefs of the Egyptians changed considerably about many important matters, but they never attempted to alter the Chapters of the Book of the Dead so as to bring them, if we may use the expression, "up to date. In religion the Egyptian forgot nothing and abandoned nothing; what was good enough for his ancestors was good enough for him, and he was content to go into the next world relying for his salvation on the texts which he thought had procured their salvation.

Thus the Book of the Dead as a whole is a work that reflects all the religious beliefs of the Egyptians from the time when they were half savages to the period of the final downfall of their power. The Theban Recension of the Book of the Dead contains about one hundred and ninety Chapters, many of which have Rubrics stating what effects will be produced by their recital, and describing ceremonies that must be performed whilst they are being recited.

It is impossible to describe the contents of all the Chapters in our limited space, but [42] in the following brief summary the most important are enumerated. The reason for including it in the Book of the Dead is not quite clear, but that it was a most important Chapter is beyond all doubt. Two of these Chapters 29 and 30B were cut upon amulets made in the form of a human heart. The remaining Chapters perfected the spirit-soul, and gave it celestial powers, and enabled it to enjoy intercourse with the gods as an equal, and enabled it to participate in all their occupations and pleasures.

We may now give a few extracts that will give an idea of the contents of some of the most important passages. Pe Tep, or Buto. The Apes represent the Spirits of the Dawn. From a papyrus about B. Let thy heart in Semt-Ament [4] be content, for thy son Horus is established on thy throne. Thou art crowned lord of Tatu [5] and ruler in Abydos. O thou god An of millions of years, whose body pervadeth all things, whose face is beautiful in Ta-Tchesert, [10] grant thou to the Ka of the Osiris the scribe Ani splendour in heaven, power upon earth, and triumph in the Other World.

Grant that I may sail down to Tatu in the form of a living soul, and sail up to Abydos in the form of the Benu bird; [11] that I may go in and come out without being stopped at the pylons of the Lords of the Other World. May there be given unto me bread-cakes in the house of coolness, and offerings of food in Anu Heliopolis , and a homestead for ever in Sekhet Aru, [12] with wheat and barley therefor. Almighty God. In another Hymn to Osiris, which is found in the Papyrus of Hunefer, we have the following: "The gods come unto thee, bowing low before thee, and they hold thee in fear.

Life is with thee, and offerings of meat and drink follow thee, and that which is thy due is offered before thy face. I have come unto thee holding in my hands truth, and my heart hath in it no cunning or deceit. I offer unto thee that which is thy due, and I know that whereon thou livest. I have not committed any kind of sin in the land; I have defrauded no man of what is his. I am Thoth, the perfect scribe, whose hands are pure.

I am the lord of purity, the destroyer of evil, the scribe of truth; what I abominate is sin. Here is an address, followed by a short Litany, which forms a kind of introduction to Chapter 15 in the Papyrus of Ani:.


Isis embraceth thee contentedly, and she driveth away the fiends from the mouth of thy paths. Thou turnest thy face towards Amentet, [1] and thou makest the earth to shine like refined copper. The dead rise up to look upon thee, they breathe the air, and they behold thy face when [thy] disk riseth on the horizon. Their hearts are at peace, inasmuch as they behold thee, O thou who art Eternity and Everlastingness. Homage to thee in thy rule over Tatu. The Urrt Crown is fixed upon thy head.

Thou art One, thou createst thy protection, thou dwellest in peace in Tatu. Homage to thee, O Lord of the Acacia. The Seker Boat [7] is on its sledge; thou turnest back the Fiend, the worker of evil; thou makest the Eye of the Sun-god to rest upon its throne. Homage to thee, mighty one in thine hour, Prince [47] great and mighty, dweller in Anrutef, [8] lord of eternity, creator of everlastingness.

Thou art the lord of Hensu. Homage to thee, O thou who restest upon Truth.

