The Book Of The Dead
According to the Theban Recension
Translated by E. A. Wallis Budge, Litt.D., D.Lit., F.S.A.
[pg 003]
A Hymn To The Setting Sun
A Hymn of Praise to Ra when he riseth upon the
horizon, and when he setteth in the land of life.
Osiris, the scribe Ani, saith:
“Homage to thee, O Rā, when thou risest [as] Tem-Heru-khuti
(Tem-Harmachis). Thou art adored [by me when]
thy beauties are before mine eyes, and [when thy] radiance
[falleth] upon [my] body. Thou goest forth to thy setting
in the Sektet boat with [fair] winds, and thy heart is
glad; the heart of the Mātet boat rejoiceth. Thou
stridest over the heavens in peace, and all thy foes are cast down; the never-resting
stars sing hymns of praise unto thee, and the stars
which rest, and the stars which never fail glorify thee as thou
sinkest to rest in the horizon of Manu,1 O thou who art
beautiful at morn and at eve, O thou lord who livest and art
established, O my lord!
“Homage to thee, O thou who art Rā when thou risest, and
Tem when thou settest [in] beauty. Thou risest and shinest
on the back of thy mother [Nut], O thou who art crowned
king of the gods! Nut doeth homage unto thee, and everlasting
and never-changing order2 embraceth thee at morn
and at eve. Thou stridest over the heaven, being glad of
heart, and the Lake of Testes is content [thereat]. The
Sebau Fiend hath fallen to the ground; his arms and his
hands have been hacked off, and the knife hath severed the
joints of his body. Rā hath a fair wind; the Sektet boat
goeth forth and sailing along it cometh into port. The gods of the
south and of the north, of the west and of the east, praise
thee, O thou divine substance, from whom all forms of life
come into being. Thou sendest forth the word, and the earth
[pg 004]
is flooded with silence, O thou only One, who didst dwell in
heaven before ever the earth and the mountains came into
existence. O Runner, O Lord, O only One, thou maker of
things which are, thou hast fashioned the tongue of the company
of the gods, thou hast produced whatsoever cometh
forth from the waters, and thou springest up from them over
the flooded land of the Lake of Horus. Let me snuff the air
which cometh forth from thy nostrils, and the north wind
which cometh forth from thy mother [Nut]. Oh, make thou
to be glorious my shining form (khu), O Osiris, make
thou to be divine my soul (ba)! Thou art worshipped
[in] peace (or [in] setting), O lord of the gods, thou art exalted by reason
of thy wondrous works. Shine thou with thy rays of
light upon my body day by day, [upon me], Osiris the scribe,
the teller of the divine offerings of all the gods, the overseer
of the granary of the lords of Abtu (Abydos), the royal scribe
in truth who loveth thee; Ani, victorious in peace.”
Hymn And Litany To Osiris
[From the Papyrus of Ani (British Museum No. 10,470, sheet 19).]
“Praise be unto thee, O Osiris, lord of eternity, Unnefer,
Heru-khuti (Harmachis), whose forms are manifold, and
whose attributes are majestic, Ptah-Seker-Tem in Annu
(Heliopolis), the lord of the hidden place, and the creator of
Het-ka-Ptah (Memphis) and of the gods [therein], the guide
of the underworld, whom [the gods] glorify when thou settest
in Nut. Isis embraceth thee in peace, and she driveth away
the fiends from the mouth of thy paths. Thou turnest thy
face upon Amentet, and thou makest the earth to shine as
with refined copper. Those who have lain down (i.e., the
dead) rise up to see thee, they breathe the air and they look
upon thy face when the Disk riseth on its horizon; their hearts
are at peace inasmuch as they behold thee, O thou who art
Eternity and Everlastingness!”
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Litany
“Homage to thee, [O lord of] starry deities in Annu, and
of heavenly beings in Kher-āba; thou god Unti, who art
more glorious than the gods who are hidden in Annu; oh
grant3 thou unto me a path whereon I may pass in peace, for
I am just and true; I have not spoken lies wittingly, nor have
I done aught with deceit.”
“Homage to thee, O An in Antes, (?) Heru-khuti (Harmachis),
with long strides thou stridest over heaven, O Heru-khuti.
Oh, grant thou unto me a path whereon I may pass
in peace, for I am just and true; I have not spoken lies wittingly,
nor have I done aught with deceit.”
“Homage to thee, O Soul of everlastingness, thou Soul
who dwellest in Tattu, Unnefer, son of Nut; thou art lord
of Akert. Oh, grant thou unto me a path wherein I may
pass in peace, for I am just and true; I have not spoken lies
wittingly, nor have I done aught with deceit.”
“Homage to thee in thy dominion over Tattu; the Ureret
crown is established upon thy head; thou art the One who
maketh the strength which protecteth himself, and thou dwellest
in peace in Tattu. Oh, grant thou unto me a path whereon
I may pass in peace, for I am just and true; I have not
spoken lies wittingly, nor have I done aught with deceit.”
“Homage to thee, O lord of the Acacia tree, the Seker
boat is set upon its sledge; thou turnest back the Fiend, the
worker of evil, and thou causest the Utchat to rest upon
its seat. Oh, grant thou unto me a path whereon I may pass
in peace, for I am just and true; I have not spoken lies wittingly,
nor have I done aught with deceit.”
“Homage to thee, O thou who art mighty in thine hour,
thou great and mighty Prince, dweller in
An-rut-f,4 lord of
eternity and creator of everlastingness, thou art the lord of
Suten-henen (Heracleopolis Magna). Oh, grant thou unto
[pg 006]
me a path whereon I may pass in peace, for I am just and
true; I have not spoken lies wittingly, nor have I done aught
with deceit.”
“Homage to thee, O thou who restest upon Right and
Truth, thou art the lord of Abtu (Abydos), and thy limbs
are joined unto Ta-tchesertet; thou art he to whom fraud and
guile are hateful. Oh, grant thou unto me a path whereon
I may pass in peace, for I am just and true; I have not spoken
lies wittingly, nor have I done aught with deceit.”
“Homage to thee, O thou who art within thy boat, thou
bringest Hāpi (i.e., the Nile) forth from his source; the light
shineth upon thy body and thou art the dweller in Nekhen.5
Oh, grant thou unto me a path whereon I may pass in peace,
for I am just and true; I have not spoken lies wittingly, nor
have I done aught with deceit.”
“Homage to thee, O creator of the gods, thou King of the
North and of the South, O Osiris, victorious one, ruler of the
world in thy gracious seasons; thou art the lord of the celestial
world.6 Oh, grant thou unto me a path whereon I may
pass in peace, for I am just and true; I have not spoken lies
wittingly, nor have I done aught with deceit.”
Hymn To Rā
[From the Papyrus of Ani (British Museum No. 10,470, sheet 20).]
A Hymn of Praise to Rā when he riseth in the eastern
part of heaven. Those who are in his train rejoice, and
lo! Osiris Ani, victorious, saith:
“Hail, thou Disk, thou lord of rays, who risest on the horizon
day by day! Shine thou with thy beams of light upon
the face of Osiris Ani, who is victorious; for he singeth hymns
of praise unto thee at dawn, and he maketh thee to set at
eventide with words of adoration. May the soul of Osiris
Ani, the triumphant one, come forth with thee into heaven,
may he go forth in the Mātet boat. May he come into port
in the Sektet boat, and may he cleave his path among the
never-resting stars in the heavens.”
[pg 007]
Osiris Ani, being in peace and in triumph, adoreth his lord,
the lord of eternity, saying: “Homage to thee, O Heru-khuti
(Harmachis), who art the god Khepera, the self-created;
when thou risest on the horizon and sheddest thy beams of
light upon the lands of the North and of the South, thou art
beautiful, yea beautiful, and all the gods rejoice when they
behold thee, the King of heaven. The goddess Nebt-Unnut
is stablished upon thy head; and her uræi of the South and
of the North are upon thy brow; she taketh up her place
before thee. The god Thoth is stablished in the bows of thy
boat to destroy utterly all thy foes. Those who are in the
Tuat (underworld) come forth to meet thee, and they bow
in homage as they come toward thee, to behold [thy] beautiful
Image. And I have come before thee that I may be with
thee to behold thy Disk every day. May I not be shut up in
[the tomb], may I not be turned back, may the limbs of my
body be made new again when I view thy beauties, even as
[are those of] all thy favored ones, because I am one of those
who worshipped thee [whilst I lived] upon earth. May I
come in unto the land of eternity, may I come even unto the
everlasting land, for behold, O my lord, this hast thou ordained
for me.”
And lo, Osiris Ani triumphant in peace, the triumphant one,
saith: “Homage to thee, O thou who risest in thy horizon
as Rā, thou reposest upon law [which changeth not nor can
it be altered]. Thou passest over the sky, and every face
watcheth thee and thy course, for thou hast been hidden from
their gaze. Thou dost shew thyself at dawn and at eventide
day by day. The Sektet boat, wherein is thy Majesty,
goeth forth with might; thy beams [shine] upon [all] faces; [the
number] of thy red and yellow rays cannot be known, nor
can thy bright beams be told. The lands of the gods, and
the eastern lands of Punt7
must be seen, ere that which is
hidden [in thee] may be measured. Alone and by thyself
thou dost manifest thyself [when] thou comest into being
above Nu (i.e., the sky). May Ani advance, even as thou dost
advance; may he never cease [to go forward], even as thy
Majesty ceaseth not [to go forward], even though it be for a
moment; for with strides dost thou in one little moment pass
[pg 008]
over the spaces which would need hundreds of thousands and
millions of years [for man to pass over; this] thou doest, and
then dost thou sink to rest. Thou puttest an end to the hours
of the night, and thou dost count them, even thou; thou endest
them in thine own appointed season, and the earth becometh
light. Thou settest thyself before thy handiwork in the likeness
of Rā; thou risest in the horizon.”
Osiris, the scribe Ani, triumphant, declareth his praise of
thee when thou shinest, and when thou risest at dawn he crieth
in his joy at thy birth: “Thou art crowned with the majesty
of thy beauties; thou mouldest thy limbs as thou dost advance,
and thou bringest them forth without birth-pangs in
the form of Rā, as thou dost rise up into the upper air. Grant
thou that I may come unto the heaven which is everlasting,
and unto the mountain where dwell thy favored ones. May
I be joined unto those shining beings, holy and perfect, who
are in the underworld; and may I come forth with them to
behold thy beauties when thou shinest at eventide and goest
to thy mother Nu. Thou dost place thyself in the west, and
my two hands are [raised] in adoration [of thee] when thou
settest as a living being. Behold, thou art the maker of
eternity, and thou art adored [when] thou settest in the heavens.
I have given my heart unto thee without wavering, O
thou who art mightier than the gods.”
Osiris Ani, triumphant, saith: “A hymn of praise to thee,
O thou who risest like unto gold, and who dost flood the
world with light on the day of thy birth. Thy mother giveth
thee birth upon [her] hand, and thou dost give light unto the
course of the Disk. O thou great Light, who shinest in the
heavens, thou dost strengthen the generations of men with the
Nile-flood, and thou dost cause gladness in all lands, and in
all cities, and in all the temples. Thou art glorious by reason
of thy splendors, and thou makest strong thy
ka (i.e., Double)
with hu and tchefau
foods. O thou who art the mighty one
of victories, thou who art the Power of [all] powers, who
dost make strong thy throne against evil fiends; who art
glorious in majesty in the Sektet boat, and who art
exceeding mighty in the Atet boat, make thou glorious
Osiris Ani with victory in the underworld; grant thou that in the netherworld
he may be without evil. I pray thee to put away [his] faults
[pg 009]
behind thee: grant thou that he may be one of thy venerable
servants who are with the shining ones; may he be joined
unto the souls which are in Ta-tchesertet; and may he journey
into the Sekhet-Aaru by a prosperous and happy decree, he
the Osiris, the scribe, Ani, triumphant.”
And the god saith:
“Thou shalt come forth into heaven, thou shalt pass over
the sky, thou shalt be joined into the starry deities. Praises
shall be offered unto thee in thy boat, thou shalt be hymned
in the Atet boat, thou shalt behold Rā within his
shrine, thou shalt set together with his Disk day by day, thou shalt see the
Ant fish when it springeth into being in the waters of
turquoise, and thou shalt see the Abtu fish in his
hour. It shall come to pass that the Evil One shall fall when he layeth a snare to
destroy thee, and the joints of his neck and of his back shall
be hacked asunder. Rā [saileth] with a fair wind, and the
Sektet boat draweth on and cometh into port. The mariners
of Rā rejoice, and the heart of Nebt-ānkh8 is glad, for the
enemy of her lord hath fallen to the ground. Thou shalt behold
Horus on the standing-place of the pilot of the boat, and
Thoth and Maāt shall stand one upon each side of him. All
the gods shall rejoice when they behold Rā coming in peace
to make the hearts of the shining ones to live, and Osiris Ani,
victorious, the scribe of the divine offerings of the lords of
Thebes, shall be along with them!”
Hymn To The Setting Sun
[From the Papyrus of Mut-hetep (British Museum No, 10,010, sheet 5).]
[Another Chapter of] the mystery of the Tuat
(underworld) and of passing through the unseen
netherworld, and of seeing the Disk when he setteth in Amentet,
[when] he is adored by the gods and by the Khus in the
underworld, and [when] the Soul which dwelleth in Rā is made
perfect. He is made mighty before Tem; he is made great
before Osiris; he setteth his terror before the company of the
gods who are the guides of the netherworld; he maketh long
(?) his steps and he maketh his face to enter (?) [with that of]
[pg 010]
the great god. Now every Khu, for whom these words shall
have been said, shall come forth by day in any form which he
is pleased to take; he shall gain power among the gods of the
Tuat (underworld), and they shall recognize him as one of
themselves; and he shall enter in at the hidden gate with
power.
The lady Mut-hetep, victorious, singeth hymns of praise
to thee [saying]: “O Rā-Tem, in thy splendid progress thou
risest, and thou settest as a living being in the glories of the
western horizon; thou settest in thy territory which is in
Manu.9 Thy uræus is behind thee, thy uræus is behind thee.
Homage to thee, O thou who art in peace, homage to thee, O
thou who art in peace. Thou art joined unto the Eye of Tem,
and it chooseth its powers of protection [to place] behind
thy members. Thou goest forth through heaven, thou travellest
over the earth, and thou journeyest onward. O Luminary,
the northern and southern halves of heaven come to thee and
they bow low in adoration, and they pay homage unto thee,
day by day. The gods of Amentet rejoice in thy beauties and
the unseen places sing hymns of praise unto thee. Those who
dwell in the Sektet boat go round about thee, and the
Souls of the East pay homage to thee, and when they meet thy
Majesty they cry: ‘Come, come in peace!’ There is a shout
of welcome to thee, O lord of heaven and governor of Amentet!
Thou art acknowledged by Isis who seeth her son in thee,
the lord of fear, the mighty one of terror. Thou settest as a
living being in the hidden place. Thy father [Ta-]tunen
raiseth thee up and he placeth both his hands behind thee;
thou becomest endowed with divine attributes in [thy] members
of earth; thou wakest in peace and thou settest in
Manu.10
Grant thou that I may become a being honored before Osiris,
and that I may come to thee, O Rā-Tem! I have adored thee,
therefore do thou for me that which I wish. Grant thou that
I may be victorious in the presence of the company of the
gods. Thou are beautiful, O Rā, in thy western horizon of
Amentet, thou lord of Maāt, thou mighty one of fear, thou
whose attributes are majestic, O thou who art greatly beloved
by those who dwell in the Tuat (underworld); thou
shinest with thy beams upon the beings that are therein perpetually,
[pg 011]
and thou sendest forth thy light upon the path of
Re-stau. Thou openest up the path of the double Lion-god,
thou settest the gods upon [their] thrones, and the Khus
in their abiding places. The heart of
Naarerf11 is glad [when]
Rā setteth, the heart of Naarerf is glad when Rā setteth.”
“Hail, O ye gods of the land of Amentet who make offerings
and oblations unto Rā-Tem, ascribe ye glory [unto him
when] ye meet him. Grasp ye your weapons and overthrow
ye the fiend Seba on behalf of Rā, and repulse the fiend Nebt
on behalf of Osiris. The gods of the land of Amentet rejoice
and lay hold upon the cords of the Sektet boat, and they
come in peace; the gods of the hidden place who dwell in Amentet
triumph.”
“Hail, Thoth, who didst make Osiris to triumph over his
enemies, make thou Mut-hetep, victorious, to triumph over
her enemies in the presence of the great divine sovereign chiefs
who live with Osiris, the lord of life. The great god who
dwelleth in his Disk cometh forth, that is, Horus the avenger
of his father Unnefer-Rā. Osiris setteth, and the Khus
who are in the Tuat (underworld) say: Homage to thee, O
thou who comest as Tem, and who comest into being as the
creator of the gods. Homage to thee, O thou who comest
as the holy Soul of souls, who dwellest in the horizon.
Homage to thee who art more glorious than [all] the gods
and who illuminest the Tuat with thine Eye. Homage to
thee who sailest in thy glory and who goest round about it
in thy Disk.”
The following variant of the above hymn is translated from
the text in the Papyrus of Nekhtu-Amen (Naville, “Todtenbuch,”
Bd. II. p. 23).
Another Chapter of the mystery of the Tuat (underworld)
and of traversing the unseen places of the
underworld, of seeing the Disk when he setteth in Amentet,
[when] he is adored by the gods and by the Khus of the
Tuat (underworld), and [when] the divine Khu which
dwelleth within Rā is made perfect. He setteth his might before Rā,
he setteth his power before Tem, [he setteth his strength] before
Khenti-Amentet, and he setteth his terror before the
company of the gods. The Osiris of the gods goeth as leader
[pg 012]
through the Tuat (underworld), he crasheth through mountains,
he bursteth through rocks, he maketh glad (?) the heart
of every Khu. This composition shall be recited by the
deceased when he cometh forth and when he goeth in with the
gods, among whom he findeth no opposition; then shall he
come forth by day in all the manifold and exceedingly numerous
forms which he may be pleased to take. [The Osiris ...
saith:]
“A hymn of praise to Rā at eventide [when] he setteth as a
living being in Baakha.12 The great god who dwelleth in his
Disk riseth in his two eyes13 and all the Khus of the underworld
receive him in his horizon of Amentet; they shout
praises unto Heru-khuti (Harmachis) in his form of Tem, and
they sing hymns of joy to Rā when they have received him
at the head of his beautiful path of Amentet.”
He (i.e., the deceased) saith: “Praise be unto thee, O Rā,
praise be unto thee, O Tem, in thy splendid progress. Thou
hast risen and thou hast put on strength, and thou settest like
a living being amid thy glories in the horizon of Amentet, in
thy domain which is in Manu. Thy uræus-goddess is behind
thee; thy uræus-goddess is behind thee. Hail to thee, in peace;
hail to thee, in peace. Thou joinest thyself unto the Eye of
Horus, and thou hidest thyself within its secret place; it destroyeth
for thee all the convulsions of thy face, it maketh thee
strong with life, and thou livest. It bindeth its protecting
amulets behind thy members. Thou sailest forth over heaven,
and thou makest the earth to be stablished; thou joinest thyself
unto the upper heaven, O Luminary. The two regions
of the East and West make adoration unto thee, bowing low
and paying homage unto thee, and they praise thee day by day;
the gods of Amentet rejoice in thy splendid beauties. The
hidden places adore thee, the aged ones make offerings unto
thee, and they create for thee protecting powers. The divine
beings who dwell in the eastern and western horizons transport
thee, and those who are in the Sektet boat convey thee
round and about. The Souls of Amentet cry out unto thee and
say unto thee when they meet thy majesty (Life, Health,
Strength!), ‘All hail, all hail!’ When thou comest forth in
[pg 013]
peace there arise shouts of delight to thee, O thou lord of
heaven, thou Prince of Amentet. Thy mother Isis embraceth
thee, and in thee she recognizeth her son, the lord of fear, the
mighty one of terror. Thou settest as a living being within
the dark portal. Thy father Tatunen lifteth thee up and he
stretcheth out his two hands behind thee; thou becomest a
divine being in the earth. Thou wakest as thou settest, and
thy habitation is in Manu. Grant thou that I may be venerated
before Osiris, and come thou [to me], O Rā-Tem.
Since thou hast been adored [by me] that which I wish thou
shalt do for me day by day. Grant thou victory [unto me]
before the great company of the gods, O Rā who art doubly
beautiful in thy horizon of Amentet, thou lord of Maāt who
dwellest in the horizon. The fear of thee is great, thy forms
are majestic, and the love of thee is great among those who
dwell in the underworld.”
Hymn To The Setting Sun
[From a Papyrus of the nineteenth dynasty preserved at Dublin (see
Naville, “Todtenbuch,” Bd. I. Bl. 19).]
A hymn of Praise To Ra-Heru-khuti (Ra-Harmachis)
When He Setteth in the Western Part of Heaven. He
(i.e., the deceased) saith:
“Homage to thee, O Rā [who] in thy sitting art Tem-Heru-khuti
(Tem-Harmachis), thou divine god, thou self-created
being, thou primeval matter [from which all things
were made]. When [thou] appearest in the bows of [thy]
bark men shout for joy at thee, O maker of the gods! Thou
didst stretch out the heavens wherein thy two
eyes14 might
travel, thou didst make the earth to be a vast chamber for thy
Khus, so that every man might know his fellow. The Sektet
boat is glad, and the Mātet boat rejoiceth; and they
greet thee with exaltation as thou journeyest along. The god Nu is content,
and thy mariners are satisfied; the uræus-goddess hath
overthrown thine enemies, and thou hast carried off the legs
of Apep. Thou art beautiful, O Rā, each day, and thy mother
Nut embraceth thee; thou settest in beauty, and thy heart is
[pg 014]
glad in the horizon of Manu, and the holy beings therein rejoice.
Thou shinest there with thy beams, O thou great god,
Osiris, the everlasting Prince. The lords of the zones of the
Tuat in their caverns stretch out their hands in adoration before
thy Ka (double), and they cry out to thee, and they all
come forth in the train of thy form shining brilliantly. The
hearts of the lords of the Tuat (underworld) are glad when
thou sendest forth thy glorious light in Amentet; their two
eyes are directed toward thee, and they press forward to see
thee, and their hearts rejoice when they do see thee. Thou
hearkenest unto the acclamations of those that are in the
funeral chest,15 thou doest away with their helplessness and
drivest away the evils which are about them. Thou givest
breath to their nostrils and they take hold of the bows of thy
bark in the horizon of Manu. Thou art beautiful each day, O
Rā, and may thy mother Nut embrace Osiris ...,16 victorious.”
The Chapter Of The Chaplet Of Victory
[From Lepsius “Todtenbuch,” Bl. 13.]
The Chapter of the Chaplet of Victory. Osiris Auf-ānkh,
victorious, born of Sheret-Amsu, victorious, saith:
“Thy father Tem hath woven for thee a beautiful chaplet of
victory [to be placed] on [thy] living brow, O thou who lovest
the gods, and thou shalt live forever.
Osiris-khent-Amentet17
hath made thee to triumph over thine enemies, and thy father
Seb hath decreed for thee all his inheritance. Come, therefore,
O Horus, son of Isis, for thou, O son of Osiris, sittest
upon the throne of thy father Rā to overthrow thine enemies,
for he hath ordained for thee the two lands to their utmost
limits. Atem hath [also] ordained this, and the company of
the gods hath confirmed the splendid power of the victory of
Horus the son of Isis and the son of Osiris forever and forever.
And Osiris Auf-ānkh shall be victorious forever and ever. O
Osiris-khent-Amentet, the whole of the northern and southern
parts of the heavens, and every god and every goddess, who
are in heaven and who are upon earth [will] the victory of
[pg 015]
Horus, the son of Isis and the son of Osiris, over his enemies
in the presence of Osiris-khent-Amentet who will make Osiris
Auf-ānkh, victorious, to triumph over his enemies in the presence
of Osiris-khent-Amentet, Un-nefer, the son of Nut, on
the day of making him to triumph over Set and his fiends in
the presence of the great sovereign chiefs who are in Annu
(Heliopolis); on the night of the battle and overthrow of the
Seba-fiend in the presence of the great sovereign princes who
are in Abtu; on the night of making Osiris to triumph over
his enemies make thou Osiris Auf-ānkh, triumphant, to triumph
over his enemies in the presence of the great sovereign
princes, who are in the horizon of Amentet; on the day of
the festival of Haker in the presence of the great sovereign
princes who are in Tattu; on the night of the setting up of the
Tet in Tattu in the presence of the great sovereign princes
who are in the ways of the damned; on the night of the judgment
of those who shall be annihilated in the presence of the
great sovereign princes who are in Sekhem (Letopolis); on
the night of the ‘things of the altars in Sekhem’ in the presence
of the great sovereign princes who are in Pe and Tepu;
on the night of the stablishing of the inheriting by Horus of
the things of his father Osiris in the presence of the great sovereign
princes who are at the great festival of the ploughing
and turning up of the earth in Tattu, or (as others say), [in]
Abtu; on the night of the weighing of words,” or (as others
say), “weighing of locks in the presence of the great sovereign
princes who are in An-rut-f on its place; on the night when
Horus receiveth the birth-chamber of the gods in the presence
of the great sovereign princes who are in the lands of
Rekhti(?); on the night when Isis lieth down to watch [and]
to make lamentation for her brother in the presence of the
great sovereign princes who are in Re-stau; on the night of
making Osiris to triumph over all his enemies.”
“Horus repeated [these] words four times, and all his
enemies fell headlong and were overthrown and were cut to
pieces; and Osiris Auf-ānkh, triumphant, repeated [these]
words four times, therefore let all his enemies fall headlong,
and be overthrown and cut to pieces. Horus the son of Isis
and son of Osiris celebrated in turn millions of festivals, and
all his enemies fell headlong, and were overthrown and cut
[pg 016]
to pieces. Their habitation hath gone forth to the block of
the East, their heads have been cut off; their necks have been
destroyed; their thighs have been cut off; they have been given
over to the Great Destroyer who dwelleth in the valley of the
grave; and they shall never come forth from under the restraint
of the god Seb.”
this chapter shall be recited over the divine chaplet
which is laid upon the face of the deceased, and thou
shalt cast incense into the fire on behalf of osiris auf-ankh,
triumphant, born of sheret-amsu, triumphant; thus
shalt thou cause him to triumph over his enemies, dead
or alive, and he shall be among the followers of osiris;
and a hand shall be stretched out to him with meat
and drink in the presence of the god. [this chapter]
shall be said by thee twice at dawn—now it is a never-failing
charm—regularly and continually.
The Chapter Of The Victory Over Enemies.
[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 12).]
“Hail, Thoth, who didst make Osiris to triumph over his
enemies, snare thou the enemies of Osiris, the scribe Nebseni,
the lord of piety, in the presence of the great sovereign
princes of every god and of every goddess; in the presence
of the great sovereign princes who are in Annu (Heliopolis)
on the night of the battle and of the overthrow of the Sebau-fiend
in Tattu; on the night of making to stand up the double
Tet in Sekhem (Letopolis); on the night of the things of the
night in Sekhem, in Pe, and in Tepu;18 on the night of the
stablishing of Horus in the heritage of the things of his father
in the double land of Rekhti(?); on the night when Isis maketh
lamentation at the side of her brother Osiris in Abtu (Abydos);
on the night of the Haker festival of the distinguishing
[between] the dead (i.e., the damned) and the
Khus on the
path of the dead (i.e., the damned); on the night of the judgment
of those who are to be annihilated at the great [festival
of] the ploughing and the turning up of the earth in
Naare-rut-f19
in Re-stau; and on the night of making Horus to triumph
[pg 017]
over his enemies. Horus is mighty, the northern and
southern halves of heaven rejoice, Osiris is content thereat
and his heart is glad. Hail, Thoth, make thou to triumph
Osiris, the scribe Nebseni, over his enemies in the presence of
the sovereign princes of every god and every goddess, and in
the presence of you, ye sovereign princes who passed judgment
on Osiris behind the shrine.”
In the Saïte Recension this chapter has no vignette, but it
has the title “Another Chapter of the Chaplet of Victory,” and
is arranged in tabular form. The words, “Hail, Thoth, make
Osiris Auf-ānkh, triumphant, to triumph over his enemies
even as thou didst make Osiris to triumph over his enemies,”
which are written in two horizontal lines, are to be repeated
before each column of text. The “great sovereign princes”
invoked are those of: (1) Annu (Heliopolis), (2) Tattu, (3)
Sekhem (Letopolis), (4) Pe and Tep, (5) An-arut-f, (6) the
double land of Rekhti, (7) Re-stau, (8) Abtu, (9) the paths of
the dead, (10) the ploughing festival in Tattu, (11) Kher-āba,
(12) Osiris, (13) heaven and earth, (14) every god and every
goddess. The rubric reads:
if this chapter be recited regularly and always by a
man who hath purified himself in water of natron, he
shall come forth by day after he hath come into port
(i.e., is dead), and he shall perform all the transformations
which his heart shall dictate, and he shall come
forth from every fire.
The Chapter Of Giving A Mouth To The Overseer
The Chapter of giving a mouth to the overseer of the
house, Nu, triumphant, in the underworld. He saith:
“Homage to thee, O thou lord of brightness, thou who art
at the head of the Great House, prince of the night and of
thick darkness. I have come unto thee being a pure khu.
Thy two hands are behind thee, and thou hast thy lot with [thy]
ancestors. Oh, grant thou unto me my mouth that I may
speak therewith; and guide thou to me my heart at the season
when there is cloud and darkness.”
[pg 018]
The Chapter Of Giving A Mouth To Osiris Ani
[From the Papyrus of Ani (British Museum No. 10,470, sheet 6).]
The Chapter of giving a mouth to Osiris Ani, the
scribe and teller of the holy offerings of all the gods,
triumphant, in the underworld. He saith:
“I rise out of the egg in the hidden land. May my mouth
be given unto me that I may speak therewith in the presence
of the great god, the lord of the Tuat (underworld). May my
hand and my arm not be forced back in the presence of the
sovereign princes of any god. I am Osiris, the lord of Re-stau;
may I, Osiris the scribe Ani, triumphant, have a portion
with him who is on the top of the steps (i.e., Osiris). According
to the desire of my heart, I have come from the Pool
of Fire, and I have quenched the fire.”
Opening The Mouth Of Osiris
[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]
The Chapter of opening the mouth of Osiris. The
scribe Ani, triumphant, saith:
“May the good Ptah open my mouth, and may the god of
my city loose the swathings, even the swathings which are
over my mouth. Moreover, may Thoth, being filled and furnished
with charms, come and loose the bandages, even the
bandages of Set which fetter my mouth; and may the god Tem
hurl them at those who would fetter [me] with them, and
drive them back. May my mouth be opened, may my mouth
be unclosed by Shu with his iron knife wherewith he opened
the mouths of the gods. I am the goddess Sekhet, and I sit
upon [my] place in the great wind(?) of heaven. I am the
great goddess Sah who dwelleth among the Souls of Annu
(Heliopolis). Now as concerning every charm and all the
words which may be spoken against me, may the gods resist
them, and may each and every one of the company of the gods
withstand them.”
[pg 019]
The Chapter Of Bringing Charms To Osiris
[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]
The Chapter of bringing charms unto Osiris Ani [in
the underworld]. He saith:
“I am Tem-Khepera, who brought himself into being upon
the thigh of his divine mother. Those who are in Nu (i.e.,
the sky) are made wolves, and those who are among the
sovereign princes are become hyenas. Behold, I gather together
the charm [from every place where] it is, and from
every man with whom it is, swifter than greyhounds and
quicker than light. Hail, thou who towest along the
Mākhent
boat of Rā, the stays of thy sails and of thy rudder are taut
in the wind as thou sailest up the Pool of Fire in the underworld.
Behold, thou gatherest together the charm from every
place where it is, and from every man with whom it is, swifter
than greyhounds and quicker than light, [the charm] which
created the forms of being from the ... mother, and
which either createth the gods or maketh them silent, and
which giveth the heat of fire unto the gods. Behold, the
charm is given unto me, from wherever it is [and from him
with whom it is], swifter than greyhounds and quicker than
light,” or (as others say) “quicker than a shadow.”
The Chapter Of Memory
[From the Papyrus of Nu (British Museum No, 10,477, sheet 5).]
The Chapter of making a man to possess memory in
the underworld. The chancellor-in-chief, Nu, triumphant,
the overseer of the palace, the son of the chief chancellor
Amen-hetep, saith:
“May my name be given to me in the Great House, and
may I remember my name in the House of Fire on the night
of counting the years and of telling the number of the months.
I am with the Divine One, and I sit on the eastern side of
heaven. If any god whatsoever should advance unto me, let
me be able to proclaim his name forthwith.”
[pg 020]
The Chapter Of Giving A Heart To Osiris
[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]
The Chapter of giving a heart to Osiris Ani in the
underworld. He saith:
“May my heart (ab)20 be with me in the House of Hearts!
May my heart (hat) be with me in the House of Hearts!
May my heart be with me, and may it rest there, [or] I shall not
eat of the cakes of Osiris on the eastern side of the Lake of
Flowers, neither shall I have a boat wherein to go down the
Nile, nor another wherein to go up, nor shall I be able to sail
down the Nile with thee. May my mouth [be given] to me
that I may speak therewith, and my two legs to walk therewith,
and my two hands and arms to overthrow my foe. May
the doors of heaven be opened unto me; may Seb, the Prince21
of the gods, open wide his two jaws unto me; may he open
my two eyes which are blindfolded; may he cause me to
stretch apart my two legs which are bound together; and may
Anpu (Anubis) make my thighs firm so that I may stand
upon them. May the goddess Sekhet make me to rise so that
I may ascend unto heaven, and may that be done which I
command in the House of the foreign (double) of Ptah
(i.e., Memphis).
I understand with my heart. I have gained the mastery
over my heart, I have gained the mastery over my two hands,
I have gained the mastery over my legs, I have gained the
power to do whatsoever my ka (double) pleaseth. My soul
shall not be fettered to my body at the gates of the underworld;
but I shall enter in peace and I shall come forth in
peace.”
[pg 021]
The Chapter Of Preserving The Heart
[From the Papyrus of Ani (British Museum No. 10,470, sheets 15 and 16).]
The Chapter of not letting the heart (hati) of a
man be taken from him in the underworld.22 Saith Osiris
Ani:
“Hail, ye who carry away hearts! [Hail,] ye who steal
[hearts, and who make the heart of a man to go through its
transformations according to his deeds, let not what he hath
done harm him before you].23 Homage to you, O ye lords of
eternity, ye possessors of everlastingness, take ye not this
heart of Osiris Ani into your grasp, this heart of Osiris, and
cause ye not words of evil to spring up against it; because
this is the heart of Osiris Ani, triumphant, and it belongeth
unto him of many names (i.e., Thoth), the mighty one whose
words are his limbs, and who sendeth forth his heart to dwell
in his body. The heart of Osiris Ani is triumphant, it is made
new before the gods, he hath gained power over it, he hath
not been spoken to [according to] what he hath done. He
hath gotten power over his own members. His heart obeyeth
him, he is the lord thereof, it is in his body, and it shall never
fall away therefrom. I, Osiris, the scribe Ani, victorious in
peace, and triumphant in the beautiful Amenta and on the
mountain of eternity, bid thee to be obedient unto me in the
underworld.”
The Chapter Of Preserving The Heart
[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).]
The Chapter of not letting the heart of the overseer
of the palace, the chancellor-in-chief, Nu, triumphant,
be carried away from him in the underworld.
He saith:
“Hail, thou Lion-god! I am the Flower Bush (Unb).
That which is an abomination unto me is the divine block.
[pg 022]
Let not this my heart (hāti) be carried away from me by
the fighting gods in Annu. Hail, thou who dost wind bandages
round Osiris and who hast seen Set! Hail, thou who returnest
after smiting and destroying him before the mighty ones!
This my heart (ab) [sitteth] and weepeth for itself
before Osiris; it hath made supplication for me. I have given unto
him and I have decreed unto him the thoughts of the heart
in the House of the god Usekh-hra,24 and I have brought to
him sand (sic) at the entry to Khemennu (Hermopolis Magna).
Let not this my heart (hāti) be carried away from me! I
make thee to dwell(?) upon this throne, O thou who joinest together
hearts (hātu) [in Sekhet-hetep (with) years] of strength
against all things that are an abomination unto thee, and to
carry off food from among the things which belong unto thee,
and are in thy grasp by reason of thy twofold strength. And
this my heart (hāti) is devoted to the decrees of the
god Tem who leadeth me into the dens of Suti, but let not this my heart
which hath done its desire before the sovereign princes who
are in the underworld be given unto him. When they find the
leg and the swathings they bury them.”
The Chapter Of Preserving The Heart
[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]
The Chapter of not letting the heart of a man be
taken away from him in the underworld. Osiris Ani,
triumphant, saith:
“Turn thou back, O messenger of every god! Is it that
thou art come [to carry away] this my heart which liveth?
But my heart which liveth shall not be given unto thee. [As
I] advance, the gods hearken unto my offerings, and they all
fall down upon their faces in their own places.”
[pg 023]
The Chapter Of Preserving The Heart
[From the Papyrus of Amen-hetep (Naville, “Todtenbuch,” Bd. I. Bl. 40).]
The Chapter of not allowing the heart of Amen-hetep,
triumphant, to be carried away dead in the
underworld. The deceased saith:
“My heart is with me, and it shall never come to pass that
it shall be carried away. I am the lord of hearts, the slayer
of the heart. I live in right and truth (Maāt) and I
have my being therein. I am Horus, the dweller in hearts, who is
within the dweller in the body. I live in my word, and my
heart hath being. Let not my heart be taken away from me,
let it not be wounded, and may neither wounds nor gashes
be dealt upon me because it hath been taken away from me.
Let me have my being in the body of [my] father Seb, [and
in the body of my] mother Nut. I have not done that which
is held in abomination by the gods; let me not suffer defeat
there, [but let me be] triumphant.”
The Heart Of Carnelian
[From the Papyrus of Ani (British Museum No. 10,470, sheet 33).]
The Chapter of a heart of Carnelian. Osiris Ani, triumphant,
saith:
“I am the Bennu, the soul of Rā, and the guide of the
gods in the Tuat (underworld). Their divine souls come forth upon
earth to do the will of their kas; let, therefore, the
soul of Osiris Ani come forth to do the will of his
ka.”
Preserving The Heart
[From Lepsius, “Todtenbuch,” Bl. 16.]
The Chapter of not letting the heart of a man be
driven away from him in the underworld. Osiris Auf-ānkh,
triumphant, born of Sheret-Amsu, triumphant, saith:
“My heart, my mother; my heart, my mother! My heart
of my existence upon earth. May naught stand up to oppose
[pg 024]
me in judgment; may there be no opposition to me in the
presence of the sovereign princes; may [no evil] be wrought
against me in the presence of the gods; may there be no parting
[of thee] from me in the presence of the great god, the
lord of Amentet. Homage to thee, O thou heart of Osiris-khent-Amentet!
Homage to you, O my reins! Homage to
you, O ye gods who dwell in the divine clouds, and who are
exalted (or holy) by reason of your sceptres! Speak ye fair
words for the Osiris Auf-ānkh, and make ye him to prosper
before Nehebka. And behold, though I be joined unto the
earth, and am in the mighty innermost part of heaven, let me
remain on the earth and not die in Amentet, and let me be a
khu therein forever and ever.”
this [chapter] shall be recited over a basalt scarab,
which shall be set in a gold setting, and it shall be
placed inside the heart of the man25 for whom the ceremonies
of “opening the mouth” and of anointing with
unguent have been performed. and there shall be recited
by way of a magical charm the words: “my heart,
my mother; my heart, my mother! my heart of transformations.”
Preserving The Heart
[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).]
The Chapter of not letting the heart of the overseer
of the palace, the chancellor-in-chief, Nu, triumphant,
be driven away from him in the underworld. He Saith:
“O my heart, my mother; O my heart, my mother!
O my heart of my existence upon earth. May naught stand
up to oppose me in judgment in the presence of the lords of
the trial; let it not be said of me and of that which I have done,
‘He hath done deeds against that which is right and true’;
may naught be against me in the presence of the great
god, the lord of Amentet. Homage to thee, O my heart!
Homage to thee, O my heart! Homage to you, O my
reins! Homage to you, O ye gods who dwell in the divine
clouds, and who are exalted (or holy) by reason of your sceptres!
Speak ye [for me] fair things to Rā, and make ye me
[pg 025]
to prosper before Nehebka. And behold me, even though I
be joined to the earth in the mighty innermost parts thereof,
let me remain upon the earth and let me not die in Amentet,
but become a Khu therein.”
Preserving The Heart
[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]
The Chapter of not letting the heart of Osiris, the
scribe of the holy offerings of all the gods, Ani, triumphant,
be driven from him in the underworld. He saith:
“My heart, my mother; my heart, my mother! My heart
whereby I came into being! May naught stand up to oppose
me at [my] judgment; may there be no opposition to me in the
presence of the sovereign princes (Tchatcha); may there
be no parting of thee from me in the presence of him that keepeth the
Balance! Thou art my ka, the dweller in my body; the god
Khnemu who knitteth and strengtheneth my limbs. Mayest
thou come forth into the place of happiness whither we go. May
the Shenit (i.e., the divine
officers of the court of Osiris), who form the conditions of the lives of men, not cause
my name to stink. [Let it be satisfactory unto us, and let the listening
be satisfactory unto us, and let there be joy of heart unto us
at the weighing of words. Let not that which is false be uttered
against me before the great god, the lord of Amentet. Verily
how great shalt thou be when thou risest in triumph!]”26
Rubric
[From the Papyrus of Amen-hetep (see Naville, “Todtenbuch,” Bd. II.
p. 99).]
these words are to be said over a scarab of green
stone encircled with a band of refined copper and
[having] a ring of silver, which shall be placed on the
neck of the khu.
this chapter was found in the city of khemennu (hermopolis
magna) under the feet of [the statue of] this
god. [it was inscribed] upon a slab of iron of the south,
in the writing of the god himself, in the time of the
[pg 026]
majesty of the king of the north and of the south,
men-kau-ra,27 triumphant, by the royal son heru-ta-ta-f,
who discovered it while he was on his journey to make
an inspection of the temples and of their estates.
Beating Back The Crocodile
[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).]
The Chapter of beating back the Crocodile that
cometh to carry away the Charm from Nu, the overseer
of the palace, the chancellor-in-chief, triumphant,
the son of the overseer of the palace, Amen-hetep,
triumphant, in the underworld. He saith:
“Get thee back, return, get thee back, thou crocodile-fiend
Sui; thou shalt not advance to me, for I live by reason of the
magical words which I have by me. I do not utter that name
of thine to the great god who will cause thee to come to the
two divine envoys; the name of the one is
Betti,28 and the
name of the other is ‘Hra-k-en-Maāt.’29 Heaven hath power
over its seasons, and the magical word hath power over that
which is in its possession, let therefore my mouth have power
over the magical word which is therein. My front teeth are
like unto flint knives, and my jaw-teeth are like unto the Nome
of Tutef.30
Hail thou that sittest with thine eyeball upon these
my magical words! Thou shalt not carry them away, O thou
crocodile that livest by means of magical words!”