Thou art the Lord of Abydos; thy body is joined to Ta-Tchesert. Thou art he to whom fraud and deceit are abominable. Homage to thee, O dweller in thy boat. Thou leadest the Nile from his source, the light shineth upon thy body; thou art the dweller in Nekhen. Thou art the Lord of the heaven of Egypt Atebui. Thou risest, thou shinest, thou illuminest thy mother [the sky]. Thou art crowned King of the Gods. Mother Nut [1] welcometh thee with bowings. Hail, ye gods of the Temple of the Soul i. And hail, Tatunen, [3] One, Creator of man, Maker of the gods of the south and of the north, of the west and of the east!

Thine Enemy the Serpent hath been cast into the fire, the fiend hath fallen down into it headlong. He maketh bright the earth at his birth daily, he journeyeth to the place where he was yesterday. O be thou at peace with me, and let me behold thy beauties! Let me appear on the earth. Let me smite [the Eater of] the Ass. Let me see the Abtu Fish in its season and the Ant Fish [8] in its lake. Let me have hold of the bows of [thy] Evening Boat and the stern of thy Morning Boat. Let my soul come forth and walk hither and thither and whithersoever it pleaseth.

Let my name be read from the list of those who are to receive offerings, and may offerings be set before me, even as they are set before the Followers of Horus. Let me be received into the presence of Osiris, in the Land where Truth is spoken. The prayers of the Book of the Dead consist usually of a string of petitions for sepulchral offerings to be offered in the tombs of the petitioners, and the fundamental idea underlying [49] them is that by their transmutation, which was effected by the words of the priests, the spirits of the offerings became available as the food of the dead.

Many prayers contain requests for the things that tend to the comfort and general well-being of the dead, but here and there we find a prayer for forgiveness of sins committed in the body. Grant ye that I may make my way through the Amhet [1] chamber, let me enter into Rastau, [2] and let me pass through the secret places of Amentet.

Grant that cakes, and ale, and sweetmeats may be given to me as they are given to the spirit-souls, and grant that I may enter in and come forth from Rastau. Enter, therefore, into Rastau, and pass in through the secret gates of Amentet, and cakes, and ale, and sweetmeats shall be given unto thee, and thou shalt go in and come out at thy desire, even as do those whose spirit-souls are praised [by the god], and [thy name] shall be proclaimed each day in the horizon.

This is put into the mouth of the deceased [50] when he is standing in the Hall of Judgment watching the weighing of his heart in the Great Scales by Anubis and Thoth, in the presence of the Great Company of the gods and Osiris. He says: "My heart, my mother. My heart, my mother. My heart whereby I came into being. Let none stand up to oppose me at my judgment. May there be no opposition to me in the presence of the Tchatchau. Thou art my Ka i.

Double, or vital power , that dwelleth in my body; the god Khnemu who knitteth together and strengthened my limbs. Mayest thou come forth into the place of happiness whither we go. May the Shenit officers who decide the destinies of the lives of men not cause my name to stink [before Osiris]. Let it i. Let not that which is false be uttered against me before the Great God, the Lord of Amentet i. Verily thou shalt be great when thou risest up [having been declared] a speaker of the truth. In many papyri this prayer is followed by a Rubric, which orders that it is to be said over a green stone scarab set in a band of tchamu metal i.

Some Rubrics order it to be placed in the breast of a mummy, where it is to take the place of the heart, and say that it will "open the mouth" of the deceased. It was cut in hieroglyphs, inlaid with lapis-lazuli on a block of alabaster, which was set under the feet of Thoth, and was therefore believed to be a most powerful prayer. We know that this prayer was recited by the Egyptians in the Ptolemaic Period, and thus it is clear that it was in common use for a period of nearly four thousand years.

It may well be the oldest prayer in the world. It is quite clear that the prayer was turned into a spell, and that it was used merely as a "word of power," and that the hard stone scarabs were regarded merely as amulets. On many of them spaces are found that have been left blank to receive the names of those with whom they were to be buried; this proves that such scarabs once formed part of some undertaker's stock-in-trade, and that they were kept ready for those who were obliged to buy "heart scarabs" in a hurry.