[In the Turin Papyrus (Lepsius, op. cit., Bl. 16) the following
lines are added to this chapter:]
“I am the Prince in the field. I, even I, am Osiris, who hath
shut in his father Seb together with his mother Nut on the
day of the great slaughter. My father is Seb and my mother
is Nut. I am Horus, the first-born of Rā, who is crowned. I
am Anpu (Anubis) on the day of reckoning. I, even I, am Osiris
the prince who goeth in and declareth the offerings which
are written down. I am the guardian of the door of Osiris,
[pg 027]
even I. I have come, I have become glorious (or a Khu),
I have been reckoned up, I am strong, I have come and I avenge
mine own self. I have sat in the birth-chamber of Osiris, and
I was born with him, and I renew my youth along with him.
I have laid hold upon the Thigh which was by Osiris, and I
have opened the mouth of the gods therewith, I sit upon the
place where he sitteth, and I write down the number [of the
things] which make strong(?) the heart, thousands of loaves
of bread, thousands of vases of beer, which are upon the altars
of his father Osiris, [numbers of] jackals, wolves, oxen, red
fowl, geese and ducks. Horus hath done away with the sacrifices
of Thoth. I fill the office of priest in the regions above, and
I write down there [the things] which make strong the heart.
I make offerings (or offerings are made to me) at the altars
of the Prince of Tattu, and I have my being through the
oblations [made to] him. I snuff the wind of the East by his
head, and I lay hold upon the breezes of the West thereby....
I go round about heaven in the four quarters thereof,
I stretch out my hand and grasp the breezes of the south
[which] are upon its hair. Grant unto me air among the
venerable beings and among those who eat bread.”
if this chapter be known by [the deceased] he shall
come forth by day, he shall rise up to walk upon the
earth among the living, and he shall never fail and
come to an end, never, never, never.
Beating Back The Crocodile
[From Lepsius, “Todtenbuch,” Bll. 16 and 17.]
The Chapter of beating back the Crocodile that
cometh to carry away the magical words from the Khu
in the underworld. Osiris Auf-ānkh, triumphant, saith:
“The Mighty One fell down upon the place where he is, or
(as others say), upon his belly, but the company of the gods
caught him and set him up again. [My] soul cometh and it
speaketh with its father, and the Mighty One delivereth it
from these eight31 crocodiles. I know them by their names and
[what] they live upon, and I am he who hath delivered his
father from them.”
[pg 028]
“Get thee back, O Crocodile that dwellest in the West, thou
that livest upon the stars which never rest, for that which is
an abomination unto thee is in my belly, O thou that hast eaten
the forehead of Osiris. I am Set.”
“Get thee back, O Crocodile that dwellest in the West, for
the serpent-fiend Nāau is in my belly, and I will give him unto
thee; let not thy flame be against me.”
“Get thee back, O Crocodile that dwellest in the East, who
feedest upon those who eat their own filth, for that which is an
abomination unto thee is in my belly; I advance, I am Osiris.”
“Get thee back, O Crocodile that dwellest in the East, the
serpent-fiend Nāau is in my belly, and I will give [him]
unto thee; let not thy flame be against me.”
“Get thee back, O Crocodile that dwellest in the South, who
feedest upon filth, and waste, and dirt, for that which is an abomination
unto thee is in my belly; shall not the flame be on thy
hand? I am Sept.”
“Get thee back, O Crocodile that dwellest in the South, for
I am safe by reason of my charm; my fist is among the flowers
and I will not give it unto thee.”
“Get thee back, O Crocodile that dwellest in the North, who
feedest upon what is offered(?) within the hours, for that
which thou abominatest is in my belly; let [not] thy venom
be upon my head, for I am Tem.”
“Get thee back, O Crocodile that dwellest in the North, for
the goddess Serqet is in my belly and I have not yet brought
her forth. I am Uatch-Maati (or Merti).”
“The things which are created are in the hollow of my hand,
and those which have not yet come into being are in my body.
I am clothed and wholly provided with thy magical words, O
Rā, the which are in heaven above me and in the earth beneath
me. I have gained power, and exaltation, and a full-breathing
throat in the abode of my father Ur (i.e., the Mighty
One), and he hath delivered unto me the beautiful Amentet
which destroyeth living men and women; but strong is its divine
lord, who suffereth from weakness,” or (as others say) “exhaustion
twofold, therein day by day. My face is open, my
heart is upon its seat, and the crown with the serpent is upon
me day by day. I am Rā, who is his own protector, and nothing
shall ever cast me to the ground.”
[pg 029]
Repulsing Serpents
[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]
The Chapter of repulsing serpents (or worms). Nu,
the overseer of the palace, the chancellor-in-chief, triumphant,
saith:
“Hail, thou serpent Rerek, advance not hither. Behold Seb
and Shu. Stand still now, and thou shalt eat the rat which is
an abominable thing unto Rā, and thou shalt crunch the bones
of the filthy cat.”
Against Snakes
[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]
The Chapter of not [letting] Osiris Nu, triumphant,
be bitten by snakes (or worms) in the underworld. He
saith:
“O Serpent! I am the flame which shineth upon the
Opener(?) of hundreds of thousands of years, and the standard
of the god Tenpu,” or (as others say) “the standard of
young plants and flowers. Depart ye from me, for I am the
divine Māftet.”32
Against Serpents
[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]
The Chapter of not [letting] Nu, the chancellor-in-chief,
triumphant, be devoured by serpents in the
underworld. He saith:
“Hail, thou god Shu! Behold Tattu! Behold Shu! Hail
Tattu! [Shu] hath the head-dress of the goddess Hathor.
They nurse Osiris. Behold the twofold being who is about to
eat me! Alighting from the boat I depart(?), and the serpent-fiend
Seksek passeth me by. Behold sām and
aaqet
flowers are kept under guard(?). This being is Osiris, and he
maketh entreaty for his tomb. The eyes of the divine prince
are dropped, and he performeth the reparation which is to be
[pg 030]
done for thee; [he] giveth [unto thee thy] portion of right and
truth according to the decision concerning the states and conditions
[of men].”
Driving Away Apshait
[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).]
The Chapter of driving away Apshait. Osiris Nu, the
chancellor-in-chief, triumphant, saith:
“Depart from me, O thou that hast lips which gnaw, for I
am Khnemu, the lord of Peshennu,33 and [I] bring the words
of the gods to Rā, and I report [my] message to the lord
thereof.”34
Driving Back The Merti
[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).]
The Chapter of driving back the two Merti goddesses.
Nu, the chancellor-in-chief, triumphant, saith:
“Homage to you, ye two Rekht
goddesses,35 ye two Sisters,
ye two Mert goddesses, I bring a message to you
concerning my magical words. I shine from the Sektet
boat, I am Horus
the son of Osiris, and I have come to see my father Osiris.”
Living By Air
[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 12).]
The Chapter of living by air in the underworld. The
scribe Nebseni, the lord to whom veneration is paid, saith:
“[I am the god Tem], who cometh forth out of Nu into
the watery abyss. I have received [my habitation of Amentet,
and have given commands] with my words to the [Khus]
whose abiding-places are hidden, to the Khus and to the
double Lion-god. I have made journeys round about and I have
sung hymns of joy in the boat of Khepera. I have eaten therein,
[pg 031]
I have gained power therein, and I live therein through the
breezes [which are there]. I am the guide in the boat of Rā,
and he openeth out for me a path; he maketh a passage for me
through the gates of the god Seb. I have seized and carried
away those who live in the embrace of the god Ur (i.e., Mighty
One); I am the guide of those who live in their shrines, the
two brother-gods Horus and Set; and I bring the noble ones
with me. I enter in and I come forth, and my throat is not
slit; I go into the boat of Maāt, and I pass in among those
who live in the Atet boat, and who are in the following
of Rā, and are nigh unto him in his horizon. I live after my death
day by day, and I am strong even as is the double Lion-god.
I live, and I am delivered after my death, I, the scribe Nebseni,
the lord of piety, who fill the earth and come forth like the lily
of mother-of-emerald, of the god Hetep of the two lands.”
Living By Air
[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]
The Chapter of living by air in the underworld. Nu,
the overseer of the palace, the chancellor-in-chief, triumphant,
the son of the overseer of the palace, the chancellor-in-chief,
Amen-hetep, triumphant, saith:
“I am the double Lion-god, the first-born of Rā and Tem of
Ha-khebti(?), [the gods] who dwell in their divine chambers.
Those who dwell in their divine abodes have become my guides,
and they make paths for me as they revolve in the watery abyss
of the sky by the side of the path of the boat of Tem. I stand
upon the timbers(?) of the boat of Rā, and I recite his ordinances
to the beings who have knowledge, and I am the herald
of his words to him whose throat stinketh. I set free my
divine fathers at eventide. I close the lips of my mouth, and
I eat like unto a living being. I have life in Tattu, and I live
again after death like Rā day by day.”
[pg 032]
Driving Back Rerek
[From the Papyrus of Mes-em-neter (see Naville, op. cit., Bd. I. Bl. 53).]
The Chapter of driving back the Serpent Rerek in the
underworld. Osiris Mes-em-neter saith:
“Get thee back, depart, retreat(?) from [me], O Aāapef,
withdraw, or thou shalt be drowned at the Pool of Nu, at the
place where thy father hath ordered that thy slaughter shall
be performed. Depart thou from the divine place of birth of
Rā wherein is thy terror. I am Rā who dwelleth in his terror.
Get thee back, Fiend, before the darts of his beams. Rā hath
overthrown thy words, the gods have turned thy face backward,
the Lynx hath torn open thy breast, the Scorpion hath
cast fetters upon thee; and Maāt hath sent forth thy destruction.
Those who are in the ways have overthrown thee; fall down
and depart, O Apep, thou Enemy of Rā! O thou that passest
over the region in the eastern part of heaven with the sound of
the roaring thunder-cloud, O Rā who openest the gates of the
horizon straightway on thy appearance, [Apep] hath sunk
helpless under [thy] gashings. I have performed thy will, O
Rā, I have performed thy will; I have done that which is fair,
I have done that which is fair, I have labored for the peace of
Rā. [I] have made to advance thy fetters, O Rā, and Apep
hath fallen through thy drawing them tight. The gods of the
south and of the north, of the west and of the east have fastened
chains upon him, and they have fettered him with fetters; the
god Rekes hath overthrown him and the god Hertit hath put
him in chains. Rā setteth, Rā setteth; Rā is strong at [his]
setting. Apep hath fallen, Apep, the enemy of Rā, departeth.
Greater is the punishment [which hath been inflicted on] thee
than the sting(?) which is in the Scorpion goddess, and mightily
hath she, whose course is everlasting, worked it upon thee and
with deadly effect. Thou shalt never enjoy the delights of
love, thou shalt never fulfil thy desire, O Apep, thou Enemy of
Rā! He maketh thee to go back, O thou who art hateful to
Rā; he looketh upon thee, get thee back! [He] pierceth [thy]
head, [he] cutteth through thy face, [he] divideth [thy] head
at the two sides of the ways, and it is crushed in his land; thy
bones are smashed in pieces, thy members are hacked off thee,
[pg 033]
and the god [A]ker hath condemned thee, O Apep, thou enemy
of Rā! Thy mariners are those who keep the reckoning for
thee, [O Rā, as thou] advancest, and thou restest there wherein
are the offerings made to thee [As thou] advancest, [as thou]
advancest toward the House the advance which thou hast made
toward the House is a prosperous advance; let not any baleful
obstacle proceed from thy mouth against me when thou workest
on my behalf. I am Set who let loose the storm-clouds and
the thunder in the horizon of heaven even as [doth] the god
Netcheb-ab-f.”
“ ‘Hail,’ saith the god Tem, ‘make strong your faces, O
soldiers of Rā, for I have driven back the god Nentchā in the
presence of the divine sovereign princes.’ ‘Hail,’ saith the god
Seb, ‘make ye firm those who are upon their seats which are
in the boat of Khepera, take ye your ways, [grasping] your
weapons of war in your hands.’ ‘Hail,’ saith Hathor, ‘take ye
your armor.’ ‘Hail,’ saith Nut, ‘come and repulse the god
Tchā who pursueth him that dwelleth in his shrine and who
setteth out on his way alone, namely, Neb-er-tcher, who cannot
be repulsed.’ ‘Hail,’ say those gods who dwell in their
companies and who go round about the Turquoise Pool, ‘come,
O mighty One, we praise and we will deliver the Mighty One
[who dwelleth in] the divine Shrine, from whom proceeds the
company of the gods, let commemorations be made for him,
let praise be given to him, let words [of praise] be recited before
him by you and by me.’ ‘Hail,’ saith Nut to thy Sweet
One. ‘Hail,’ say those who dwell among the gods, ‘he cometh
forth, he findeth [his] way, he maketh captives among the gods,
he hath taken possession of the goddess Nut, and Seb standeth
up.’ Hail, thou terrible one, the company of the gods is on
the march. Hathor quaketh with terror, and Rā hath triumphed
over Apep.”
[pg 034]
Repulsing The Eater Of The Ass
[From the Papyrus of Rā (see Naville, op. cit., Bd. I. Bl. 54) and from
the Papyrus of Nu (British Museum No. 10,477, sheet 8).]
The Chapter of driving back the Eater of the Ass.
Osiris Rā, triumphant, saith:
I. “Get thee back, Hai, thou impure one, thou abomination
of Osiris! Thoth hath cut off thy head, and I have performed
upon thee all the things which the company of the
gods ordered concerning thee in the matter of the work of thy
slaughter. Get thee back, thou abomination of Osiris, from the
Neshmet boat ... which advanceth with a fair wind.
Ye are holy, O all ye gods, and [ye] have cast down headlong
the enemies of Osiris; the gods of Ta-ur shout for joy. Get
thee back, O thou Eater of the Ass, thou abomination of the
god Haas who dwelleth in the underworld. I know thee,
I know thee, I know thee, I know thee. Who art thou? I
am...”
II. “On thy face [O fiend], and devour me not, for I am
pure, and I am with the time which cometh of itself. Thou
shalt not come to me, O thou that comest36 without being invoked,
and whose [time of coming] is unknown. I am the lord
of thy mouth, get thee back, thou and thy desires(?). Hail,
Haas, with his stone [knife] Horus hath cut asunder thy
members, and thou art destroyed within thy company, and thy
bend (or dwelling-place) is destroyed for thee by the company
of thy gods who dwell in the cities of Pe and Tep. He
that slayeth [thee] there is in the form of the Eye of Horus,
and I have driven thee away as thou wast advancing, and I
have vanquished thee by the winds of my mouth. O thou
Eater of those who commit sins, who dost plunder and spoil,
I have [committed] no sin; therefore, let my palette and the
writings with hostile charges [against me upon them] be given
unto me. I have done no wrong in the presence of the sovereign
princes, therefore shoot not thy [venom] at me. I give,
do thou take according to what I order; snatch me not away,
and eat me not, for I am the lord of life, the Prince (Life,
Health, Strength!) of the horizon.”
[pg 035]
Abolishing The Slaughterings
[From the Papyrus of Nebseni, sheet 25.]
The Chapter of driving away the slaughterings which
are performed in the underworld. Nebseni, the scribe and
designer in the Temples of Upper and Lower Egypt, he to whom
fair veneration is paid, the son of the scribe and artist Thena,
triumphant, saith:
“Hail, Tem, I have become glorious (or a Khu) in the
presence of the double Lion-god, the great god, therefore open
thou unto me the gate of the god Seb. I smell the earth (i.e.,
I bow down so that my nose toucheth the ground) of the great
god who dwelleth in the underworld, and I advance into the
presence of the company of the gods who dwell with the beings
who are in the underworld. Hail, thou guardian of the divine
door of the city of Beta, thou [god] Neti(?) who dwellest in
Amentet, I eat food, and I have life through the air, and the
god Atch-ur leadeth me with [him] to the mighty boat of
Khepera. I hold converse with the divine mariners at eventide,
I enter in, I go forth, and I see the being who is there;
I lift him up, and I say that which I have to say unto him,
whose throat stinketh [for lack of air]. I have life, and I am
delivered, having lain down in death. Hail, thou that bringest
offerings and oblations, bring forward thy mouth and make to
draw nigh the writings (or lists) of offerings and oblations.
Set thou Right and Truth firmly upon their throne, make thou
the writings to draw nigh, and set thou up the goddesses in the
presence of Osiris, the mighty god, the Prince of everlastingness,
who counteth his years, who hearkeneth unto those who
are in the islands (or pools), who raiseth his right shoulder,
who judgeth the divine princes, and who sendeth [Osiris]
into the presence of the great sovereign princes who live in the
underworld.”
[pg 036]
Abolishing The Slaughterings
[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]
The Chapter of driving back the slaughterings
which are performed in Suten-henen. Osiris Nu, triumphant,
saith:
“O thou land of the sceptre! (literally, wood) O thou white
crown of the divine form! O thou resting-place of the boat!
I am the Child, I am the Child, I am the Child, I am the Child.
Hail, Abu-ur, thou sayest day by day: ‘The slaughter-block
is made ready as thou knowest, and thou hast come to decay.’
I am Rā, the stablisher of those who praise [him]. I am the
knot of the god within the Aser tree, the doubly
beautiful one, who is more splendid than yesterday (say four times). I am
Rā, the stablisher of those who praise [him]. I am the knot of
the god within the Aser tree, and my going forth is the
going forth [of Rā] on this day.”
“My hair is the hair of Nu. My face is the face of the
Disk. My eyes are the eyes of Hathor. My ears are the ears
of Ap-uat. My nose is the nose of Khenti-khas. My lips are
the lips of Anpu. My teeth are the teeth of Serqet. My neck
is the neck of the divine goddess Isis. My hands are the
hands of Ba-neb-Tattu. My forearms are the forearms of
Neith, the Lady of Sais. My backbone is the backbone of Suti.
My phallus is the phallus of Osiris. My reins are the reins of
the Lords of Kher-āba. My chest is the chest of the Mighty
one of Terror. My belly and back are the belly and back of
Sekhet. My buttocks are the buttocks of the Eye of Horus.
My hips and legs are the hips and legs of Nut. My feet are the
feet of Ptah. [My fingers] and my leg-bones are the [fingers
and] leg-bones of the Living Gods. There is no member of
my body which is not the member of some god. The god
Thoth shieldeth my body altogether, and I am Rā day by day.
I shall not be dragged back by my arms, and none shall lay
violent hold upon my hands. And shall do me hurt neither
men, nor gods, nor the sainted dead, nor those who have
perished, nor any one of those of ancient times, nor any mortal,
nor any human being. I am he who cometh forth, advancing,
whose name is unknown. I am Yesterday, and Seer of millions
[pg 037]
of years is my name. I pass along, I pass along the paths of
the divine celestial judges. I am the lord of eternity, and I
decree and I judge like the god Khepera. I am the lord of the
Ureret crown. I am he who dwelleth in the
Utchat [and in the
Egg, in the Utchat and in the Egg, and it is given unto
me to live [with] them. I am he that dwelleth in the
Utchat when it
closeth, and I exist by the strength thereof. I come forth and
I shine; I enter in and I come to life. I am in the
Utchat],37
my seat is upon my throne, and I sit in the abode of splendor(?)
before it. I am Horus and (I) traverse millions of years. I
have given the decree [for the stablishing of] my throne and I
am the ruler thereof; and in very truth, my mouth keepeth an
even balance both in speech and in silence. In very truth, my
forms are inverted. I am Un-nefer, from one season even unto
another, and what I have is within me; [I am] the only One,
who proceedeth from an only One who goeth round about in
his course. I am he who dwelleth in the Utchat, no evil
thing of any form or kind shall spring up against me, and no baleful
object, and no harmful thing, and no disastrous thing shall
happen unto me. I open the door in heaven, I govern my
throne, and I open up [the way] for the births [which take
place] on this day. I am (?) the child who marcheth along the
road of Yesterday. [I am] To-day for untold nations and
peoples. I am he who protecteth you for millions of years, and
whether ye be denizens of the heavens, or of the earth, or of
the south, or of the north, or of the east, or of the west, the fear
of me is in your bodies. I am he whose being has been moulded
in his eye, and I shall not die again. My moment is in your
bodies, but my forms are in my place of habitation. I am
he who cannot be known, but the Red Ones have their faces
directed toward me. I am the unveiled one. The season
wherein [the god] created the heavens for me and enlarged
the bounds of the earth and made great the progeny thereof
cannot be found out; but they fail and are not united [again].
My name setteth itself apart from all things [and from] the
great evil [which is in] the mouths [of men] by reason of the
speech which I address unto you. I am he who riseth and
shineth, the wall which cometh out of a wall, an only One who
proceedeth from an only One. There is never a day that
[pg 038]
passeth without the things which appertain unto him being
therein; passing, passing, passing, passing. Verily I say unto
thee, I am the Sprout which cometh forth from Nu, and my
Mother is Nut. Hail, O my Creator, I am he who hath no
power to walk, the great Knot who is within yesterday. The
might of my strength is within my hand. I myself am not
known, but I am he who knoweth thee. I cannot be held with
the hand, but I am he who can hold thee in his hand. Hail, O
Egg! Hail, O Egg! I am Horus who lives for millions of years,
whose flame shineth upon you and bringeth your hearts to
me. I have the command of my throne and I advance at this
season, I have opened a path, and I have delivered myself from
all evil things. I am the dog-headed ape of gold three palms
and two fingers [high], which hath neither arms nor legs and
dwelleth in Het-ka-Ptah (Memphis), and I go forth as goeth
forth the dog-headed ape that dwelleth in Het-ka-Ptah.”
Air And Water
[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]
The Chapter of snuffing the air and of having the
mastery over the water in the underworld. The overseer
of the palace, the chancellor-in-chief, Nu, triumphant, saith:
“Hail, Hāp-ur, god of heaven, in thy name of ‘Divider of
heaven,’ grant thou unto me that I may have dominion over
the water, even as the goddess Sekhet had power over Osiris
on the night of the storms and floods. Grant thou that I may
have power over the divine princes who have their habitations
in the place of the god of the inundation, even as they have
power over their own holy god of whose name they are ignorant;
and may they let me have power even as [he hath let
them have power].”
“My nostrils are opened in Tattu,” or (as others say), “My
mouth and my nostrils are opened in Tātāu, and I have my
place of peace in Annu, which is my house; it was built for
me by the goddess Sesheta, and the god Khnemu set it up
for me upon its walls. If to this heaven it cometh by the
north, I sit at the south; if to this heaven it cometh by the
south, I sit at the north; if to this heaven it cometh by the
[pg 039]
west, I sit at the east; and if to this heaven it cometh by the
east, I sit at the west. I draw the hair of my nostrils, and I
make my way into every place in which I wish to sit.”
In the Papyrus of Nefer-uben-f (see Naville, op. cit., Bd. I.
Bl. 70) this chapter ends quite differently, and reads:
“I am strong in my mouth and in my nostrils, for behold
Tem has stablished them; behold, O ye gods and
Khus. Rest
thou, then, O Tem. Behold the staff which blossometh, and
which cometh forth when a man crieth out in your names.
Behold, I am Tem, the tree (?) of the gods in [their] visible
forms. Let me not be turned back.... I am the Am-khent,
Nefer-uben-f, triumphant. Let neither my flesh nor my members
be gashed with knives, let me not be wounded by knives
by you. I have come, I have been judged, I have come forth
therein, [I] have power with my father, the Old man, Nu.
He hath granted that I may live, he hath given strength unto
me, and he hath provided me with the inheritance of my father
therein.”
Dominion Over Elements
[From the Papyrus of Ani (British Museum No. 10,470, sheet 16).]
The Chapter of breathing the air and of having dominion
over the water in the underworld. Osiris Ani
saith:
“Open to me.” Who art thou? Whither goest thou?
What is thy name? “I am one of you.” Who are those with
thee? “The two serpent goddesses Merti. Separate thou
from him, head from head, when [thou] goest into the divine
Mesqen chamber. He letteth me set out for the temple
of the gods who have found their faces. ‘Assembler of Souls’ is
the name of my boat; ‘Making the hair to stand on end’ is
the name of the oars; ‘Goad’ is the name of the hold; ‘Making
straight for the middle’ is the name of the rudder; likewise
[the boat] is a type of my being borne onward in the
pool. Let there be given unto me vessels of milk, together
with cakes, and loaves of bread, and cups of drink, and flesh
in the Temple of Anpu.”
if he (i.e., the deceased) knoweth this chapter, he
shall go into, after coming forth from, the underworld
of the [beautiful amentet].
[pg 040]
Dominion Over Elements
[From the Papyrus of Ani (British Museum No. 10,470, sheet 16).]
The Chapter of snuffing the air, and of having
dominion over the waters in the underworld. Osiris
Ani saith:
“Hail, thou sycamore tree of the goddess Nut! Grant thou
to me of [the water and of] the air which dwell in thee. I
embrace the throne which is in Unnu (Hermopolis), and I
watch and guard the egg of Nekek-ur (i.e., the Great Cackler).
It groweth, I grow; it liveth, I live; it snuffeth the air, I snuff
the air, I the Osiris Ani, in triumph.”
Dominion Over Elements
[From Lepsius, “Todtenbuch,” Bl. 23.]
Another Chapter. Osiris Auf-ānkh, triumphant, saith:
“Let the gates of heaven be opened for me by the god
[Thoth] and by Hāpi, and let me pass through the doors of
Ta-qebh38 into the great heaven,” or (as others say), “at the
time,” [or (as others say)], “with the strength(?) of Rā.
Grant ye, [O Thoth and Hāpi,] that I may have power over
the water, even as Set had power over his enemies on the day
when there were storms and rain upon the earth. Let me
have power over the divine beings who have mighty arms in
their shoulders, even as the god who is apparelled in splendor
and whose name is unknown had power over them; and may
I have power over the beings whose arms are mighty.”
Preservation Of The Soul
[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]
The Chapter of not letting the soul of a man be
taken from him in the underworld. Osiris, the Scribe
Ani, saith:
“I, even I, am he who came forth from the water-flood
which I make to overflow, and which becometh mighty as the
river [Nile].”
[pg 041]
Of Drinking Water
[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 4).]
The Chapter of drinking water in the underworld.
The scribe Nebseni ... saith:
“May be opened [to me] the mighty flood by Osiris, and
may the abyss of water be opened [to me] by Tehuti-Hāpi,
the lord of the horizon, in my name of ‘Opener.’ May there
be granted [to me] mastery over the water-courses as over the
members of Set. I go forth into heaven. I am the Lion-god
Rā. I am the Bull. [I] have eaten the Thigh, and I have
divided the carcass. I have gone round about among the
islands (or lakes) of Sekhet-Aaru. Indefinite time, without
beginning and without end, hath been given to me; I inherit
eternity, and everlastingness hath been bestowed upon me.”
The last three chapters, with a single vignette, are grouped
in one in the Papyrus of Nefer-uben-f (see Naville, op. cit.,
Bd. I. Bl. 72); but the order of them as there given is 61, 60,
62. In the Turin Papyrus (Lepsius, op. cit., Bl. 23) the vignette
of each is the same, i.e., the deceased holding a sail in his
left hand.
Of Drinking Water
[From the Papyrus of Nu (British Museum No. 10,477, sheet 7).]
The Chapter of drinking water and of not being burnt
by fire [in the underworld]. The overseer of the palace,
the chancellor-in-chief, Nu, triumphant, saith:
“Hail, Bull of Amentet! I am brought unto thee, I am
the oar of Rā wherewith he ferried over the divine aged ones;
let me neither be burnt up nor destroyed by fire. I am Bet,
the first-born son of Osiris, who doth meet every god within
his Eye in Annu. I am the divine Heir, the exalted one(?),
the Mighty One, the Resting One. I have made my name
to germinate, I have delivered [it], and thou shalt live through
me day by day.”
[pg 042]
Preservation From Scalding
[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]
The Chapter of not being scalded with water. The
overseer of the palace, the chancellor-in-chief, Nu, triumphant,
saith:
“I am the oar made ready for rowing, wherewith Rā transported
the boat containing the divine ancestors, and lifted up
the moist emanations of Osiris from the Lake of Fire, and
he was not burned. I lie down like a divine Khu, [and
like] Khnemu who dwelleth among lions. Come, break away the
restraints from him that passeth by the side of this path, and
let me come forth by it.”
On Coming Forth By Day
[From the Papyrus of Nebseni (British Museum No. 9,900, sheets 23 and
24).]
The Chapter of coming forth by day in the underworld.
Nebseni, the lord of reverence, saith:
“I am Yesterday, To-day, and To-morrow, [and I have]
the power to be born a second time; [I am] the divine hidden
Soul who createth the gods, and who giveth sepulchral meals
unto the denizens of the Tuat (underworld), Amentet, and
heaven. [I am] the rudder of the east, the possessor of two
divine faces wherein his beams are seen. I am the lord of
the men who are raised up; [the lord] who cometh forth from
out of the darkness, and whose forms of existence are of the
house wherein are the dead. Hail, ye two hawks who are
perched upon your resting-places, who hearken unto the
things which are said by him, who guide the bier to the hidden
place, who lead along Rā, and who follow [him] into the
uppermost place of the shrine which is in the celestial heights!
[Hail,] lord of the shrine which standeth in the middle of the
earth. He is I, and I am he, and Ptah hath covered his sky
with crystal. [Hail] Rā, thou who art content, thy heart is
glad by reason of thy beautiful law of the day; thou enterest
in by Khemennu(?) and comest forth at the east, and the
[pg 043]
divine first-born beings who are in [thy] presence cry out
with gladness [unto thee]. Make thou thy roads glad for me,
and make broad for me thy paths when I shall set out from
earth for the life in the celestial regions. Send forth thy light
upon me, O Soul unknown, for I am [one] of those who are
about to enter in, and the divine speech is in [my] ears in the
Tuat (underworld), and let no defects of my mother be [imputed]
unto me; let me be delivered and let me be safe from
him whose divine eyes sleep at eventide, when [he] gathereth
together and finisheth [the day] in night. I flood [the land]
with water, and ‘Qem-ur’ is my name, and the garment wherewith
I am clothed is complete. Hail, thou divine prince Ati-she-f,
cry out unto those divine beings who dwell in their
hair at the season when the god is [lifted upon] the shoulder,
saying: ‘Come thou who [dwellest] above thy divine abyss
of water, for verily the thigh [of the sacrifice] is tied to the
neck, and the buttocks are [laid] upon the head of Amentet.’
May the Ur-urti goddesses (i.e., Isis and Nephthys) grant
[such] gifts unto me when my tears start from me as I see
myself journeying with the divine Tena in Abydos, and the
wooden fastenings which fasten the four doors above thee are
in thy power within thy garment. Thy face is like that of a
greyhound which scenteth with his nose the place whither I
go on my feet. The god Akau transported me to the chamber(?),
and [my] nurse is the divine double Lion-god himself.
I am made strong and I come forth like him that forceth a
way through the gate, and the radiance which my heart hath
made is enduring; ‘I know the abysses’ is thy name. I work
for you, O ye Khus—4,000,000, 600,000, 1,000, and
200 are they—concerning the things which are there. [I am] over
their affairs working for hours and days in setting straight
the shoulders of the twelve Sah gods, and joining the hands
of their company, each to each; the sixth who is at the head
of the abyss is the hour of the defeat of the Fiends. [I] have
come there in triumph, and [I am] he who is in the halls (or
courtyards) of the underworld, and I am he who is laid under
tribute to Shu. I rise as the Lord of Life through the beautiful
law of this day, and it is their blood and the cool water of
[their] slaughter which make the union of the earth to blossom.
[pg 044]
I make a way among the horns of all those who make
themselves strong against me, and [among] those who in
secret make themselves adversaries unto me, and who are
upon their bellies. I have come as the envoy of my Lord of
lords to give counsel [concerning] Osiris; the eye shall not
absorb39
its tears. I am the divine envoy(?) of the house of
him that dwelleth in his possessions, and I have come from
Sekhem to Annu to make known to the Bennu bird therein
concerning the events of the Tuat (underworld). Hail, thou
Aukert (i.e., underworld) which hidest thy companion who is
in thee, thou creator of forms of existence like the god Khepera,
grant thou that Nebseni, the scribe and designer to the temples
of the South and of the North, may come forth to see the Disk,
and that his journeyings forth(?) may be in the presence of
the great god, that is to say, Shu, who dwelleth in everlastingness.
Let me journey on in peace; let me pass over the sky;
let me adore the radiance of the splendor [which is in] my
sight; let me soar like a bird to see the companies(?) of the
Khus in the presence of Rā day by day, who vivifieth
every human being that walketh upon the regions which are upon
the earth. Hail, Hemti (i.e., Runner); Hail, Hemti; who
carriest away the shades of the dead and the Khus from
earth, grant thou unto me a prosperous way to the Tuat (underworld),
such as is made for the favored ones [of the god],
because [I am] helpless to gather together the emanations
which come from me. Who art thou, then, who consumest
in its hidden place? I am the Chief in Re-stau, and ‘He that
goeth in in his own name and cometh forth in that of Hehi(?),
the lord of millions of years, and of the earth,’ is my name.
The pregnant goddess hath deposited [upon the earth] her
load, and hath given birth to Hit straightway; the closed door
which is by the wall is overthrown, it is turned upside down
and I rejoice thereat. To the Mighty One hath his eye been
given, and it sendeth forth light from his face when the earth
becometh light (or at daybreak). I shall not become corrupt,
but I shall come into being in the form of the Lion-god and
like the blossoms of Shu; I am the being who is never overwhelmed
in the waters. Happy, yea happy is he that looked
[pg 045]
upon the funeral couch which hath come to its place of rest,
upon the happy day of the god whose heart resteth, who
maketh his place of alighting [thereon]. I am he who cometh
forth by day; the lord of the bier which giveth life in the presence
of Osiris. In very truth the things which are thine are
stable each day, O scribe, artist, child of the Seshet
chamber, Nebseni, lord of veneration. I clasp the sycamore tree, I myself
am joined unto the sycamore tree, and its arm[s] are
opened unto me graciously. I have come and I have clasped
the Utchat, and I have caused it to be seated in peace
upon its throne. I have come to see Rā when he setteth, and I absorb
into myself the winds [which arise] when he cometh forth,
and both my hands are clean to adore him. I have gathered
together [all my members], I have gathered together [all my
members]. I soar like a bird and I descend upon the earth,
and mine eye maketh me to walk thereon in my footsteps.
I am the child of yesterday, and the Akeru gods of the earth
have made me to come into being, and they have made me
strong for my moment [of coming forth]. I hide with the god
Aba-āāiu who will walk behind me, and my members shall
germinate, and my khu shall be as an amulet for my body
and as one who watcheth [to protect] my soul and to defend it and
to converse therewith; and the company of the gods shall
hearken unto my words.”
if this chapter be known [by the deceased] he shall
be victorious both upon earth and in the underworld.
he shall do whatsoever a man doeth who is upon the
earth, and he shall perform all the deeds which those
do who are [alive]. now it is a great protection [given]
by the god. this chapter was found in the city of khe-mennu
inscribed upon the block of iron in letters of
lapis-lazuli which was under the feet of this god.
In the rubric to this chapter as found in the Papyrus of
Mes-em-neter, the chapter is said to have been “discovered
in the foundations of the shrine of the divine Hennu boat by
the chief mason in the time of the King of the North and of
the South, Hesepti,40 triumphant,” and it is there directed
that it shall be recited by one who is ceremonially pure and clean,
[pg 046]
and who hath not touched women, and who hath not eaten
flesh of animals or fish.
Chapter Of Knowledge
[From the Papyrus of Nu (British Museum No. 10,477, sheet 13).]
The Chapter of knowing the “Chapters of coming
forth by day” in a single Chapter. The overseer of the
palace, the chancellor-in-chief, Osiris Nu, triumphant, begotten
of the overseer of the palace, Amen-hetep, triumphant,
saith:
“I am Yesterday and To-morrow; and I have the power
to be born a second time. [I am] the divine hidden Soul,
who createth the gods, and who giveth sepulchral meals to the
divine hidden beings [in the Tuat (underworld)], in Amenti,
and in heaven. [I am] the rudder of the east, the possessor
of two divine faces wherein his beams are seen. I am the
lord of those who are raised up, [the lord] who cometh forth
from out of the darkness. [Hail,] ye two divine Hawks who
are perched upon your resting-places, and who hearken unto
the things which are said by him, the thigh [of the sacrifice]
is tied to the neck, and the buttocks [are laid] upon the head
of Amentet. May the Ur-urti goddesses (i.e., Isis and Nephthys)
grant such gifts unto me when my tears start from me
as I look on. ‘I know the abysses’ is thy name. [I] work
for [you], O ye Khus, who are in number [four] millions,
[six] hundred, and 1,000, and 200, and they are [in height]
twelve cubits. [Ye] travel on joining the hands, each to each,
but the sixth [hour], which belongeth at the head of the Tuat
(underworld), is the hour of the overthrow of the Fiend. [I]
have come there in triumph, and [I am] he who is in the hall
(or courtyard) of the Tuat; and the seven(?) come in his manifestations.
The strength which protecteth me is that which
hath my Khu under its protection, [that is] the blood,
and the cool water, and the slaughterings which abound(?). I open
[a way among] the horns of all those who would do harm
unto me, who keep themselves hidden, who make themselves
adversaries unto me, and those who are upon their bellies.
[pg 047]
The Eye shall not eat (or absorb) the tears of the goddess
Aukert. Hail, goddess Aukert, open thou unto me the enclosed
place, and grant thou unto me pleasant roads whereupon
I may travel. Who art thou, then, who consumest in
the hidden places? I am the Chief in Re-stau, and [I] go
in and come forth in my name of ‘Hehi, the lord of millions
of years [and of] the earth’; [I am] the maker of my name.
The pregnant one hath deposited [upon the earth] her load.
The door by the wall is shut fast, and the things of terror are
overturned and thrown down upon the backbone(?) of the
Bennu bird by the two
Samait goddesses. To the Mighty
One hath his Eye been given, and his face emitteth light when
[he] illumineth the earth, [my name is his name].41 I shall
not become corrupt, but I shall come into being in the form
of the Lion-god; the blossoms of Shu shall be in me. I am
he who is never overwhelmed in the waters. Happy, yea
happy, is the funeral couch of the Still-heart; he maketh himself
to alight upon the pool(?), and verily he cometh forth
[therefrom]. I am the lord of my life. I have come to this
[place], and I have come forth from Re-āa-urt the city of
Osiris. Verily the things which are thine are with the
Sariu
deities. I have clasped the sycamore tree and I have divided(?)
it; I have opened a way for myself [among] the Sekhiu
gods of the Tuat. I have come to see him that dwelleth in
his divine uræus, face to face and eye to eye, and [I] draw to
myself the winds [which rise] when he cometh forth. My
two eyes(?) are weak in my face, O Lion[-god], Babe, who
dwellest in Utent. Thou art in me and I am in thee; and thy
attributes are my attributes. I am the god of the Inundation
(Bāh), and ‘Qem-ur-she’ is my name. My forms are the
forms of the god Khepera, the hair of the earth of Tem, the
hair of the earth of Tem. I have entered in as a man of no
understanding, and I shall come forth in the form of a strong
Khu, and I shall look upon my form which shall be that of
men and women forever and forever.”
i.42
[if this chapter be known] by a man he shall come
forth by day, and he shall not be repulsed at any gate
of the tuat (underworld), either in going in or in coming
[pg 048]
out. he shall perform [all] the transformations
which his heart shall desire for him and he shall not
die; behold, the soul of [this] man shall flourish. and
moreover, if [he] know this chapter he shall be victorious
upon earth and in the underworld, and he
shall perform every act of a living human being. now
it is a great protection which [hath been given] by the
god. this chapter was found in the foundations of the
shrine of hennu by the chief mason during the reign
of his majesty the king of the north and of the south,
hesepti, triumphant, who carried [it] away as a mysterious
object which had never [before] been seen or
looked upon. this chapter shall be recited by a man
who is ceremonially clean and pure, who hath not
eaten the flesh of animals or fish, and who hath not
had intercourse with women.
ii.43
if this chapter be known [by the deceased] he
shall be victorious both upon earth and in the underworld,
and he shall perform every act of a living human
being. now it is a great protection which [hath
been given] by the god.
this chapter was found in the city of khemennu, upon
a block of iron of the south, which had been inlaid
[with letters] of real lapis-lazuli, under the feet of
the god during the reign of his majesty, the king of
the north and of the south, men-kau-ra (mycerinus) triumphant,
by the royal son heru-ta-ta-f,44 triumphant;
he found it when he was journeying about to make an
inspection of the temples. one nekht(?) was with him
who was diligent in making him to understand(?) it, and
he brought it to the king as a wonderful object when
he saw that it was a thing of great mystery, which had
never [before] been seen or looked upon.
this chapter shall be recited by a man who is ceremonially
clean and pure, who hath not eaten the flesh
of animals or fish, and who hath not had intercourse
with women. and behold, thou shalt make a scarab of
green stone, with a rim plated(?) with gold, which
shall be placed in the heart of a man, and it shall
perform for him the “opening of the mouth.” and thou
shalt anoint it with anti unguent, and thou shalt recite
over it [these] enchantments:45
[pg 049]
Of Gaining Mastery Over Enemies
[From the Papyrus of Nu (British Museum No. 10,477, sheet 15).]
The Chapter of coming forth by day and of gaining
the mastery over enemies. The chancellor-in-chief, Nu,
saith:
“Rā sitteth in his habitation of millions of years, and he
hath gathered together the company of the gods, with those
divine beings, whose faces are hidden, who dwell in the Temple
of Khepera, who eat the god Bāh, and who drink the drink-offerings
which are brought into the celestial regions of light;
and conversely. Grant that I may take possession of the captives
of Osiris, and never let me have my being among the
fiends of Suti! Hail, let me sit upon his folds in the habitation
of the god User-ba (i.e., he of the strong Soul)! Grant
thou that I may sit upon the throne of Rā, and let me have
possession of my body before the god Seb. Grant thou that
Osiris may come forth triumphant over Suti [and over] the
night-watchers of Suti, and over the night-watchers of the
Crocodile, yea the night-watchers of the Crocodile, whose
faces are hidden and who dwell in the divine Temple of the
King of the North in the apparel of the gods on the sixth
day of the festival, whose snares are like unto everlastingness
and whose cords are like unto eternity. I have seen the god
Abet-ka placing the cord; the child is laid in fetters, and the
rope of the god Ab-ka is drawn tight(?) ... Behold
me. I am born, and I come forth in the form of a living
Khu,
and the human beings who are upon the earth ascribe praise
[unto me]. Hail, Mer, who doest these things for me, and
who art put an end to by the vigor of Rā, grant thou that I
may see Rā; grant thou that I may come forth against my
enemies; and grant thou that I may be victorious over them
in the presence of the sovereign princes of the great god who
are in the presence of the great god. If, repulsing [me], thou
dost not allow me to come forth against my Enemy and to
be victorious over him before the sovereign princes, then may
Hāpi—who liveth upon law and order—not come forth into
heaven—now he liveth by Maāt—and may Rā—who feedeth
upon fish—not descend into the waters! And then, verily
[pg 050]
shall Rā—who feedeth upon right and order—come forth into
heaven, and then, verily, shall Hāpi—who feedeth upon fish—descend
into the waters; and then, verily, the great day
upon the earth shall not be in its season. I have come against
my Enemy, he hath been given unto me, he hath come to an
end, and I have gotten possession [of him] before the sovereign
princes.”
Victory Over Enemies
[From Lepsius, “Todtenbuch,” Bl. 25.]
The Chapter of coming forth by day and of gaining
the mastery over enemies.
“Hail, [thou] who shinest from the Moon and who sendest
forth light therefrom, thou comest forth among thy multitudes,
and thou goest round about, let me rise,” or (as others say),
“let me be brought in among the Khus, and let the
underworld be opened [unto me]. Behold, I have come forth on this day,
and I have become a Khu (or a shining being); therefore
shall the Khus let me live, and they shall cause my
enemies to be brought to me in a state of misery in the presence of the divine
sovereign princes. The divine ka (double) of my mother
shall rest in peace because of this, and I shall stand upon my
feet and have a staff of gold,” or (as others say), “a rod of gold
in my hand, wherewith I shall inflict cuts on the limbs [of
mine enemy] and shall live. The legs of Sothis are stablished,
and I am born in their state of rest.”
Coming Forth By Day
[From the Papyrus of Amen-em-heb (Naville, op. cit., Bd. I. Bl. 78).]
The Chapter of coming forth by day. The scribe Māhu
saith:
“I have knowledge. I was conceived by the goddess Sekhet,
and the goddess Neith gave birth to me; I am Horus, and
[I have] come forth from the Eye of Horus. I am Uatchit
who came forth from Horus. I am Horus and I fly up and
perch myself upon the forehead of Rā in the bows of his boat
which is in heaven.”
[pg 051]
Opening The Underworld
[From the Papyrus of Nu (British Museum No. 10,477, sheet 15).]
The Chapter of opening the underworld. The overseer
of the palace, the chancellor-in-chief, Nu, triumphant, saith:
“The chamber of those who dwell in Nu is opened, and the
footsteps of those who dwell with the god of Light are set free.
The chamber of Shu is opened, and he cometh forth; and I
shall come forth outside, and I shall advance from my territory(?),
I shall receive ... and I shall lay firm hold
upon the tribute in the House of the Chief of his dead. I shall
advance to my throne which is in the boat of Rā. I shall not
be molested, and I shall not suffer shipwreck from my throne
which is in the boat of Rā, the mighty one. Hail thou that
shinest and givest light from Hent-she!”
Coming Forth By Day
[From the Papyrus of Nu (British Museum No. 10,477, sheet 7).]
The Chapter of coming forth by day. The overseer of
the palace, the chancellor-in-chief, Nu, triumphant, saith:
“The doors of heaven are opened for me, the doors of earth
are opened for me, the bars and bolts of Seb are opened for
me, and the first temple hath been unfastened for me by the
god Petra. Behold, I was guarded and watched, [but now]
I am released; behold, his hand had tied cords round me and
his hand had darted upon me in the earth. Re-hent hath been
opened for me and Re-hent hath been unfastened before me,
Re-hent hath been given unto me, and I shall come forth by
day into whatsoever place I please. I have gained the mastery
over my heart; I have gained the mastery over my breast(?); I
have gained the mastery over my two hands; I have gained
the mastery over my two feet; I have gained the mastery over
my mouth; I have gained the mastery over my whole body;
I have gained the mastery over sepulchral offerings; I have
gained the mastery over the waters; I have gained the mastery
over the air; I have gained the mastery over the canal; I have
gained the mastery over the river and over the land; I have
[pg 052]
gained the mastery over the furrows; I have gained the
mastery over the male workers for me; I have gained the
mastery over the female workers for me in the underworld; I
have gained the mastery over [all] the things which were ordered
to be done for me upon the earth, according to the entreaty
which ye spake for me [saying], ‘Behold, let him live
upon the bread of Seb.’ That which is an abomination unto
me, I shall not eat; [nay] I shall live upon cakes [made] of
white grain, and my ale shall be [made] of the red grain of
Hāpi (i.e., the Nile). In a clean place shall I sit on the ground
beneath the foliage of the date-palm of the goddess Hathor,
who dwelleth in the spacious Disk as it advanceth to Annu
(Heliopolis), having the books of the divine words of the
writings of the god Thoth. I have gained the mastery over my
heart; I have gained the mastery over my heart's place (or
breast); I have gained the mastery over my mouth; I have
gained the mastery over my two hands; I have gained the
mastery over the waters; I have gained the mastery over the
canal; I have gained the mastery over the river; I have gained
the mastery over the furrows; I have gained the mastery over
the men who work for me; I have gained the mastery over the
women who work for me in the underworld; I have gained the
mastery over [all] the things which were ordered to be done
for me upon earth and in the underworld. I shall lift myself
up on my left side, and I shall place myself on my right side;
I shall lift myself up on my right side, and I shall place myself
[on my left side]. I shall sit down, I shall stand up, and I
shall place myself in [the path of] the wind like a guide who is
well prepared.”
if this composition be known [by the deceased] he
shall come forth by day, and he shall be in a position
to journey about over the earth among the living. and
he shall never suffer diminution, never, never.
[pg 053]
Coming Forth By Day
[From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 81).]
Another Chapter.
“I am the Fire-god, the divine brother of the Fire-god, and
[I am] Osiris the brother of Isis. My divine son, together
with his mother Isis, hath avenged me on mine enemies. My
enemies have wrought every [kind of] evil, therefore their
arms, and hands, and feet, have been fettered by reason of their
wickedness which they have wrought upon me. I am Osiris,
the first-born of the divine womb, the first-born of the gods,
and the heir of my father Osiris-Seb(?). I am Osiris, the lord
of the heads that live, mighty of breast and powerful of back,
with a phallus which goeth to the remotest limits [where] men
and women [live]. I am Sah (Orion) who travelleth over his
domain and who journeyeth along before the stars of heaven,
[which is] the belly of my mother Nut; she conceived me
through her love, and she gave birth to me because it was her
will so to do. I am Anpu (Anubis) on the day of the god Sepa.
I am the Bull at the head of the meadow. I, even I, am Osiris
who imprisoned his father together with his mother on the
day of making the great slaughter; now, [his] father is Seb,
and [his] mother is Nut. I am Horus, the first-born of Rā of
the risings. I am Anpu (Anubis) [on the day of] the god
Sepa. I, even I, am the lord Tem. I am Osiris. Hail, thou
divine first-born, who dost enter and dost speak before the
divine Scribe and Doorkeeper of Osiris, grant that I may
come. I have become a khu, I have been judged, I have
become a divine being, I have come, and I have avenged mine
own body. I have taken up my seat by the divine birth-chamber
of Osiris, and I have destroyed the sickness and suffering
which were there. I have become mighty, and I have become
a divine being by the side of the birth-chamber of Osiris, I am
brought forth with him, I renew my youth, I renew my youth,
I take possession of my two thighs which are in the place
where is Osiris, and I open the mouth of the gods therewith,
I take my seat by his side, and Thoth cometh forth, and [I
am] strengthened in heart with thousands of cakes upon the
altars of my divine father, and with my beasts, and with my
[pg 054]
cattle, and with my red feathered fowl, and with my oxen, and
with my geese, and with my ducks, for Horus my Chieftain,
and with the offerings which I make to Thoth, and with the
sacrifices which I offer up to An-heri-ertaitsa.”
Coming Forth By Day
[From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 82).]
Another Chapter.
“I have sacrificed unto An-heri-ertaitsa, and I am decreed
to be strengthened in heart, for I have made offerings at the
altars of my divine father Osiris; I rule in Tattu and I lift myself
up over his land. I sniff the wind of the east by its hair;
I lay hold upon the north wind by its hair, I seize and hold
fast to the west wind by its body, and I go round about heaven
on its four sides; I lay hold upon the south wind by its eye,
and I bestow air upon the venerable beings [who are in the
underworld] along with the eating of cakes.”
if this composition be known [by the deceased] upon
earth he shall come forth by day, and he shall have
the faculty of travelling about among the living, and
his name shall never perish.
Coming Forth By Day
[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 16).]
The Chapter of coming forth by day. The libationer,
the lord of reverence, Nebseni, saith:
“Hail, thou hawk who risest in heaven, thou lord of the goddess
Meh-urt! Strengthen thou me according as thou hast
strengthened thyself, and show thyself upon the earth, O
thou that returnest and withdrawest thyself, and let thy will be
done.”
“Behold the god of One Face is with me. [I am] the hawk
which is within the shrine; and I open that which is upon the
hangings thereof. Behold Horus, the son of Isis.”
“[Behold] Horus the son of Isis! Strengthen thou me,
according as thou hast strengthened thyself, and show thyself
[pg 055]
upon earth, O thou that returnest and withdrawest thyself, and
let thy will be done.”
“Behold, the god of One Face is with me. [I am] the hawk
in the southern heaven, and [I am] Thoth in the northern
heaven; I make peace with the raging fire and I bring Maāt
to him that loveth her.”
“Behold Thoth, even Thoth! Strengthen thou me according
as thou hast strengthened thyself, and show thyself upon
earth, O thou that returnest and withdrawest thyself, and let
thy will be done.”
“Behold the god of One Face is with me. I am the Plant
of the region where nothing sprouteth, and the Blossom of
the hidden horizon.”
“Behold Osiris, yea Osiris! Strengthen thou me according
as thou hast strengthened thyself, and show thyself upon earth,
O thou that returnest and withdrawest thyself, and let thy will
be done.”
“Behold, the god of One Face is with me. Hail, thou who
[standest] upon thy legs, in thine hour,” or (as others say),
“Hail, thou who art victorious upon thy legs in thine hour,
thou lord of the two divine
Tchafi,46 who livest [in] the two
divine Tchafi, strengthen thou me according as thou hast
strengthened thyself, and show thyself upon earth, O thou
that returnest and withdrawest thyself, and let thy will be
done.”
“Behold, the god of One Face is with me. Hail, thou
Nekhen who art in thine egg, thou lord of the goddess Meh-urt,
strengthen thou me according as thou hast strengthened thyself,
and show thyself upon earth, O thou that returnest and
withdrawest thyself, and let thy will be done.”
“Behold, the god of One Face is with me. The god Sebek
hath stood up within his ground, and the goddess Neith hath
stood up within her plantation, O thou that returnest and withdrawest
thyself, show thyself upon earth and let thy will be
done.”
“Behold, the god of One Face is with me. Hail, ye seven
beings who make decrees, who support the Scales on the night
of the judgment of the Utchat, who cut off heads, who
hack necks in pieces, who take possession of hearts by violence and
[pg 056]
rend the places where hearts are fixed, who make slaughterings
in the Lake of Fire, I know you and I know your names,
therefore know ye me even as I know your names. I come
forth to you, therefore come ye forth to me, for ye live in me
and I would live in you. Make ye me to be vigorous by means
of that which is in your hands, that is to say, by the rod of
power which is in your hands. Decree ye for me life by [your]
speech year by year; give me multitudes of years over and
above my years of life, and multitudes of months over and
above my months of life, and multitudes of days over and
above my days of life, and multitudes of nights over and above
my nights of life; and grant that I may come forth and shine
upon my statue; and [grant me] air for my nose, and let my
eyes have the power to see among those divine beings who
dwell in the horizon on the day when evil-doing and wrong
are justly assessed.”
if this chapter be recited for the deceased he shall
be strong upon earth before ra, and he shall have a
comfortable burial (or tomb) with osiris, and it shall
be of great benefit to a man in the underworld. sepulchral
bread shall be given unto him, and he shall come
forth into the presence [of ra] day by day, and every
day, regularly, and continually.47
Coming Forth By Day
[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 3).]
The Chapter of coming forth by day and of opening
up a way through the Ammehet. Behold the scribe Nebseni,
triumphant, who saith:
“Homage to you, O ye lords of Kas, ye who are without
sin and who live for the limitless and infinite æons of time
which make up eternity, I have opened up a way for myself
to you! I have become a khu in my forms, I have gained
the mastery over my enchantments, and I am decreed to be a
khu;
therefore deliver ye me from the crocodile [which liveth in]
this country of right and truth. Grant ye to me my mouth
that I may speak therewith, and cause that my sepulchral
[pg 057]
meals be placed in my hands in your presence, for I know you,
and I know your names, and I know also the name of the
mighty god, before whose nose ye set your tchefau food;
and his name is ‘Tekem.’ [When] he openeth up his path in the
eastern horizon of heaven, and [when] he fluttereth down in
the western horizon of heaven, may he carry me along with
him and may I be safe and sound! Let not the Mesqet make
an end of me, let not the Fiend gain the mastery over me, let
me not be turned back at your portals, and let not your doors
be shut in my face, because my cakes are in the city of Pe and
my ale is in the city of Tep. And there, in the celestial mansions
of heaven which my divine father Tem hath stablished,
let my hands lay hold upon the wheat and the barley which
shall be given unto me therein in abundant measure, and may
the son of mine own body make [ready] for me my food
therein. And grant ye unto me therein sepulchral meals, and
incense, and wax, and all the beautiful and pure things
whereon the god liveth, in very deed forever in all the transformations
which it pleaseth me [to perform]; and grant me
the power to float down and to sail up the stream in Sekhet-Aarru
[and may I reach Sekhet-hetep!]. I am the double
Lion-god.”
if this chapter48 be known [by the deceased] upon
earth, [or if it be done] in writing upon [his] coffin,
he shall come forth by day in all the forms which he
is pleased [to take], and he shall enter in to [his]
place and shall not be driven back. and cakes, and ale,
and joints of meat upon the altar of osiris shall be
given unto him; and he shall enter in peace into sekhet-aarru
to know the decree of him who dwelleth in
tattu; there shall wheat and barley be given unto
him; there shall he flourish as he did upon earth;
and he shall do whatsoever it pleaseth him to do,
even as the company of the gods which is in the underworld,
continually, and regularly, for millions of
times.
[pg 058]
Of Lifting Up The Feet
[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]
The Chapter of lifting up the feet and of coming
forth upon the earth. The chancellor-in-chief, Nu, triumphant,
saith:
“Perform thy work, O Seker, perform thy work, O Seker,
O thou [who dwellest in thy house], and who [standest] on
[thy] feet in the underworld! I am the god who sendeth forth
rays of light over the Thigh of heaven, and I come forth to
heaven and I sit myself down by the God of Light (Khu).
Hail, I have become helpless! Hail, I have become helpless!
but I go forward. I have become helpless, I have become helpless
in the regions of those who plunder in the underworld.”
Of Journeying To Annu
[From the Papyrus of Nu (British Museum No. 10,477, sheet 13).]
The Chapter of journeying to Annu (Heliopolis) and
of receiving a throne therein. The chancellor-in-chief,
Nu, triumphant, saith:
“I have come forth from the uttermost parts of the earth,
and [I have] received my apparel(?) at the will(?) of the Ape.
I penetrate into the holy habitations of those who are in [their]
shrines (or coffins), I force my way through the habitations
of the god Remren, and I arrive in the habitations of the god
Akhsesef, I travel on through the holy chambers, and I pass
into the Temple of the god Kemken. The Buckle hath been
given unto me, it [hath placed] its hands upon me, it hath
decreed [to my service] its sister Khebent, and its mother
Kehkehet. It placeth me in [the eastern part of heaven
wherein Rā riseth and is exalted every day; and I rise therein
and travel onward, and I become a spiritual body (sāh)
like the god, and they set me]49 on that holy way on which Thoth
journeyeth when he goeth to make peace between the two
Fighting-gods (i.e., Horus and Set). He journeyeth, he journeyeth
to the city of Pe, and he cometh to the city of Tepu.”
[pg 059]
Of Transformation
[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]
The Chapter of a man transforming himself into
whatever form he pleaseth. The chancellor-in-chief, Nu,
triumphant, saith:
“I have come into the House of the King by means of the
mantis (abit) which led me hither. Homage to thee, O thou
who fliest into heaven, and dost shine upon the son of the
white crown, and dost protect the white crown, let me have
my existence with thee! I have gathered together the great
god[s], I am mighty, I have made my way and I have travelled
along thereon.”
Of Performing Transformations
[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]
The Chapter of performing the transformation into
a hawk of gold. The chancellor-in-chief, Nu, triumphant,
saith:
“I have risen, I have risen like the mighty hawk [of gold]
that cometh forth from his egg; I fly and I alight like the
hawk which hath a back four cubits wide, and the wings of
which are like unto the mother-of-emerald of the south. I
have come forth from the interior of the Sektet boat,
and my heart hath been brought unto me from the mountain of the
east. I have alighted upon the Atet boat, and those who
were dwelling in their companies have been brought unto me, and
they bowed low in paying homage unto me and in saluting
me with cries of joy. I have risen, and I have gathered myself
together like the beautiful hawk of gold, which hath the head
of a Bennu bird, and Rā entereth in day by day to
hearken unto my words; I have taken my seat among those first-born gods
of Nut. I am stablished, and the divine Sekhet-hetep is before
me, I have eaten therein, I have become a khu therein, I
have an abundance therein—as much as I desire—the god
Nepra hath given to me my throat, and I have gained the
mastery over that which guardeth (or belongeth to) my head.”
[pg 060]
Of Transformation Into A Hawk
[From the Papyrus of Nu (British Museum No. 10,477, sheets 13 and 14).]
The Chapter of making the transformation into a
divine hawk. The chancellor-in-chief, Nu, triumphant,
saith:
“Hail, Great God, come now to Tattu! Make thou smooth
for me the ways and let me go round about [to visit] my
thrones; I have renewed(?) myself, and I have raised myself
up. O grant thou that I may be feared, and make thou me
to be a terror. Let the gods of the underworld be afraid of
me, and may they fight for me in their habitations which are
therein. Let not him that would do me harm draw nigh unto
me, or injure(?) me, in the House of Darkness, that is, he that
clotheth and covereth the feeble one, and whose [name] is
hidden; and let not the gods act likewise toward me. [Hail],
ye gods, who hearken unto [my] speech! Hail, ye rulers,
who are among the followers of Osiris! Be ye therefore
silent, O ye gods, when one god speaketh unto another, for he
hearkeneth unto right and truth; and what I speak unto [him]
do thou also speak for me then, O Osiris. Grant thou that
I may journey round about [according to] that which cometh
forth from thy mouth concerning me, and grant that I may
see thine own Form (or forms), and the dispositions of thy
Souls. Grant thou that I may come forth, and that I may
have power over my legs, and that I may have my existence
there like unto that of Neb-er-tcher who is over [all]. May
the gods of the underworld fear me, and may they fight for
me in their habitations. Grant thou that I may move along
therein together with the divine beings who journey onward,
and may I be stablished upon my resting-place like the Lord
of Life. May I be joined unto Isis the divine lady, and may
she protect me from him that would do an injury unto me;
and let not anyone come to see the divine one naked and helpless.
May I journey on, may I come into the uttermost parts
of heaven. I exchange speech with the god Seb, I make supplication
for divine food from Neb-er-tcher; the gods of the
underworld have fear of me, and they fight for me in their
habitations when they see that thou hast provided me with
[pg 061]
food, both of the fowl of the air and of the fish of the sea. I
am one of those Khus who dwell with the divine
Khu, and I
have made my form like unto his divine Form, when he cometh
forth and maketh himself manifest in Tattu. [I am] a spiritual
body (sāh) and possess my soul, and will speak unto thee
the things which concern me. O grant thou that I may be feared,
and make thou me to be a terror; let the gods of the underworld
be afraid of me, and may they fight for me in their habitations.
I, even I, am the Khu who dwelleth with the divine
Khu, whom the god Tem himself hath created, and who hath
come into being from the blossom (i.e., the eyelashes) of his
eye; he hath made to have existence, and he hath made to be
glorious (i.e., to be Khus), and
he hath made mighty thereby those who have their existence along with him. Behold, he
is the only One in Nu, and they sing praises (or do homage)
unto him [when] he cometh forth from the horizon, and the
gods and the Khus who have come into being along with him
ascribe [the lordship of] terror unto him.”
“I am one of those worms(?) which the eye of the Lord,
the only One, hath created. And behold, when as yet Isis
had not given birth to Horus, I had germinated, and had
flourished, and I had become aged, and I had become greater
than those who dwelt with the divine Khu, and who had
come into being along with him. And I had risen up like the divine
hawk, and Horus made for me a spiritual body containing his
own soul, so that I might take possession of all that belonged
unto Osiris in the underworld. The double Lion-god, the
governor of the things which belong to the Temple of the
nemmes crown, who dwelleth in his secret abode, saith
[unto me]: ‘Get thee back to the uttermost parts of heaven, for
behold, inasmuch as through thy form of Horus thou hast become
a spiritual body, (sāh) the
nemmes crown is not for thee;
but behold, thou hast the power of speech even to the uttermost
parts of heaven.’ And I, the guardian, took possession
of the things of Horus [which belonged] unto Osiris in the
underworld, and Horus told aloud unto me the things which
his divine father Osiris spake unto him in years [gone by] on
the day of his own burial. I have given unto thee50 the nemmes
crown through the double Lion-god that thou mayest pass
[pg 062]
onward and mayest come to the heavenly path, and that those
who dwell in the uttermost parts of the horizon may see thee,
and that the gods of the underworld may see thee and may
fight for thee in their habitations. And of them is the Auhet.51
The gods, each and all of them, who are the warders of the
shrine of the Lord, the only One, have fallen before my words.
Hail! He that is exalted upon his tomb is on my side, and
he hath bound [upon my head] the nemmes crown, by the
decree of the double Lion-god on my behalf, and the god Auhet
hath prepared a way for me. I, even I, am exalted in my
tomb, and the double Lion-god hath bound the nemmes crown
upon my [head], and he hath also given unto me the double
hairy covering of my head. He hath stablished my heart
through his own backbone, he hath stablished my heart
through his own great and exceeding strength, and I shall not
fall through Shu. I make my peace with the beautiful divine
Brother, the lord of the two uræi, adored be he! I, even I,
am he who knoweth the roads through the sky, and the wind
thereof is in my body. The bull which striketh terror [into
men] shall not drive me back, and I shall pass on to the place
where lieth the shipwrecked mariner on the border of the Sekhet-neheh
(i.e., Field of illimitable time), and I shall journey
on to the night and sorrow of the regions of Amenti. O Osiris,
I shall come each day into the House of the double Lion-god,
and I shall come forth therefrom into the House of Isis, the
divine lady. I shall behold sacred things which are hidden,
and I shall be led on to the secret and holy things, even as
they have granted unto me to see the birth of the Great God.
Horus hath made me to be a spiritual body through his soul,
[and I see what is therein. If I speak near the mighty ones
of Shu they repulse my opportunity. I am the guardian and
I] take possession of the things which Horus had from Osiris
in the underworld. I, even I, am Horus who dwelleth in the
divine Khu. [I] have gained power over his crown, I have
gained power over his radiance, and I have travelled over the
remote, illimitable parts of heaven. Horus is upon his throne,
Horus is upon his royal seat. My face is like unto that of the
divine hawk, my strength is like unto that of the divine hawk,
[pg 063]
and I am one who hath been fully equipped by his divine Lord.
I shall come forth to Tattu, I shall see Osiris, I shall pay
homage to him on the right hand and on the left, I shall pay
homage unto Nut, and she shall look upon me, and the gods
shall look upon me, together with the Eye of Horus who is
without sight(?). They (i.e., the gods) shall make their arms
to come forth unto me. I rise up [as] a divine Power, and
[I] repulse him that would subject me to restraint. They open
unto me the holy paths, they see my form, and they hear that
which I speak. [Down] upon your faces, ye gods of the Tuat
(underworld), who would resist me with your faces and oppose
me with your powers, who lead along the stars which
never rest, and who make the holy paths unto the Hemati
abode [where is] the Lord of the exceedingly mighty and terrible
Soul. Horus hath commanded that ye lift up your faces
so that I may look upon you. I have risen up like the divine
hawk, and Horus hath made for me a spiritual body, through
his own soul, to take possession of that which belongeth to
Osiris in the Tuat (underworld). I have bound up the gods
with divine tresses, and I have travelled on to those who ward
their Chambers, and who were on both sides of me. I have
made my roads and I have journeyed on and have reached
those divine beings who inhabit their secret dwellings, and
who are warders of the Temple of Osiris. I have spoken unto
them with strength, and have made them to know the most
mighty power of him that is provided with two horns [to
fight] against Suti; and I make them to know concerning him
that hath taken possession of the divine food, and who is provided
with the Might of Tem. May the gods of the underworld
[order] a prosperous journey for me! O ye gods who
inhabit your secret dwellings, and who are warders of the Temple
of Osiris, and whose numbers are great and multitudinous,
grant ye that I may come unto you. I have bound up and I
have gathered together the powers of Kesemu-enenet,” or
(as others say), “Kesemiu-enenet; and I have made holy the
Powers of the paths of those who watch and ward the roads
of the horizon, and who are the guardians of the horizon of
Hemati which is in heaven. I have stablished habitations for
Osiris, I have made the ways holy for him, I have done that
which hath been commanded, I have come forth to Tattu, I
[pg 064]
have seen Osiris, I have spoken unto him concerning the matters
of his first-born son whom he loveth and concerning the
wounding of the heart of Suti, and I have seen the divine one
who is without life. Yea, I have made them to know concerning
the counsels of the gods which Horus carried out
while his father Osiris was not [with him]. Hail, Lord, thou
most mighty and terrible Soul! Verily, I, even I, have come,
look thou upon me, and do thou make me to be exalted. I
have made my way through the Tuat (underworld), and I have
opened up the paths which belong to heaven and also those
which belong to earth, and I have suffered no opposition
therein. Exalted [be thou] upon thy throne, O Osiris! Thou
hast heard fair things, O Osiris! Thy strength is vigorous,
O Osiris. Thy head is fastened unto thee, O Osiris. Thy
brow is stablished, O Osiris. Thy heart is glad, [O Osiris].
Thy speech(?) is stablished, [O Osiris], and thy princes rejoice.
Thou art stablished like the Bull of Amentet. Thy son
Horus hath risen like the sun upon thy throne, and all life is
with him. Millions of years minister unto him, and millions
of years hold him in fear; the company of the gods are his
servants, and the company of the gods hold him in fear. The
god Tem, the Governor and only One of the gods, hath spoken
[these things], and his word passeth not away. Horus is
both the divine food and the sacrifice. [He] hath passed on(?)
to gather together [the members of] his divine father; Horus
is [his] deliverer, Horus is [his] deliverer. Horus hath
sprung from the water of his divine father and [from his] decay.
He hath become the Governor of Egypt. The gods labor
for him, and they toil for him for millions of years; and he
hath made to live millions of years through his Eye, the only
One of its Lord (or Neb-s), Nebt-er-tcher.”
[pg 065]
Of Transformation Into A Governor
[From the Papyrus of Nu (British Museum No. 10,477, sheets 8 and 9).]
The Chapter of being transformed into the Governor
of the sovereign princes. The chancellor-in-chief, Nu,
triumphant, saith:
“I am the god Tem, the maker of heaven, the creator of
things which are, who cometh forth from the earth, who
maketh to come into being the seed which is sown, the lord
of things which shall be, who gave birth to the gods; [I am]
the great god who made himself, the lord of life, who maketh
to flourish the company of the gods. Homage to you, O ye
lords of divine things (or of creation), ye pure beings whose
abodes are hidden! Homage to you, O ye everlasting lords,
whose forms are hidden and whose shrines are hidden in places
which are unknown! Homage to you, O ye gods, who dwell
in the Tenait(?)! Homage to you, O ye gods of the circuit
of the flooded lands of Qebhu! Homage to you, O ye gods
who live in Amentet! Homage to you, O ye company of the
gods who dwell in Nut! Grant ye that I may come unto you,
for I am pure, I am divine, I am a khu, I am strong, I
am endowed with a soul (or I am mighty), and I have brought unto
you incense, and sweet-smelling gums, and natron; I have
made an end of the spittle which floweth from your mouth
upon me. I have come, and I have made an end of the evil
things which are in your hearts, and I have removed the faults
which ye kept [laid up against me]. I have brought to you
the things which are good, and I make to come into your presence
Right and Truth. I, even I, know you, and I know your
names, and I know your forms, which are unknown, and I
come into being along with you. My coming is like unto that
of the god who eateth men and who liveth upon the gods. I
am mighty with you like the god who is exalted upon his resting-place;
the gods come to me in gladness, and goddesses
make supplication unto me when they see me. I have come
unto you, and I have risen like your two divine daughters.
I have taken my seat in the horizon, and I receive my offerings
upon my tables, and I drink drink-offerings at eventide. My
coming is [received] with shouts of joy, and the divine beings
[pg 066]
who dwell in the horizon ascribe praises unto me, the divine
spiritual body (Sāh), the lord of divine beings. I am
exalted like the holy god who dwelleth in the Great Temple, and the
gods rejoice when they see me in my beautiful coming forth
from the body of Nut, when my mother Nut giveth birth unto
me.”
Of Transformation Into A God
[From the Papyrus of Ani (British Museum No. 10,470, sheet 28).]
[The Chapter of] making the transformation into
the god who giveth light [in] the darkness. Saith Osiris,
the scribe Ani, triumphant:
“I am the girdle of the robe of the god Nu, which shineth
and sheddeth light upon that which belongeth to his breast,
which sendeth forth light into the darkness, which uniteth the
two fighting deities who dwell in my body through the mighty
spell of the words of my mouth, which raiseth up him that
hath fallen—for he who was with him in the valley of Abtu
(Abydos) hath fallen—and I rest. I have remembered him.
I have taken possession of the god Hu in my city, for I found
him therein, and I have led away captive the darkness by my
might. I have rescued the Eye [of the Sun] when it waned
at the coming of the festival of the fifteenth day, and I have
weighed Sut in the celestial houses against the Aged one who
is with him. I have endowed Thoth [with what is needful]
in the Temple of the Moon-god for the coming of the fifteenth
day of the festival. I have taken possession of the
Ureret
crown; Maāt (i.e., right and truth) is in my body; its mouths
are of turquoise and rock-crystal. My homestead is among
the furrows which are [of the color of] lapis-lazuli. I am
Hem-Nu(?) who sheddeth light in the darkness. I have come
to give light in the darkness, which is made light and bright
[by me]. I have given light in the darkness, and I have overthrown
the destroying crocodiles. I have sung praises unto
those who dwell in the darkness, I have raised up those who
wept, and who had hidden their faces and had sunk down in
wretchedness; and they did not look then upon me. [Hail,
then,] ye beings, I am Hem-Nu(?), and I will not let you
hear concerning the matter. [I] have opened [the way], I
[pg 067]
am Hem-Nu(?), [I] have made light the darkness, I have
come, having made an end of the darkness, which hath become
light indeed.”
Transformation Into A Lotus
[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).]
The Chapter of making the transformation into a
lotus. The overseer of the palace, the chancellor-in-chief, Nu,
saith:
“I am the pure lotus which springeth up from the divine
splendor that belongeth to the nostrils of Rā. I have made
[my way], and I follow on seeking for him who is Horus. I
am the pure one who cometh forth out of the Field.”
Transformation Into A Lotus
[From the Papyrus of Paqrer (see Naville, op. cit., Bd. I. Bl. 93).]
The Chapter of making the transformation into a
lotus. Saith Osiris Paqrer:
“Hail, thou lotus, thou type of the god Nefer-Temu! I
am the man that knoweth you, and I know your names among
[those of] the gods, the lords of the underworld, and I am one
of you. Grant ye that [I] may see the gods who are the
divine guide in the Tuat (underworld), and grant ye unto me
a place in the underworld near unto the lords of Amentet.
Let me arrive at a habitation in the land of Tchesert, and receive
me, O all ye gods, in the presence of the lords of eternity.
Grant that my soul may come forth whithersoever it pleaseth,
and let it not be driven away from the presence of the great
company of the gods.”
[pg 068]
Transformation Into Ptah
[From the Papyrus of Nu (British Museum No. 10,477, sheets 9 and 10).]
The Chapter of making the transformation into Ptah,
of eating cakes, and of drinking ale, and of unfettering
the steps, and of becoming a living being in Annu (Heliopolis).
The chancellor-in-chief, Nu, triumphant, saith:
“I fly like a hawk, I cackle like the smen goose, and
I perch upon that abode of the underworld (aat) on the
festival of the great Being. That which is an abomination unto me,
that which is an abomination unto me, I have not eaten; filth
is an abomination unto me and I have not eaten thereof, and
that which is an abomination unto my ka hath not entered
into my belly. Let me, then, live upon that which the gods
and the Khus decree for me; let me live and let me have
power over cakes; let me eat them before the gods and the
Khus
[who have a favor] unto me; let me have power over [these
cakes] and let me eat of them under the [shade of the] leaves
of the palm tree of the goddess Hathor, who is my divine
Lady. Let the offering of the sacrifice, and the offering of
cakes, and vessels of libations be made in Annu; let me clothe
myself in the taau garment [which I shall receive] from
the hand of the goddess Tait; let me stand up and let me sit down
wheresoever I please. My head is like unto that of Rā, and
[when my members are] gathered together [I am] like unto
Tem; the four [sides of the domain] of Rā, and the width of
the earth four times. I come forth. My tongue is like unto
that of Ptah and my throne is like unto that of the goddess
Hathor, and I make mention of the words of Tem, my father,
with my mouth. He it is who constraineth the handmaid, the
wife of Seb, and before him are bowed [all] heads, and there
is fear of him. Hymns of praise are repeated for [me] by reason
of [my] mighty acts, and I am decreed to be the divine Heir
of Seb, the lord of the earth and to be the protector therein.
The god Seb refresheth me, and he maketh his risings to be
mine. Those who dwell in Annu bow down their heads unto
me, for I am their lord and I am their bull. I am more powerful
than the lord of time, and I shall enjoy the pleasures of love,
and shall gain the mastery over millions of years.”
[pg 069]
Transformation Into A Bennu Bird
[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]
[The Chapter of making the transformation into a
Bennu bird.] The chancellor-in-chief, Nu, triumphant, saith:
“I came52
into being from unformed matter. I came into
existence like the god Khepera, I have germinated like the
things which germinate (i.e., plants), and I have dressed myself
like the Tortoise.53 I am [of] the germs of every god. I
am Yesterday of the four [quarters of the world] and of those
seven Uræi which came into existence in Amentet, that is to
say, [Horus, who emitteth light from his divine body. He
is] the god [who] fought against Suti, but the god Thoth
cometh between them through the judgment of him that dwelleth
in Sekhem, and of the Souls who are in Annu, and there is
a stream between them. I have come by day, and I have risen
in the footsteps of the gods. I am the god Khensu, who
driveth back all that oppose him.”
[if] this chapter [be known by the deceased] he shall
come forth pure by day after his death, and he shall
perform whatsoever transformations his heart desireth.
he shall be in the following of un-nefer, and
he shall be satisfied with the food of osiris and with
sepulchral meals. [he] shall see the disk, [he] shall be
in good case upon earth before ra, and he shall be
triumphant before osiris, and no evil thing whatsoever
shall have dominion over him forever and ever.
Transformation Into A Heron
[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]
[The Chapter of making the transformation into a
heron. The chancellor-in-chief, Nu, triumphant, saith:]
“[I] have gotten dominion over the beasts that are brought
for sacrifice, with the knives which are [held] at their heads,
and at their hair, and at their ... [Hail], Aged ones
[pg 070]
[hail,] Khus, who are provided with the opportunity,
the chancellor-in-chief, the overseer of the palace, Nu, triumphant, is
upon the earth, and what he hath slaughtered is in heaven;
and what he hath slaughtered is in heaven and he is upon the
earth. Behold, I am strong, and I work mighty deeds to the
very heights of heaven. I have made myself pure, and [I]
make the breadth of heaven [a place for] my footsteps [as I
go] into the cities of Aukert; I advance, and I go forward
into the city of Unnu (Hermopolis). I have set the gods upon
their paths, and I have roused up the exalted ones who dwell
in their shrines. Do I not know Nu? Do I not know Tatunen?
Do I not know the beings of the color of fire who
thrust forward their horns? Do I not know [every being
having] incantations unto whose words I listen? I am the
Smam bull [for slaughter] which is written down in the
books. The gods crying out say: ‘Let your faces be gracious to
him that cometh onward.’ The light is beyond your knowledge,
and ye cannot fetter it; and times and seasons are in
my body. I do not utter words to the god Hu, [I do not utter
words of] wickedness instead of [words of] right and truth,
and each day right and truth come upon my eyebrows. At
night taketh place the festival of him that is dead, the Aged
One, who is in ward [in] the earth.”
Of The Living Soul
[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]
The Chapter of making the transformation into a
living soul, and of not entering into the chamber of
torture; whosoever knoweth [it] shall not see corruption.
The chancellor-in-chief, Nu, triumphant, saith:
“I am the divine Soul of Rā proceeding from the god Nu;
that divine soul which is God, [I am] the creator of the
divine food, and that which is an abomination unto me is sin
whereon I look not. I proclaim right and truth, and I live
therein. I am the divine food, which is not corrupted in my
name of Soul: I gave birth unto myself together with Nu in
my name of Khepera in whom I come into being day by day.
[pg 071]
I am the lord of light, and that which is an abomination unto
me is death; let me not go into the chamber of torture which
is in the Tuat (underworld). I ascribe honor [unto] Osiris,
and I make to be at peace the heart[s] of those beings who
dwell among the divine things which [I] love. They cause
the fear of me [to abound], and they create awe of me in those
beings who dwell in their divine territories. Behold, I am
exalted upon my standard, and upon my seat, and upon the
throne which is adjudged [to me]. I am the god Nu, and
the workers of iniquity shall not destroy me. I am the firstborn
god of primeval matter, that is to say, the divine Soul,
even the Souls of the gods of everlastingness, and my body is
eternity. My Form is everlastingness, and is the lord of years
and the prince of eternity. [I am] the creator of the darkness
who maketh his habitation in the uttermost parts of the sky,
[which] I love, and I arrive at the confines thereof. I advance
upon my feet, I become master of my vine, I sail over
the sky which formeth the division [betwixt heaven and earth],
[I] destroy the hidden worms that travel nigh unto my footsteps
which are toward the lord of the two hands and arms.
My soul is the Souls of the souls of everlastingness, and my
body is eternity. I am the divine exalted being who is the
lord of the land of Tebu. ‘I am the Boy in the city and the
Young man in the plain’ is my name; ‘he that never suffereth
corruption’ is my name. I am the Soul, the creator of the
god Nu who maketh his habitation in the underworld: my
place of incubation is unseen and my egg is not cracked. I
have done away with all my iniquity, and I shall see my divine
Father, the lord of eventide, whose body dwelleth in Annu.
I travel(?) to the god of night(?), who dwelleth with the god
of light, by the western region of the Ibis (i.e., Thoth).”
[pg 072]
Of The Swallow
[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]
The Chapter of making the transformation into a
swallow. The chancellor-in-chief, Nu, triumphant, saith:
“I am a swallow, I am a swallow. I am the Scorpion, the
daughter of Rā. Hail, ye gods, whose scent is sweet; hail, ye
gods, whose scent is sweet! [Hail,] Flame, which cometh
forth from the horizon! Hail, thou who art in the city, I have
brought the Warden of his Bight therein. Oh, stretch out
unto me thy hand so that I may be able to pass my days in the
Pool of Double Fire, and let me advance with my message,
for I have come with words to tell. Oh, open [thou] the doors
to me and I will declare the things which have been seen by
me. Horus hath become the divine prince of the Boat of the
Sun, and unto him hath been given the throne of his divine
father Osiris, and Set, that son of Nut, [lieth] under the fetters
which he had made for me. I have made a computation of
what is in the city of Sekhem, I have stretched out both my
hands and arms at the word(?) of Osiris, I have passed on
to judgment, and I have come that [I] may speak; grant that
I may pass on and declare my tidings. I enter in, [I am]
judged, and [I] come forth worthy at the gate of Neb-er-tcher.
I am pure at the great place of the passage of souls, I have
done away with my sins, I have put away mine offences, and
I have destroyed the evil which appertained unto my members
upon earth. Hail, ye divine beings who guard the doors, make
ye for me a way, for, behold, I am like unto you. I have come
forth by day, I have journeyed on on my legs, I have gained
the mastery over my footsteps [before] the God of Light, I
know the hidden ways and the doors of the Sekhet-Aaru, verily
I, even I, have come, I have overthrown mine enemies upon
earth, and yet my perishable body is in the grave!”
if this chapter be known [by the deceased], he shall
come forth by day, he shall not be turned back at any
gate in the underworld, and he shall make his transformation
into a swallow regularly and continually.
[pg 073]
The Serpent Sata
[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).]
The Chapter of making the transformation into the
serpent Sata. The chancellor-in-chief, Nu, triumphant,
saith:
“I am the serpent Sata whose years are many.54 I die and I
am born again each day. I am the serpent Sata which dwelleth
in the uttermost parts of the earth. I die, and I am born
again, and I renew myself, and I grow young each day.”
Of The Crocodile
[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).]
The Chapter of making the transformation into a
crocodile. The chancellor-in-chief, Nu, triumphant, saith:
“I am the divine crocodile which dwelleth in his terror, I
am the divine crocodile, and I seize [my prey] like a ravening
beast. I am the great and Mighty Fish which is in the city
of Qem-ur. I am the lord to whom bowing and prostrations
[are made] in the city of Sekhem.”
Soul And Body
[From the Papyrus of Ani (British Museum No. 10,470, sheet 17).]
The Chapter of causing the soul to be united to its
body in the underworld. The Osiris Ani, triumphant, saith:
“Hail, thou god Anniu (i.e., Bringer)! Hail, thou god Pehrer
(i.e., Runner), who dwellest in thy hall! [Hail,] great God!