Another remarkable composition in the Book of the Dead is the first part of Chapter CXXV, which well illustrates the lofty moral conceptions of the Egyptians of the eighteenth dynasty. Before judgment is given the deceased is allowed to make a declaration, which in form closely resembles that made in many parts of Africa at the present day by a man who is condemned to undergo the ordeal of drinking "red water," and in it he states that he has not committed offences against the moral and religious laws of his country. He says:. I have come to thee, O my Lord, and I have brought myself hither that I may behold thy beauties.

I know thee. I know thy name. I know the names of the Forty-two [1] gods who live with thee in this Hall of Truth, who keep ward over sinners, and who feed upon their blood on the day when the lives of men are taken into account in the presence of Un-Nefer i. Verily, I have come unto thee, I have brought truth unto thee. I have destroyed wickedness for thee. I have not done evil to men. I have not done wrong instead of right. I have not been a friend of worthless men. I have not wrought evil. I have not tried to make myself over-righteous. I have not put forward my name for exalted positions.


I have not entreated servants evilly. I have not defrauded the man who was in trouble. I have not done what is hateful or taboo to the gods. I have not caused a servant to be ill-treated by his master. I have not caused pain [to any man]. I have not permitted any man to go hungry. I have made none to weep. I have not committed murder. I have not ordered any man to commit murder for me. I have inflicted pain on no man. I have not robbed the temples of their offerings.

I have not stolen the cakes of the gods. I have not carried off the cakes offered to the spirits. I have not committed fornication. I have not committed acts of impurity in the holy places of the god of my town. I have not diminished the bushel. I have not added to or filched away land. I have not encroached upon the fields [of my neighbours]. I have not added to the weights of the scales. I have not falsified the pointer of the scales.

I have not taken milk from the mouths of children. I have not driven away the cattle that were upon their pastures. I have not snared the feathered fowl in the preserves of the gods. I have not caught fish [with bait made of] fish of their kind. I have not stopped water at the time [when it should flow].

I have not breached a canal of running water. I have not extinguished a fire when it should burn. I have not violated the times [of offering] chosen meat-offerings. I have not driven off the cattle from the property of the gods. I have not repulsed the god in his manifestations. I am pure. In the second part of the Chapter the deceased repeats many of the above declarations of his innocence, but with each declaration the name of one of the Forty-two Judges is coupled.

Thus we have:. Nothing is known of the greater number of these Forty-two gods, but it is probable that they were local gods or spirits, each one representing a nome, whose names were added to the declarations with the view of making the Forty-two Judges represent all Egypt. In the third part of the Chapter we find that the religious ideas expressed by the deceased have a far more personal character than those of the first and second parts.

Thus, having declared his innocence of the forty-two sins or offences, "the heart which is righteous and sinless" says:. I know you and I know your names. Let me not fall under your knives, and bring ye not before the god whom ye follow my wickedness, and let not evil come upon me through you. Declare ye me innocent in the presence of Nebertcher, [1] because I have done that which is right in Tamera Egypt , neither blaspheming God, nor imputing evil?

Deliver me from Baba, who liveth upon the entrails of the mighty ones, on the day of the Great Judgment. Let me come to you, for I have not committed offences [against you]; I have not done evil, I have not borne false witness; therefore let nothing [evil] be done unto me. I live upon truth.

I feed upon truth. I have performed the commandments of men, and the things which [54] make the gods contented. I have made the god to be at peace [with me by doing] that which is his will. I have given bread to the hungry man, and water to the thirsty man, and apparel to the naked man, and a ferry boat to him that had none.

I have made offerings to the gods, and given funerary meals to the spirits. Therefore be ye my deliverers, be ye my protectors; make ye no accusations against me in the presence [of the Great God]. I am clean of mouth and clean of hands; therefore let be said unto me by those who shall see me: 'Come in peace, come in peace' i. I have testified before Herfhaf, [2] and he hath approved me. I have seen the things over which the Persea tree spreadeth [its branches] in Rastau.

I offer up my prayers to the gods, and I know their persons. I have come and have advanced to declare the truth and to set up the Balance [3] on its stand in Aukert. None but the righteous could enter his boat, and none but the righteous was allowed to land on the Island of Osiris.

Then addressing the god Osiris the deceased says: "Hail, thou who art exalted upon thy standard, thou lord of the Atef crown, whose name is 'Lord of the Winds,' deliver me from thine envoys who inflict evils, who do harm, whose faces are uncovered, for I have done the right for the Lord of Truth. I have purified myself and my fore parts with holy water, and my hinder parts with the things that make clean, and my inward parts have been [immersed] in the Lake of Truth. There is not one member of mine wherein truth is lacking.

I purified myself in the Pool of the South. But this is not the case, for before he went further he was obliged [55] to repeat the magical names of various parts of the Hall of Truth; thus we find that the priest thrust his magic into the most sacred of texts. At length Thoth, the great Recorder of Egypt, being satisfied as to the good faith and veracity of the deceased, came to him and asked why he had come to the Hall of Truth, and the deceased replied that he had come in order to be "mentioned" to the god.

Thoth then asked him, "Who is he whose heaven is fire, whose walls are serpents, and the floor of whose house is a stream of water? From first to last the Book of the Dead is filled with spells and prayers for the preservation of the mummy and for everlasting life.

As instances of these the following passages are quoted from Chapters and Thou didst not decay. Thou didst not turn into worms. Thou didst not waste away. Thou didst not suffer corruption. Thou didst not putrefy. I am the god Khepera, and my members shall have an everlasting existence. I shall not decay. I shall not rot. I shall not putrefy. I shall not turn into worms. I shall not see corruption before the eye of the god Shu. I shall have my being, I shall have my being. I shall live, I shall live.

I shall flourish, I shall flourish. I shall wake up in peace. My inward parts shall not perish. I shall not suffer injury. Mine eye shall not decay. The form of my visage shall not disappear. Mine ear shall not become deaf. My head shall not be separated from my neck. My tongue shall not be carried away. My hair shall not be cut off. Mine eyebrows shall not be shaved off. No baleful injury shall come upon me. My body shall be established, and it shall neither crumble away nor be destroyed on this earth. Ani, who is supposed to have recently arrived there, says: "What manner of country is this to which I have come?

There is no water in it. There is no air. It is depth unfathomable, it is black as the blackest night, and men wander helplessly therein. In it a man may not live in quietness of heart; nor may the affections be gratified therein. As a specimen of a spell that was used in connection with an amulet may be quoted Chapter The amulet was the tet , which represented a portion of the body of Isis. The spell reads: "The blood of Isis, the power of Isis, the words of power of Isis shall be strong to protect this mighty one i.

If these things be done for him the powers of Isis shall protect his body, and Horus, the son of Isis, shall rejoice in him when he seeth him. And there shall be no places hidden from him as he journeyeth. And one hand of his shall be towards heaven and the other towards earth, regularly and continually. Thou shalt not let any person who is with thee see it [a few words broken away].

Get back, O thou accursed Crocodile Sui. Thou shalt not come nigh me, for I have life through the words of power that are in me. Heaven ruleth [57] its seasons, and the spell hath power over what it mastereth, and my mouth ruleth the spell that is inside it. My teeth which bite are like flint knives, and my teeth which grind are like unto those of the Wolf-god. O thou who sittest spellbound with thine eyes fixed through my spell, thou shalt not carry off my spell, thou Crocodile that livest on spells" Chap. That which is thy taboo is in me. I have eaten the brow or, skull of Osiris.

I am set. I will set it on thee, thy flame shall not approach me. I advance. I am Osiris. I will set it on thee; thy flame shall not approach me. That which is thy taboo is in me I am Sept. I will fetter thee. My charm is among the reeds? I will not yield unto thee. The emissions shall [not] fall upon my head.