Grant thou that my soul may come unto me from wheresoever
it may be. If [it] would tarry, then let my soul be brought
unto me from wheresoever it may be, for thou shalt find the
Eye of Horus standing by thee like unto those beings who
are like unto Osiris, and who never lie down in death. Let
not the Osiris Ani, triumphant, lie down in death among those
who lie down in Annu, the land wherein souls are joined unto
[pg 074]
their bodies even in thousands. Let me have possession of my
ba (soul), and of my
khu, and let me triumph therewith
in every place wheresoever it may be. [Observe these things
which [I] speak, for it hath staves with it];55 observe then, O
ye divine guardians of heaven, my soul [wheresoever it may
be].56
If it would tarry, do thou make my soul to look upon
my body,57 for thou shalt find the Eye of Horus standing by
thee like those [beings who are like unto Osiris].”
“Hail, ye gods, who tow along the boat of the lord of millions
of years, who bring [it] above the underworld and who
make it to travel over Nut, who make souls to enter into [their]
spiritual bodies, whose hands are filled with your ropes and
who clutch your weapons tight, destroy ye the Enemy; thus
shall the boat of the sun be glad and the great God shall set out
on his journey in peace. And behold, grant ye that the soul
of Osiris Ani, triumphant, may come forth before the gods and
that it may be triumphant along with you in the eastern part
of the sky to follow unto the place where it was yesterday;
[and that it may have] peace, peace in Amentet. May it look
upon its material body, may it rest upon its spiritual body; and
may its body neither perish nor suffer corruption forever.”
[these] words are to be said over a soul of gold inlaid
with precious stones and placed on the breast of
osiris.
Of Evil Recollections
[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).]
The Chapter of driving evil recollections from the
mouth. The overseer of the palace, the chancellor-in-chief,
Nu, triumphant, the son of the overseer of the palace, the
chancellor-in-chief, Amen-hetep, triumphant, saith:
“Hail, thou that cuttest off heads, and slittest brows, thou
being who puttest away the memory of evil things from the
mouth of the Khus by means of the incantations which they
have within them, look not upon me with the [same] eyes
with which thou lookest upon them. Go thou round about
[pg 075]
on thy legs, and let thy face be [turned] behind thee so that
thou mayest be able to see the divine slaughterers of the god
Shu who are coming up behind thee to cut off thy head, and
to slit thy brow by reason of the message of violence [sent]
by thy lord, and to see(?) that which thou sayest. Work thou
for me so that the memory of evil things shall dart from my
mouth; let not my head be cut off; let not my brow be slit;
and let not my mouth be shut fast by reason of the incantations
which thou hast within thee, according to that which thou
doest for the Khus through the incantations which they
have within themselves. Get thee back and depart at the [sound
of] the two speeches which the goddess Isis uttered when
thou didst come to cast the recollection of evil things into the
mouth of Osiris by the will of Suti his enemy, saying, ‘Let
thy face be toward the privy parts, and look upon that face
which cometh forth from the flame of the Eye of Horus against
thee from within the Eye of Tem,’ and the calamity of that
night which shall consume thee. And Osiris went back, for
the abomination of thee was in him; and thou didst go back,
for the abomination of him is in thee. I have gone back, for
the abomination of thee is in me; and thou shalt go back, for
the abomination of me is in thee. Thou wouldst come unto
me, but I say that thou shalt not advance to me so that I come
to an end, and [I] say then to the divine slaughterers of the
god Shu, ‘Depart.’ ”
Of Rescue
[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]
The Chapter of not letting the soul of Nu, triumphant,
be captive in the underworld. He saith:
“Hail, thou who art exalted! [Hail,] thou who art adored!
O thou mighty one of Souls, thou divine Soul, thou possessor
of terrible power, who dost put the fear of thyself into the gods,
thou who art crowned upon thy throne of majesty, I pray thee
to make a way for the ba (soul), and for the
khu, and for the
khaibit (shade) of the overseer of the palace,
the chancellor-in-chief,
Nu, triumphant [and let him be] provided therewith.
[pg 076]
I am a perfect khu, and I have made [my] way unto the
place wherein dwell Rā and Hathor.”
if this chapter be known [by the deceased] he shall
be able to transform himself into a khu provided [with
his soul and with his shade] in the underworld, and
he shall never be held captive at any door in amentet,
in entering in or in coming out.58
Of Opening The Tomb
[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 6).]
The Chapter of opening the tomb to the soul [and]
to the shade of Osiris the scribe Nebseni, the lord of reverence,
born of the lady of the house Mut-restha, triumphant,
so that he may come forth by day and have dominion
over his fleet. [He saith:]
“That which was shut fast hath been opened, that is to say,
he that lay down in death [hath been opened]. That which
was open hath been shut to my soul through the command of
the Eye of Horus, which hath strengthened me and which
maketh to stand fast the beauties which are upon the forehead
of Rā, whose strides are long as [he] lifteth up [his] legs [in
journeying]. I have made for myself a way, my members are
mighty and are strong. I am Horus the avenger of his divine
father. I am he who bringeth along his divine father, and
who bringeth along his mother by means of his sceptre(?).
And the way shall be opened unto him who hath gotten dominion
over his feet, and he shall see the Great God in the
Boat of Rā, [when] souls are counted therein at the bows,
and when the years also are counted up. Grant that the Eye
of Horus, which maketh the adornments of light to be firm
upon the forehead of Rā, may deliver my soul for me, and
let there be darkness upon your faces, O ye who would hold
fast Osiris. Oh, keep not captive my soul, Oh, keep not ward
over my shade, but let a way be opened for my soul [and]
for my shade, and let [them] see the Great God in the shrine
on the day of the judgment of souls, and let [them] recite
the utterances of Osiris, whose habitations are hidden, to those
[pg 077]
who guard the members of Osiris, and who keep ward over
the Khus, and who hold captive the shades of the dead who
would work evil against me, so that they shall [not] work
evil against me. May a way for thy double (ka) along with
thee and along with [thy] soul be prepared by those who keep
ward over the members of Osiris, and who hold captive the
shades of the dead. Heaven shall [not] keep thee, the earth
shall [not] hold thee captive, thou shalt not have thy being
with the divine beings who make slaughter, but thou shalt
have dominion over thy legs, and thou shalt advance to thy
body straightway in the earth [and to] those who belong to
the shrine and guard the members of Osiris.”
Of Not Sailing To The East
[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]
The Chapter of not sailing to the east in the underworld.
The chancellor-in-chief, Nu, triumphant, saith:
“Hail, phallus of Rā, who departest from thy calamity
[which ariseth] through opposition(?), the cycles have been
without movement for millions of years. I am stronger than
the strong, I am mightier than the mighty. If I sail away or
if I be snatched away to the east through the two horns,” or
(as others say), “if any evil and abominable thing be done unto
me at the feast of the devils, the phallus of Rā shall be swallowed
up, [along with] the head of Osiris. And behold me,
for I journey along over the fields wherein the gods mow down
those who make reply unto [their words]; now verily the
two horns of the god Khepera shall be thrust aside; and verily
pus shall spring into being in the eye of Tem along with corruption
if I be kept in restraint, or if I have gone toward the
east, or if the feast of devils be made in my presence, or if any
malignant wound be inflicted upon me.”59
[pg 078]
Of The Ink-Pot And Palette
[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]
The Chapter of praying for an ink-pot and for a
palette. The chancellor-in-chief, Nu, triumphant, saith:
“Hail, aged god, who dost behold thy divine father and who
art the guardian of the book of Thoth, [behold I have come;
I am endowed with glory, I am endowed with strength, I am
filled with might, and I am supplied with the books of Thoth],
and I have brought [them to enable me] to pass through the
god Aker who dwelleth in Set. I have brought the ink-pot
and the palette as being the objects which are in the hands
of Thoth; hidden is that which is in them. Behold me in the
character of a scribe! I have brought the offal of Osiris, and
I have written thereon. I have made (i.e., copied) the words
of the great and beautiful god each day fairly. O Heru-khuti,
thou didst order me and I have made (i.e., copied) what is
right and true, and I do bring it unto thee each day.”
Of Being Nigh Unto Thoth
[From the Papyrus of Nu (British Museum No. 10,477, sheet 7).]
The Chapter of being nigh unto Thoth. The chancellor-in-chief,
Nu, triumphant, saith:
“I am he who sendeth forth terror into the powers of rain
and thunder, and I ward off from the great divine lady the
attacks of violence. [I have smitten like the god Shāt (i.e.,
the god of slaughter), and I have poured out libations of cool
water like the god Ashu, and I have worked for the great
divine lady [to ward off] the attacks of violence], I have made
to flourish [my] knife along with the knife which is in the
hand of Thoth in the powers of rain and thunder.”
[pg 079]
Of Being Nigh Unto Thoth
[From the Papyrus of Nu (British Museum No. 10,477, sheets 19 and 20).]
The Chapter of being nigh unto Thoth and of giving
glory unto a man in the underworld. The chancellor-in-chief,
Nu, triumphant, saith:
“I am the god Her-ab-maat-f (i.e., ‘he that is within his
eye’), and I have come to give right and truth to Rā; I have
made Suti to be at peace with me by means of offerings made
to the god Aker and to the Tesheru deities, and by [making]
reverence unto Seb.”
“[The following] words are to be recited in the Sektet
boat: [Hail,] sceptre of Anubis, I have made the four
Khus who
are in the train of the lord of the universe to be at peace with
me, and I am the lord of the fields through their decree. I
am the divine father Bāh (i.e., the god of the water-flood),
and I do away with the thirst of him that keepeth ward over
the Lakes. Behold ye me, then, O great gods of majesty
who dwell among the Souls of Annu, for I am lifted up over
you. I am the god Menkh (i.e., Gracious one) who dwelleth
among you. Verily I have cleansed my soul, O great god
of majesty, set not before me the evil obstacles which issue
from thy mouth, and let not destruction come round about
me, or upon me. I have made myself clean in the Lake of
making to be at peace, [and in the Lake of] weighing in the
balance, and I have bathed myself in Netert-utchat, which is
under the holy sycamore tree of heaven. Behold [I am]
bathed, [and I have] triumphed [over] all [mine enemies]
straightway who come forth and rise up against right and
truth. I am right and true in the earth. I, even I, have
spoken(?) with my mouth [which is] the power of the Lord,
the Only one, Rā the mighty, who liveth upon right and truth.
Let not injury be inflicted upon me, [but let me be] clothed
on the day of those who go forward(?) to every [good] thing.”
[pg 080]
Of Bringing A Boat Along In Heaven
[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]
The Chapter of bringing along a boat in heaven. The
chancellor-in-chief, triumphant, saith:
“Hail to thee, O thou Thigh which dwellest in the northern
heaven in the Great Lake, which art seen and which diest not.
I have stood up over thee when thou didst rise like a god. I
have seen thee, and I have not lain down in death; I have
stood over thee, and I have risen like a god. I have cackled
like a goose, and I have alighted like the hawk by the divine
clouds and by the great dew. I have journeyed from the
earth to heaven. The god Shu hath [made] me to stand up,
the god of Light hath made me to be vigorous by the two
sides of the ladder, and the stars which never rest set [me]
on [my] way and bring [me] away from slaughter. I bring
along with me the things which drive back calamities as I
advance over the passage of the god Pen; thou comest, how
great art thou, O god Pen! I have come from the Pool of
Flame which is in the Sekhet-Sasa (i.e., the Field of Fire).
Thou livest in the Pool of Flame in Sekhet-Sasa, and I live
upon the staff of the holy [god]. Hail, thou god Kaa, who
dost bring those things which are in the boats by the ...
I stand up in the boat and I guide myself [over] the water;
I have stood up in the boat and the god hath guided me. I
have stood up. I have spoken. [I am master of the] crops.
I sail round about as I go forward, and the gates which are
in Sekhem (Letopolis) are opened unto me, and fields are
awarded unto me in the city of Unnu (Hermopolis), and laborers(?)
are given unto me together with those of my own
flesh and bone.”
[pg 081]
Of Bringing The Makhent Boat
[From the Papyrus of Nu (British Museum No. 10,477, sheets 21 and 22).]
The Chapter of bringing along a boat in the underworld.
The chancellor-in-chief, Nu, triumphant, saith:
“Hail, ye who bring along the boat over the evil back [of
Apepi], grant that I may bring the boat along, and coil up
[its] ropes in peace, in peace. Come, come, hasten, hasten,
for I have come to see my father Osiris, the lord of the
ansi
garment, who hath gained the mastery with joy of heart. Hail,
lord of the rain-storm, thou Male, thou Sailor! Hail, thou
who dost sail over the evil back of Apep! Hail, thou that dost
bind up heads and dost stablish the bones of the neck when
thou comest forth from the knives. Hail, thou who art in
charge of the hidden boat, who dost fetter Apep, grant that
I may bring along the boat, and that I may coil up the ropes
and that I may sail forth therein. This land is baleful, and
the stars have overbalanced themselves and have fallen upon
their faces therein, and they have not found anything which
will help them to ascend again: their path is blocked by the
tongue of Rā. Antebu [is] the guide of the two lands. Seb
is stablished [through] their rudders. The power which
openeth the Disk. The prince of the red beings, I am brought
along like him that hath suffered shipwreck; grant that my
Khu, my brother, may come to me, and that [I] may set out
for the place whereof thou knowest.”
“Tell me my name,” saith the wood whereat I would anchor;
“Lord of the two lands who dwellest in the Shrine,” is
thy name.
“Tell me my name,” saith the Rudder; “Leg of Hāpiu”
is thy name.
“Tell me my name,” saith the Rope; “Hair with which
Anpu (Anubis) finisheth the work of my embalment” is thy
name.
“Tell us our name,” say the Oar-rests; “Pillars of the underworld”
is your name.
“Tell me my name,” saith the Hold; “Akar” is thy name.
“Tell me my name,” saith the Mast; “He who bringeth
back the great lady after she hath gone away” is thy name.
[pg 082]
“Tell me my name,” saith the Lower deck; “Standard of
Ap-uat” is thy name.
“Tell me my name,” saith the Upper post; “Throat
of Mestha” is thy name.
“Tell me my name,” saith the Sail; “Nut” is thy name.
“Tell us our name,” say the Pieces of leather; “Ye who are
made from the hide of the Mnevis Bull, which was burned by
Suti,” is your name.
“Tell us our name,” say the Paddles; “Fingers of Horus
the first-born” is your name.
“Tell me my name,” saith the Mātchabet; “The
hand of Isis, which wipeth away the blood from the Eye of Horus,”
is thy name.
“Tell us our names,” say the Planks which are in its hulk;
“Mesthi, Hāpi, Tuamāutef, Qebh-sennuf, Haqau (i.e., he who
leadeth away captive), Thet-em-āua (i.e., he who seizeth by
violence), Maa-an-tef (i.e., he who seeth what the father
bringeth), and Ari-nef-tchesef (i.e., he who made himself),”
are your names.
“Tell us our name,” say the Bows; “He who is at the head
of his nomes” is your name.
“Tell me my name,” saith the Hull; “Mert” is thy name.
“Tell me my name,” saith the Rudder; “Aqa” (i.e., true
one) is thy name, O thou who shinest from the water, hidden
beam(?) is thy name.
“Tell me my name,” saith the Keel; “Thigh (or Leg) of
Isis, which Rā cut off with the knife to bring blood into the
Sektet boat,” is thy name.
“Tell me my name,” saith the Sailor; “Traveller” is thy
name.
“Tell me my name,” saith the Wind by which thou art
borne along; “The North Wind which cometh from Tem to
the nostrils of Khenti-Amenti”60 is thy name.
“Tell me my name,” saith the River, “if thou wouldst travel
upon me;” “Those which can be seen,” is thy name.
“Tell us our name,” say the River-Banks; “Destroyer of
the god Au-ā (i.e., he of the specious hand) in the
water-house” is thy name.
“Tell me my name,” saith the Ground, “if thou wouldst
[pg 083]
walk upon me;” “The Nose of heaven which proceedeth
from the god Utu, who dwelleth in the Sekhet-Aaru, and who
cometh forth with rejoicing therefrom,” is thy name.
Then shall be recited before them these words:
“Hail to you, O ye divine beings with splendid Kas, ye
divine lords of things, who exist and who live forever, and
[whose] double period of an illimitable number of years is
eternity, I have made a way unto you, grant ye me food and
sepulchral meals for my mouth, [and grant that] I may speak
therewith, and that the goddess Isis [may give me] loaves
and cakes in the presence of the great god. I know the great
god before whose nostrils ye place tchefau food, and his
name is Thekem; both when he maketh his way from the eastern
horizon of heaven and when he journeyeth into the western
horizon of heaven may his journey be my journey, and his
going forth my going forth. Let me not be destroyed at the
Mesqet chamber, and let not the devils gain dominion
over my members. I have my cakes in the city of Pe, and I have my
ale in the city of Tepu, and let the offerings [which are given
unto you] be given unto me this day. Let my offerings be
wheat and barley; let my offerings be ānti unguent and
linen garments; let my offerings be for life, strength, and health:
let my offerings be a coming forth by day in any form whatsoever
in which it may please me to appear in Sekhet-Aarru.”
if this chapter be known [by the deceased] he shall
come forth into sekhet-aarru, and bread, and wine,
and cakes shall be given unto him at the altar of the
great god, and fields, and an estate [sown] with wheat
and barley, which the followers of horus shall reap
for him. and he shall eat of that wheat and barley,
and his limbs shall be nourished therewith, and his
body shall be like unto the bodies of the gods, and
he shall come forth into sekhet-aarru in any form
whatsoever he pleaseth, and he shall appear therein
regularly and continually.
[pg 084]
Of Entering The Boat Of Ra
[From the Papyrus of Nu (British Museum No. 10,477, sheets 27 and 28).]
The Book of making perfect the
Khu and of causing
him to go forth into the boat of Ra along with those
who are in his following(?). The overseer of the palace,
the chancellor-in-chief, Nu, triumphant, saith:
“I have brought the divine Bennu to the east, and
Osiris to the city of Tattu. I have opened the treasure-houses of the
god Hāp, I have made clean the roads of the Disk, and I have
drawn the god Sekeri along upon his sledge. The mighty and
divine Lady hath made me strong at her hour. I have praised
and glorified the Disk, and I have united myself unto the divine
apes who sing at the dawn, and I am a divine Being
among them. I have made myself a counterpart of the goddess
Isis, and her power (Khu) hath made me strong. I have
tied up the rope, I have driven back Apep, I have made him
to walk backward. Rā hath stretched out to me both his
hands, and his mariners have not repulsed me; my strength is
the strength of the Utchat, and the strength of the
Utchat is my
strength. If the overseer of the house, the chancellor-in-chief,
Nu, triumphant, be separated [from the boat of Rā],
then shall he (i.e., Rā) be separated from the Egg and from the
Abtu fish.”
[this chapter] shall be recited over the design which
hath been drawn above, and it shall be written upon
papyrus which hath not been written upon, with [ink
made of] grains of green abut mixed with
anti water,
and the papyrus shall be placed on the breast of the
deceased; it shall not enter in to (i.e., touch) his members.
if this be done for any deceased person he shall
go forth into the boat of ra in the course of the day
every day, and the god thoth shall take account of
him as he cometh forth from and goeth in the course
of the day every day, regularly and continually, [into
the boat of ra] as a perfect khu. and he shall set up
the tet and shall stablish the buckle, and shall sail
about with ra into any place he wisheth.
[pg 085]
Of Protecting The Boat Of Ra
[From the Papyrus of Nu (British Museum No. 10,477, sheet 27).]
[The Chapter of protecting the Boat of
Ra.]61
“O thou that cleavest the water as thou comest forth from
the stream and dost sit upon thy place in thy boat, sit thou
upon thy place in thy boat as thou goest forth to thy station
of yesterday, and do thou join the Osiris, the overseer of the
palace, the chancellor-in-chief, Nu, triumphant, the perfect
Khu, unto thy mariners, and let thy strength be his
strength. Hail, Rā, in thy name of Rā, if thou dost pass by the eye of
seven cubits, which hath a pupil of three cubits, then verily do
thou strengthen the Osiris, Nu, triumphant, the perfect
Khu,
[and let him be among] thy mariners, and let thy strength
be his strength. Hail, Rā, in thy name of Rā, if thou dost
pass by those who are overturned in death then verily do thou
make the Osiris, Nu, triumphant, the perfect soul, to stand
up upon his feet, and may thy strength be his strength. Hail,
Rā, in thy name of Rā, if the hidden things of the underworld
are opened unto thee and thou dost gratify(?) the heart of the
cycle of thy gods, then verily do thou grant joy of heart unto
the chancellor-in-chief, Nu, triumphant, and let thy strength
be his strength. Thy members, O Rā, are established by (this)
Chapter(?).”
[this chapter] shall be recited over a bandlet of the
fine linen of kings [upon which] it hath been written
with anti, which shall be laid upon the neck of the
perfect khu on the day of the burial. if this amulet
be laid upon his neck he shall do everything which
he desireth to do even like the gods; and he shall
join himself unto the followers of horus; and he
shall be stablished as a star face to face with septet
(sothis); and his corruptible body shall be as a god
along with his kinsfolk forever; and the goddess menqet
shall make plants to germinate upon his body; and
the majesty of the god thoth lovingly shall make the
light to rest upon his corruptible body at will, even
as he did for the majesty of the king of the north
and of the south, the god osiris, triumphant.
[pg 086]
Of Going Into The Boat Of Ra
[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).]
The Chapter of going into the boat of Ra. The
chancellor-in-chief, Nu, triumphant, saith:
“Hail, thou Great God who art in thy boat, bring thou me
into thy boat. [I have come forward to thy steps], let me be
the director of thy journeyings and let me be among those
who belong to thee and who are among the stars which never
rest. The things which are an abomination unto thee and
the things which are an abomination unto me I will not eat,
that which is an abomination unto me, that which is an
abomination unto me is filth and I will not eat thereof; but
sepulchral offerings and holy food [will I eat], and I shall
not be overthrown thereby. I will not draw nigh unto filth
with my hands, and I will not walk thereon with my sandals,
because my bread [is made] of white barley, and my ale [is
made] of red barley; and behold, the Sektet
boat and the Atet
boat have brought these things and have laid the gifts(?) of
the lands upon the altar of the Souls of Annu. Hymns of
praise be to thee, O Ur-arit-s, as thou travellest through
heaven! Let there be food [for thee], O dweller in the city of
Teni (This), and when the dogs gather together let me not
suffer harm. I myself have come, and I have delivered the god
from the things which have been inflicted upon him, and from
the grievous sickness of the body of the arm, and of the leg.
I have come and I have spit upon the body, I have bound up
the arm, and I have made the leg to walk. [I have] entered
[the boat] and [I] sail round about by the command of Rā.”
Of Knowing The Souls Of The East
[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]
The Chapter of knowing the Souls of the East. The
chancellor-in-chief, Nu, triumphant, saith:
“I, even I, know the eastern gate of heaven—know its
southern part is at the Lake of Kharu and its northern part
[pg 087]
is at the canal of the geese—whereout Rā cometh with winds
which make him to advance. I am he who is concerned with
the tackle(?) [which is] in the divine bark, I am the sailor
who ceaseth not in the boat of Rā. I, even I, know the two
sycamores of turquoise between which Rā showeth himself
when he strideth forward over the supports of
Shu62 toward
the gate of the lord of the East through which Rā cometh
forth. I, even I, know the Sektet-Aarru of Rā, the walls of
which are of iron. The height of the wheat therein is five
cubits, of the ears thereof two cubits, and of the stalks thereof
three cubits. The barley therein is [in height] seven cubits,
the ears thereof are three cubits, and the stalks thereof are
four cubits. And behold, the Khus, each one of whom
therein is nine cubits in height, reap it near the divine Souls of the
East. I, even I, know the divine Souls of the East, that is to
say, Heru-khuti (Harmachis), and the Calf of the goddess
Khera, and the Morning Star63
[daily. A divine city hath been
built for me, I know it, and I know the name thereof; ‘Sekhet-Aarru’
is its name].”64
Of Sekhet-Hetepet
[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 17).]
Here begin the Chapters of Sekhet-Hetepet, and the
Chapters of Coming forth by Day; of going into and of
coming out from the underworld; of coming to Sekhet-Aaru;
of being in Sekhet-hetepet, the mighty land, the
lady of winds; of having power there; of becoming a
Khu there; of ploughing there; of reaping there; of
eating there; of drinking there; of making love there;
and of doing everything even as a man doeth upon earth.
Behold the scribe and artist of the Temple of Ptah, Nebseni,
who saith:
“Set hath taken possession of Horus, who looked with the
two eyes upon the building(?) round Sekhet-hetep, but I have
unfettered Horus [and taken him from] Set, and Set hath
[pg 088]
opened the ways of the two eyes [which are] in heaven. Set
hath cast(?) his moisture to the winds upon the soul [that
hath] his day (or his eye) and who dwelleth in the city of Mert,
and he hath delivered the interior of the body of Horus from
the gods of Akert. Behold me now, for I make this mighty
boat to travel over the Lake of Hetep, and I brought it away
with might from the palace of Shu; the domain of his stars
groweth young and reneweth its former strength. I have
brought the boat into the lakes thereof so that I may come
forth into the cities thereof, and I have sailed into their divine
city Hetep. And behold, it is because I, even I, am at peace
with his seasons, and with his guidance, and with his territory,
and with the company of the gods who are his first-born.
He maketh the two divine fighters (i.e., Horus and Set)
to be at peace with those who watch over the living ones
whom he hath created in fair form, and he bringeth peace [with
him]; he maketh the two divine fighters to be at peace with
those who watch over them. He cutteth off the hair from the
divine fighters, he driveth away storm from the helpless, and
he keepeth away harm from the Khus. Let me gain dominion
within that Field, for I know it, and I have sailed among its
lakes so that I might come into its cities. My mouth is strong;
and I am equipped [with weapons to use] against the Khus;
let them not have dominion over me. Let me be rewarded
with thy fields, O thou god Hetep; that which is thy wish,
shalt thou do, O lord of the winds. May I become a khu
therein, may I eat therein, may I drink therein, may I plough
therein, may I reap therein, may I fight therein, may I make
love therein, may my words be mighty therein, may I never
be in a state of servitude therein, but may I be in authority
therein. Thou hast made strong(?) the mouth and the
throat(?) of the god Hetep; Qetetbu is its(?) name. He is
stablished upon the watery supports(?) of the god Shu, and
is linked unto the pleasant things of Rā. He is the divider
of years, he is hidden of mouth, his mouth is silent, that which
he uttereth is secret, he fulfilleth eternity and taketh possession
of everlastingness of existence as Hetep, the lord Hetep. The
god Horus maketh himself to be strong like unto the Hawk
which is one thousand cubits in length and two thousand
[cubits in width] in life; he hath equipments with him, and
[pg 089]
he journeyeth on and cometh where the seat of his heart
wisheth in the Pools thereof and in the cities thereof. He was
begotten in the birth-chamber of the god of the city, he hath
offerings [made unto him] of the food of the god of the city,
he performeth that which it is meet to do therein, and the
union thereof, in the matter of everything of the birth-chamber
of the divine city. When [he] setteth in life like crystal
he performeth everything therein, and these things are like
unto the things which are done in the Lake of double Fire,
wherein there is none that rejoiceth, and wherein are all manner
of evil things. The god Hetep goeth in, and cometh out,
and goeth backward [in] that Field which gathereth together
all manner of things for the birth-chamber of the god of the
city. When he setteth in life like crystal he performeth all
manner of things therein which are like unto the things which
are done in the Lake of double Fire, wherein there is none
that rejoiceth, and wherein are no evil things whatsoever.
[Let me] live with the god Hetep, clothed and not despoiled
by the lords of the north(?), and may the lords of divine things
bring food unto me; may he make me to go forward and may
I come forth, and may he bring my power to me there, and
may I receive it, and may my equipment be from the god
Hetep. May I gain the mastery over the great and mighty
word which is in my body in this my place, and by it I will
remember and I will forget. Let me go forward on my journey,
and let me plough. I am at peace in the divine city,65
and I know the waters, cities, nomes, and lakes which are in
Sekhet-hetep. I exist therein, I am strong therein, I become
a khu therein, I eat therein, I sow seed therein, I
reap the harvest therein, I plough therein, I make love therein, I am at
peace with the god Hetep therein. Behold I scatter seed
therein, I sail about among its Lakes and I come forward to
the cities thereof, O divine Hetep. Behold, my mouth is
equipped with my horns [for teeth], grant me an overflowing
supply of the food whereon the kas
and khus [live]. I have
passed the judgment of Shu upon him that knoweth him, so
that I may go forth to the cities thereof, and may sail about
among its lakes and may walk about in Sekhet-hetep; and
behold, Rā is in heaven, and behold, the god Hetep is its
[pg 090]
double offering. I have come onward to its land, I have put
on my girdle(?), I have come forth so that the gifts which are
about to be given unto me may be given, I have made gladness
for myself. I have laid hold upon my strength which
the god Hetep hath greatly increased for me. O
Unen-em-hetep,66
I have entered in to thee and my soul followeth after
me, and my divine food is upon both my hands, O Lady of the
two lands,67 who stablishest my word whereby I remember and
forget; I would live without injury, without any injury [being
done] unto me, oh, grant to me, oh, do thou grant to me,
joy of heart. Make thou me to be at peace, bind thou up my
sinews and muscles, and make me to receive the air. O
Un[en]-em-hetep, thou Lady of the winds, I have entered
in to thee and I have opened (i.e., shown) my head. Rā falleth
asleep, but I am awake, and there is the goddess Hast at the
gate of heaven by night. Obstacles have been set before me,
but I have gathered together what he hath emitted. I am
in my city. O Nut-urt,68 I have entered into thee and I have
counted my harvest, and I go forward to Uakh.69 I am the
Bull enveloped in turquoise, the lord of the Field of the Bull,
the lord of the divine speech of the goddess Septet (Sothis)
at her hours. O Uakh, I have entered into thee, I have eaten
my bread, I have gotten the mastery over choice pieces of the
flesh of oxen and of feathered fowl, and the birds of Shu have
been given unto me; I follow after the gods and [I come after]
the divine kas. O Tchefet,70 I have
entered in to thee. I array myself in apparel, and I gird myself with the
sa garment of
Rā; now behold, [he is] in heaven, and those who dwell
therein follow Rā, and [I] follow Rā in heaven. O Unen-em-hetep,
lord of the two lands, I have entered in to thee, and
I have plunged into the lakes of Tchesert; behold me, for all
filth hath departed from me. The Great God groweth therein,
and behold, I have found [food therein]; I have snared
feathered fowl and I feed upon the finest [of them]. O
Qenqentet,71 I have entered into thee, and I have seen the
Osiris [my father], and I have gazed upon my mother, and I
[pg 091]
have made love. I have caught the worms and serpents, and
I am delivered. And I know the name of the god who is opposite
to the goddess Tchesert, and who hath straight hair
and is equipped with two horns; he reapeth, and I both plough
and reap. O Hast, I have entered in to thee, I have driven
back those who would come to the turquoise [sky], and I
have followed the winds of the company of the gods. The
Great God hath given my head unto me, and he who hath
bound on me my head is the Mighty one who hath turquoise(?)
eyes, namely, Ari-en-ab-f (i.e., he doeth as he
pleaseth). O Usert,72 I have come into thee at the head of the
house wherein divine food is brought for me. O Smam,73 I
have come into thee. My heart watcheth, my head is equipped
with the white crown, I am led into celestial regions, and I
make to flourish terrestrial objects, and there is joy of heart
for the Bull, and for celestial beings, and for the company of
the gods. I am the god who is the Bull, the lord of the gods,
as he goeth forth from the turquoise [sky]. O divine nome
of wheat and barley, I have come unto thee, I have come forward
to thee and I have taken up that which followeth me,
namely, the best of the libations of the company of the gods.
I have tied up my boat in the celestial lakes, I have lifted up
the post at which to anchor, I have recited the prescribed
words with my voice, and I have ascribed praises unto the gods
who dwell in Sekhet-hetep.”
Of Knowing The Souls Of Pe
[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]
Another Chapter of knowing the Souls of Pe. The
overseer of the palace, the chancellor-in-chief, Nu, triumphant,
saith:
“[Hail,] Khat, who dwellest in Khat, in Anpet,74 and in the
nome of Khat! [Hail,] ye goddesses of the chase who dwell
in the city of Pe, ye celestial lands(?), ye stars, and ye divine
beings, who give cakes and ale(?), do ye know for what reason
[pg 092]
the city of Pe hath been given unto Horus? I, even I, know
though ye know it not. Behold, Rā gave the city unto him
in return for the injury in his eye, for which cause Rā said to
Horus, ‘Let me see what is coming to pass in thine eye,’ and
forthwith he looked thereat. Then Rā said to Horus, ‘Look
at that black pig,’ and he looked, and straightway an injury
was done unto his eye, [namely,] a mighty storm [took place].
Then said Horus unto Rā, ‘Verily, my eye seems as if it were
an eye upon which Suti had inflicted a blow;’ [and thus saying]
he ate his heart.75 Then said Rā to those gods, ‘Place
ye him in his chamber, and he shall do well.’ Now the black
pig was Suti who had transformed himself into a black pig,
and he it was who had aimed the blow of fire which was in the
eye of Horus. Then said Rā unto those gods, ‘The pig is
an abominable thing unto Horus; oh, but he shall do well
although the pig is an abomination unto him.’ Then the company
of the gods, who were among the divine followers of
Horus when he existed in the form of his own child, said, ‘Let
sacrifices be made [to the gods] of his bulls, and of his goats,
and of his pigs.’ Now the father of Mesthi, Hāpi, Tuamāutef
and Qebhsennuf is Horus, and their mother is Isis. Then said
Horus to Rā, ‘Give me two divine brethren in the city of Pe
and two divine brethren in the city of Nekhen, who [have
sprung] from my body and who shall be with me in the guise
of everlasting judges, then shall the earth blossom and thunder-clouds
and rain be blotted out.’ And the name of Horus
became ‘Her-uatch-f’ (i.e., Prince of his emerald stone). I,
even I, know the Souls of Pe, namely, Horus, Mesthi, and
Hāpi.”
Of Knowing The Souls Of Nekhen
[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]
The Chapter of knowing the Souls of Nekhen. The
overseer of the palace, the chancellor-in-chief, Nu, triumphant,
saith:
“I know the hidden things of the city of Nekhen, that is to
[pg 093]
say, the things which the mother of Horus did for him, and
how she [made her voice to go forth] over the waters, saying,
‘Speak ye unto me concerning the judgment which is upon
me, [and shew me] the path behind you, and let me discover
[it];’ and how Rā said, ‘This son of Isis hath perished;’ and
what the mother of Horus did for him [when] she cried out,
saying, ‘Sebek, the lord of the papyrus swamp, shall be
brought to us.’ [And Sebek] fished for them and he found
them, and the mother of Horus made them to grow in the
places to which they belonged. Then Sebek, the lord of his
papyrus swamp, said, ‘I went and I found the place where
they had passed with my fingers on the edge of the waters,
and I enclosed them in [my] net: and strong was that net.’
And Rā said, ‘So then, there are fish with the god Sebek, and
[he] hath found the hands and arms of Horus for him in the
land of fish;’ and [that] land became the land of the city
of Remu (i.e., Fish). And Rā said, ‘A land of the pool, a land
of the pool to this net.’ Then were the hands of Horus
brought to him at the uncovering of his face at the festivals of
the month and half month in the Land of Remu. And Rā
said, ‘I give the city of Nekhen to Horus for the habitation of
his two arms and hands, and his face shall be uncovered before
his two hands and arms in the city of Nekhen; and I give into
his power the slaughtered beings who are in them at the festivals
of the month and half month.’ Then Horus said, ‘Let
me carry off Tuamāutef and Qebhsennuf, and let them watch
over my body; and if they are allowed to be there, then shall
they be subservient to the god of the city of Nekhen.’ And
Rā said, ‘It shall be granted unto thee there and in the city,
of Senket (i.e., Sati), and there shall be done for them what
hath been done for those who dwell in the city of Nekhen,
and verily they shall be with thee.’ And Horus said, ‘They
have been with thee and [now] they shall be with me, and
shall hearken unto the god Suti when he calleth upon the
Souls of Nekhen.’ Grant to me [that I, even I, may pass on
to the Souls of Nekhen, and that I may unloose the bonds
of Horus]. I, even I, know the Souls of Nekhen, namely,
Horus, Tuamāutef, and Qebhsennuf.”
[pg 094]
Of Knowing The Souls Of Khemennu
[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 7).]
The Chapter of knowing the Souls of Khemennu
(Hermopolis).
“The goddess Maāt is carried by the arm at the shining
of the goddess Neith in the city of Mentchat, and at the shining
of the Eye when it is weighed. I am carried over by it
and I know what it bringeth from the city of
Kesi,76 and I will
neither declare it unto men nor tell it unto the gods. I have
come, being the envoy of Rā, to stablish Maāt upon the arm
at the shining of Neith in the city of Mentchat and to adjudge
the eye to him that shall scrutinize it. I have come as a power
through the knowledge of the Souls of Khemennu (Hermopolis)
who love to know what ye love. I know Maāt, which
hath germinated, and hath become strong, and hath been
judged, and I have joy in passing judgment upon the things
which are to be judged. Homage to you, O ye Souls of
Khemennu, I, even I, know the things which are unknown
on the festivals of the month and half month. Rā knoweth
the hidden things of the night, and know ye that it is Thoth
who hath made me to have knowledge. Homage to you, O
ye Souls of Khemennu, since I know you each day.”
Of Coming Forth From Heaven
[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]
The Chapter of coming forth from Heaven, and of
making a way through the Ammehet, and of knowing
the Souls of Annu (Heliopolis). The chancellor-in-chief,
Nu, triumphant, saith:
“I have passed the day since yesterday among the great
divine beings, and I have come into being along with the
god Khepera. [My] face is uncovered before the Eye, the
only One, and the orbit of the night hath been opened. I
am a divine being among you. I know the Souls of Annu.
[pg 095]
Shall not the god Ur-ma pass over it as [he] journeyeth forward
with vigor? Have I not overcome(?), and have I not
spoken to the gods? Behold, he that is the heir of Annu
hath been destroyed. I, even I, know for what reason was
made the lock of hair of the Man. Rā spake unto the god
Ami-haf, and an injury was done unto his mouth, that is to
say, he was wounded in [that] mouth. And Rā spake unto
the god Ami-haf, saying, ‘O heir of men, receive [thy] harpoon;’
and the harpoon-house came into being. Behold, O
god Ami-haf, two divine brethren have come into being, [that
is to say], Senti-Rā came into being, and Setem-ansi-f came
into being. And his hand stayed not, and he made his form
into that of a woman with a lock of hair which became the
divine lock in Annu, and which became the strong and mighty
one in this temple; and it became the strong one of Annu,
and it became the heir of the heir of Ur-maat-f (i.e., the mighty
one of the two eyes), and it became before him the god Urma
of Annu. I know the Souls of Annu, namely, Rā, Shu, and
Tefnut.”
Of Knowing The Souls Of Khemennu
[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]
Another Chapter of knowing the Souls of Khemennu
(Hermopolis). The chancellor-in-chief, Nu, triumphant,
saith:
“The goddess Neith shineth in Matchat, and the goddess
Maāt is carried by the arm of him who eateth the Eye, and
who is its divine judge, and the Sem priest carrieth me over
upon it. I will not declare it unto men, and I will not tell it
unto the gods; I will not declare it unto men, and I will not
tell it unto the gods. I have entered in being an ignorant
man, and I have seen the hidden things. Homage to you, O
ye gods who dwell in Khemennu, ye know me even as I know
the goddess Neith, and [ye give] to the Eye the growth which
endureth. There is joy [to me] at the judgment of the things
which are to be judged. I, even I, know the Souls of Annu;
they are great at the festival of the month, and are little at
[pg 096]
the festival of the half month. They are Thoth the Hidden
one, and Sa, and Tem.”
if this chapter be known [by the deceased] offal shall
be an abomination unto him, and he shall not drink
filthy water.
Of Receiving Paths
[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]
The Chapter of receiving paths [whereon to walk]
in Re-stau. The chancellor-in-chief, Nu, triumphant, saith:
“The paths which are above me [lead] to Re-stau. I am
he who is girt about with his girdle and who cometh forth from
the [goddess of] the Ureret crown. I have come, and I
have stablished things in Abtu (Abydos), and I have opened out
paths in Re-stau. The god Osiris hath eased my pains. I am
he who maketh the waters to come into being, and who setteth
his throne [thereon], and who maketh his path through the
funeral valley and through the Great Lake. I have made my
path, and indeed I am [Osiris].
“[Osiris was victorious over his enemies, and the Osiris
Nebqet is victorious over his enemies. He hath become as
one of yourselves, [O ye gods], his protector is the Lord of
eternity, he walketh even as ye walk, he standeth even as ye
stand, he sitteth even as ye sit, and he talketh even as ye talk
in the presence of the Great God, the Lord of Amentet.]”77
Of Coming Forth From Re-Stau
[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]
The Chapter of coming forth from Re-stau. The
chancellor-in-chief, Nu, triumphant, saith:
“I was born in Re-stau, and splendor hath been given unto
me by those who dwell in their spiritual bodies
(sāhu) in the
habitation where libations are made unto Osiris. The divine
ministers who are in Re-stau shall receive [me] when Osiris
[pg 097]
is led into the twofold funeral region of Osiris; oh, let me be
a divine being whom they shall lead into the twofold funeral
region of Osiris.”
Of Coming Forth From Re-Stau
[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]
The Chapter of coming forth from Re-stau.78 The
chancellor-in-chief, Nu, triumphant, saith:
“I am the Great God who maketh his light. I have come
to thee, O Osiris, and I offer praise unto thee. [I am] pure
from the issues which are carried away from thee. Thy name
is made in Re-stau, and thy power is in Abtu (Abydos). Thou
art raised up, then, O Osiris, and thou goest round about
through heaven with Rā, and thou lookest upon the generations
of men, O thou One who circlest, thou Rā. Behold,
verily, I have said unto thee, O Osiris, ‘I am the spiritual body
of the God,’ and I say, ‘Let it come to pass that I shall never
be repulsed before thee, O Osiris.’ ”
The following is the chapter in a fuller form:79
The Chapter of knowing the name of Osiris and of
entering into and of going out from Re-stau [in all the
forms wherein he willeth to come forth].80 The scribe
Mes-em-neter, triumphant, saith:
“I am the Great Name who maketh his light. I have come
to thee, O Osiris, and I offer praise unto thee. I am pure
from the issues which are carried away from thee. [Thy]
name hath been made in Re-stau when it hath fallen therein.
Homage to thee, O Osiris, in thy strength and in thy power,
thou hast obtained the mastery in Re-stau. Thou art raised
up, O Osiris, in thy might and in thy power, thou art raised
up, O Osiris, and thy might is in Re-stau, and thy power is in
Abtu (Abydos). Thou goest round about through heaven,
and thou sailest before Rā, and thou lookest upon the generations
of men, O thou Being who circlest, thou Rā. Behold,
[pg 098]
verily, I have said unto thee, O Osiris, ‘I am the spiritual body
of the God,’ and I say, ‘Let it come to pass that I shall never
be repulsed before thee, O Osiris.’ ”
Of Going About In The Underworld
[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]
The Chapter of going in after coming forth [from
the underworld]. The overseer of the palace, the chancellor-in-chief,
Nu, triumphant, saith:
“Open unto me? Who then art thou? Whither goest
thou? What is thy name? I am one of you, ‘Assembler of
Souls’ is the name of my boat; ‘Making the hair to stand on
end’ is the name of the oars; ‘Watchful one’ is the name of
its bows; ‘Evil is it’ is the name of the rudder; ‘Steering
straight for the middle’ is the name of the Mātchabet; so likewise
[the boat] is a type of my sailing onward to the pool.
Let there be given unto me vessels of milk, together with
cakes, and loaves of bread, and cups of drink, and pieces of
meat in the Temple of Anpu,” or (as others say), “Grant
thou me [these things] wholly. Let it be so done unto me
that I may enter in like a hawk, and that I may come forth
like the Bennu bird, [and like] the Morning Star. Let me
make [my] path so that [I] may go in peace into the beautiful
Amentet, and let the Lake of Osiris be mine. Let me
make my path, and let me enter in, and let me adore Osiris,
the Lord of life.”
Of Entering Into The Great House
From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]
The Chapter of entering into the Great House. The
overseer of the palace, the chancellor-in-chief, Nu, triumphant,
saith:
“Homage to thee, O Thoth. I am Thoth, who have
weighed the two divine Fighters (i.e., Horus and Set), I have
destroyed their warfare and I have diminished their wailings.
[pg 099]
I have delivered the Atu fish in his turning back, and
I have performed that which thou didst order concerning him, and
afterward I lay down within my eye. [I am he who hath
been without opposition. I have come; do thou look upon
me in the Temple of Nem-hra (or Uhem-hra).] I give commands
in the words of the divine aged ones, and, moreover, I
guide for thee the lesser deities.”
Of Entering The Presence
[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]
The Chapter of going into the presence of the
divine sovereign Princes of Osiris. The overseer of the
palace, the chancellor-in-chief, Nu, triumphant, saith:
“My soul hath built for me a habitation in the city of Tattu;
I sow seed in the city of Pe, and I plough my field with my
laborers(?), and for this reason my palm tree is like Amsu.
That which is an abomination unto me, that which is an
abomination unto me I shall not eat. That which is an abomination
unto me, that which is an abomination unto me is filth.
I shall not eat thereof; by sepulchral meals and food I shall
not be destroyed. [The abominable thing] I shall not take
into my hands, I shall not walk upon it in my sandals, because
my cakes are [made] of white grain, and my ale is
[made] of red grain, and behold, the Sektet boat and the
Mātet boat bring them to me, and I eat [thereof] under
the branches of [the trees], the beautiful arms [of which] I know.
Oh, let splendor be prepared for me with the white crown
which is lifted up upon me by the uræi-goddesses. Hail, thou
guardian of the divine doors of the god Sehetep-taui (i.e., ‘he
who maketh the world to be at peace’), bring [thou] to me
that of which they make sepulchral meals; grant thou that I
may lift up the branches(?). May the god of light open to me
his arms, and may the company of the gods keep silence while
the denizens of heaven talk with the chancellor-in-chief, Nu,
triumphant. I am the leader of the hearts of the gods which
strengthen me, and I am a mighty one among the divine beings.
If any god or any goddess shall come forth against me he shall
[pg 100]
be judged by the ancestors of the year who live upon hearts
and who make(?) cakes(?) for me, and Osiris shall devour
him at [his] coming forth from Abtu (Abydos). He shall be
judged by the ancestors of Rā, and he shall be judged by
the God of Light who clotheth heaven among the divine
princes. I shall have bread in my mouth at stated seasons,
and I shall enter in before the gods Ahiu. He shall speak
with me, and I shall speak with the followers of the gods. I
shall speak with the Disk and I shall speak with the denizens
of heaven. I shall put the terror of myself into the blackness
of night which is in the goddess Meh-urt, [who is near] him
that dwelleth in might. And behold, I shall be there with
Osiris. My condition of completeness shall be his condition
of completeness among the divine princes. I shall speak unto
him [with] the words of men, and he shall repeat unto me
the words of the gods. A khu who is equipped [with power]
shall come.81
I am a khu who is equipped [with power]; I am
equipped [with the power] of all the khus, [being the
form of the Sāhu (i.e.,
spiritual bodies) of Annu, Tattu, Suten-henen,
Abtu, Apu, and Sennu.82 The Osiris Auf-ānkh is victorious
over every god and every goddess who are hidden in
Neter-khertet].”83
The Introduction To Maati
[From the Papyrus of Ani (British Museum No. 10,470, sheet 30).]
The Chapter of entering into the Hall of double
Maāti; a hymn of praise to Osiris, the governor of
Amentet. Osiris, the scribe Ani, triumphant, saith:
“I have come, and [I] have drawn nigh to see thy beauties;
my hands [are raised] in adoration of thy name ‘Right and
Truth.’ I came and I drew nigh unto [the place where] the
acacia-tree groweth not, where the tree thick with leaves existeth
not, and where the ground yieldeth neither herb nor grass.
[pg 101]
Then I entered into the hidden place, and I spake with the god
Set, and my protector(?) advanced to me, and his face was
clothed (or covered), and [he] fell upon the hidden things.
He entered into the Temple of Osiris, and he looked upon the
hidden things which were therein; and the sovereign chiefs of
the pylons [were] in the form of khus. And the god Anpu
spake [to those who were on] both sides of him with the speech
of a man [as he] came from Ta-mera;84 he knoweth our paths
and our cities. I make offerings(?), and I smell the odor of
him as if he were one among you, and I say unto him, I am
Osiris, the scribe Ani, triumphant in peace, triumphant! I
have come, and (I) have drawn nigh to see the great gods,
and I feed upon the offerings which are among their food. I
have been to the borders [of the territory of] Ba-neb-Tettet
(i.e., the ‘Soul, the lord of Tattu,’ or Osiris), and he hath
caused me to come forth like a Bennu bird, and to utter
words. I have been in the water of the stream, and I have made offerings
of incense. I have guided myself to the Shentet tree
of the [divine] children. I have been in Abu (or Abu, i.e.,
Elephantine[?]) in the Temple of the goddess Satet. I have
submerged the boat of mine enemies [while] I myself have
sailed over the Lake in the Neshmet boat. I have seen the
Sāhu (i.e., the spiritual
bodies) [in] the city of Qem-ur. I
have been in the city of Tattu, and I have brought myself to
silence [therein]. I have caused the god to have the mastery
over his two feet. I have been in the Temple of Tep-tu-f (i.e.,
‘he that is on his hill,’ or Anubis), and I have seen him that is
lord of the divine temple. I have entered into the Temple of
Osiris, and I have arrayed myself in the apparel of him that is
therein. I have entered into Re-stau, and I have seen the
hidden things which are therein. I was shrouded [therein],
but I found a way for myself. I have gone into the city of
An-aarret-f (i.e., the place where nothing groweth), and I covered
my nakedness with the garments which were therein.
There was given unto me the ānti unguent [such as] women
[use], along with the powder of human beings. Verily Sut(?)
hath spoken unto me the things which concern himself, and I
said, ‘Let thy weighing be in(?) us.’ ”
[pg 102]
“The Majesty of the god Anpu saith, ‘Knowest thou the
name of this door so as to declare it unto me?’ And Osiris,
the scribe Ani, triumphant in peace, triumphant! saith, ‘Destroyer
of the god Shu’ is the name of this door. The Majesty
of the god Anpu saith, ‘Knowest thou the name of the upper
leaf and of the lower leaf?’ ‘Lord of Maāt upon his two feet’
is the name of the upper leaf, and ‘Lord of twofold strength,
the subduer of cattle,’ [is the name of the lower leaf. The
Majesty of the god Anpu saith], ‘Since thou knowest pass
on, O Osiris the scribe, the teller of the divine offerings of all
the gods of Thebes, Ani, triumphant, the lord of reverence.’ ”
The Introduction To Maati
[From the Papyrus of Nu (British Museum No. 10477, sheet 22).]
[The following] shall be said when the overseer of
the palace, the chancellor-in-chief, Nu, triumphant,
cometh forth into the Hall of double Maāti85 so that
he may be separated from every sin which he hath
done and may behold the faces of the gods. The Osiris
Nu, triumphant, saith:
“Homage to thee, O Great God, thou Lord of Double
Maāti, I have come to thee, O my Lord, and I have brought
myself hither that I may behold thy beauties. I know thee,
and I know thy name, and I know the name[s] of the two and
forty gods who exist with thee in this Hall of double Maāti,
who live as warders of sinners and who feed upon their blood
on the day when the lives of men are taken into account in the
presence of the god Un-nefer; in truth ‘Rekhti-merti-neb-Maāti’
(i.e., ‘twin-sisters with two eyes, ladies of double
Maāti’) is thy name. In truth I have come to thee, and I
have brought Maāt (i.e., right and truth) to thee, and I have
destroyed wickedness for thee. [I have not done evil to]
mankind. I have not oppressed the members of my family,
I have not wrought evil in the place of right and truth. I
[pg 103]
have had no knowledge of worthless men. I have not wrought
evil. I have not made to be the first [consideration] of each
day that excessive labor should be performed for me. [I
have] not brought forward my name for [exaltation] to
honors. I have not ill-treated servants. [I have not thought
scorn of God.] I have not defrauded the oppressed one of
his property.86 I have not done that which is an abomination
unto the gods. I have not caused harm to be done to the
servant by his chief. I have not caused pain. I have made
no man to suffer hunger. I have made no one to weep. I
have done no murder. I have not given the order for murder
to be done for me. I have not inflicted pain upon mankind.
I have not defrauded the temples of their oblations. I have
not purloined the cakes of the gods. I have not carried off
the cakes offered to the khus. I have not committed
fornication. I have not polluted myself [in the holy places of the
god of my city],87 nor diminished from the bushel. I have
neither added to nor filched away land. I have not encroached
upon the fields [of others]. I have not added to
the weights of the scales [to cheat the seller]. I have not misread
the pointer of the scales [to cheat the buyer]. I have
not carried away the milk from the mouths of children. I
have not driven away the cattle which were upon their pastures.
I have not snared the feathered fowl of the preserves of the
gods. I have not caught fish [with bait made of] fish of their
kind. I have not turned back the water at the time [when it
should flow]. I have not cut a cutting in a canal of running
water. I have not extinguished a fire (or light) when it should
burn. I have not violated the times88 [of offering] the chosen
meat-offerings. I have not driven off the cattle from the
property of the gods. I have not repulsed God in his manifestations.
I am pure. I am pure. I am pure. I am pure.
My purity is the purity of that great Bennu which is in
the city of Suten-henen (Heracleopolis), for, behold, I am the nose of
the God of the winds, who maketh all mankind to live on the
day when the Eye (Utchat) of Rā is full in Annu (Heliopolis)
[pg 104]
at the end of the second month89
of the season Pert (i.e., the
season of growing) [in the presence of the divine lord of this
earth].90 I have seen the Eye of Rā when it was full in Annu,
therefore let not evil befall me in this land and in this Hall of
double Maāti, because I, even I, know the name[s] of these
gods who are therein [and who are the followers of the great
god].”91
The Negative Confession
[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 30).]
The scribe Nebseni, triumphant, saith:
1. “Hail, thou whose strides are long, who comest forth
from Annu (Heliopolis), I have not done iniquity.
2. “Hail, thou who art embraced by flame, who comest forth
from Kher-āba,92
I have not robbed with violence.
3. “Hail, thou divine Nose (Fenti), who comest forth from
Khemennu (Hermopolis), I have not done violence [to any
man].
4. “Hail, thou who eatest shades, who comest forth from
the place where the Nile riseth,93 I have not committed theft.
5. “Hail, Neha-hāu,94
who comest forth from Re-stau, I have not slain man or woman.
6. “Hail, thou double Lion-god, who comest forth from
heaven, I have not made light the bushel.
7. “Hail, thou whose two eyes are like flint,95 who comest
forth from Sekhem (Letopolis), I have not acted deceitfully.
8. “Hail, thou Flame, who comest forth as [thou] goest
back, I have not purloined the things which belong unto God.
9. “Hail, thou Crusher of bones, who comest forth from
Suten-henen (Heracleopolis), I have not uttered falsehood.
10. “Hail, thou who makest the flame to wax strong, who
comest forth from Het-ka-Ptah (Memphis), I have not carried
away food.
[pg 105]
11. “Hail, Qerti, (i.e., the two sources of the
Nile), who come forth from Amentet, I have not uttered evil words.
12. “Hail, thou whose teeth shine, who comest forth from
Ta-she (i.e., the Fayyûm), I have attacked no man.
13. “Hail, thou who dost consume blood, who comest forth
from the house of slaughter, I have not killed the beasts [which
are the property of God].
14. “Hail, thou who dost consume the entrails, who comest
forth from the mābet chamber, I have not acted
deceitfully.
15. “Hail, thou god of Right and Truth, who comest forth
from the city of double Maāti, I have not laid waste the lands
which have been ploughed(?).
16. “Hail, thou who goest backward, who comest forth
from the city of Bast (Bubastis), I have never pried into
matters [to make mischief].
17. “Hail, Aati, who comest forth from Annu (Heliopolis),
I have not set my mouth in motion [against any man].
18. “Hail, thou who art doubly evil, who comest forth from
the nome of Ati,96
I have not given way to wrath concerning myself without a cause.
19. “Hail, thou serpent Uamemti, who comest forth from
the house of slaughter, I have not defiled the wife of a man.
20. “Hail, thou who lookest upon what is brought to him,
who comest forth from the Temple of Amsu, I have not committed
any sin against purity.
21. “Hail, Chief of the divine Princes, who comest forth
from the city of Nehatu,97 I have not struck fear [into any
man].
22. “Hail, Khemiu (i.e., Destroyer), who comest
forth from the Lake of Kaui, I have not encroached upon [sacred times
and seasons].
23. “Hail, thou who orderest speech, who comest forth
from Urit, I have not been a man of anger.
24. “Hail, thou Child, who comest forth from the Lake of
Heq-āt,98
I have not made myself deaf to the words of right and truth.
25. “Hail, thou disposer of speech, who comest forth from
the city of Unes,99 I have not stirred up strife.
[pg 106]
26. “Hail, Basti, who comest forth from the Secret city, I
have made [no man] to weep.
27. “Hail, thou whose face is [turned] backward, who
comest forth from the Dwelling, I have not committed acts of
impurity, neither have I lain with men.
28. “Hail, Leg of fire, who comest forth from Akhekhu, I
have not eaten my heart.100
29. “Hail, Kenemti, who comest forth from [the city of]
Kenemet, I have abused [no man].
30. “Hail, thou who bringest thine offering, who comest
forth from the city of Sau (Saïs), I have not acted with
violence.
31. “Hail, thou god of faces, who comest forth from the
city of Tchefet, I have not judged hastily.
32. “Hail, thou who givest knowledge, who comest forth
from Unth, I have not ... and I have not taken vengeance
upon the god.
33. “Hail, thou lord of two horns, who comest forth from
Satiu, I have not multiplied [my] speech overmuch.
34. “Hail, Nefer-Tem, who comest forth from Het-ka-Ptah
(Memphis), I have not acted with deceit, and I have not
worked wickedness.
35. “Hail, Tem-Sep, who comest forth from Tattu, I have
not uttered curses [on the king].
36. “Hail, thou whose heart doth labor, who comest forth
from the city of Tebti, I have not fouled(?) water.
37. “Hail, Ahi of the water, who comest forth from Nu, I
have not made haughty my voice.
38. “Hail, thou who givest commands to mankind, who
comest forth from [Sau(?)], I have not cursed the god.
39. “Hail, Neheb-nefert, who comest forth from the Lake
of Nefer(?), I have not behaved with insolence.
40. “Hail, Neheb-kau, who comest forth from [thy] city, I
have not sought for distinctions.
41. “Hail, thou whose head is holy, who comest forth from
[thy] habitations, I have not increased my wealth, except with
such things as are [justly] mine own possessions.
42. “Hail, thou who bringest thine own arm, who comest
forth from Aukert (underworld), I have not thought scorn of
the god who is in my city.”
[pg 107]
Address To The Gods Of The Underworld
[From the Papyrus of Nu (British Museum No. 10,477, sheet 24).]
[Then shall the heart which is righteous and sinless
say:]101
The overseer of the palace, the chancellor-in-chief, Nu,
triumphant, saith:
“Homage to you, O ye gods who dwell in the Hall of
double Maāti, I, even I, know you, and I know your names. Let
me not fall under your knives of slaughter, and bring ye not
forward my wickedness unto the god in whose train ye are;
and let not evil hap come upon me by your means. Oh, declare
ye me right and true in the presence of Neb-er-tcher,
because I have done that which is right and true in Ta-mera
(Egypt). I have not cursed God, and let not evil hap come
upon me through the king who dwelleth in my day. Homage
to you, O ye gods, who dwell in the Hall of double Maāti,
who are without evil in your bodies, and who live upon right
and truth, and who feed yourselves upon right and truth in
the presence of the god Horus, who dwelleth in his divine
Disk: deliver ye me from the god Baba who feedeth upon the
entrails of the mighty ones upon the day of the great judgment.
Oh, grant ye that I may come to you, for I have not
committed faults, I have not sinned, I have not done evil, I have
not borne false witness; therefore let nothing [evil] be done
unto me. I live upon right and truth, and I feed upon right
and truth. I have performed the commandments of men [as
well as] the things whereat are gratified the gods, I have
made the gods 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 boat to
the [shipwrecked] mariner. I have made holy offerings to the
gods, and sepulchral meals to the Khus. Be ye then my
deliverers, be ye then my protectors, and make ye not accusation
against me in the presence of [the great god]. I am clean of
[pg 108]
mouth and clean of hands; therefore let it be said unto me by
those who shall behold me, ‘Come in peace; come in peace,’ for I
have heard that mighty word which the spiritual bodies
(sāhu)102
spake unto the Cat in the House of Hapt-re. I have been made
to give evidence before the god Hra-f-ha-f (i.e., he whose face
is behind him), and he hath given a decision [concerning me].
I have seen the things over which the persea tree spreadeth
[its branches] within Re-stau. I am he who hath offered up
prayers to the gods and who knoweth their persons. I have
come and I have advanced to make the declaration of right and
truth, and to set the balance upon what supporteth it within
the region of Aukert. Hail, thou who art exalted upon thy
standard, thou lord of the Atefu crown, whose name is
proclaimed as ‘Lord of the winds,’ deliver thou me from thy
divine messengers who cause dire deeds to happen, and who
cause calamities to come into being, and who are without
coverings for their faces, for I have done that which is right
and true for the Lord of right and truth. I have purified myself
and my breast with libations, and my hinder parts with the
things which make clean, and my inner parts have been in the
Pool of Right and Truth. There is no single member of mine
which lacketh right and truth. I have been purified in the
Pool of the South, and I have rested in the northern city which
is in the Field of the Grasshoppers, wherein the divine sailors
of Rā bathe at the second hour of the night and at the third
hour of the day. And the hearts of the gods are gratified(?)
after they have passed through it, whether it be by night, or
whether it be by day, and they say unto me, ‘Let thyself come
forward.’ And they say unto me, ‘Who, then, art thou?’ And
they say unto me, ‘What is thy name?’ ‘I am he who is
equipped under the flowers [and I am] the dweller in his olive-tree,’
is my name. And they say unto me straightway, ‘Pass
thou on’; and I passed on by thy city to the north of the olive-tree.
What, then, didst thou see there? The leg and the thigh.
What, then, didst thou say unto them? Let me see rejoicings
in those lands of the Tenkhu.103 And what did they give unto
thee? A flame of fire and a tablet (or sceptre) of crystal.
[pg 109]
What, then, didst thou do therewith? I buried them by the
furrow of Mānāat as ‘things for the night.’ What, then, didst
thou find by the furrow of Mānāat? A sceptre of flint, the name
of which is ‘Giver of winds.’ What, then, didst thou do to the
flame of fire and the tablet (or sceptre) of crystal after thou
hadst buried them? I uttered words over them in the furrow,
[and I dug them out therefrom];104 I extinguished the fire, and
I broke the tablet (or sceptre), and I created a pool of water.
‘Come, then,’ [they say,] ‘and enter in through the door of
this Hall of double Maāti, for thou knowest us.’ ”
“ ‘We will not let thee enter in through us,’ say the bolts
of the door, ‘unless thou tellest [us] our names;’ ‘Tongue
[of the Balance] of the place of right and truth’ is your name.
‘I will not let thee enter in by me,’ saith the [right] lintel of
the door, ‘unless thou tellest [me] my name;’ ‘Balance of
the support of right and truth’ is thy name. ‘I will not let
thee enter in by me,’ saith the [left] lintel of the door, ‘unless
thou tellest [me] my name;’ [‘Balance of] wine’ is thy name.
‘I will not let thee pass over me,’ saith the threshold of this
door, ‘unless thou tellest [me] my name;’ ‘Ox of the god
Seb’ is thy name. ‘I will not open unto thee,’ saith the fastening
of this door, ‘unless thou tellest [me] my name;’
‘Flesh of his mother’ is thy name. ‘I will not open unto
thee,’ saith the socket of the fastening of the door, ‘unless
thou tellest me my name;’ ‘Living eye of the god Sebek,
the lord of Bakhau,’ is thy name. ‘I will not open unto thee
[and I will not let thee enter in by me,’ saith the guardian of
the leaf of] this door, ‘unless thou tellest [me] my name;’
‘Elbow of the god Shu when he placeth himself to protect
Osiris’ is thy name. ‘We will not let thee enter in by us,’ say
the posts of this door, ‘unless thou tellest us our names;’
‘Children of the uræi-goddesses’ is your name.105 ‘Thou
knowest us,’ [they say,] ‘pass on, therefore, by us.’
“ ‘I will not let thee tread upon me,’ saith the floor of the
Hall of double Maāti, ‘because I am silent and I am holy, and
because I do not know the name[s] of thy two feet wherewith
thou wouldst walk upon me; therefore tell them to me.’
[pg 110]
‘Traveller(?) of the god Khas’ is the name of my right foot,
and ‘Staff of the goddess Hathor’ is the name of my left foot.
‘Thou knowest me,’ [it saith,] ‘pass on therefore over me.’ ”
“ ‘I will not make mention of thee,’ saith the guardian of
the door of this Hall of double Maāti, ‘unless thou tellest [me]
my name;’ ‘Discerner of hearts and searcher of the reins’ is
thy name. ‘Now will I make mention of thee [to the god].
But who is the god that dwelleth in his hour? Speak thou it’
(i.e., his name). Māau-Taui (i.e., he who
keepeth the record of the two lands) [is his name]. ‘Who then is Māau-Taui?’
He is Thoth. ‘Come,’ saith Thoth. ‘But why hast thou
come?’ I have come, and I press forward that I may be mentioned.
What now is thy condition? I, even I, am purified
from evil things, and I am protected from the baleful deeds
of those who live in their days; and I am not among them.
‘Now will I make mention of thee [to the god].’106 ‘[Tell
me now,] who is he107
whose heaven is of fire, whose walls
[are surmounted by] living uræi, and the floor of whose house
is a stream of water? Who is he? I say.’ It is Osiris. ‘Come
forward, then: verily thou shalt be mentioned [to him]. Thy
cakes [shall come] from the Eye of Rā, and thine ale [shall
come] from the Eye of Rā, and the sepulchral meals [which
shall be brought to thee] upon earth [shall come] from the
Eye of Rā. This hath been decreed for the Osiris the overseer
of the palace, the chancellor-in-chief, Nu, triumphant.’ ”
(the making of the representation of what shall happen
in this hall of double maati.) this chapter shall
be said [by the deceased] after he hath been cleansed
and purified, and when he is arrayed in apparel, and
is shod with white leather sandals, and his eyes have
been painted with antimony, and [his body] hath been
anointed with unguent of anti, and when he offereth
oxen, and feathered fowl, and incense, and cakes, and
ale, and garden herbs. and, behold, thou shalt draw
a representation of this in color upon a new tile
moulded from earth upon which neither a pig nor
other animals have trodden. and if [thou] doest this
book upon it [in writing, the deceased] shall flourish,
and his children shall flourish, and [his name] shall
never fall into oblivion, and he shall be as one who
filleth (i.e., satisfieth) the heart of the king and of
[pg 111]
his princes, and bread, and cakes, and sweetmeats, and
wine, and pieces of flesh shall be given unto him upon
the altar of the great god; and he shall not be turned
back at any door in amentet, and he shall be brought
in along with the kings of upper and lower egypt, and
he shall be in the train of osiris108 continually and
regularly forever.
Of The Hour Apes109
[From the Papyrus of Nu (British Museum No. 10,477, sheet 24).]
The overseer of the palace, the chancellor-in-chief, Nu, triumphant,
the son of the overseer of the palace, the chancellor-in-chief,
Amen-hetep, triumphant, saith:
“Hail, ye four apes who sit in the bows of the boat of Rā,
who convey right and truth to Neb-er-tcher, who sit in judgment
on my misery and on my strength, who make the gods
to rest contented by means of the flame of your mouths, who
offer holy offerings to the gods and sepulchral meals to the
khus, who live upon right and truth, and who feed upon
right and truth of heart, who are without deceit and fraud, and to
whom wickedness is an abomination, do ye away with my
evil deeds, and put ye away my sin [which deserved stripes
upon earth, and destroy ye any evil whatsoever that belongeth
unto me],110 and let there be no obstacle whatsoever on my part
toward you. Oh, grant ye that I may make my way through
the underworld (ammehet), let me enter into Re-stau,
let me pass through the hidden pylons of Amentet. Oh, grant that
there may be given to me cakes, and ale, and sweetmeats(?),
even as [they are given] to the living khus, and grant
that I may enter in and come forth from Re-stau.”
“[The four apes make answer, saying], ‘Come, then, for
we have done away with thy wickedness, and we have put
away thy sin, along with the [sin deserving of] stripes which
thou [didst commit] upon earth, and we have destroyed [all]
the evil which belonged to thee upon the earth. Enter, therefore,
into Re-stau, and pass thou through the hidden pylons
[pg 112]
of Amentet, and there shall be given unto thee cakes, and
ale, and sweetmeats(?), and thou shalt come forth and thou
shalt enter in at thy desire, even as do those khus who
are favored [of the god], and thou shalt be proclaimed (or called)
each day in the horizon.’ ”
Of The Praise Of The Gods
[From the Tomb of Rameses IV (see Naville, op. cit., Bd. I. Bl. 141;
Lefébure, “Tombeau de Ramsès IV,” Plate 13).]
The Book of the praise of the gods of the
Qerti111
which a man shall recite when he cometh forth before
them to enter in to see the god in the Great Temple of
the underworld. And he shall say:
“Homage to you, O ye gods of the Qerti, ye divine
dwellers in Amentet! Homage to you, O ye guardians of the doors
of the underworld, who keep ward over the god, who bear
and proclaim [the names of those who come] into the presence
of the god Osiris, and who hold yourselves ready, and
who praise [him], and who destroy the Enemies of Rā. Oh,
send ye forth your light and scatter ye the darkness [which
is about] you, and behold ye the holy and divine Mighty One,
O ye who live even as he liveth, and call ye upon him
that dwelleth within his divine Disk. Lead ye the King of
the North and of the South, (Usr-Maāt-Rā-setep-en-Amen),
the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt),
through your doors, may his divine soul enter into your hidden
places, [for] he is one among you, and he hath shot forth
calamities upon the serpent fiend Apep, and he hath beaten
down the obstacles [which Apep set up] in Amentet. Thy
word hath prevailed mightily over thine enemies, O great
God, who livest in thy divine Disk; thy word hath prevailed
mightily over thine enemies, O Osiris, Governor of Amentet;
thy word hath prevailed mightily over thine enemies in heaven
and in earth, O thou King of the North and of the South,
(Usr-Maāt-Rā-setep-en-Amen), the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt),
and over the sovereign
princes of every god and of every goddess, O Osiris, Governor
[pg 113]
of Amentet; he hath uttered words in the presence [of
the god in] the valley of the dead, and he hath gained the
mastery over the mighty sovereign princes. Hail, ye doorkeepers(?),
hail, ye doorkeepers, who guard your gates, who
punish souls, who devour the bodies of the dead, who advance
over them at their examination in the places of destruction,
who give right and truth to the soul and to the divine
khu,
the beneficent one, the mighty one, whose throne is holy in
Akert, who is endowed with soul like Rā and who is praised
like Osiris, lead ye along the King of the North and of the
South, (Usr-Maāt-Rā-setep-en-Amen), the son of the Sun,
(Rā-meses-meri-Amen-Rā-heq-Maāt), unbolt ye for him the
doors, and open [ye] the place of his Qerti for him.
Behold, make ye his word to triumph over his enemies, and indeed let
meat-offerings and drink-offerings be made unto him by the
god of the double door, and let him put on the nemmes
crown of him that dwelleth in the great and hidden shrine. Behold
the image of Heru-khuti (Harmachis), who is doubly true,
and who is the divine Soul and the divine and perfect Khu;
he hath prevailed with his hands. The two great and mighty
gods cry out to the King of the North and South (Usr-Maāt-Rā-setep-en-Amen),
the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt),
they rejoice with him, they sing praises
to him [and clap] their hands, they accord him their protection,
and he liveth. The King of the North and South
(Usr-Maāt-Rā-setep-en-Amen), the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt),
riseth like a living soul in
heaven. He hath been commanded to make his transformations,
he hath made himself victorious before the divine sovereign
chiefs, and he hath made his way through the gates
of heaven, and of earth, and of the underworld, even as hath
Rā. The King of the North and South, (Usr-Maāt-Rā-setep-en-Amen),
the son of the Sun, (Rā-meses-meri-Amen-Rā-heq-Maāt),
saith, ‘Open unto me the gate[s] of heaven, and
of earth, and of the underworld, for I am the divine soul of
Osiris and I rest in him, and let me pass through their halls.
Let [the gods] sing praises unto me [when] they see me; let
me enter and let favor be shown unto me; let me come forth
and let me be beloved; and let me go forward, for no defect
or failure hath been found clinging unto me.’ ”
[pg 114]
Adoration Of The Gods Of The Qerti
[From the Papyrus of Ptah-mes (Naville, op. cit., Bd. I. Bl. 142).]
A Chapter to be recited on coming before the divine
sovereign chiefs of Osiris to offer praise unto the gods
who are the guides of the underworld. Osiris, the chief
scribe and draughtsman, Ptah-mes, triumphant, saith:
“Homage to you, O ye gods who dwell in the Qerti, ye
gods who dwell in Amentet, who keep ward over the gates
of the underworld and are the guardians [thereof], who bear
and proclaim [the names of those who come] into the presence
of Osiris, who praise him and who destroy the enemies
of Rā. Oh, send forth your light and scatter ye the darkness
[which is about] you, and look upon the face of Osiris, O ye
who live even as he liveth, and praise [ye] him that dwelleth
in his Disk, and lead [ye] me away from your calamities. Let
me come forth and let me enter in through your secret places,
for I am a mighty prince among you, for I have done away
with evil there, and I have beaten down the obstacles(?)
[which have been set up] in Amentet. Thou hast been victorious
over thine enemies, O thou that dwellest in thy Disk;
thou hast been victorious over thine enemies, O Thoth, who
producest(?) statutes; thou hast been victorious over thine
enemies, O Osiris, the chief scribe and draughtsman, Ptah-mes,
triumphant; thou hast been triumphant over thine
enemies, O Osiris, thou Governor of Amentet, in heaven and
upon earth in the presence of the divine sovereign chiefs of
every god and of every goddess; and the food(?) of Osiris,
the Governor of Amentet, is in the presence of the god whose
name is hidden before the great divine sovereign chiefs. Hail
ye guardians of the doors, ye [gods] who keep ward over
their habitations(?), who keep the reckoning and who commit
[souls] to destruction, who grant right and truth to the
divine soul which is stablished, who are without evil in the
abode of Akert, who are endowed with soul even as is Rā, and
who are ... as is Osiris, guide ye Osiris the chief
scribe, the draughtsman, Ptah-mes, triumphant, open ye unto
him the gates of the underworld, and the uppermost part of
his estate and his Qert. Behold, make [ye him] to be
victorious
[pg 115]
over his enemies, provide [ye him] with the offerings
of the god of the underworld, make noble the divine being
who dwelleth in the nemmes crown, the lord of the
knowledge of Akert. Behold, stablish ... this soul in right and
truth, [and let it become] a perfect soul that hath gained the
mastery with its two hands. The great and mighty gods cry
out, ‘He hath gotten the victory,’ and they rejoice in him,
and they ascribe praise unto him with their hands, and they
turn unto him their faces. The living one is triumphant, and
is even like a living soul dwelling in heaven, and he hath been
ordered to perform [his] transformations. Osiris triumphed
over his enemies, and Osiris, the chief scribe and draughtsman,
Ptah-mes, triumphant, hath gained the victory over his
enemies in the presence of the great divine sovereign chiefs
who dwell in heaven, and in the presence of the great divine
sovereign chiefs who dwell upon the earth.”
Hymn Of Praise To Osiris
[From Lepsius, “Todtenbuch,” Bl. 51.]
A Hymn of Praise to Osiris. The Osiris Auf-ānkh, triumphant,
saith:
“Homage to thee, O Osiris Un-nefer, triumphant, thou son
of Nut, thou first-born son of Seb, thou mighty one who
comest forth from Nut, thou King in the city of Nifu-ur,112 thou
Governor of Amentet, thou lord of Abtu (Abydos), thou lord
of souls, thou mighty one of strength, thou lord of the
atef
crown in Suten-henen, thou lord of the divine form in the city
of Nifu-ur, thou lord of the tomb, thou mighty one of souls
in Tattu, thou lord of [sepulchral] offerings, thou whose festivals
are many in Tattu. The god Horus exalteth his father
in every place (or shrine), and he uniteth [himself] unto the
goddess Isis and unto the goddess Nephthys; and the god
Thoth reciteth for him the mighty glorifyings which are
within him, [and which] come forth from his mouth, and the
heart of Horus is stronger than that of all the gods. Rise up,
then, O Horus, thou son of Isis, and avenge thy father Osiris.
Hail, O Osiris, I have come unto thee; I am Horus and I have
[pg 116]
avenged thee, and I feed this day upon the sepulchral meals
of oxen, and feathered fowl, and upon all the beautiful things
[offered] unto Osiris. Rise up, then, O Osiris, for I have
struck down for thee all thine enemies, and I have taken vengeance
upon them for thee. I am Horus upon this beautiful
day of thy fair rising in thy Soul which exalteth thee along
with itself on this day before thy divine sovereign princes.
Hail, O Osiris, thy ka hath come unto thee and is with
thee, and thou restest therein in thy name of Ka-Hetep. I maketh
thee glorious in thy name of Khu, and it maketh thee like
unto the Morning Star in thy name of Pehu, and it openeth
for thee the ways in thy name of Ap-uat. Hail, O Osiris, I
have come unto thee and I have set thine enemies under [thy
feet] in every place, and thou art triumphant in the presence
of the company of the gods and of the divine sovereign chiefs.
Hail, O Osiris, thou hast received thy sceptre and the place
whereon thou art to rest, and thy steps are under thee. Thou
bringest food to the gods, and thou bringest sepulchral meals
unto those who dwell in their tombs. Thou hast given thy
might unto the gods and thou hast created the Great God;
thou hast thy existence with them in their spiritual bodies,
thou gatherest thyself unto all the gods, and thou hearest the
word of right and truth on the day when offerings to this god
are ordered on the festivals of Uka.”
Of Making Perfect The Khu
[From the Papyrus of Nu (British Museum No. 10,477, sheet 17).]
Another Chapter of making perfect the
Khu, which
is [to be recited on] the birthday of Osiris, and of
making to live the soul forever.113 The chancellor-in-chief,
Nu, triumphant, saith:
“The heavens are opened, the earth is opened, the West is
opened, the East is opened, the southern half of heaven is
opened, the northern half of heaven is opened, the doors are
opened, and the gates are thrown wide open to Rā [as] he
cometh forth from the horizon. The Sektet boat openeth
for
[pg 117]
him the double doors and the Mātet boat bursteth open
[for him] the gates; he breatheth, and the god Shu114 [cometh
into being], and he createth the goddess Tefnut. Those who
are in the following of Osiris follow in his train, and the overseer
of the palace, the chancellor-in-chief, Nu, triumphant,
followeth on in the train of Rā. He taketh his iron weapon
and he forceth open the shrine even as doth Horus, and pressing
onward he advanceth unto the hidden things of his habitation
with the libations of his divine shrine; the messenger
of the god that loveth him. The Osiris Nu, the overseer of
the palace, the chancellor-in-chief, triumphant, bringeth forth
the right and the truth, and he maketh to advance the going
forward115 of Osiris. The Osiris Nu, the
overseer of the palace, the chancellor-in-chief, triumphant, taketh in [his] hand[s]
the cordage and he bindeth fast the shrine. Storms are the
things which he abominateth. Let no water-flood be nigh unto
him, let not the Osiris Nu, the overseer of the palace, the chancellor-in-chief,
triumphant, be repulsed before Rā, and let him
not be made to turn back; for, behold, the Eye is in his two
hands. Let not the Osiris Nu, the overseer of the palace, the
chancellor-in-chief, triumphant, walk in the valley of darkness,
let him not enter into the Lake of those who are evil, and let
him have no existence among the damned, even for a moment.
Let not the Osiris Nu fall headlong among those who would
lead him captive, and let not [his] soul go in among them.
Let his divine face take possession of the place behind the
block, the block of the god Septu.”
“Hymns of praise be unto you, O ye divine beings of the
Thigh, the knives of God [work] in secret, and the two
arms and hands of God cause the light to shine; it is doubly
pleasant unto him to lead the old unto him along with the
young at his season. Now, behold, the god Thoth dwelleth
within his hidden places, and he performeth the ceremonies
of libation unto the god who reckoneth millions of years, and
he maketh a way through the firmament, and he doeth away
with storms and whirlwinds from his stronghold, and the
Osiris Nu, the overseer of the palace, the chancellor-in-chief,
triumphant, arriveth in the places of his habitations. [O ye
divine beings of the Thigh], do ye away with his sorrow, and
[pg 118]
his suffering, and his pain, and may the sorrow of the Osiris
Nu be altogether put away. Let the Osiris Nu, the overseer of
the palace, the chancellor-in-chief, triumphant, gratify Rā, let
him make a way into the horizon of Rā, let his boat be made
ready for him, let him sail on happily, and let Thoth put light
into [his] heart; then shall the Osiris Nu, triumphant, praise
and glorify Rā, and Rā shall hearken unto his words, and he
shall beat down the obstacles which come from his enemies. I
have not been shipwrecked, I have not been turned back in the
horizon, for I am Rā-Osiris, and the Osiris Nu, the overseer
of the palace, the chancellor-in-chief, shall not be shipwrecked
in the Great Boat. Behold him whose face is in the god of the
Thigh, because the name of Rā is in the body of the Osiris Nu,
the overseer of the palace, the chancellor-in-chief, and his honor
is in his mouth; he shall speak unto Rā, and Rā shall hearken
unto his words.”
“Hymns of praise unto thee, O Rā, in the horizon, and
homage unto thee, O thou that purifiest with light the denizens
of heaven, O thou who hast sovereign power over heaven at
that supreme moment when the paddles of thine enemies move
with thee! The Osiris Nu, the overseer of the palace, the
chancellor-in-chief, triumphant, cometh with the ordering of
right and truth, for there is an iron firmament in Amentet
which the fiend Apep hath broken through with his storms
before the double Lion-god, and this will the Osiris Nu set in
order; O hearken ye, ye who dwell upon the top of the throne
of majesty. The Osiris Nu shall come in among thy divine
sovereign chiefs, and Rā shall deliver him from Apep each day
so that he may not come nigh unto him, and he shall make himself
vigilant. The Osiris Nu shall have power over the things
which are written, he shall receive sepulchral meals, and the
god Thoth shall provide him with the things which should be
prepared for him. The Osiris Nu maketh right and truth to
go round about the bows in the Great Boat, and hath triumph
among the divine sovereign chiefs, and he establisheth [it]
for millions of years. The divine chiefs guide him and give
unto him a passage in the boat with joy and gladness; the first
ones among the company of the sailors of Rā are behind him,
and he is happy. Right and truth are exalted, and they have
come unto their divine lord, and praises have been ascribed
[pg 119]
unto the god Neb-er-tcher. The Osiris Nu, the overseer of the
palace, the chancellor-in-chief, triumphant, hath taken in his
hands the weapon and he hath made his way through heaven
therewith; the denizens thereof have ascribed praises unto him
as [unto] a divine being who standeth up and never sinketh
to rest. The god Rā exalteth him by reason of what he hath
done, and he causeth him to make of none effect the whirlwind
and the storm; he looketh upon his splendors, and he stablisheth
his oars, and the boat saileth round about in heaven, rising like
the sun in the darkness. Thoth, the mighty one, leadeth the
Osiris Nu within his eye, and he sitteth [upon his] thigh[s]
in the mighty boat of Khepera; he cometh into being, and the
things which he saith come to pass. The Osiris Nu advanceth,
and he journeyeth round about heaven unto Amentet, the fiery
deities stand up before him, and the god Shu rejoiceth exceedingly,
and they take in their hands the bows [of the boat]
of Rā along with his divine mariners. Rā goeth round about
and he looketh upon Osiris. The Osiris Nu is at peace, the
Osiris Nu is at peace. He hath not been driven back, the
flame of thy moment hath not been taken away from him,
[O Rā,] the whirlwind and storm of thy mouth have not come
forth against him, he hath not journeyed upon the path of the
crocodile—for he abominateth the crocodile—and it hath not
drawn nigh unto him. The Osiris Nu embarked in thy boat,
O Rā, he is furnished with thy throne, and he receiveth thy
spiritual form. The Osiris Nu travelleth over the paths of Rā
at daybreak to drive back the fiend Nebt; [he] cometh upon
the flame of thy boat, [O Rā,] upon that mighty Thigh. The
Osiris Nu knoweth it, and he attaineth unto thy boat, and
behold he [sitteth] therein; and he maketh sepulchral offerings.”
[this chapter shall be] recited over a boat of the
god ra which hath been painted in colors in a pure
place. and behold thou shalt place a figure of the deceased
in the bows thereof, and thou shalt paint a
sektet boat upon the right side thereof, and an atet
boat upon the left side thereof, and there shall be
made unto them offerings of bread, and cakes, and wine,
and oil, and every kind of fair offering upon the birthday
of osiris. if these ceremonies be performed his
soul shall have existence, and shall live forever, and
shall not die a second time.