I am Tem. I am Uatch-Merti? From what has been said in the preceding chapter it will be clear that only wealthy people could afford to bury copies of the great Book of the Dead with their deceased relatives. Whether the chapters that formed it were written on coffins or on papyrus the cost of copying the work by a competent scribe must have been relatively very great. Towards the close of the twenty-sixth dynasty a feeling spread among the Egyptians that only certain parts of the Book of the Dead were essential for the resurrection of the body and for the salvation of the soul, and men began to bury with their dead copies of the most important chapters of it in a very much abridged form.

A little later the scribes produced a number of works, in which they included only such portions of the most important chapters as were considered necessary to effect the resurrection of the body. One of the oldest of these later substitutes for the Book of the Dead is the Shai en Sensen , or " Book of Breathings. Thou art pure, thy heart is pure. Thy fore parts are pure, thy hind parts are cleansed; thy interior is cleansed with incense and [60] natron, and no member of thine hath any defect in it whatsoever.

Kersher is washed in the waters of the Field of Offerings, that lieth to the north of the Field of the Grasshoppers. The goddesses Uatchet and Nekhebet purify thee at the eighth hour of the night and at the eighth hour of the day.

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Come then, enter the Hall of Truth, for thou art free from all offence and from every defect, and 'Stone of Truth' is thy name. Thou enterest the Tuat Other World as one exceedingly pure. Thou art purified by the Goddesses of Truth in the Great Hall. Holy water hath been poured over thee in the Hall of Keb i. Thy soul is received in the Neshem Boat of Osiris, thy soul is made divine in the House of Keb, and thou art made to be triumphant for ever and ever. Thy name flourisheth, thy earthly body is stablished, thy spirit body germinateth, and thou art not repulsed either in heaven or on earth.

Thou breathest the breath of life for ever and ever. Thy soul maketh offerings unto thee in the course of each day Thy flesh is collected on thy bones, and thy form is even as it was upon earth. Thou takest drink into thy body, thou eatest with thy mouth, and thou receivest thy rations in company with the souls of the gods. Anubis protecteth thee; he is thy protector, and thou art not turned away from the Gates of the Tuat. Thoth, the most mighty god, the Lord of Khemenu Hermopolis , cometh to thee, and he writeth the 'Book of Breathings' with his own fingers.

Amen is nigh unto thee to make thee [61] to live again. Upuat openeth a prosperous road for thee. Thou seest with thine eyes, thou hearest with thine ears, thou speakest with thy mouth, thou walkest with thy legs. Thy soul hath been made divine in the Tuat, so that it may change itself into any form it pleaseth. Thou canst snuff at will the odours of the holy Acacia of Anu An, or Heliopolis. The Goddess of Truth vindicateth thee before Osiris, and her writings are upon thy tongue.

Thou art even as Osiris, and 'Osiris Khenti Amenti' is thy name. Thy body liveth in Tatu Busiris , and thy soul liveth in heaven Thy odour is that of the holy gods in Amentet, and thy name is magnified like the names of the Spirits of heaven. Thy soul liveth through the 'Book of Breathings,' and it is rejoined to thy body by the 'Book of Breathings. The work is closed by an address to the gods, in which it is said that Kersher is sinless, that he feeds and lives upon Truth, that his deeds have satisfied the hearts of the gods, and that he has fed the hungry and given water to the thirsty and clothes to the naked.

The fundamental ideas are the same as those in Part I. The deceased is made to address several gods by name, and to declare that he himself is those gods. Another late work of considerable interest is the " Book of Traversing Eternity ," the fullest known form of which is found on a papyrus at Vienna. This work describes how the soul of the deceased, when armed with the power which the Book of Traversing Eternity will give it, shall be able to [62] travel from one end of Egypt to the other, and to visit all the holy places, and to assist at the festivals, and to enjoy communion not only with the gods and spirits who assemble there, but also with its kinsfolk and acquaintances whom it left behind alive on the earth.