[pg 120]
The following is from the rubric to this chapter in the Saïte
Recension (see Lepsius, op. cit., Bl. 53):
“[He shall know] the hidden things of the underworld,
he shall penetrate the hidden things in Neter-khertet (the
underworld).”
“[This chapter] was found in the large hall(?) of the
Temple under the reign of his Majesty Hesepti, triumphant,
and it was found in the cavern of the mountain which Horus
made for his father Osiris Un-nefer, triumphant. Now since
Rā looketh upon this deceased in his own flesh, he shall look
upon him as the company of the gods. The fear of him shall
be great, and the awe of him shall be mighty in the heart of
men, and gods, and Khus, and the damned. He shall be with
his soul and shall live forever; he shall not die a second time
in the underworld; and on the day of weighing of words no
evil hap shall befall him. He shall be triumphant over his
enemies, and his sepulchral meals shall be upon the altar of
Rā in the course of each day, day by day.”
Of Living Nigh Unto Ra
[From the Papyrus of Nu (British Museum No. 10,477, sheets 17 and 18).]
The Chapter of having existence nigh unto
Rā.116 The overseer of the palace, the chancellor-in-chief, Nu, triumphant,
saith:
“I am that god Rā who shineth in the night. Every being
who followeth in his train shall have life in the following of
the god Thoth, and he shall give unto him the risings of Horus
in the darkness. The heart of Osiris Nu, the overseer of the
palace, the chancellor-in-chief, triumphant, is glad because he
is one of those beings, and his enemies have been destroyed
by the divine princes. I am a follower of Rā, and [I have]
received his iron weapon. I have come unto thee, O my father
Rā, and I have advanced to the god Shu. I have cried unto
the mighty goddess, I have equipped the god Hu, and I alone
have removed the Nebt god from the path of Rā. I am a Khu,
and I have come to the divine prince at the bounds of the horizon.
I have met and I have received the mighty goddess. I
[pg 121]
have raised up thy soul in the following of thy strength, and
my soul [liveth] through thy victory and thy mighty power;
it is I who give commands in speech to Rā, in heaven. Homage
to thee, O great god in the east of heaven, let me embark
in thy boat, O Rā, let me open myself out in the form of a
divine hawk, let me give my commands in words, let me do
battle in my Sekhem(?), let me be master under my vine.
Let me embark in thy boat, O Rā, in peace, and let me sail in
peace to the beautiful Amentet. Let the god Tem speak unto
me, [saying], ‘Wouldst [thou] enter therein?’ The lady,
the goddess Mehen, is a million of years, yea, two million
years in extent, and dwelleth in the House of Urt and Nif-urt
[and in] the Lake of a million years; the whole company of
the gods move about among those who are at the side of him
who is the lord of divisions of places(?). And I say, ‘On
every road and among these millions of years is Rā the lord,
and his path is in the fire, and they go round about behind him,
and they go round about behind him.’ ”
Of Bringing Men Back To Earth
[From the Papyrus of Ani (British Museum No. 10,470, sheet 18).]
The Chapter of causing a man to come back to see his
house upon earth.117
The Osiris Ani saith:
“I am the Lion-god coming forth with extended strides.
I have shot arrows and I have wounded the prey; I have shot
arrows and I have wounded the prey. I am the Eye of Horus,
and I pass through the Eye of Horus at this season. I have
arrived at the furrows; let the Osiris Ani advance in
peace.”118
[pg 122]
Of Making Perfect The Khu
[From the Papyrus of Nu (British Museum No. 10,477, sheet 16).]
The Book of making perfect the Khu,
which is to be recited on the day of the month. The Osiris Nu, the overseer
of the palace, the chancellor-in-chief, triumphant, saith:
“Rā riseth in his horizon, and his company of the gods
follow after him. The god cometh forth out of his hidden
habitations, and food falleth out of the eastern horizon of
heaven at the word of the goddess Nut who maketh plain the
paths of Rā, whereupon straightway the Prince goeth round
about. Lift up then thyself, O thou Rā, who dwellest in thy
divine shrine, draw thou into thyself the winds, inhale the
north wind, swallow thou the skin(?) of thy net on the day
wherein thou breathest right and truth. Thou separatest the
divine followers, and thou sailest in [thy] boat to Nut; the
divine princes march onward at thy word. Thou takest count
of thy bones, thou gatherest together thy members, thou settest
thy face toward the beautiful Amentet, and thou comest, being
renewed each day. Behold, thou art that Image of gold, and
thou dost possess the splendors of the disks of heaven and art
terrible; thou comest, being renewed each day. Hail, the
horizon rejoiceth, and there are shouts of joy in the rigging
[of thy boat]; when the gods who dwell in the heavens see the
Osiris Nu, the overseer of the palace, the chancellor-in-chief,
triumphant, they ascribe unto him as his due praises which are
like unto those ascribed unto Rā. The Osiris Nu, the overseer
of the palace, the chancellor-in-chief, triumphant, is a
divine prince and he seeketh(?) the ureret crown of Rā,
and he, the only one, is strong in good fortune (?) in that supreme
body which is of those divine beings who are in the presence
of Rā. The Osiris Nu is strong both upon earth and in the
underworld; and the Osiris Nu is strong like unto Rā every
day. The Osiris Nu shall not tarry, and he shall not lie without
motion in this land forever. Being doubly beautiful [he]
shall see with his two eyes, and he shall hear with his two ears;
rightly and truly, rightly and truly. The Osiris Nu is like
unto Rā, and he setteth in order the oars [of his boat] among
those who are in the train of Nu. He doth not tell that which
[pg 123]
he hath seen, and he doth not repeat that which he hath heard
in the secret places. Hail, let there be shouts of joy to the
Osiris Nu, who is of the divine body of Rā, as he journeyeth
over Nu, and who propitiateth the Ka of the god with
that which he loveth. The Osiris Nu, the overseer of the palace,
the chancellor-in-chief, is a hawk, the transformations of which
are mighty (or manifold).”119
[this chapter shall be] recited over a boat
four120
cubits in its length and made of green porcelain [on
which have been painted] the divine sovereign chiefs
of the cities; and a heaven with its stars shall [also] be
made, and this thou shalt have made ceremonially pure
by means of natron and incense. and, behold, thou
shalt make an image of ra in yellow(?) color upon a
new plaque and set it at the bows of the boat. and
behold, thou shalt place an image of the khu which
thou dost wish to make perfect [and place it] in this
boat, and thou shalt make it to travel about in the
boat [which shall be made in the form of the boat]
of ra; and he shall see the god ra himself therein.
let not the eye of any man whatsoever look upon it
with the exception of thine own self, or thy father,121
or thy son, and guard [this] with great care.122 [now
these things] shall make the khu perfect in the heart
of ra, and it shall give unto him power with the company
of the gods; and the gods shall look upon him as
a divine being like unto themselves; and mankind and
the dead shall look upon him and shall fall down
upon their faces, and he shall be seen in the underworld
in the form of the radiance of ra.
Of Making Perfect The Khu
[From the Papyrus of Nu (British Museum No. 10,477, sheet 17).]
Another Chapter of making perfect the Khu.123 The Osiris Nu, the overseer of the palace, the
chancellor-in-chief, triumphant, saith:
“Homage to thee, O thou who art within thy divine shrine,
[pg 124]
who shinest with rays of light and sendest forth radiance from
thyself, who decreest joy for millions of years unto those who
love him, who givest their hearts' desire unto mankind, thou
god Khepera within thy boat who hast overthrown Apep. O
ye children of the god Seb, overthrow ye the enemies of
Osiris Nu, the overseer of the palace, the chancellor-in-chief,
triumphant, and destroy ye them from the boat of Rā; and the
god Horus shall cut off their heads in heaven [where they are]
in the form of feathered fowl, and their hind parts shall be on
the earth in the form of animals and in the Lake in the form
of fishes. Every male fiend and every female fiend shall the
Osiris Nu, the overseer of the palace, the chancellor-in-chief,
destroy, whether he descendeth from the heaven, or whether
he cometh forth from the earth, or whether they come upon
the waters, or whether they advance toward the stars, the god
Thoth, the son of Aner, coming forth from the Anerti, shall
hack them in pieces. The Osiris Nu is silent and dumb(?);
cause ye this god, the mighty one of slaughter, the being
greatly to be feared, to make himself clean in your blood and
to bathe himself in your gore, and ye shall certainly be destroyed
by him from the boat of his father Rā. The Osiris Nu
is the god Horus to whom his mother the goddess Isis hath
given birth, and whom the goddess Nephthys hath nursed
and dandled, even like Horus when [he] repulsed the fiends
of the god Suti; and when they see the ureret crown
stablished upon his head they fall down upon their faces and they glorify
[him]. Behold, when men, and gods, and Khus, and the dead
see the Osiris Nu in the form of Horus with the ureret
crown stablished upon his head, they fall down upon their faces. And
the Osiris Nu, the overseer of the palace, the chancellor-in-chief,
triumphant, is victorious over his enemies in the heights
of heaven, and in the depths thereof, and before the divine
sovereign chiefs of every god and of every goddess.”
[this chapter] shall be recited over a hawk standing
and having the white crown upon his head, [and
over figures of] tem, shu, tefnut, seb, nut, osiris, isis,
suti, and nephthys painted in yellow color upon a new
plaque, which shall be placed in [a model of] the boat
[of the sun], along with a figure of the deceased whom
thou wouldst make perfect. these shalt thou anoint
with cedar oil, and incense shall be offered up to
[pg 125]
them on the fire, and feathered fowl shall be roasted.
it is an act of praise to ra as he journeyeth, and it
shall cause a man to have his being along with ra day
by day, whithersoever the god voyageth; and it shall
destroy the enemies of ra in very truth regularly and
continually.
For The New Moon
[From Lepsius “Todtenbuch,” Bl. 55.]
Another Chapter to be recited when the Moon reneweth
itself on the day of the month. The Osiris Auf-ānkh,
triumphant, saith:
“Osiris unfettereth,” or, as others say, “openeth the storm
cloud [in] the body of heaven, and is unfettered himself;
Horus is made strong happily each day. He whose transformations
are great (or many) hath offerings made unto
him at the moment, and he hath made an end of the storm
which is in the face of the Osiris Auf-ānkh, triumphant.
Verily he cometh, and he is Rā in [his] journeying, and he is
the four celestial gods in the heavens above. The Osiris Auf-ānkh,
triumphant, cometh forth in his day, and he embarketh
among the tackle of the boat.”
if this chapter be known by the deceased he shall
become a perfect khu in the underworld, and he shall
not die therein a second time, and he shall eat his food
side by side with osiris. if this chapter be known by
him upon earth he shall be like unto thoth, and he
shall be adored by the living ones; he shall not fall
headlong at the moment of royal flame of the goddess
bast, and the mighty princess shall make him to
advance happily.
Of Travelling In The Boat Of Ra
[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).]
Another Chapter of travelling in the Great Boat of
Ra. The Osiris Nu, the overseer of the palace, the chancellor-in-chief,
triumphant, saith:
“Behold now, O ye luminaries in Annu, ye people in Kher-āba,
the god Kha(?) hath been born; his cordage hath been
[pg 126]
completed, and the instrument wherewith he maketh his way
hath [he] grasped firmly. I have protected the implements of
the gods, and I have delivered the boat Kha(?) for him. I
have come forth into heaven, and I have travelled therein with
Rā in the form of an ape, and have turned back the paths of
Nut at the staircase of the god Sebek.”
Of Making Perfect The Khu
[From the Papyrus of Nu (British Museum No. 10,477, sheet 16).]
Another Chapter of making perfect the
Khu; [it shall
be recited] on the festival of Six. The Osiris Nu, the overseer
of the palace, the chancellor-in-chief, triumphant, saith:
“Behold now, O ye luminaries in Annu (Heliopolis), ye
people in Kher-āba, the god hath been born; his cordage(?)
hath been completed, and the instrument wherewith he
maketh his way he hath grasped firmly; and the Osiris Nu is
strong with them to direct the implement of the gods. The
Osiris Nu hath delivered the boat of the sun therewith ...
and he cometh forth into heaven. The Osiris Nu sailed round
about in heaven, he travelleth therein unto Nut, he journeyeth
along with Rā, and he voyageth therein in the form of apes;
[he] turneth back the water-flood which is over the Thigh of
the goddess Nut at the staircase of the god Sebaku. The hearts
of Seb and Nut are glad and repeat the name which is new.
Un-neferu reneweth [his] youth, Rā is in his splendors of
light, Unti hath his speech, and lo, the god of the Inundation
is Prince among the gods. The taste of sweetness hath forced
a way into the heart of the destitute one, and the lord of thy
outcries hath been done away with, and the oars(?) of the
company of the gods are in vigorous motion. Adored be thou,
O divine Soul, who art endowed more than the gods of the
South and North [in] their splendors! Behold, grant thou
that the Osiris Nu may be great in heaven even as thou art
great among the gods; deliver thou him from every evil and
murderous thing which may be wrought upon him by the
Fiend, and fortify thou his heart. Grant thou, moreover, that
the Osiris Nu may be stronger than all the gods, all the
Khus,
and all the dead. The Osiris Nu is strong and is the lord of
[pg 127]
powers. The Osiris Nu is the lord of right and truth
which the goddess Uatchit worketh. The strength which protects
the Osiris Nu is the strength which protects the god Rā in
heaven. O god Rā, grant thou that the Osiris Nu may travel
on in thy boat in peace, and do thou prepare a road whereon
[thy] boat may journey onward; for the force which protecteth
Osiris is the force which protecteth thee. The Osiris
Nu driveth back the Crocodile from Rā day by day. The
Osiris Nu cometh even as doth Horus in the splendors(?) of
the horizon of heaven, and he directeth Rā through the mansions
of the sky; the gods rejoice greatly when the Osiris Nu
repulseth the Crocodile. The Osiris Nu hath the amulet(?)
of the god, and the cloud of Nebt shall not come nigh unto
him, and the divine guardians of the mansions of the sky shall
not destroy him. The Osiris Nu is a divine being whose face
is hidden, and he dwelleth within the Great House [as] the
chief of the Shrine of the god. The Osiris Nu carrieth the
words of the gods to Rā, and he cometh and maketh supplication
unto the divine lord with the words of his message. The
Osiris Nu is strong of heart, and he maketh his offering at the
moment among those who perform the ceremonies of sacrifice.”
[this chapter] shall be said over a figure of the deceased
which shall be placed in [a model of] the boat
of the sun, and behold, [he that reciteth it] shall be
washed, and shall be ceremonially pure, and he shall
have burnt incense before ra, and shall have offered
wine, and cakes, and roasted fowl for the journey [of
the deceased] in the boat of ra. now, every khu for
whom such things are done shall have an existence
among the living ones, and he shall never perish, and
he shall have a being like unto that of the holy god;
no evil thing whatsoever shall attack him. and he
shall be like unto a happy khu in amentet, and he shall
not die a second time. he shall eat and he shall drink
in the presence of osiris each day; he shall be borne
along with the kings of the north and of the south
each and every day; he shall quaff water at the fountain-head;
he shall come forth by day even as doth
horus; he shall live and shall become like unto god;
and he shall be hymned by the living ones, even as is
ra each and every day continually and regularly
forever.
[pg 128]
Sailing In The Great Boat
[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).]
The Chapter of sailing in the Great Boat of Rā to
pass over the circle of bright flame. The Osiris Nu, the
overseer of the palace, the chancellor-in-chief, triumphant,
saith:
“[Hail], ye bright and shining flames that keep your place
behind Rā, and which slay behind him, the boat of Rā is in
fear of the whirlwind and the storm; shine ye forth, then,
and make [ye yourselves] visible. I have come [daily] along
with the god Sek-hra from the bight of his holy lake, and I
have seen the Maāt [goddesses] pass along, and the lion-gods
who belong unto them. Hail, thou that dwellest in the coffer
who hast multitudes of plants(?), I have seen [what is]
there. We rejoice, and their princes rejoice greatly, and their
lesser gods(?) are glad. I have made a way in front of the
boat of Rā, I have lifted myself up into his divine Disk, I shine
brightly through his splendors; he hath furnished himself with
the things which are his, taking possession thereof as the lord
of right and truth. And behold, O ye company of the gods,
and thou ancestor of the goddess Isis,124 grant ye that he may
bear testimony to his father, the lord of those who are therein.
I have weighed the ... in him [as] chief, and I have
brought to him the goddess Tefnut and he liveth. Behold,
come, come, and declare before him the testimony of right and
truth of the lord Tem. I cry out at eventide and at his hour,
saying, Grant ye unto me that I may come. I have brought
unto him the jaws of the passages of the tomb; I have brought
unto him the bones which are in Annu (Heliopolis); I have
gathered together for him his manifold parts; I have driven
back for him the serpent fiend Apep; I have spit upon his
gashes for him; I have made my road and I have passed in
among you. I am he who dwelleth among the gods, come, let
[me] pass onward in the boat, the boat of the lord Sa. Behold,
O Heru-ur, there is a flame, but the fire hath been extinguished.
I have made [my] road, O ye divine fathers and
your divine apes! I have entered upon the horizon, and I have
[pg 129]
passed on to the side of the divine princes, and I have borne
testimony unto him that dwelleth in his divine boat. I have
gone forward over the circle of bright flame which is behind
the lord of the lock of hair which moveth round about. Behold,
ye who cry out over yourselves, ye worms in [your]
hidden places, grant ye that I may pass onward, for I am the
mighty one, the lord of divine strength, and I am the spiritual
body (sāh) of the lord of divine right and truth made
by the goddess Uatchit. His strength which protecteth is my strength
which protecteth, which is the strength which protecteth Rā.
[Grant ye that I may be in the following of Rā], and grant ye
that I may go round about with him in Sekhet-hetep [and in]
the two lands. [I am] a great god, and [I have been] judged
by the company of his gods; grant that divine, sepulchral meals
may be given unto me.”
Of The Four Flames
[From the Papyrus of Nu (British Museum No. 10,477, sheet 26).]
The Chapter of the four blazing flames which are
made for the Khu. Behold, thou shalt make four square
troughs of clay, whereon thou shalt scatter incense, and thou
shalt fill them with the milk of a white cow, and by means of
these thou shalt extinguish the flame. The Osiris Nu, the overseer
of the palace, the chancellor-in-chief, triumphant, saith:
“The fire cometh to thy Ka, O Osiris, governor of
Amenti; the fire cometh to thy Ka, O Osiris Nu, the overseer
of the palace, the chancellor-in-chief, triumphant. He that ordereth
the night cometh after the day. [The flame cometh to thy Ka,
O Osiris, governor of those in Amenti]125 and the two sisters(?)
of Rā come likewise. Behold, [the flame] riseth in Abtu
(Abydos) and it cometh; and I cause it to come [to] the Eye
of Horus. It is set in order upon thy brow, O Osiris, governor
of Amenti,126 and it is fixed within thy shrine and riseth
upon thy brow; it is set in order upon thy breast, O Osiris Nu,
and it is fixed upon thy brow. The Eye of Horus is protecting
thee, O Osiris, governor of Amenti, and it keepeth thee in
[pg 130]
safety; it casteth down headlong all thine enemies for thee and
all thine enemies have fallen headlong before thee. O Osiris
Nu, the Eye of Horus protecteth thee, it keepeth thee in safety,
and it casteth down headlong all thine enemies. Thine enemies
have fallen down headlong before thy Ka, O Osiris, governor
of Amenti, the Eye of Horus protecteth thee, it keepeth thee
in safety, and it hath cast down headlong all thine enemies.
Thine enemies have fallen down headlong before thy Ka, O
Osiris Nu, the overseer of the palace, the chancellor-in-chief,
triumphant, the Eye of Horus protecteth thee, it keepeth thee
in safety, it hath cast down headlong for thee all thine enemies,
and thine enemies have fallen down headlong before thee. The
Eye of Horus cometh, it is sound and well, and it sendeth forth
rays like unto Rā in the horizon; it covereth over with darkness
the powers of Suti, it taketh possession thereof and it
bringeth its flame against him upon [its] feet(?). The Eye of
Horus is sound and well, thou eatest the flesh(?) of thy body
by means thereof, and thou givest praise(?) thereto. The
four flames enter into thy Ka, O Osiris, governor of Amenti,
the four flames enter into thy ka, O Osiris Nu, the
overseer of the palace, the chancellor-in-chief, triumphant. Hail, ye children
of Horus, Mesthi, Hāpi, Tuamāutef and Qebhsennuf, ye have
given your protection unto your divine Father Osiris, the
governor of Amenti, grant ye your protection to the Osiris Nu,
triumphant. Now, therefore, inasmuch as ye have destroyed
the opponent[s] of Osiris, the governor of Amenti, he liveth
with the gods, and he hath smitten Suti, with his hand and
arm since light dawned upon the earth, and Horus hath gotten
power, and he hath avenged his divine Father Osiris himself;
and inasmuch as your divine father hath been made vigorous
through the union which ye have effected for him with the
Ka
of Osiris, the governor of Amenti—now the Eye of Horus
hath avenged him, and it hath protected him, and it hath cast
down headlong for him all his enemies, and all his enemies
have fallen down before him—even so do ye destroy the opponent[s]
of the Osiris Nu, the overseer of the palace, the chancellor-in-chief,
triumphant. Let him live with the gods, let
him smite down his enemy, let him destroy [him] when light
dawneth upon the earth, let Horus gain power and avenge the
Osiris Nu, let the Osiris Nu have vigor through the union
[pg 131]
which ye have effected for him with his ka. O Osiris
Nu, the Eye of Horus hath avenged thee, it hath cast down headlong
all thine enemies for thee, and all thine enemies have fallen
down headlong before thee. Hail, Osiris, governor of Amenti,
grant thou light and fire to the happy soul which is in Suten-henen
(Heracleopolis); and [O ye children of Horus] grant
ye power unto the living soul of the Osiris Nu within his flame.
Let him not be repulsed and let him not be driven back at the
doors of Amentet; oh let his offerings of bread and of linen
garments be brought unto him among [those of] the lords of
funeral oblations, oh, offer ye praises as unto a god, to the
Osiris Nu, destroyer of his opponent[s] in his form of right
and truth and in his attributes of a god of right and truth.”
Egyptian Tales
Translated from the Papyri
Edited by Wm. Flinders Petrie, Hon. D.C.L., LL.D., Edwards
Professor of Egyptology, University College, London.
[pg 135]
The Taking Of Joppa
There was once in the time of King Men-kheper-ra a
revolt of the servants of his Majesty who were in
Joppa; and his Majesty said, “Let Tahutia go with
his footmen and destroy this wicked Foe in Joppa.” And
he called one of his followers, and said moreover, “Hide thou
my great cane, which works wonders, in the baggage of
Tahutia that my power may go with him.”
Now when Tahutia came near to Joppa, with all the footmen
of Pharaoh, he sent unto the Foe in Joppa, and said,
“Behold now his Majesty, King Men-kheper-ra, has sent all
this great army against thee; but what is that if my heart is
as thy heart? Do thou come, and let us talk in the field, and
see each other face to face.” So Tahutia came with certain
of his men; and the Foe in Joppa came likewise, but his
charioteer that was with him was true of heart unto the
King of Egypt. And they spoke with one another in his
great tent, which Tahutia had placed far off from the soldiers.
But Tahutia had made ready 200 sacks, with cords and fetters,
and had made a great sack of skins with bronze fetters, and
many baskets: and they were in his tent, the sacks and the
baskets, and he had placed them as the forage for the horses
is put in baskets. For while the Foe in Joppa drank with
Tahutia, the people who were with him drank with the footmen
of Pharaoh, and made merry with them. And when
their bout of drinking was past, Tahutia said to the Foe in
Joppa, “If it please thee, while I remain with the women and
children of thy own city, let one bring of my people with
their horses, that they may give them provender, or let one
of the Apuro run to fetch them.” So they came, and hobbled
[pg 136]
their horses, and gave them provender, and one found the
great cane of Men-kheper-ra (Tahutmes III), and came to
tell of it to Tahutia. And thereupon the Foe in Joppa said
to Tahutia: “My heart is set on examining the great cane
of Men-kheper-ra, which is named ‘... tautnefer.’ By the
ka of the King Men-kheper-ra it will be in thy hands
to-day; now do thou well and bring thou it to me.” And Tahutia did
thus, and he brought the cane of King Men-kheper-ra. And
he laid hold on the Foe in Joppa by his garment, and he arose
and stood up, and said, “Look on me, O Foe in Joppa; here
is the great cane of King Men-kheper-ra, the terrible lion, the
son of Sekhet, to whom Amen his father gives power and
strength.” And he raised his hand and struck the forehead
of the Foe in Joppa, and he fell helpless before him. He put
him in the sack of skins and he bound with gyves the hands
of the Foe in Joppa, and put on his feet the fetters with four
rings. And he made them bring the 200 sacks which he had
cleaned, and made to enter into them 200 soldiers, and filled
the hollows with cords and fetters of wood, he sealed them
with a seal, and added to them their rope-nets and the poles
to bear them. And he put every strong footman to bear them,
in all 600 men, and said to them, “When you come into the
town you shall open your burdens, you shall seize on all the
inhabitants of the town, and you shall quickly put fetters upon
them.”
Then one went out and said unto the charioteer of the Foe
in Joppa, “Thy master is fallen; go, say to thy mistress, ‘A
pleasant message! For Sutekh has given Tahutia to us, with
his wife and his children; behold the beginning of their tribute,’
that she may comprehend the two hundred sacks, which are
full of men and cords and fetters.” So he went before them
to please the heart of his mistress, saying, “We have laid hands
on Tahutia.” Then the gates of the city were opened before
the footmen: they entered the city, they opened their burdens,
they laid hands on them of the city, both small and great, they
put on them the cords and fetters quickly; the power of
Pharaoh seized upon that city. After he had rested Tahutia
sent a message to Egypt to the King Men-kheper-ra his lord,
saying: “Be pleased, for Amen thy good father has given
[pg 137]
to thee the Foe in Joppa, together with all his people, likewise
also his city. Send, therefore, people to take them as captives
that thou mayest fill the house of thy father Amen Ra, king
of the gods, with men-servants and maid-servants, and that
they may be overthrown beneath thy feet for ever and ever.”
The Doomed Prince
There once was a king to whom no son was born; and his
heart was grieved, and he prayed for himself unto the gods
around him for a child. They decreed that one should be born
to him. And his wife, after her time was fulfilled, brought forth
a son. Then came the Hathors to decree for him a destiny; they
said, “His death is to be by the crocodile, or by the serpent, or
by the dog.” Then the people who stood by heard this, and they
went to tell it to his Majesty. Then his Majesty's heart sickened
very greatly. And his Majesty caused a house to be built
upon the desert; it was furnished with people and with all good
things of the royal house, that the child should not go abroad.
And when the child was grown, he went up upon the roof, and
he saw a dog; it was following a man who was walking on the
road. He spoke to his page, who was with him, “What is
this that walks behind the man who is coming along the
road?” He answered him, “This is a dog.” The child said
to him, “Let there be brought to me one like it.” The page
went to repeat it to his Majesty. And his Majesty said, “Let
there be brought to him a little pet dog, lest his heart be sad.”
And behold they brought to him the dog.
Then when the days increased after this, and when the child
became grown in all his limbs, he sent a message to his father
saying, “Come, wherefore am I kept here? Inasmuch as I
am fated to three evil fates, let me follow my desire. Let
God do what is in his heart.” They agreed to all he said, and
gave him all sorts of arms, and also his dog to follow him,
and they took him to the east country, and said to him, “Behold,
go thou whither thou wilt.” His dog was with him,
and he went northward, following his heart in the desert, while
[pg 138]
he lived on all the best of the game of the desert. He went
to the chief of Naharaina.
And behold there had not been any born to the chief of
Naharaina, except one daughter. Behold, there had been
built for her a house; its seventy windows were seventy cubits
from the ground. And the chief caused to be brought all the
sons of the chiefs of the land of Khalu, and said to them, “He
who reaches the window of my daughter, she shall be to him
for a wife.”
And many days after these things, as they were in their
daily task, the youth rode by the place where they were. They
took the youth to their house, they bathed him, they gave
provender to his horses, they brought all kinds of things for
the youth, they perfumed him, they anointed his feet, they gave
him portions of their own food; and they spake to him,
“Whence comest thou, goodly youth?” He said to them,
“I am son of an officer of the land of Egypt; my mother is
dead, and my father has taken another wife. And when she
bore children, she grew to hate me, and I have come as a
fugitive from before her.” And they embraced him, and
kissed him.
And after many days were passed, he said to the youths,
“What is it that ye do here?” And they said to him: “We
spend our time in this: we climb up, and he who shall reach
the window of the daughter of the chief of Naharaina, to him
will be given her to wife.” He said to them, “If it please you,
let me behold the matter, that I may come to climb with you.”
They went to climb, as was their daily wont: and the youth
stood afar off to behold; and the face of the daughter of the
chief of Naharaina was turned to them. And another day the
sons came to climb, and the youth came to climb with the
sons of the chiefs. He climbed, and he reached the window
of the daughter of the chief of Naharaina. She kissed him,
she embraced him in all his limbs.
And one went to rejoice the heart of her father, and said
to him, “One of the people has reached the window of thy
daughter.” And the prince inquired of the messenger, saying,
“The son of which of the princes is it?” And he replied
to him, “It is the son of an officer, who has come as a fugitive
[pg 139]
from the land of Egypt, fleeing from before his stepmother when
she had children.” Then the chief of Naharaina was exceeding
angry; and he said: “Shall I indeed give my daughter
to the Egyptian fugitive? Let him go back whence he came.”
And one came to tell the youth, “Go back to the place thou
camest from.” But the maiden seized his hand; she swore
an oath by God, saying, “By the being of Ra Harakhti, if one
takes him from me, I will not eat, I will not drink, I shall die
in that same hour.” The messenger went to tell unto her
father all that she said. Then the prince sent men to slay the
youth, while he was in his house. But the maiden said:
“By the being of Ra, if one slay him I shall be dead ere the
sun goeth down. I will not pass an hour of life if I am parted
from him.” And one went to tell her father. Then the prince
made them bring the youth with the maiden. The youth was
seized with fear when he came before the prince. But he embraced
him, he kissed him all over, and said: “Oh, tell me
who thou art; behold, thou art to me as a son.” He said to
him: “I am a son of an officer of the land of Egypt; my
mother died, my father took to him a second wife; she came
to hate me, and I fled a fugitive from before her.” He then
gave to him his daughter to wife; he gave also to him a house,
and serfs, and fields, also cattle and all manner of good things.
But after the days of these things were passed, the youth
said to his wife, “I am doomed to three fates—a crocodile, a
serpent, and a dog.” She said to him, “Let one kill the dog
which belongs to thee.” He replied to her, “I am not going
to kill my dog, which I have brought up from when it was
small.” And she feared greatly for her husband, and would
not let him go alone abroad.
And one went with the youth toward the land of Egypt,
to travel in that country. Behold the crocodile of the river,
he came out by the town in which the youth was. And in that
town was a mighty man. And the mighty man would not
suffer the crocodile to escape. And when the crocodile was
bound, the mighty man went out and walked abroad. And
when the sun rose the mighty man went back to the house;
and he did so every day, during two months of days.
Now when the days passed after this, the youth sat making
[pg 140]
a good day in his house. And when the evening came he lay
down on his bed, sleep seized upon his limbs; and his wife
filled a bowl of milk, and placed it by his side. Then came
out a serpent from his hole, to bite the youth; behold his wife
was sitting by him, she lay not down. Thereupon the servants
gave milk to the serpent, and he drank, and was drunk, and
lay upside down. Then his wife made it to perish with the
blows of her dagger. And they woke her husband, who was
astonished; and she said unto him: “Behold thy God has
given one of thy dooms into thy hand; he will also give thee
the others.” And he sacrificed to God, adoring him, and
praising his spirits from day to day.
And when the days were passed after these things, the youth
went to walk in the fields of his domain. He went not alone,
behold his dog was following him. And his dog ran aside
after the wild game, and he followed the dog. He came to
the river, and entered the river behind his dog. Then came
out the crocodile, and took him to the place where the mighty
man was. And the crocodile said to the youth, “I am thy
doom, following after thee....”
(Here the papyrus breaks off.)
Anpu And Bata
Once there were two brethren, of one mother and one father;
Anpu was the name of the elder, and Bata was the name of the
younger. Now, as for Anpu he had a house, and he had a wife.
But his little brother was to him as it were a son; he it was who
made for him his clothes; he it was who followed behind his
oxen to the fields; he it was who did the ploughing; he it was
who harvested the corn; he it was who did for him all the matters
that were in the field. Behold, his younger brother grew
to be an excellent worker, there was not his equal in the whole
land; behold, the spirit of a god was in him.
Now after this the younger brother followed his oxen in his
daily manner; and every evening he turned again to the
house, laden with all the herbs of the field, with milk and with
wood, and with all things of the field. And he put them down
[pg 141]
before his elder brother, who was sitting with his wife; and
he drank and ate, and he lay down in his stable with the cattle.
And at the dawn of day he took bread which he had
baked, and laid it before his elder brother; and he took with
him his bread to the field, and he drave his cattle to pasture in
the fields. And as he walked behind his cattle, they said to
him, “Good is the herbage which is in that place”; and he
listened to all that they said, and he took them to the good
place which they desired. And the cattle which were before
him became exceeding excellent, and they multiplied greatly.
Now at the time of ploughing his elder brother said unto
him: “Let us make ready for ourselves a goodly yoke of oxen
for ploughing, for the land has come out from the water, it
is fit for ploughing. Moreover, do thou come to the field
with corn, for we will begin the ploughing in the morrow
morning.” Thus said he to him; and his younger brother did
all things as his elder brother had spoken unto him to do them.
And when the morn was come, they went to the fields with
their things; and their hearts were pleased exceedingly with
their task in the beginning of their work. And it came to pass
after this that as they were in the field they stopped for corn,
and he sent his younger brother, saying, “Haste thou, bring
to us corn from the farm.” And the younger brother found
the wife of his elder brother, as she was sitting tying her hair.
He said to her: “Get up, and give to me corn, that I may run
to the field, for my elder brother hastened me; do not delay.”
She said to him: “Go, open the bin, and thou shalt take to
thyself according to thy will, that I may not drop my locks
of hair while I dress them.”
The youth went into the stable; he took a large measure,
for he desired to take much corn; he loaded it with wheat
and barley; and he went out carrying it. She said to him,
“How much of the corn that is wanted, is that which is on
thy shoulder?” He said to her: “Three bushels of barley,
and two of wheat, in all five; these are what are upon my
shoulder.” Thus said he to her. And she conversed with
him, saying, “There is great strength in thee, for I see thy
might every day.” And her heart knew him with the knowledge
of youth. And she arose and came to him, and conversed
with him, saying, “Come, stay with me, and it shall be well
[pg 142]
for thee, and I will make for thee beautiful garments.” Then
the youth became like a panther of the south with fury at the
evil speech which she had made to him; and she feared
greatly. And he spake unto her, saying: “Behold thou art
to me as a mother, thy husband is to me as a father, for he
who is elder than I has brought me up. What is this wickedness
that thou hast said to me? Say it not to me again. For
I will not tell it to any man, for I will not let it be uttered by
the mouth of any man.” He lifted up his burden, and he went
to the field and came to his elder brother; and they took up
their work, to labor at their task.
Now afterward, at eventime, his elder brother was returning
to his house; and the younger brother was following after
his oxen, and he loaded himself with all the things of the field;
and he brought his oxen before him, to make them lie down
in their stable which was in the farm. And behold the wife of
the elder brother was afraid for the words which she had said.
She took a parcel of fat, she became like one who is evilly
beaten, desiring to say to her husband, “It is thy younger
brother who has done this wrong.” Her husband returned
in the even, as was his wont of every day; he came unto his
house; he found his wife ill of violence; she did not give him
water upon his hands as he used to have, she did not make
a light before him, his house was in darkness, and she was
lying very sick. Her husband said to her, “Who has spoken,
with thee?” Behold she said: “No one has spoken with me
except thy younger brother. When he came to take for thee
corn he found me sitting alone; he said to me, ‘Come, let us
stay together, tie up thy hair.’ Thus spake he to me. I did
not listen to him, but thus spake I to him: ‘Behold, am I not
thy mother, is not thy elder brother to thee as a father?’ And
he feared, and he beat me to stop me from making report to
thee, and if thou lettest him live I shall die. Now behold he is
coming in the evening; and I complain of these wicked words,
for he would have done this even in daylight.”
And the elder brother became as a panther of the south;
he sharpened his knife; he took it in his hand; he stood behind
the door of his stable to slay his younger brother as he
came in the evening to bring his cattle into the stable.
Now the sun went down, and he loaded himself with herbs
[pg 143]
in his daily manner. He came, and his foremost cow entered
the stable, and she said to her keeper, “Behold thou thy elder
brother standing before thee with his knife to slay thee; flee
from before him.” He heard what his first cow had said; and
the next entering, she also said likewise. He looked beneath
the door of the stable; he saw the feet of his elder brother;
he was standing behind the door, and his knife was in his
hand. He cast down his load to the ground, and betook himself
to flee swiftly; and his elder brother pursued after him
with his knife. Then the younger brother cried out unto Ra
Harakhti, saying, “My good Lord! Thou art he who divides
the evil from the good.” And Ra stood and heard all his cry;
and Ra made a wide water between him and his elder brother,
and it was full of crocodiles; and the one brother was on one
bank, and the other on the other bank; and the elder brother
smote twice on his hands at not slaying him. Thus did he.
And the younger brother called to the elder on the bank, saying:
“Stand still until the dawn of day; and when Ra ariseth,
I shall judge with thee before him, and he discerneth between
the good and the evil. For I shall not be with thee any more
forever; I shall not be in the place in which thou art; I shall
go to the valley of the acacia.”
Now when the land was lightened, and the next day appeared,
Ra Harakhti arose, and one looked unto the other.
And the youth spake with his elder brother, saying: “Wherefore
earnest thou after me to slay me in craftiness, when thou
didst not hear the words of my mouth? For I am thy brother
in truth, and thou art to me as a father, and thy wife even as
a mother: is it not so? Verily, when I was sent to bring for
us corn, thy wife said to me, ‘Come, stay with me’; for behold
this has been turned over unto thee into another wise.”
And he caused him to understand of all that happened with
him and his wife. And he swore an oath by Ra Harakhti,
saying, “Thy coming to slay me by deceit with thy knife was
an abomination.” Then the youth took a knife, and cut off
of his flesh, and cast it into the water, and the fish swallowed it.
He failed; he became faint; and his elder brother cursed his
own heart greatly; he stood weeping for him afar off; he
knew not how to pass over to where his younger brother was,
because of the crocodiles. And the younger brother called
[pg 144]
unto him, saying: “Whereas thou hast devised an evil thing,
wilt thou not also devise a good thing, even like that which I
would do unto thee? When thou goest to thy house thou
must look to thy cattle, for I shall not stay in the place where
thou art; I am going to the valley of the acacia. And now
as to what thou shalt do for me; it is even that thou shalt come
to seek after me, if thou perceivest a matter, namely, that there
are things happening unto me. And this is what shall come
to pass, that I shall draw out my soul, and I shall put it upon
the top of the flowers of the acacia, and when the acacia is
cut down, and it falls to the ground, and thou comest to seek
for it, if thou searchest for it seven years do not let thy heart
be wearied. For thou wilt find it, and thou must put it in a
cup of cold water, and expect that I shall live again, that I may
make answer to what has been done wrong. And thou shalt
know of this, that is to say, that things are happening to me,
when one shall give to thee a cup of beer in thy hand, and it
shall be troubled; stay not then, for verily it shall come to pass
with thee.”
And the youth went to the valley of the acacia; and his
elder brother went unto his house; his hand was laid on his
head, and he cast dust on his head; he came to his house, and
he slew his wife, he cast her to the dogs, and he sat in mourning
for his younger brother.
Now many days after these things, the younger brother
was in the valley of the acacia; there was none with him; he
spent his time in hunting the beasts of the desert, and he came
back in the even to lie down under the acacia, which bore his
soul upon the topmost flower. And after this he built himself
a tower with his own hands, in the valley of the acacia; it was
full of all good things, that he might provide for himself a
home.
And he went out from his tower, and he met the Nine Gods,
who were walking forth to look upon the whole land. The
Nine Gods talked one with another, and they said unto him:
“Ho! Bata, bull of the Nine Gods, art thou remaining alone?
Thou hast left thy village for the wife of Anpu, thy elder
brother. Behold his wife is slain. Thou hast given him an
answer to all that was transgressed against thee.” And their
hearts were vexed for him exceedingly. And Ra Harakhti
[pg 145]
said to Khnumu, “Behold, frame thou a woman for Bata,
that he may not remain alive alone.” And Khnumu made
for him a mate to dwell with him. She was more beautiful in
her limbs than any woman who is in the whole land. The
essence of every god was in her. The seven Hathors came
to see her: they said with one mouth, “She will die a sharp
death.”
And Bata loved her very exceedingly, and she dwelt in his
house; he passed his time in hunting the beasts of the desert,
and brought and laid them before her. He said: “Go not
outside, lest the sea seize thee; for I cannot rescue thee from
it, for I am a woman like thee; my soul is placed on the head
of the flower of the acacia; and if another find it, I must fight
with him.” And he opened unto her his heart in all its nature.
Now after these things Bata went to hunt in his daily manner.
And the young girl went to walk under the acacia which
was by the side of her house. Then the sea saw her, and cast
its waves up after her. She betook herself to flee from before
it. She entered her house. And the sea called unto the acacia,
saying, “Oh, would that I could seize her!” And the acacia
brought a lock from her hair, and the sea carried it to Egypt,
and dropped it in the place of the fullers of Pharaoh's linen.
The smell of the lock of hair entered into the clothes of
Pharaoh; and they were wroth with the fullers of Pharaoh,
saying, “The smell of ointment is in the clothes of Pharaoh.”
And the people were rebuked every day, they knew not what
they should do. And the chief fuller of Pharaoh walked by the
bank, and his heart was very evil within him after the daily
quarrel with him. He stood still, he stood upon the sand opposite
to the lock of hair, which was in the water, and he made one
enter into the water and bring it to him; and there was found
in it a smell, exceeding sweet. He took it to Pharaoh; and
they brought the scribes and the wise men, and they said unto
Pharaoh: “This lock of hair belongs to a daughter of Ra
Harakhti: the essence of every god is in her, and it is a tribute
to thee from another land. Let messengers go to every strange
land to seek her: and as for the messenger who shall go to
the valley of the acacia, let many men go with him to bring
her.” Then said his Majesty, “Excellent exceedingly is what
has been said to us”; and they sent them. And many days
[pg 146]
after these things the people who were sent to strange lands
came to give report unto the King: but there came not those
who went to the valley of the acacia, for Bata had slain them,
but let one of them return to give a report to the King. His
Majesty sent many men and soldiers, as well as horsemen, to
bring her back. And there was a woman among them, and to
her had been given in her hand beautiful ornaments of a
woman. And the girl came back with her, and they rejoiced
over her in the whole land.
And his Majesty loved her exceedingly, and raised her to
high estate; and he spake unto her that she should tell him
concerning her husband. And she said, “Let the acacia be
cut down, and let one chop it up.” And they sent men and
soldiers with their weapons to cut down the acacia; and they
came to the acacia, and they cut the flower upon which was
the soul of Bata, and he fell dead suddenly.
And when the next day came, and the earth was lightened,
the acacia was cut down. And Anpu, the elder brother of
Bata, entered his house, and washed his hands; and one gave
him a cup of beer, and it became troubled; and one gave him
another of wine, and the smell of it was evil. Then he took
his staff, and his sandals, and likewise his clothes, with his
weapons of war; and he betook himself forth to the valley of
the acacia. He entered the tower of his younger brother, and
he found him lying upon his mat; he was dead. And he wept
when he saw his younger brother verily lying dead. And he
went out to seek the soul of his younger brother under the
acacia tree, under which his younger brother lay in the evening.
He spent three years in seeking for it, but found it not.
And when he began the fourth year, he desired in his heart to
return into Egypt; he said, “I will go to-morrow morn.”
Thus spake he in his heart.
Now when the land lightened, and the next day appeared,
he was walking under the acacia; he was spending his time
in seeking it. And he returned in the evening, and labored
at seeking it again. He found a seed. He returned with it.
Behold this was the soul of his younger brother. He brought
a cup of cold water, and he cast the seed into it: and he sat
down, as he was wont. Now when the night came his soul
sucked up the water; Bata shuddered in all his limbs, and he
[pg 147]
looked on his elder brother; his soul was in the cup. Then
Anpu took the cup of cold water, in which the soul of his
younger brother was; Bata drank it, his soul stood again in
its place, and he became as he had been. They embraced each
other, and they conversed together.
And Bata said to his elder brother: “Behold I am to become
as a great bull, which bears, every good mark; no one
knoweth its history, and thou must sit upon my back. When
the sun arises I shall be in the place where my wife is, that I
may return answer to her; and thou must take me to the
place where the King is. For all good things shall be done
for thee; for one shall lade thee with silver and gold, because
thou bringest me to Pharaoh, for I become a great marvel, and
they shall rejoice for me in all the land. And thou shalt go to
thy village.”
And when the land was lightened, and the next day appeared,
Bata became in the form which he had told to his
elder brother. And Anpu sat upon his back until the dawn.
He came to the place where the King was, and they made his
Majesty to know of him; he saw him, and he was exceeding
joyful with him. He made for him great offerings, saying,
“This is a great wonder which has come to pass.” There
were rejoicings over him in the whole land. They presented
unto him silver and gold for his elder brother, who went and
stayed in his village. They gave to the bull many men and
many things, and Pharaoh loved him exceedingly above all
that is in this land.
And after many days after these things, the bull entered the
purified place; he stood in the place where the princess was;
he began to speak with her, saying, “Behold, I am alive indeed.”
And she said to him, “And, pray, who art thou?”
He said to her, “I am Bata. I perceived when thou causedst
that they should destroy the acacia of Pharaoh, which was my
abode, that I might not be suffered to live. Behold, I am alive
indeed, I am as an ox.” Then the princess feared exceedingly
for the words that her husband had spoken to her. And he
went out from the purified place.
And his Majesty was sitting, making a good day with her:
she was at the table of his Majesty, and the King was exceeding
pleased with her. And she said to his Majesty, “Swear
[pg 148]
to me by God, saying, ‘What thou shalt say, I will obey it for
thy sake.’ ” He hearkened unto all that she said, even this.
“Let me eat of the liver of the ox, because he is fit for naught.”
Thus spake she to him. And the King was exceeding sad at
her words, the heart of Pharaoh grieved him greatly. And
after the land was lightened, and the next day appeared, they
proclaimed a great feast with offerings to the ox. And the
King sent one of the chief butchers of his Majesty, to cause
the ox to be sacrificed. And when he was sacrificed, as he
was upon the shoulders of the people, he shook his neck, and
he threw two drops of blood over against the two doors of his
Majesty. The one fell upon the one side, on the great door of
Pharaoh, and the other upon the other door. They grew as
two great Persea trees, and each of them was excellent.
And one went to tell unto his Majesty, “Two great Persea
trees have grown, as a great marvel of his Majesty, in the
night by the side of the great gate of his Majesty.” And there
was rejoicing for them in all the land, and there were offerings
made to them.
And when the days were multiplied after these things, his
Majesty was adorned with the blue crown, with garlands of
flowers on his neck, and he was upon the chariot of pale gold,
and he went out from the palace to behold the Persea trees:
the princess also was going out with horses behind his Majesty.
And his Majesty sat beneath one of the Persea trees,
and it spake thus with his wife: “Oh thou deceitful one, I
am Bata, I am alive, though I have been evilly entreated. I
knew who caused the acacia to be cut down by Pharaoh at my
dwelling. I then became an ox, and thou causedst that I
should be killed.”
And many days after these things the princess stood at the
table of Pharaoh, and the King was pleased with her. And
she said to his Majesty, “Swear to me by God, saying, ‘That
which the princess shall say to me I will obey it for her.’ ”
And he hearkened unto all she said. And he commanded,
“Let these two Persea trees be cut down, and let them be
made into goodly planks.” And he hearkened unto all she
said. And after this his Majesty sent skilful craftsmen, and
they cut down the Persea trees of Pharaoh; and the princess,
the royal wife, was standing looking on, and they did all that
[pg 149]
was in her heart unto the trees. But a chip flew up, and it
entered into the mouth of the princess; she swallowed it, and
after many days she bore a son. And one went to tell his
Majesty, “There is born to thee a son.” And they brought
him, and gave to him a nurse and servants; and there were rejoicings
in the whole land. And the King sat making a merry
day, as they were about the naming of him, and his Majesty
loved him exceedingly at that moment, and the King raised
him to be the royal son of Kush.
Now after the days had multiplied after these things, his
Majesty made him heir of all the land. And many days after
that, when he had fulfilled many years as heir, his Majesty
flew up to heaven. And the heir said, “Let my great nobles
of his Majesty be brought before me, that I may make them
to know all that has happened to me.” And they brought also
before him his wife, and he judged with her before him, and
they agreed with him. They brought to him his elder brother;
he made him hereditary prince in all his land. He was thirty
years King of Egypt, and he died, and his elder brother stood
in his place on the day of burial.
Excellently finished in peace, for the ka of the scribe of the
treasury Kagabu, of the treasury of Pharaoh, and for the scribe
Hora, and the scribe Meremapt. Written by the scribe Anena,
the owner of this roll. He who speaks against this roll, may
Tahuti smite him.
Setna And The Magic Book
The mighty King User.maat.ra (Rameses the Great) had
a son named Setna Kha.em.uast who was a great scribe,
and very learned in all the ancient writings. And he
heard that the magic book of Thoth, by which a man may
enchant heaven and earth, and know the language of all
birds and beasts, was buried in the cemetery of Memphis.
And he went to search for it with his brother An.he.hor.eru;
and when they found the tomb of the King's son, Na.nefer.ka.ptah,
son of the King of Upper and Lower Egypt, Mer.neb.ptah,
Setna opened it and went in.
Now in the tomb was Na.nefer.ka.ptah, and with him was
[pg 150]
the ka of his wife Ahura; for though she was buried at
Koptos, her ka dwelt at Memphis with her husband, whom
she loved. And Setna saw them seated before their offerings, and
the book lay between them. And Na.nefer.ka.ptah said to
Setna, “Who are you that break into my tomb in this way?”
He said, “I am Setna, son of the great King User.maat.ra,
living forever, and I come for that book which I see between
you.” And Na.nefer.ka.ptah said, “It cannot be given to
you.” Then said Setna, “But I will carry it away by force.”
Then Ahura said to Setna, “Do not take this book; for it
will bring trouble on you, as it has upon us. Listen to what
we have suffered for it.”
Ahura's Tale
“We were the two children of the King Mer.neb.ptah, and
he loved us very much, for he had no others; and Na.nefer.ka.ptah
was in his palace as heir over all the land. And
when we were grown, the King said to the Queen, ‘I will
marry Na.nefer.ka.ptah to the daughter of a general, and
Ahura to the son of another general.’ And the Queen said,
‘No; he is the heir, let him marry his sister, like the heir of
a king; none other is fit for him.’ And the King said, ‘That
is not fair; they had better be married to the children of the
general.’
“And the Queen said, ‘It is you who are not dealing
rightly with me.’ And the King answered, ‘If I have no more
than these two children, is it right that they should marry one
another? I will marry Na.nefer.ka.ptah to the daughter of
an officer, and Ahura to the son of another officer. It has often
been done so in our family.’
“And at a time when there was a great feast before the
King, they came to fetch me to the feast. And I was very
troubled, and did not behave as I used to do. And the King
said to me, ‘Ahura, have you sent someone to me about this
sorry matter, saying, “Let me be married to my elder
brother”?’ I said to him, ‘Well, let me marry the son of an
officer, and he marry the daughter of another officer, as it often
happens so in our family.’ I laughed, and the King laughed.
And the King told the steward of the palace, ‘Let them take
Ahura to the house of Na.nefer.ka.ptah to-night, and all kinds
[pg 151]
of good things with her.’ So they brought me as a wife to the
house of Na.nefer.ka.ptah; and the King ordered them to give
me presents of silver and gold, and things from the palace.
“And Na.nefer.ka.ptah passed a happy time with me, and
received all the presents from the palace; and we loved one
another. And when I expected a child, they told the King,
and he was most heartily glad; and he sent me many things,
and a present of the best silver and gold and linen. And when
the time came, I bore this little child that is before you. And
they gave him the name of Mer-ab, and registered him in the
book of the ‘House of life.’
“And when my brother Na.nefer.ka.ptah went to the cemetery
of Memphis, he did nothing on earth but read the writings
that are in the catacombs of the kings, and the tablets
of the ‘House of life,’ and the inscriptions that are seen on
the monuments, and he worked hard on the writings. And
there was a priest there called Nesi-ptah; and as Na.nefer.ka.ptah
went into a temple to pray, it happened that he went
behind this priest, and was reading the inscriptions that were
on the chapels of the gods. And the priest mocked him and
laughed. So Na.nefer.ka.ptah said to him, ‘Why are you
laughing at me?’ And he replied, ‘I was not laughing at you,
or if I happened to do so, it was at your reading writings that
are worthless. If you wish so much to read writings, come
to me, and I will bring you to the place where the book is which
Thoth himself wrote with his own hand, and which will bring
you to the gods. When you read but two pages in this you
will enchant the heaven, the earth, the abyss, the mountains,
and the sea; you shall know what the birds of the sky and the
crawling things are saying; you shall see the fishes of the
deep, for a divine power is there to bring them up out of the
depth. And when you read the second page, if you are in the
world of ghosts, you will become again in the shape you were
in on earth. You will see the sun shining in the sky, with all
the gods, and the full moon.’
“And Na.nefer.ka.ptah said: ‘By the life of the King!
Tell me of anything you want done and I'll do it for you, if
you will only send me where this book is.’ And the priest
answered Na.nefer.ka.ptah, ‘If you want to go to the place
where the book is, you must give me 100 pieces of silver for
[pg 152]
my funeral, and provide that they shall bury me as a rich
priest.’ So Na.nefer.ka.ptah called his lad and told him to give
the priest 100 pieces of silver; and he made them do as he
wished, even everything that he asked for. Then the priest
said to Na.nefer.ka.ptah: ‘This book is in the middle of the
river at Koptos, in an iron box; in the iron box is a bronze
box; in the bronze box is a sycamore box; in the sycamore
box is an ivory and ebony box; in the ivory and ebony box is
a silver box; in the silver box is a golden box, and in that is
the book. It is twisted all round with snakes and scorpions
and all the other crawling things around the box in which the
book is; and there is a deathless snake by the box.’ And when
the priest told Na.nefer.ka.ptah, he did not know where on
earth he was, he was so much delighted.
“And when he came from the temple he told me all that
had happened to him. And he said: ‘I shall go to Koptos,
for I must fetch this book; I will not stay any longer in the
north.’ And I said, ‘Let me dissuade you, for you prepare
sorrow and you will bring me into trouble in the Thebaid.’
And I laid my hand on Na.nefer.ka.ptah, to keep him from
going to Koptos, but he would not listen to me; and he went
to the King, and told the King all that the priest had said.
The King asked him, ‘What is it that you want?’ and he replied,
‘Let them give me the royal boat with its belongings,
for I will go to the south with Ahura and her little boy Mer-ab,
and fetch this book without delay.’ So they gave him the
royal boat with its belongings, and we went with him to the
haven, and sailed from there up to Koptos.
“Then the priests of Isis of Koptos, and the high-priest of
Isis, came down to us without waiting, to meet Na.nefer.ka.ptah,
and their wives also came to me. We went into the temple
of Isis and Harpokrates; and Na.nefer.ka.ptah brought an
ox, a goose, and some wine, and made a burnt-offering and a
drink-offering before Isis of Koptos and Harpokrates. They
brought us to a very fine house, with all good things; and
Na.nefer.ka.ptah spent four days there and feasted with the
priests of Isis of Koptos, and the wives of the priests of Isis
also made holiday with me.
“And the morning of the fifth day came; and Na.nefer.ka.ptah
called a priest to him, and made a magic cabin that was
[pg 153]
full of men and tackle. He put the spell upon it, and put life
in it, and gave them breath, and sank it in the water. He filled
the royal boat with sand, and took leave of me, and sailed from
the haven: and I sat by the river at Koptos that I might see
what would become of him. And he said, ‘Workmen, work
for me, even at the place where the book is.’ And they toiled
by night and by day; and when they had reached it in three
days, he threw the sand out, and made a shoal in the river.
And then he found on it entwined serpents and scorpions and
all kinds of crawling things around the box in which the book
was; and by it he found a deathless snake around the box.
And he laid the spell upon the entwined serpents and scorpions
and all kinds of crawling things which were around the box,
that they should not come out. And he went to the deathless
snake, and fought with him, and killed him; but he came to
life again, and took a new form. He then fought again with
him a second time; but he came to life again, and took a third
form. He then cut him in two parts, and put sand between the
parts, that he should not appear again.
“Na.nefer.ka.ptah then went to the place where he found
the box. He uncovered a box of iron, and opened it; he found
then a box of bronze, and opened that; then he found a box
of sycamore wood, and opened that; again, he found a box
of ivory and ebony, and opened that; yet, he found a box of
silver, and opened that; and then he found a box of gold; he
opened that, and found the book in it. He took the book from
the golden box, and read a page of spells from it. He enchanted
the heaven and the earth, the abyss, the mountains,
and the sea; he knew what the birds of the sky, the fish of
the deep, and the beasts of the hills all said. He read another
page of the spells, and saw the sun shining in the sky, with
all the gods, the full moon, and the stars in their shapes; he
saw the fishes of the deep, for a divine power was present that
brought them up from the water. He then read the spell upon
the workmen that he had made, and taken from the haven,
and said to them, ‘Work for me, back to the place from which
I came.’ And they toiled night and day, and so he came back
to the place where I sat by the river of Koptos; I had not
drunk nor eaten anything, and had done nothing on earth, but
sat like one who is gone to the grave.
[pg 154]
“I then told Na.nefer.ka.ptah that I wished to see this book,
for which we had taken so much trouble. He gave the book
into my hands; and when I read a page of the spells in it I
also enchanted heaven and earth, the abyss, the mountains,
and the sea. I also knew what the birds of the sky, the fishes
of the deep, and the beasts of the hills all said. I read another
page of the spells, and I saw the sun shining in the sky with
all the gods, the full moon, and the stars in their shapes; I
saw the fishes of the deep, for a divine power was present that
brought them up from the water. As I could not write, I asked
Na.nefer.ka.ptah, who was a good writer, and a very learned
one; he called for a new piece of papyrus, and wrote on it all
that was in the book before him. He dipped it in beer, and
washed it off in the liquid; for he knew that if it were washed
off, and he drank it, he would know all that there was in the
writing.
“We returned back to Koptos the same day, and made a
feast before Isis of Koptos and Harpokrates. We then went
to the haven and sailed, and went northward of Koptos. And
as we went on Thoth discovered all that Na.nefer.ka.ptah had
done with the book; and Thoth hastened to tell Ra, and said,
‘Now know that my book and my revelation are with Na.nefer.ka.ptah,
son of the King Mer.neb.ptah. He has forced
himself into my place, and robbed it, and seized my box with
the writings, and killed my guards who protected it.’ And
Ra replied to him, ‘He is before you, take him and all his kin.’
He sent a power from heaven with the command, ‘Do not let
Na.nefer.ka.ptah return safe to Memphis with all his kin.’
And after this hour, the little boy Mer-ab, going out from the
awning of the royal boat, fell into the river: he called on Ra,
and everybody who was on the bank raised a cry. Na.nefer.ka.ptah
went out of the cabin, and read the spell over him;
he brought his body up because a divine power brought him
to the surface. He read another spell over him, and made him
tell of all what happened to him, and of what Thoth had said
before Ra.
“We turned back with him to Koptos. We brought him
to the Good House, we fetched the people to him, and made
one embalm him; and we buried him in his coffin in the cemetery
of Koptos like a great and noble person.
[pg 155]
“And Na.nefer.ka.ptah, my brother, said: ‘Let us go down,
let us not delay, for the King has not yet heard of what has
happened to him, and his heart will be sad about it.’ So we
went to the haven, we sailed, and did not stay to the north of
Koptos. When we were come to the place where the little
boy Mer-ab had fallen into the water, I went out from the
awning of the royal boat, and I fell into the river. They called
Na.nefer.ka.ptah, and he came out from the cabin of the royal
boat; he read a spell over me, and brought my body up, because
a divine power brought me to the surface. He drew me
out, and read the spell over me, and made me tell him of all
that had happened to me, and of what Thoth had said before
Ra. Then he turned back with me to Koptos, he brought me
to the Good House, he fetched the people to me, and made one
embalm me, as great and noble people are buried, and laid me
in the tomb where Mer-ab my young child was.
“He turned to the haven, and sailed down, and delayed not
in the north of Koptos. When he was come to the place where
we fell into the river, he said to his heart: ‘Shall I not better
turn back again to Koptos, that I may lie by them? For, if
not, when I go down to Memphis, and the King asks after his
children, what shall I say to him? Can I tell him, “I have
taken your children to the Thebaid, and killed them, while I
remained alive, and I have come to Memphis still alive”?’
Then he made them bring him a linen cloth of striped byssus;
he made a band, and bound the book firmly, and tied it upon
him. Na.nefer.ka.ptah then went out of the awning of the
royal boat and fell into the river. He cried on Ra; and all
those who were on the bank made an outcry, saying: ‘Great
woe! Sad woe! Is he lost, that good scribe and able man that
has no equal?’
“The royal boat went on, without anyone on earth knowing
where Na.nefer.ka.ptah was. It went on to Memphis, and
they told all this to the King. Then the King went down to
the royal boat in mourning, and all the soldiers and high-priests
of Ptah were in mourning, and all the officials and
courtiers. And when he saw Na.nefer.ka.ptah, who was in
the inner cabin of the royal boat—from his rank of high scribe—he
lifted him up. And they saw the book by him; and the
King said, ‘Let one hide this book that is with him.’ And
[pg 156]
the officers of the King, the priests of Ptah, and the high-priest
of Ptah, said to the King, ‘Our Lord, may the King
live as long as the sun! Na.nefer.ka.ptah was a good scribe,
and a very skilful man.’ And the King had him laid in his
Good House to the sixteenth day, and then had him wrapped
to the thirty-fifth day, and laid him out to the seventieth day,
and then had him put in his grave in his resting-place.
“I have now told you the sorrow which has come upon us
because of this book for which you ask, saying, ‘Let it be
given to me.’ You have no claim to it; and, indeed, for the
sake of it, we have given up our life on earth.”
And Setna said to Ahura, “Give me the book which I see
between you and Na.nefer.ka.ptah; for if you do not I will
take it by force.” Then Na.nefer.ka.ptah rose from his seat
and said: “Are you Setna, to whom my wife has told of all
these blows of fate, which you have not suffered? Can you
take this book by your skill as a good scribe? If, indeed, you
can play games with me, let us play a game, then, of 52 points.”
And Setna said, “I am ready,” and the board and its
pieces were put before him. And Na.nefer.ka.ptah won a
game from Setna; and he put the spell upon him, and defended
himself with the game board that was before him, and sunk
him into the ground above his feet. He did the same at the
second game, and won it from Setna, and sunk him into the
ground to his waist. He did the same at the third game, and
made him sink into the ground up to his ears. Then Setna
struck Na.nefer.ka.ptah a great blow with his hand. And
Setna called his brother An.he.hor.eru and said to him, “Make
haste and go up upon earth, and tell the King all that has happened
to me, and bring me the talisman of my father Ptah, and
my magic books.”
And he hurried up upon earth, and told the King all that
had happened to Setna. The King said, “Bring him the
talisman of his father Ptah, and his magic books.” And An.he.hor.eru
hurried down into the tomb; he laid the talisman on
Setna, and he sprang up again immediately. And then Setna
reached out his hand for the book, and took it. Then—as
Setna went out from the tomb—there went a Light before
him, and Darkness behind him. And Ahura wept at him, and
[pg 157]
she said: “Glory to the King of Darkness! Hail to the King
of Light! all power is gone from the tomb.” But Na.nefer.ka.ptah
said to Ahura: “Do not let your heart be sad; I will
make him bring back this book, with a forked stick in his
hand, and a fire-pan on his head.” And Setna went out from
the tomb, and it closed behind him as it was before.
Then Setna went to the King, and told him everything that
had happened to him with the book. And the King said to
Setna, “Take back the book to the grave of Na.nefer.ka.ptah,
like a prudent man, or else he will make you bring it with a
forked stick in your hand, and a fire-pan on your head.” But
Setna would not listen to him; and when Setna had unrolled
the book he did nothing on earth but read it to everybody.
[Here follows a story of how Setna, walking in the court of
the temple of Ptah, met Tabubua, a fascinating girl, daughter
of a priest of Bast, of Ankhtaui; how she repelled his advances,
until she had beguiled him into giving up all his possessions,
and slaying his children. At the last she gives a fearful cry
and vanishes, leaving Setna bereft of even his clothes. This
would seem to be merely a dream, by the disappearance of
Tabubua, and by Setna finding his children alive after it all;
but on the other hand he comes to his senses in an unknown
place, and is so terrified as to be quite ready to make restitution
to Na.nefer.ka.ptah. The episode, which is not creditable
to Egyptian society, seems to be intended for one of the vivid
dreams which the credulous readily accept as half realities.]
So Setna went to Memphis, and embraced his children for
that they were alive. And the King said to him, “Were you
not drunk to do so?” Then Setna told all things that had
happened with Tabubua and Na.nefer.ka.ptah. And the King
said, “Setna, I have already lifted up my hand against you
before, and said, ‘He will kill you if you do not take back the
book to the place you took it from.’ But you have never listened
to me till this hour. Now, then, take the book to Na.nefer.ka.ptah,
with a forked stick in your hand, and a fire-pan
on your head.”
So Setna went out from before the King, with a forked stick
in his hand, and a fire-pan on his head. He went down to the
tomb in which was Na.nefer.ka.ptah. And Ahura said to him,
“It is Ptah, the great god, that has brought you back safe.”
[pg 158]
Na.nefer.ka.ptah laughed, and he said, “This is the business
that I told you before.” And when Setna had praised Na.nefer.ka.ptah,
he found it as the proverb says, “The sun was
in the whole tomb.” And Ahura and Na.nefer.ka.ptah besought
Setna greatly. And Setna said, “Na.nefer.ka.ptah, is
it aught disgraceful (that you lay on me to do)?” And Na.nefer.ka.ptah
said, “Setna, you know this, that Ahura and
Mer-ab, her child, behold! they are in Koptos; bring them
here into this tomb, by the skill of a good scribe. Let it be impressed
upon you to take pains, and to go to Koptos to bring
them here.” Setna then went out from the tomb to the King,
and told the King all that Na.nefer.ka.ptah had told him.
The King said, “Setna, go to Koptos and bring back Ahura
and Mer-ab.” He answered the King, “Let one give me the
royal boat and its belongings.” And they gave him the royal
boat and its belongings, and he left the haven, and sailed without
stopping till he came to Koptos.
And they made this known to the priests of Isis at Koptos
and to the high-priest of Isis; and behold they came down to
him, and gave him their hand to the shore. He went up with
them and entered into the temple of Isis of Koptos and of
Harpokrates. He ordered one to offer for him an ox, a goose,
and some wine, and he made a burnt-offering and a drink-offering
before Isis of Koptos and Harpokrates. He went to
the cemetery of Koptos with the priests of Isis and the high-priest
of Isis. They dug about for three days and three nights,
for they searched even in all the catacombs which were in the
cemetery of Koptos; they turned over the steles of the scribes
of the “double house of life,” and read the inscriptions that
they found on them. But they could not find the resting-place
of Ahura and Mer-ab.
Now Na.nefer.ka.ptah perceived that they could not find
the resting-place of Ahura and her child Mer-ab. So he raised
himself up as a venerable, very old, ancient, and came before
Setna. And Setna saw him, and Setna said to the ancient,
“You look like a very old man; do you know where is the
resting-place of Ahura and her child Mer-ab?” The ancient
said to Setna: “It was told by the father of the father of my
father to the father of my father, and the father of my father
has told it to my father; the resting-place of Ahura and of her
[pg 159]
child Mer-ab is in a mound south of the town of Pehemato(?).”
And Setna said to the ancient, “Perhaps we may do damage
to Pehemato, and you are ready to lead one to the town for
the sake of that.” The ancient replied to Setna: “If one listens
to me, shall he therefore destroy the town of Pehemato!
If they do not find Ahura and her child Mer-ab under the
south corner of their town may I be disgraced.” They attended
to the ancient, and found the resting-place of Ahura
and her child Mer-ab under the south corner of the town of
Pehemato. Setna laid them in the royal boat to bring them
as honored persons, and restored the town of Pehemato as it
originally was. And Na.nefer.ka.ptah made Setna to know
that it was he who had come to Koptos, to enable them to
find out where the resting-place was of Ahura and her child
Mer-ab.
So Setna left the haven in the royal boat, and sailed without
stopping, and reached Memphis with all the soldiers who were
with him. And when they told the King he came down to the
royal boat. He took them as honored persons escorted to the
catacombs, in which Na.nefer.ka.ptah was, and smoothed
down the ground over them.
This is the completed writing of the tale of Setna Kha.em.uast,
and Na.nefer.ka.ptah, and his wife Ahura, and their child
Mer-ab. It was written in the 35th year, the month Tybi.
Tales Of The Magicians
One day, when King Khufu reigned over all the land, he
said to his chancellor, who stood before him, “Go call me
my sons and my councillors, that I may ask of them a thing.”
And his sons and his councillors came and stood before him,
and he said to them, “Know ye a man who can tell me tales
of the deeds of the magicians?”
Then the royal son Khafra stood forth and said, “I will tell
thy Majesty a tale of the days of thy forefather Nebka, the
blessed; of what came to pass when he went into the temple of
Ptah of Ankhtaui.”
[pg 160]
Khafra's Tale
“His Majesty was walking unto the temple of Ptah, and
went unto the house of the chief reciter Uba-aner, with his
train. Now when the wife of Uba-aner saw a page, among
those who stood behind the King, her heart longed after him;
and she sent her servant unto him, with a present of a box
full of garments.
“And he came then with the servant. Now there was a
lodge in the garden of Uba-aner; and one day the page said
to the wife of Uba-aner, ‘In the garden of Uba-aner there is
now a lodge; behold, let us therein take our pleasure.’ So
the wife of Uba-aner sent to the steward who had charge over
the garden, saying, ‘Let the lodge which is in the garden be
made ready.’ And she remained there, and rested and drank
with the page until the sun went down.
“And when the even was now come the page went forth
to bathe. And the steward said, ‘I must go and tell Uba-aner
of this matter.’ Now when this day was past, and another
day came, then went the steward to Uba-aner, and told him
of all these things.
“Then said Uba-aner, ‘Bring me my casket of ebony and
electrum.’ And they brought it; and he fashioned a crocodile
of wax, seven fingers long: and he enchanted it, and said,
‘When the page comes and bathes in my lake, seize on him.’
And he gave it to the steward, and said to him, ‘When the
page shall go down into the lake to bathe, as he is daily wont
to do, then throw in this crocodile behind him.’ And the
steward went forth bearing the crocodile.
“And the wife of Uba-aner sent to the steward who had
charge over the garden, saying, ‘Let the lodge which is in
the garden be made ready, for I come to tarry there.’
“And the lodge was prepared with all good things; and
she came and made merry therein with the page. And when
the even was now come, the page went forth to bathe as he
was wont to do. And the steward cast in the wax crocodile
after him into the water; and, behold! it became a great crocodile
seven cubits in length, and it seized on the page.
“And Uba-aner abode yet seven days with the King of
[pg 161]
Upper and Lower Egypt, Nebka, the blessed, while the page
was stifled in the crocodile. And after the seven days were
passed, the King of Upper and Lower Egypt, Nebka, the
blessed, went forth, and Uba-aner went before him.
“And Uba-aner said unto his Majesty, ‘Will your Majesty
come and see this wonder that has come to pass in your days
unto a page?’ And the King went with Uba-aner. And
Uba-aner called unto the crocodile and said, ‘Bring forth the
page.’ And the crocodile came forth from the lake with the
page. Uba-aner said unto the King, ‘Behold, whatever I
command this crocodile he will do it.’ And his Majesty said,
‘I pray you send back this crocodile.’ And Uba-aner stooped
and took up the crocodile, and it became in his hand a crocodile
of wax. And then Uba-aner told the King that which had
passed in his house with the page and his wife. And his
Majesty said unto the crocodile, ‘Take to thee thy prey.’
And the crocodile plunged into the lake with his prey, and no
man knew whither he went.
“And his Majesty the King of Upper and Lower Egypt,
Nebka, the blessed, commanded, and they brought forth the
wife of Uba-aner to the north side of the harem, and burned
her with fire, and cast her ashes in the river.
“This is a wonder that came to pass in the days of thy forefather
the King of Upper and Lower Egypt, Nebka, of the
acts of the chief reciter Uba-aner.”
His Majesty the King of Upper and Lower Egypt, Khufu,
then said, “Let there be presented to the King Nebka, the
blessed, 1,000 loaves, 100 draughts of beer, an ox, two jars of
incense; and let there be presented a loaf, a jar of beer, a jar
of incense and a piece of meat to the chief reciter Uba-aner;
for I have seen the token of his learning.” And they did all
things as his Majesty commanded.
Bau-F-Ra's Tale
The royal son Bau-f-ra then stood forth and spake. He
said, “I will tell thy Majesty of a wonder which came to pass
in the days of thy father Seneferu, the blessed, of the deeds
of the chief reciter Zazamankh. One day King Seneferu, being
weary, went throughout his palace seeking for a pleasure
[pg 162]
to lighten his heart, but he found none. And he said, ‘Haste,
and bring before me the chief reciter and scribe of the rolls
Zazamankh;’ and they straightway brought him. And the
King said, ‘I have sought in my palace for some delight, but
I have found none.’ Then said Zazamankh to him, ‘Let thy
Majesty go upon the lake of the palace, and let there be made
ready a boat, with all the fair maidens of the harem of thy
palace; and the heart of thy Majesty shall be refreshed with
the sight, in seeing their rowing up and down the water, and
seeing the goodly pools of the birds upon the lake, and beholding
its sweet fields and grassy shores; thus will thy heart
be lightened. And I also will go with thee. Bring me twenty
oars of ebony inlaid with gold, with blades of light wood inlaid
with electrum; and bring me twenty maidens, fair in their
limbs, their bosoms, and their hair, all virgins; and bring me
twenty nets, and give these nets unto the maidens for their
garments.’ And they did according to all the commands of
his Majesty.
“And they rowed down the stream and up the stream, and
the heart of his Majesty was glad with the sight of their rowing.
But one of them at the steering struck her hair, and her
jewel of new malachite fell into the water. And she ceased
her song, and rowed not; and her companions ceased, and
rowed not. And his Majesty said, ‘Row you not further?’
And they replied, ‘Our little steerer here stays and rows not.’
His Majesty then said to her, ‘Wherefore rowest thou not?’
She replied, ‘It is for my jewel of new malachite which is
fallen in the water.’ And he said to her, ‘Row on, for behold
I will replace it.’ And she answered, ‘But I want my
own piece back in its setting.’ And his Majesty said, ‘Haste,
bring me the chief reciter Zazamankh,’ and they brought him.
And his Majesty said, ‘Zazamankh, my brother, I have done
as thou sayedst, and the heart of his Majesty is refreshed with
the sight of their rowing. But now a jewel of new malachite
of one of the little ones is fallen in the water, and she ceases
and rows not, and she has spoiled the rowing of her side.
And I said to her, “Wherefore rowest thou not?” and she
answered to me, “It is for my jewel of new malachite which
is fallen in the water.” I replied to her, “Row on, for behold
[pg 163]
I will replace it;” and she answered to me, “But I want my
own piece again back in its setting.” ’ Then the chief reciter
Zazamankh spake his magic speech. And he placed one part
of the waters of the lake upon the other, and discovered the
jewel lying upon a shard; and he took it up and gave it unto
its mistress. And the water, which was twelve cubits deep
in the middle, reached now to twenty-four cubits after he turned
it. And he spake, and used his magic speech; and he brought
again the water of the lake to its place. And his Majesty
spent a joyful day with the whole of the royal house. Then
rewarded he the chief reciter Zazamankh with all good things.
Behold, this is a wonder that came to pass in the days of thy
father, the King of Upper and Lower Egypt, Seneferu, of the
deeds of the chief reciter, the scribe of the rolls, Zazamankh.”
Then said the majesty of the King of Upper and Lower
Egypt, Khufu, the blessed, “Let there be presented an offering
of 1,000 cakes, 100 draughts of beer, an ox, and two jars
of incense to the King of Upper and Lower Egypt, Seneferu,
the blessed; and let there be given a loaf, a jar of beer, and a
jar of incense to the chief reciter, the scribe of the rolls, Zazamankh;
for I have seen the token of his learning.” And they
did all things as his Majesty commanded.
Hordedef's Tale
The royal son Hordedef then stood forth and spake. He
said: “Hitherto hast thou only heard tokens of those who
have gone before, and of which no man knoweth their truth.
But I will show thy Majesty a man of thine own days.” And
his Majesty said, “Who is he, Hordedef?” And the royal
son Hordedef answered, “It is a certain man named Dedi,
who dwells at Dedsneferu. He is a man of 110 years old;
and he eats 500 loaves of bread and a side of beef, and drinks
100 draughts of beer, unto this day. He knows how to restore
the head that is smitten off; he knows how to cause the
lion to follow him trailing his halter on the ground; he knows
the designs of the dwelling of Tahuti. The majesty of the
King of Upper and Lower Egypt, Khufu, the blessed, has
long sought for the designs of the dwelling of Tahuti, that he
may make the like of them in his pyramid.”
[pg 164]
And his Majesty said, “Thou, thyself, Hordedef, my son,
bring him to me.” Then were the ships made ready for the
King's son Hordedef, and he went up the stream to Dedsneferu.
And when the ships had moored at the haven, he
landed, and sat him in a litter of ebony, the poles of which
were of cedar wood overlaid with gold. Now when he drew
near to Dedi, they set down the litter. And he arose to greet
Dedi, and found him lying on a palmstick couch at the door
of his house; one servant held his head and rubbed him, and
another rubbed his feet.
And the King's son Hordedef said, “Thy state is that of
one who lives to good old age; for old age is the end of our
voyage, the time of embalming, the time of burial. Lie, then,
in the sun, free of infirmities, without the babble of dotage:
this is the salutation to worthy age. I come from far to call
thee, with a message from my father Khufu, the blessed, for
thou shalt eat of the best which the King gives, and of the
food which those have who follow after him; that he may bring
thee in good estate to thy fathers who are in the tomb.”
And Dedi replied to him: “Peace to thee! Peace to thee!
Hordedef, son of the King, beloved of his father. May thy
father Khufu, the blessed, praise thee, may he advance thee
among the elders, may thy ka prevail against the enemy,
may thy soul know the right road to the gate of him who clothes
the afflicted; this is the salutation to the King's son.” Then
the King's son, Hordedef, stretched forth his hands to him,
and raised him up, and went with him to the haven, giving
unto him his arm. Then said Dedi, “Let there be given me
a boat, to bring me my youths and my books.” And they
made ready for him two boats with their rowers. And Dedi
went down the river in the barge in which was the King's son,
Hordedef. And when he had reached the palace, the King's
son, Hordedef, entered in to give account unto his Majesty
the King of Upper and Lower Egypt, Khufu, the blessed.
Then said the King's son Hordedef, “O King, life, wealth,
and health! My lord, I have brought Dedi.” His Majesty
replied, “Bring him to me speedily.” And his Majesty went
into the hall of columns of Pharaoh (life, wealth, and health),
and Dedi was led before him. And his Majesty said, “Wherefore
[pg 165]
is it, Dedi, that I have not yet seen thee?” And Dedi
answered: “He who is called it is that comes; the King (life,
wealth, and health) calls me, and behold I come.” And his
Majesty said, “Is it true, that which men say, that thou canst
restore the head which is smitten off?” And Dedi replied,
“Truly, I know that, O King (life, wealth, and health), my
lord.” And his Majesty said, “Let one bring me a prisoner
who is in prison, that his punishment may be fulfilled.” And
Dedi said: “Let it not be a man, O King, my lord; behold
we do not even thus to our cattle.” And a duck was brought
unto him, and its head was cut off. And the duck was laid
on the west side of the hall, and its head on the east side of
the hall. And Dedi spake his magic speech. And the duck
fluttered along the ground, and its head came likewise; and
when it had come part to part the duck stood and quacked.
And they brought likewise a goose before him, and he did even
so unto it. His Majesty caused an ox to be brought, and its
head cast on the ground. And Dedi spake his magic speech.
And the ox stood upright behind him, and followed him with
his halter trailing on the ground.
And King Khufu said, “And is it true what is said, that thou
knowest the number of the designs of the dwelling of Tahuti?”
And Dedi replied, “Pardon me, I know not their number, O
King (life, wealth, and health), but I know where they are.”
And his Majesty said, “Where is that?” And Dedi replied:
“There is a chest of whetstone in a chamber named the plan-room,
in Heliopolis; they are in this chest.” And Dedi said
further unto him, “O King (life, wealth, and health), my lord,
it is not I that is to bring them to thee.” And his Majesty said,
“Who, then, is it that shall bring them to me?” And Dedi
answered to him, “It is the eldest of the three children who are
in the body of Rud-didet who shall bring them to thee.” And
his Majesty said: “Would that it may be as thou sayest!
And who is this Rud-didet?” And Dedi replied: “She is
the wife of a priest of Ra, lord of Sakhebu. And she has conceived
these three sons by Ra, lord of Sakhebu, and the god
has promised her that they shall fulfil this noble office (of
reigning) over all this land, and that the eldest of them shall
be high-priest in Heliopolis.” And his Majesty's heart became
[pg 166]
troubled for this; but Dedi spake unto him: “What is
this that thou thinkest, O King (life, wealth, health), my lord?
Is it because of these three children? I tell thee thy son shall
reign, and thy son's son, and then one of them.” His Majesty
said, “And when shall Rud-didet bear these?” And he replied,
“She shall bear them on the twenty-fifth of the month
Tybi.” And his Majesty said, “When the banks of the canal
of Letopolis are cut, I will walk there that I may see the temple
of Ra, lord of Sakhebu.” And Dedi replied, “Then I will
cause that there be four cubits of water by the banks of the
canal of Letopolis.” When his Majesty returned to his palace,
his Majesty said: “Let them place Dedi in the house of the
royal son Hordedef, that he may dwell with him, and let them
give him a daily portion of 1,000 loaves, 100 draughts of beer,
an ox, and 100 bunches of onions.” And they did everything
as his Majesty commanded.
And one day it came to pass that Rud-didet felt the pains of
birth. And the majesty of Ra, Lord of Sakhebu, said unto
Isis, to Nebhat, to Meskhent, to Hakt, and to Khnumu: “Go
ye, and deliver Rud-didet of these three children that she shall
bear, who are to fulfil this noble office over all this land; that
they may build up your temples, furnish your altars with offerings,
supply your tables of libation, and increase your endowments.”
Then went these deities; their fashion they made as
that of dancing-girls, and Khnumu was with them as a porter.
They drew near unto the house of Ra-user, and found him
standing, with his girdle fallen. And they played before him
with their instruments of music. But he said unto them, “My
ladies, behold, here is a woman who feels the pains of birth.”
They said to him, “Let us see her, for we know how to help
her.” And he replied, “Come, then.” And they entered in
straightway to Rud-didet, and they closed the door on her
and on themselves. Then Isis stood before her, and Nebhat
stood behind her, and Hakt helped her. And Isis said, “O
child, by thy name of User-ref, do not do violence.” And
the child came upon her hands, as a child of a cubit; its bones
were strong, the beauty of its limbs was like gold, and its hair
was like true lapis-lazuli. They washed him, and prepared
him, and placed him on a carpet on the brickwork. Then
[pg 167]
Meskhent approached him and said, “This is a king who shall
reign over all the land.” And Khnumu gave strength to his
limbs. Then Isis stood before her, and Nebhat stood behind
her, and Hakt helped her. And Isis said, “O child, by thy
name of Sah-ra, stay not in her.” Then the child came upon
her hands, a child of a cubit; its bones were strong, the beauty
of its limbs was like gold, and its hair was like true lapis-lazuli.
They washed him, and prepared him, and laid him on a carpet
on the brickwork. Then Meskhent approached him and said,
“This is a king who shall reign over all the land.” And
Khnumu gave strength to his limbs. Then Isis stood before
her, and Nebhat stood behind her, and Hakt helped her. And
Isis said, “O child, by thy name of Kaku, remain not in darkness
in her.” And the child came upon her hands, a child of a
cubit; its bones were strong, the beauty of its limbs was like
gold, and its hair was like true lapis-lazuli. And Meskhent
approached him and said, “This is a king who shall reign
over all the land.” And Khnumu gave strength to his limbs.
And they washed him, and prepared him, and laid him on a
carpet on the brickwork.