Thy Ka hath acquired the divine nature of the gods. Thy body remaineth in the deep house i. Thy spirit-body becometh glorious among the living. Thy descendants flourish upon the earth, in the presence of Keb, upon thy seat among the living, and thy name is stablished by the utterance of those who have their being through the 'Book of Traversing Eternity. He floats in the air, hovers in the shadow, rises in the sky, follows the gods, travels with the stars, dekans, and planets, and moves about by night and by day on earth and in heaven at will.

Of the works that were originally composed for recitation on the days of the festivals of Osiris, and were specially connected with the cult of this god, three, which became very popular in the Graeco-Roman period, may be mentioned. The first of these works was recited on the twenty-fifth day of the fourth month of the season Akhet October-November by two "fair women," who personified Isis and Nephthys.

One of these had the name of Isis on her shoulder, and the other the name of Nephthys, and each held a vessel of water in her right hand, and a "Memphis cake of bread" in her left. The object of the recital was to commemorate the resurrection of Osiris, and if the book were recited on behalf of any deceased person [63] it would make his spirit to be glorious, and stablish his body, and cause his Ka to rejoice, and give breath to his nostrils and air to his throat.

The two "fair women" sang the sections alternately in the presence of the Kher-heb and Setem priests. The two first sections, as they are found on a papyrus in Berlin, read thus:— Isis saith : "Come to thy house, come to thy house, O An, come to thy house. Thine enemy [Set] hath perished. O beautiful youth, come to thy house. Look thou upon me. I am the sister who loveth thee, go not far from me.

O Beautiful Boy, come to thy house, straightway, straightway. I cannot see thee, and my heart weepeth for thee; my eyes follow thee about. I am following thee about so that I may see thee. Lo, I wait to see thee, I wait to see thee; behold, Prince, I wait to see thee. It is good to see thee, it is good to see thee; O An, it is good to see thee. Come to thy beloved one, come to thy beloved one, O Un-Nefer, whose word is truth. Come to thy wife, O thou whose heart is still. Come to the lady of thy house; I am thy sister from thy mother's [womb]. Go not thou far from me.

The faces of gods and men are turned towards thee, they all weep for thee together. As soon as I saw thee I cried out to thee, weeping with a loud voice which pierced the heavens, and thou didst not hear my voice. I am thy sister who loved thee upon earth; none other loved thee more than [thy] sister, thy sister. Nephthys saith : "O Beautiful Prince, come to thy house.

Let thy heart rejoice and be glad, for thine enemies have ceased to be. Thy two Sisters are nigh unto thee; they guard thy bier, they address thee with words [full of] tears as thou liest prone on thy bier. Watch footage here. The Dead's shows, on the other hand, were real gigs, attended by Deadheads who made the journey over, and they could thank Phil Lesh for putting it all in motion. You know, power that's been preserved from the ancient world. The pyramids are like the obvious number one choice because no matter what anyone thinks they might be, there is definitely some kind of mojo about the pyramids.

Logistically speaking, the concerts weren't the easiest to stage. Rolling Stone reported that an "equipment truck got stuck in sand and had to be towed by camels. Weir captured it well when he said: "I got to a point where the head of the Sphinx was lined up with the top of the Great Pyramid , all lit up. All of a sudden, I went to this timeless place. The sounds from the stage — they could have been from any time. It was as if I went into eternity. Watch it above.

Kesey himself later tried to explain the symbolism of the visit, saying: "The people who were there recognized this as a respectful and holy event that went back to something we can all just barely glimpse, them and us both. Our relationship to ancient humans. To this place on the planet. To the planet's place in the universe. All that cosmic stuff is what the Dead are based on. The Egyptians could understand that. Just above, we have a longer playlist of performances that took place on September 16, -- the same night there was a lunar eclipse.

We're hoping to rely on our loyal readers rather than erratic ads. To support Open Culture's continued operation, please consider making a donation. We thank you! The music itself lacks the introspective and philosophical qualities of the Dead… Posted on my TV highlights page at poorstuart. Name required. Email required.