And the deities went out, having delivered Rud-didet of the
three children. And they said, “Rejoice! O Ra-user, for behold
three children are born unto thee.” And he said unto
them, “My ladies, and what shall I give unto ye? Behold,
give this bushel of barley here unto your porter, that ye may
take it as your reward to the brew-house.” And Khnumu
loaded himself with the bushel of barley. And they went
away toward the place from which they came. And Isis spake
unto these goddesses, and said, “Wherefore have we come
without doing a marvel for these children, that we may tell
it to their father who has sent us?” Then made they the
divine diadems of the King (life, wealth, and health), and laid
them in the bushel of barley. And they caused the clouds to
come with wind and rain; and they turned back again unto the
house. And they said, “Let us put this barley in a closed
chamber, sealed up, until we return northward, dancing.”
And they placed the barley in a close chamber.
And Rud-didet purified herself, with a purification of fourteen
days. And she said to her handmaid, “Is the house made
[pg 168]
ready?” And she replied, “All things are made ready, but
the brewing barley is not yet brought.” And Rud-didet said,
“Wherefore is the brewing barley not yet brought?” And
the servant answered, “It would all of it long since be ready
if the barley had not been given to the dancing-girls, and lay
in the chamber under their seal.” Rud-didet said, “Go down,
and bring of it, and Ra-user shall give them in its stead when
he shall come.” And the handmaid went, and opened the
chamber. And she heard talking and singing, music and
dancing, quavering, and all things which are performed for a
king in his chamber. And she returned and told to Rud-didet
all that she had heard. And she went through the chamber,
but she found not the place where the sound was. And she
laid her temple to the sack, and found that the sounds were
in it. She placed it in a chest, and put that in another locker,
and tied it fast with leather, and laid it in the storeroom,
where the things were, and sealed it. And Ra-user came returning
from the field; and Rud-didet repeated unto him these
things; and his heart was glad above all things; and they sat
down and made a joyful day.
And after these days it came to pass that Rud-didet was
wroth with her servant, and beat her with stripes. And the
servant said unto those that were in the house: “Shall it be
done thus unto me? She has borne three kings, and I will
go and tell this to his Majesty King Khufu the blessed.” And
she went, and found the eldest brother of her mother, who
was binding his flax on the floor. And he said to her,
“Whither goest thou, my little maid?” And she told him
of all these things. And her brother said to her: “Wherefore
comest thou thus to me? Shall I agree to treachery?”
And he took a bunch of the flax to her, and laid on her a
violent blow. And the servant went to fetch a handful of
water, and a crocodile carried her away.
Her uncle went therefore to tell of this to Rud-didet;
and he found Rud-didet sitting, her head on her knees, and
her heart beyond measure sad. And he said to her, “My
lady, why makest thou thy heart thus?” And she answered,
“It is because of this little wretch that was in the house; behold
she went out saying, ‘I will go and tell it.’ ” And he
[pg 169]
bowed his head unto the ground, and said, “My lady, she
came and told me of these things, and made her complaint
unto me; and I laid on her a violent blow. And she went
forth to draw water, and a crocodile carried her away.”
(The rest of the tale is lost.)
The Peasant And The Workman
There dwelt in the Sekhet Hemat—or Salt Country—a
peasant called the Sekhti, with his wife and children,
his asses and his dogs; and he trafficked in all good things
of the Sekhet Hemat to Henenseten. Behold now he went
with rushes, natron, and salt, with wood and pods, with
stones and seeds, and all good products of the Sekhet Hemat.
And this Sekhti journeyed to the south unto Henenseten; and
when he came to the lands of the house of Fefa, north of
Denat, he found a man there standing on the bank, a man
called Hemti—the workman—son of a man called Asri, who
was a serf of the high-steward Meruitensa. Now said this
Hemti, when he saw the asses of Sekhti, that were pleasing in
his eyes, “Oh that some good god would grant me to steal
away the goods of Sekhti from him!”
Now the Hemti's house was by the dike of the tow-path,
which was straightened, and not wide, as much as the width
of a waistcloth: on the one side of it was the water, and on
the other side of it grew his corn. Hemti said then to his
servant, “Hasten! bring me a shawl from the house,” and
it was brought instantly. Then spread he out this shawl
on the face of the dike, and it lay with its fastening on the
water and its fringe on the corn.
Now Sekhti approached along the path used by all men.
Said Hemti: “Have a care, Sekhti! you are not going to
trample on my clothes!” Said Sekhti, “I will do as you
like, I will pass carefully.” Then went he up on the higher
side. But Hemti said, “Go you over my corn, instead of
the path?” Said Sekhti: “I am going carefully; this high
field of corn is not my choice, but you have stopped your
path with your clothes, and will you then not let us pass
by the side of the path?” And one of the asses filled its
[pg 170]
mouth with a cluster of corn. Said Hemti: “Look you, I
shall take away your ass, Sekhti, for eating my corn; behold
it will have to pay according to the amount of the
injury.” Said Sekhti: “I am going carefully; the one way
is stopped, therefore took I my ass by the inclosed ground;
and do you seize it for filling its mouth with a cluster of corn?
Moreover, I know unto whom this domain belongs, even unto
the lord steward Meruitensa. He it is who smites every
robber in this whole land; and shall I then be robbed in his
domain?”
Said Hemti, “This is the proverb which men speak: ‘A
poor man's name is only his own matter.’ I am he of whom
you spake, even the lord steward of whom you think.”
Thereon he took to him branches of green tamarisk and
scourged all his limbs, took his asses, and drave them into
the pasture. And Sekhti wept very greatly, by reason of the
pain of what he had suffered. Said Hemti, “Lift not up your
voice, Sekhti, or you shall go to the demon of silence.” Sekhti
answered: “You beat me, you steal my goods, and now
would take away even my voice, O demon of silence! If you
will restore my goods, then will I cease to cry out at your
violence.”
Sekhti stayed the whole day petitioning Hemti, but he would
not give ear unto him. And Sekhti went his way to Khenensuten
to complain to the lord steward Meruitensa. He found
him coming out from the door of his house to embark on his
boat, that he might go to the judgment-hall. Sekhti said:
“Ho! turn, that I may please thy heart with this discourse.
Now at this time let one of thy followers, whom thou wilt,
come to me that I may send him to thee concerning it.” The
lord steward Meruitensa made his follower, whom he chose,
go straight unto him, and Sekhti sent him back with an account
of all these matters. Then the lord steward Meruitensa
accused Hemti unto the nobles who sat with him; and they
said unto him: “By your leave: As to this Sekhti of yours,
let him bring a witness. Behold thou it is our custom with our
Sekhtis; witnesses come with them; behold, that is our custom.
Then it will be fitting to beat this Hemti for a trifle of
natron and a trifle of salt; if he is commanded to pay for it,
he will pay for it.” But the high steward Meruitensa held his
[pg 171]
peace; for he would not reply unto these nobles, but would
reply unto the Sekhti.
Now Sekhti came to appeal to the lord steward Meruitensa,
and said, “O my lord steward, greatest of the great, guide of
the needy:
When thou embarkest on the lake of truth—
Mayest thou sail upon it with a fair wind;
May thy mainsail not fly loose.
May there not be lamentation in thy cabin;
May not misfortune come after thee.
May not thy mainstays be snapped;
Mayest thou not run aground.
May not the wave seize thee;
Mayest thou not taste the impurities of the river;
Mayest thou not see the face of fear.
May the fish come to thee without escape;
Mayest thou reach unto plump water-fowl.
For thou art the orphan's father, the widow's husband,
The desolate woman's brother, the garment of the motherless.
Let me celebrate thy name in this land for every virtue,
A guide without greediness of heart;
A great one without any meanness.
Destroying deceit, encouraging justice;
Coming to the cry, and allowing utterance.
Let me speak, do thou hear and do justice;
O praised! whom the praised ones praise.
Abolish oppression, behold me, I am overladen,
Reckon with me, behold me defrauded.”
Now the Sekhti made this speech in the time of the majesty
of the King Neb-ka-n-ra, blessed. The lord steward Meruitensa
went away straight to the King and said: “My lord,
I have found one of these Sekhti, excellent of speech, in very
truth; stolen are his goods, and he has come to complain to
me of the matter.”
His Majesty said: “As thou wishest that I may see health!
lengthen out his complaint, without replying to any of his
speeches. He who desireth him to continue speaking should
be silent; behold, bring us his words in writing, that we may
listen to them. But provide for his wife and his children, and
[pg 172]
let the Sekhti himself also have a living. Thou must cause
one to give him his portion without letting him know that
thou art he who is giving it to him.”
There were given to him four loaves and two draughts
of beer each day; which the lord steward Meruitensa provided
for him, giving it to a friend of his, who furnished it
unto him. Then the lord steward Meruitensa sent the governor
of the Sekhet Hemat to make provision for the wife of the
Sekhti, three rations of corn each day.
Then came the Sekhti a second time, and even a third time,
unto the lord steward Meruitensa; but he told two of his followers
to go unto the Sekhti, and seize on him, and beat him
with staves. But he came again unto him, even unto six times,
and said:
“My Lord Steward—
Destroying deceit, and encouraging justice;
Raising up every good thing, and crushing every evil;
As plenty comes removing famine,
As clothing covers nakedness,
As clear sky after storm warms the shivering;
As fire cooks that which is raw,
As water quenches the thirst;
Look with thy face upon my lot; do not covet, but content me without
fail; do the right and do not evil,”
But yet Meruitensa would not hearken unto his complaint;
and the Sekhti came yet, and yet again, even unto the ninth
time. Then the lord steward told two of his followers to go
unto the Sekhti; and the Sekhti feared that he should be
beaten as at the third request. But the lord steward Meruitensa
then said unto him: “Fear not, Sekhti, for what thou
hast done. The Sekhti has made many speeches, delightful
to the heart of his Majesty, and I take an oath—as I eat bread,
and as I drink water—that thou shalt be remembered to eternity.”
Said the lord steward, “Moreover, thou shalt be satisfied
when thou shalt hear of thy complaints.” He caused to
be written on a clean roll of papyrus each petition to the end,
and the lord steward Meruitensa sent it to the majesty of the
King Neb-ka-n-ra, blessed, and it was good to him more than
anything that is in the whole land: but his Majesty said to
Meruitensa: “Judge it thyself; I do not desire it.”
[pg 173]
The lord steward Meruitensa made two of his followers to
go to the Sekhet Hemat, and bring a list of the household of
the Sekhti; and its amount was six persons, beside his oxen
and his goats, his wheat and his barley, his asses and his
dogs; and moreover he gave all that which belonged unto the
Hemti to the Sekhti, even all his property and his officers,
and the Sekhti was beloved of the King more than all his
overseers, and ate of all the good things of the King, with
all his household.
The Shipwrecked Sailor
The wise servant said: “Let thy heart be satisfied, O
my lord, for that we have come back to the country; after
we have long been on board, and rowed much, the prow has
at last touched land. All the people rejoice, and embrace us
one after another. Moreover, we have come back in good
health, and not a man is lacking; although we have been
to the ends of Wawat, and gone through the land of Senmut,
we have returned in peace, and our land—behold, we
have come back to it. Hear me, my lord; I have no other refuge.
Wash thee, and turn the water over thy fingers; then
go and tell the tale to the Majesty.”
His lord replied: “Thy heart continues still its wandering
words! but although the mouth of a man may save him, his
words may also cover his face with confusion. Wilt thou do
then as thy heart moves thee? This that thou wilt say, tell
quietly.”
The sailor then answered: “Now I shall tell that which
has happened to me, to my very self. I was going to the
mines of Pharaoh, and I went down on the sea on a ship of
150 cubits long and forty cubits wide, with 150 sailors of the
best of Egypt, who had seen heaven and earth, and whose
hearts were stronger than lions. They had said that the wind
would not be contrary, or that there would be none. But as
we approached the land the wind arose, and threw up waves
eight cubits high. As for me, I seized a piece of wood; but
those who were in the vessel perished, without one remaining.
A wave threw me on an island, after that I had been three
[pg 174]
days alone, without a companion beside my own heart. I laid
me in a thicket, and the shadow covered me. Then stretched
I my limbs to try to find something for my mouth. I found
there figs and grapes, all manner of good herbs, berries and
grain, melons of all kinds, fishes and birds. Nothing was
lacking. And I satisfied myself; and left on the ground that
which was over, of what my arms had been filled withal. I
dug a pit, I lighted a fire, and I made a burnt-offering unto the
gods.
“Suddenly I heard a noise as of thunder, which I thought
to be that of a wave of the sea. The trees shook, and the earth
was moved. I uncovered my face, and I saw that a serpent
drew near. He was thirty cubits long, and his beard greater
than two cubits; his body was as overlaid with gold, and
his color as that of true lazuli. He coiled himself before me.
“Then he opened his mouth, while that I lay on my face
before him, and he said to me: ‘What has brought thee,
what has brought thee, little one, what has brought thee? If
thou sayest not speedily what has brought thee to this isle,
I will make thee know thyself; as a flame thou shalt vanish,
if thou tellest me not something I had not heard, or which I
knew not, before thee.’
“Then he took me in his mouth and carried me to his resting-place,
and laid me down without any hurt. I was whole
and sound, and nothing was gone from me. Then he opened
his mouth against me, while that I lay on my face before him,
and he said, ‘What has brought thee, what has brought thee,
little one, what has brought thee to this isle which is in the sea,
and of which the shores are in the midst of the waves?’
“Then I replied to him, and holding my arms low before
him, I said to him: ‘I was embarked for the mines by the
order of the majesty, in a ship; 150 cubits was its length, and
the width of it forty cubits. It had 150 sailors of the best of
Egypt, who had seen heaven and earth, and the hearts of
whom were stronger than lions. They said that the wind
would not be contrary, or that there would be none. Each of
them exceeded his companion in the prudence of his heart and
the strength of his arm, and I was not beneath any of them.
A storm came upon us while we were on the sea. Hardly
could we reach to the shore when the wind waxed yet greater,
[pg 175]
and the waves rose even eight cubits. As for me, I seized a
piece of wood, while those who were in the boat perished without
one being left with me for three days. Behold me now before
thee, for I was brought to this isle by a wave of the sea.’
“Then said he to me: ‘Fear not, fear not, little one, and
make not thy face sad. If thou hast come to me, it is God who
has let thee live. For it is he who has brought thee to this
isle of the blest, where nothing is lacking, and which is filled
with all good things. See now, thou shalt pass one month after
another, until thou shalt be four months in this isle. Then a
ship shall come from thy land with sailors, and thou shalt leave
with them and go to thy country, and thou shalt die in thy
town.’
“ ‘Converse is pleasing, and he who tastes of it passes over
his misery. I will therefore tell thee of that which is in this
isle. I am here with my brethren and my children around
me; we are seventy-five serpents, children and kindred; without
naming a young girl who was brought unto me by chance,
and on whom the fire of heaven fell, and burnt her to ashes.
“ ‘As for thee if thou art strong, and if thy heart waits
patiently, thou shalt press thy infants to thy bosom and embrace
thy wife. Thou shalt return to thy house, which is
full of all good things; thou shalt see thy land, where thou
shalt dwell in the midst of thy kindred.’
“Then I bowed, in my obeisance, and I touched the ground
before him. ‘Behold now that which I have told thee before.
I shall tell of thy presence unto Pharaoh, I shall make him to
know of thy greatness, and I will bring to thee of the sacred
oils and perfumes, and of incense of the temples with which
all gods are honored. I shall tell, moreover, of that which I
do now see (thanks to him), and there shall be rendered to
thee praises before the fulness of all the land. I shall slay
asses for thee in sacrifice, I shall pluck for thee the birds, and
I shall bring for thee ships full of all kinds of the treasures of
Egypt, as is comely to do unto a god, a friend of men in a
far country, of which men know not.’
“Then he smiled at my speech, because of that which was
in his heart, for he said to me: ‘Thou art not rich in perfumes,
for all that thou hast is but common incense. As for
me I am Prince of the land of Punt, and I have perfumes.
[pg 176]
Only the oil which thou sayest thou wouldst bring is not common
in this isle. But, when thou shalt depart from this place,
thou shalt never more see this isle; it shall be changed into
waves.’
“And, behold, when the ship drew near, according to all
that he had told me before, I got me up into an high tree, to
strive to see those who were within it. Then I came and told
to him this matter; but it was already known unto him before.
Then he said to me: ‘Farewell, farewell; go to thy
house, little one, see again thy children, and let thy name be
good in thy town; these are my wishes for thee.’
“Then I bowed myself before him, and held my arms low
before him, and he, he gave me gifts of precious perfumes, of
cassia, of sweet woods, of kohl, of cypress, an abundance of
incense, of ivory tusks, of baboons, of apes, and all kinds of
precious things. I embarked all in the ship which was come,
and, bowing myself, I prayed God for him.
“Then he said to me, ‘Behold thou shalt come to thy
country in two months, thou shalt press to thy bosom thy children,
and thou shalt rest in thy tomb.’ After this I went
down to the shore unto the ship, and I called to the sailors
who were there. Then on the shore I rendered adoration to
the master of this isle and to those who dwelt therein.
“When we shall come, in our return, to the house of
Pharaoh, in the second month, according to all that the serpent
has said, we shall approach unto the palace. And I shall
go in before Pharaoh, I shall bring the gifts which I have
brought from this isle into the country. Then he shall thank
me before the fulness of all the land. Grant them unto me
a follower, and lead me to the courtiers of the King. Cast thy
eye upon me, after that I am come to land again, after that I
have both seen and proved this. Hear my prayer, for it is
good to listen to people. It was said unto me, ‘Become a wise
man, and thou shalt come to honor,’ and behold I have become
such.”
This is finished from its beginning unto its end, even as
it was found in a writing. It is written by the scribe of cunning
fingers Ameni-amen-aa; may he live in life, wealth, and
health!
[pg 177]
The Adventures Of Sanehat
The hereditary prince, royal seal-bearer, confidential friend,
judge, keeper of the gate of the foreigners, true and beloved
royal acquaintance, the royal follower Sanehat says:
I attended my lord as a follower of the King, of the house
of the hereditary princess, the greatly favored, the royal wife,
Ankhet-Usertesen, who shares the dwelling of the royal son
Amenemhat in Kanefer.
In the thirtieth year, the month Paophi, the seventh day the
god entered his horizon, the King Sehotepabra flew up to
heaven and joined the sun's disk, the follower of the god met
his maker. The palace was silenced, and in mourning, the
great gates were closed, the courtiers crouching on the
ground, the people in hushed mourning.
His Majesty had sent a great army with the nobles to the
land of the Temehu (Lybia), his son and heir, the good god
King Usertesen as their leader. Now he was returning, and
had brought away living captives and all kinds of cattle without
end. The councillors of the palace had sent to the West
to let the King know the matter that had come to pass in the
inner hall. The messenger was to meet him on the road, and
reach him at the time of evening: the matter was urgent. “A
hawk had soared with his followers.” Thus said he, not to
let the army know of it. Even if the royal sons who commanded
in that army send a message, he was not to speak to
a single one of them. But I was standing near, and heard his
voice while he was speaking. I fled far away, my heart beating,
my arms failing, trembling had fallen on all my limbs.
I turned about in running to seek a place to hide me, and I
threw myself between two bushes, to wait while they should
pass by. Then I turned me toward the south, not from wishing
to come into this place—for I knew not if war was declared—nor
even thinking a wish to live after this sovereign,
I turned my back to the sycamore, I reached Shi-Seneferu,
and rested on the open field. In the morning I went on and
overtook a man, who passed by the edge of the road. He asked
of me mercy, for he feared me. By the evening I drew near
to Kher-ahau (? old Cairo), and I crossed the river on a raft
[pg 178]
without a rudder. Carried over by the west wind, I passed
over to the east to the quarries of Aku and the land of the
goddess Herit, mistress of the red mountain (Gebel Ahmar).
Then I fled on foot, northward, and reached the walls of the
prince, built to repel the Sati. I crouched in a bush for fear
of being seen by the guards, changed each day, who watch on
the top of the fortress. I took my way by night, and at the
lighting of the day I reached Peten, and turned me toward the
valley of Kemur. Then thirst hasted me on; I dried up, and
my throat narrowed, and I said, “This is the taste of death.”
When I lifted up my heart and gathered strength, I heard a
voice and the lowing of cattle. I saw men of the Sati, and one
of them—a friend unto Egypt—knew me. Behold he gave me
water and boiled me milk, and I went with him to his camp;
they did me good, and one tribe passed me on to another. I
passed on to Sun, and reached the land of Adim (Edom).
When I had dwelt there half a year Amu-an-shi—who is the
Prince of the Upper Tenu—sent for me and said: “Dwell
thou with me that thou mayest hear the speech of Egypt.”
He said thus for that he knew of my excellence, and had heard
tell of my worth, for men of Egypt who were there with him
bore witness of me. Behold he said to me: “For what cause
hast thou come hither? Has a matter come to pass in the
palace? Has the King of the two lands, Sehetepabra, gone to
heaven? That which has happened about this is not known.”
But I answered with concealment, and said: “When I came
from the land of the Tamahu, and my desires were there
changed in me, if I fled away it was not by reason of remorse
that I took the way of a fugitive; I have not failed in my duty,
my mouth has not said any bitter words, I have not heard
any evil counsel, my name has not come into the mouth of a
magistrate. I know not by what I have been led into this
land.” And Amu-an-shi said: “This is by the will of the
god (King of Egypt); for what is a land like if it know not
that excellent god, of whom the dread is upon the lands of
strangers, as they dread Sekhet in a year of pestilence?” I
spake to him, and replied: “Forgive me; his son now enters
the palace, and has received the heritage of his father. He is
a god who has none like him, and there is none before him.
He is a master of wisdom, prudent in his designs, excellent
[pg 179]
in his decrees, with good-will to him who goes or who comes;
he subdued the land of strangers while his father yet lived
in his palace, and he rendered account of that which his father
destined him to perform. He is a brave man, who verily
strikes with his sword; a valiant one, who has not his equal;
he springs upon the barbarians, and throws himself on the
spoilers; he breaks the horns and weakens the hands, and
those whom he smites cannot raise the buckler. He is fearless,
and dashes the heads, and none can stand before him.
He is swift of foot, to destroy him who flies; and none who
flees from him reaches his home. His heart is strong in his
time; he is a lion who strikes with the claw, and never has he
turned his back. His heart is closed to pity; and when he
sees multitudes, he leaves none to live behind him. He is a
valiant one who springs in front when he sees resistance; he
is a warrior who rejoices when he flies on the barbarians. He
seizes the buckler, he rushes forward, he never needs to strike
again, he slays and none can turn his lance; and when he takes
the bow the barbarians flee from his arms like dogs; for the
great goddess has given to him to strike those who know her
not; and if he reaches forth he spares none, and leaves naught
behind. He is a friend of great sweetness, who knows how
to gain love; his land loves him more than itself, and rejoices
in him more than in its own god; men and women run to his
call. A king, he has ruled from his birth; he, from his birth,
has increased births, a sole being, a divine essence, by whom
this land rejoices to be governed. He enlarges the borders of
the South; but he covets not the lands of the North: he does
not smite the Sati, nor crush the Nemau-shau. If he descends
here, let him know thy name, by the homage which thou
wilt pay to his majesty. For he refuses not to bless the land
which obeys him.”
And he replied to me: “Egypt is indeed happy and well
settled; behold thou art far from it, but whilst thou art with
me I will do good unto thee.” And he placed me before his
children, he married his eldest daughter to me, and gave me
the choice of all his land, even among the best of that which
he had on the border of the next land. It is a goodly land,
Iaa is its name. There are figs and grapes; there is wine commoner
than water; abundant is the honey, many are its olives;
[pg 180]
and all fruits are upon its trees: there are barley and wheat,
and cattle of kinds without end. This was truly a great thing
that he granted me, when the prince came to invest me, and
establish me as prince of a tribe in the best of his land. I
had my continual portion of bread and of wine each day, of
cooked meat, of roasted fowl, as well as the wild game which
I took, or which was brought to me, beside what my dogs
captured. They made me much butter, and prepared milk of
all kinds. I passed many years, the children that I had became
great, each ruling his tribe. When a messenger went or
came to the palace, he turned aside from the way to come to
me; for I helped every man. I gave water to the thirsty, I set
on his way him who went astray, and I rescued the robbed.
The Sati who went far, to strike and turn back the princes
of other lands, I ordained their goings; for the Prince of the
Tenu for many years appointed me to be general of his
soldiers. In every land which I attacked I played the champion,
I took the cattle, I led away the vassals, I carried off the
slaves, I slew the people, by my sword, my bow, my marches
and my good devices. I was excellent to the heart of my
prince; he loved me when he knew my power, and set me over
his children when he saw the strength of my arms.
A champion of the Tenu came to defy me in my tent: a
bold man without equal, for he had vanquished the whole
country. He said, “Let Sanehat fight with me”; for he desired
to overthrow me; he thought to take my cattle for his
tribe. The prince counselled with me. I said: “I know him
not. I certainly am not of his degree, I hold me far from his
place. Have I ever opened his door, or leaped over his fence?
It is some envious jealousy from seeing me; does he think
that I am like some steer among the cows, whom the bull
overthrows? If this is a wretch who thinks to enrich himself
at my cost, not a Bedawi and a Bedawi fit for fight, then let us
put the matter to judgment. Verily a true bull loves battle,
but a vainglorious bull turns his back for fear of contest; if
he has a heart for combat, let him speak what he pleases. Will
God forget what he has ordained, and how shall that be
known?” I lay down; and when I had rested I strung my
bow, I made ready my arrows, I loosened my poniard, I furbished
my arms. At dawn the land of the Tenu came together;
[pg 181]
it had gathered its tribes and called all the neighboring
people, it spake of nothing but the fight. Each heart burnt
for me, men and women crying out; for each heart was
troubled for me, and they said: “Is there another strong
one who would fight with him? Behold the adversary has a
buckler, a battle-axe, and an armful of javelins.” Then I
drew him to the attack; I turned aside his arrows, and they
struck the ground in vain. One drew near to the other, and
he fell on me, and then I shot him. My arrow fastened in
his neck, he cried out, and fell on his face: I drove his lance
into him, and raised my shout of victory on his back. While
all the men of the land rejoiced, I, and his vassals whom he
had oppressed, gave thanks unto Mentu. This prince, Amu-an-shi,
embraced me. Then I carried off his goods and took
his cattle, that which he had wished to do to me, I did even
so unto him; I seized that which was in his tent, I spoiled his
dwelling. As time went on I increased the richness of my
treasures and the number of my cattle.
Petition To The King Of Egypt
“Now behold what the god has done for me who trusted in
him. Having once fled away, yet now there is a witness of me
in the palace. Once having fled away, as a fugitive—now all
in the palace give unto me a good name. After that I had
been dying of hunger, now I give bread to those around. I
had left my land naked, and now I am clothed in fine linen.
After having been a wanderer without followers, now I
possess many serfs. My house is fine, my land wide, my
memory is established in the temple of all the gods. And let
this flight obtain thy forgiveness; that I may be appointed in
the palace; that I may see the place where my heart dwells.
How great a thing is it that my body should be embalmed in
the land where I was born! To return there is happiness.
I have made offering to God to grant me this thing. His
heart suffers who has run away unto a strange land. Let him
hear the prayer of him who is afar off, that he may revisit the
place of his birth, and the place from which he removed.
“May the King of Egypt be gracious to me that I may
live of his favor. And I render my homage to the mistress of
the land, who is in his palace; may I hear the news of her
[pg 182]
children. Thus will my limbs grow young again. Now old
age comes, feebleness seizes me, my eyes are heavy, my arms
are feeble, my legs will not move, my heart is slow. Death
draws nigh to me, soon shall they lead me to the city of eternity.
Let me follow the mistress of all (the queen, his former
mistress); lo! let her tell me the excellencies of her children;
may she bring eternity to me.”
Then the majesty of King Kheper-ka-ra, the blessed, spake
upon this my desire that I had made to him. His Majesty sent
unto me with presents from the King, that he might enlarge
the heart of his servant, like unto the province of any strange
land; and the royal sons who are in the palace addressed themselves
unto me.
Copy of the Decree Which Was Brought, To Me Who
Speak To You, To Lead Me Back Into Egypt
“The Horus, life of births, lord of the crowns, life of births,
King of Upper and Lower Egypt, Kheper-ka-ra, son of the
Sun, Amen-em-hat, ever living unto eternity. Order for the
follower Sanehat. Behold this order of the King is sent to
thee to instruct thee of his will.
“Now, although thou hast gone through strange lands from
Adim to Tenu, and passed from one country to another at the
wish of thy heart—behold, what hast thou done, or what has
been done against thee, that is amiss? Moreover, thou reviledst
not; but if thy word was denied, thou didst not speak
again in the assembly of the nobles, even if thou wast desired.
Now, therefore, that thou hast thought on this matter which
has come to thy mind, let thy heart not change again; for this
thy Heaven (queen), who is in the palace is fixed, she is
flourishing, she is enjoying the best in the kingdom of the
land, and her children are in the chambers of the palace.
“Leave all the riches that thou hast, and that are with
thee, altogether. When thou shalt come into Egypt behold
the palace, and when thou shalt enter the palace, bow thy face
to the ground before the Great House; thou shalt be chief
among the companions. And day by day behold thou growest
old; thy vigor is lost, and thou thinkest on the day of burial.
Thou shalt see thyself come to the blessed state, they shall
give thee the bandages from the hand of Tait, the night of
[pg 183]
applying the oil of embalming. They shall follow thy funeral,
and visit the tomb on the day of burial, which shall be in a
gilded case, the head painted with blue, a canopy of cypress
wood above thee, and oxen shall draw thee, the singers going
before thee, and they shall dance the funeral dance. The
weepers crouching at the door of thy tomb shall cry aloud the
prayers for offerings: they shall slay victims for thee at the
door of thy pit; and thy pyramid shall be carved in white stone,
in the company of the royal children. Thus thou shalt not die
in a strange land, nor be buried by the Amu; thou shalt not be
laid in a sheepskin when thou art buried; all people shall beat
the earth, and lament on thy body when thou goest to the
tomb.”
When this order came to me, I was in the midst of my
tribe. When it was read unto me, I threw me on the dust, I
threw dust in my hair; I went around my tent rejoicing and
saying: “How may it be that such a thing is done to the
servant, who with a rebellious heart has fled to strange lands?
Now with an excellent deliverance, and mercy delivering me
from death, thou shalt cause me to end my days in the palace.”
Copy Of The Answer To This Order
“The follower Sanehat says: In excellent peace above
everything consider of this flight that he made here in his
ignorance; Thou, the Good God, Lord of both Lands, Loved
of Rā, Favorite of Mentu, the Lord of Thebes, and of Amen,
lord of thrones of the lands, of Sebek, Rā, Horus, Hathor,
Atmu, and of his fellow-gods, of Sopdu, Neferbiu, Samsetu,
Horus, lord of the east, and of the royal uræus which rules
on thy head, of the chief gods of the waters, of Min, Horus
of the desert, Urrit, mistress of Punt, Nut, Harnekht, Rā, all
the gods of the land of Egypt, and of the isles of the sea. May
they give life and peace to thy nostril, may they load thee with
their gifts, may they give to thee eternity without end, everlastingness
without bound. May the fear of thee be doubled
in the lands of the deserts. Mayest thou subdue the circuit
of the sun's disk. This is the prayer to his master of the
humble servant who is saved from a foreign land.
“O wise King, the wise words which are pronounced in the
wisdom of the majesty of the sovereign, thy humble servant
[pg 184]
fears to tell. It is a great thing to repeat. O great God, like
unto Rā in fulfilling that to which he has set his hand, what
am I that he should take thought for me? Am I among those
whom he regards, and for whom he arranges? Thy majesty
is as Horus, and the strength of thy arms extends to all lands.
“Then let his Majesty bring Maki of Adma, Kenti-au-ush
of Khenti-keshu, and Tenus from the two lands of the Fen-khu;
these are the princes who bear witness of me as to all that
has passed, out of love for thyself. Does not Tenu believe
that it belongs to thee like thy dogs? Behold this flight that
I have made: I did not have it in my heart; it was like the
leading of a dream, as a man of Adehi (Delta) sees himself
in Abu (Elephantine), as a man of the plain of Egypt who
sees himself in the deserts. There was no fear, there was
no hastening after me, I did not listen to an evil plot, my name
was not heard in the mouth of the magistrate; but my limbs
went, my feet wandered, my heart drew me; my god commanded
this flight, and drew me on; but I am not stiff-necked.
Does a man fear when he sees his own land? Rā spread thy
fear over the land, thy terrors in every strange land. Behold
me now in the palace, behold me in this place; and lo! thou
art he who is over all the horizon; the sun rises at thy pleasure,
the water in the rivers is drunk at thy will, the wind in
heaven is breathed at thy saying.
“I who speak to thee shall leave my goods to the generations
to follow in this land. And as to this messenger who
is come even let thy majesty do as pleaseth him, for one lives
by the breath that thou givest. O thou who art beloved of
Rā, of Horus, and of Hathor; Mentu, lord of Thebes, desires
that thy august nostril should live forever.”
I made a feast in Iaa, to pass over my goods to my children.
My eldest son was leading my tribe, all my goods passed to
him, and I gave him my corn and all my cattle, my fruit, and
all my pleasant trees. When I had taken my road to the
south, and arrived at the roads of Horus, the officer who was
over the garrison sent a messenger to the palace to give
notice. His Majesty sent the good overseer of the peasants
of the King's domains, and boats laden with presents from
the King for the Sati who had come to conduct me to the
roads of Horus. I spoke to each one by his name, and I gave
[pg 185]
the presents to each as was intended. I received and I returned
the salutation, and I continued thus until I reached the
city of Thetu.
When the land was brightened, and the new day began,
four men came with a summons for me; and the four men
went to lead me to the palace. I saluted with both my hands
on the ground; the royal children stood at the courtyard to
conduct me: the courtiers who were to lead me to the hall
brought me on the way to the royal chamber.
I found his Majesty on the great throne in the hall of pale
gold. Then I threw myself on my belly; this god, in whose
presence I was, knew me not. He questioned me graciously,
but I was as one seized with blindness, my spirit fainted, my
limbs failed, my heart was no longer in my bosom, and I knew
the difference between life and death. His Majesty said to
one of the companions, “Lift him up, let him speak to me.”
And his Majesty said, “Behold thou hast come, thou hast
trodden the deserts, thou hast played the wanderer. Decay
falls on thee, old age has reached thee; it is no small thing
that thy body should be embalmed, that the Pedtiu shall not
bury thee. Do not, do not, be silent and speechless; tell thy
name; is it fear that prevents thee?” I answered in reply,
“I fear, what is it that my lord has said that I should answer
it? I have not called on me the hand of God, but it is terror
in my body, like that which brings sudden death. Now behold
I am before thee; thou art life; let thy Majesty do what
pleaseth him.”
The royal children were brought in, and his Majesty said to
the Queen, “Behold thou Sanehat has come as an Amu, whom
the Sati have produced.”
She cried aloud, and the royal children spake with one voice,
saying, before his Majesty, “Verily it is not so, O King, my
lord.” Said his Majesty, “It is verily he.” Then they
brought their collars, and their wands, and their sistra in their
hands, and displayed them before his Majesty; and they sang—
“May thy hands prosper, O King;
May the ornaments of the Lady of Heaven continue.
May the Goddess Nub give life to thy nostril;
May the mistress of the stars favor thee, when thou sailest south and north.
All wisdom is in the mouth of thy Majesty;
[pg 186]
Thy uræus is on thy forehead, thou drivest away the miserable.
Thou art pacified, O Ra, lord of the lands;
They call on thee as on the mistress of all.
Strong is thy horn,
Thou lettest fly thine arrow.
Grant the breath to him who is without it;
Grant good things to this traveller, Samehit the Pedti, born in the land of Egypt,
Who fled away from fear of thee,
And fled this land from thy terrors.
Does not the face grow pale, of him who beholds thy countenance;
Does not the eye fear, which looks upon thee.”
Said his Majesty, “Let him not fear, let him be freed from
terror. He shall be a Royal Friend amongst the nobles; he
shall be put within the circle of the courtiers. Go ye to the
chamber of praise to seek wealth for him.”
When I went out from the palace, the royal children offered
their hands to me; we walked afterward to the Great Gates.
I was placed in a house of a king's son, in which were delicate
things, a place of coolness, fruits of the granary, treasures of
the White House, clothes of the King's guardrobe, frankincense,
the finest perfumes of the King and the nobles whom he
loves, in every chamber. All the servitors were in their several
offices.
Years were removed from my limbs: I was shaved, and
polled my locks of hair; the foulness was cast to the desert
with the garments of the Nemau-sha. I clothed me in fine
linen, and anointed myself with the fine oil of Egypt; I laid
me on a bed. I gave up the sand to those who lie on it; the
oil of wood to him who would anoint himself therewith.
There was given to me the mansion of a lord of serfs, which
had belonged to a royal friend. There many excellent things
were in its buildings; all its wood was renewed. There were
brought to me portions from the palace, thrice and four times
each day; beside the gifts of the royal children, always without
ceasing. There was built for me a pyramid of stone
among the pyramids. The overseer of the architects measured
its ground; the chief treasurer wrote it; the sacred masons cut
the well; the chief of the laborers on the tombs brought the
bricks; all things used to make a strong building were there
used. There were given to me peasants; there were made for
[pg 187]
me a garden, and fields in it before my mansion, as is done for
the chief royal friend. My statue was inlaid with gold, its
girdle of pale gold; his majesty caused it to be made. Such
is not done to a man of low degree.
May I be in the favor of the King until the day shall come
of my death!
(This is finished from beginning to end, as was found in
the writing.)
The Tell Amarna Tablets
Translated by C. R. Conder, D.C.L., LL.D., M.R.A.S.
[pg 191]
The Hittite Invasion Of Damascus
No. 36 B. M.—“To King Annumuria127 (Amenophis III)
Son of the Sun, my Lord thus (says) this thy servant
Akizzi.128 Seven times at the feet of my Lord I bow.
My Lord in these my lands I am afraid. Mayst thou protect
one who is thy servant under the yoke of my Lord. From
the yoke of my Lord I do not rebel. Lo! there is fear of my
foes. The people of this thy servant are under thy yoke:
this country is among thy lands: the city
Katna129 is thy city:
I am on the side of my Lord's rule (yoke). Lo! the soldiers
and the chariots of my Lord's government have received corn
and drink, oxen and beasts (oil and honey?), meeting the
soldiers and the chariots of my Lord's dominion (coming?)
to me. And now let my Lord ask the great men of his dominion.
My Lord, all lands tremble before thy soldiers and
thy chariots. If these lands are under the dominion of my
Lord's land, and they are seizing them, let him order his soldiers
and his chariots this year, and let him take the land of
Marhasse,130
the whole of it, to the yoke of my Lord, when—my
Lord—the soldiers of the slaves131 are132 ... For six days
ago he went out into the land of Hu(ba), and truly
Aziru is
sending them, and if in this year my Lord does not send out
the soldiers and the chariots of his government ... to
meet Aziru (and) make him flee ... all will rebel ...
My Lord, know him. My Lord (know) the men who are
[pg 192]
his foes ... And lo! now the King of the land of the
Hittites ... with pride rebels against his gods. And
men who are destroyers serve the King of the land of the
Hittites: he sends them forth. My Lord, my servants, the
men of the city of Katna, Aziru expels,
and all that is theirs, out of the land of the dominion of my Lord; and behold (he
takes?) the northern lands of the dominion of my Lord. Let
(my Lord) save the ... of the men of the city Katna.
My Lord truly they made ... he steals their gold my
Lord; as has been said there is fear, and truly they give gold.
My Lord—Sun God, my fathers' god133—the men
have made themselves your foes, and they have wasted from over against
the abode of their camp (or fortress); and now behold—O
Sun God of my fathers—the King of the Hittites makes them
march. And know of them, my Lord—may the gods make
slack their hand. As has been said there is fear. And lo!
perchance the Sun God of my fathers will turn his heart toward
me. My Lord's word is sure, and let the (increase or tithe of
gold?) be given him, as we have purposed for the Sun God
of my fathers. As has been said they have done to me; and
they have destroyed the ... of my Lord. For this
corner—the dwelling of their fortress (or camp)—is out of
sight of the Sun God.”
37 B. M.—“To King Annumuria, Son of the Sun, my Lord,
thus (says) Akizzi thy servant: seven times ... at the
feet of my Lord I bow. My Lord, now there is flight and no
breathing of the ... of the King my Lord. And behold
now the ... of this dominion of my Lord, in these
lands ... and behold now ... the King of the
land of the Hittites ... sends forth ... and the
heart of ... smites him. And now behold the King
my Lord sends to me, and is complaining ... with me
as to the rule of the King of the land of the Hittites. And as
for me ... the King of the land of the Hittites. As for
me I am with the King my Lord, and with the land of Egypt.
I sent and ... as to the rule of the King of the land of
the Hittites.”
[pg 193]
This text is much damaged; it goes on to speak of
Aidugama,134the Hittite King, in the country of the King of
Egypt, who has taken various things—enumerated, but not
intelligible—including, perhaps, ships or boats, and dwellings; and it
mentions Neboyapiza. It then continues:
“My Lord: Teuiatti of the city of
Lapana,135 and Arzuia of
the city Ruhizzi,136 minister before Aidugama; but this land
is the land of the dominion of my Lord. He is burning it
with fire. My Lord, as said, I am on the side of the King
my Lord. I am afraid also because of the King of the land
of Marhasse, and the King of the land of
Ni, and the King of
the land of Zinzaar,137 and the King of the land of Canaan.
And all of these are kings under the dominion (or, of the rule)
of my Lord—chiefs who are servants. As said let the King
my Lord live and become mighty, and so O King my Lord
wilt not thou go forth? and let the King my Lord despatch
the bitati138 soldiers, let them expel (them) from this land. As
said, my Lord, these kings have ... the chief of my
Lord's government, and let him say what they are to do, and
let them be confirmed. Because my Lord this land ministers
heartily to the King my Lord. And let him speed soldiers,
and let them march; and let the messengers of the dominion
of the King my Lord arrive. For my Lord Arzuia of the city
Ruhizzi, and Teuiatti of the city
Lapana, dwelt in the land of
Huba,139 and Dasru dwelt in the land
Amma,140 and truly my
Lord has known them. Behold the land of Hobah was at
peace my Lord in the days of this government. They will be
[pg 194]
subject to Aidugama. Because we ask, march thou here and
mayest ... all the land of Hobah. My Lord, as said,
the city Timasgi,141 in the land of Hobah, is without sin at thy
feet; and aid thou the city Katna which is without sin at thy
feet. It has been feeble. And my Lord in presence of my
messenger the master shall ordain (our) fate. As has been
said, have not I served in the presence of the bitati soldiers of
my Lord? Behold, as said, my Lord has promised soldiers
to this my land, and they shall ... in the city Katna.”
96 B., a letter mainly complimentary, from
Neboyapiza142 to
the King of Egypt, ends as follows:
“Behold I myself, with my soldiers and my chariots, with
my brethren and with (men of blood?) and with my people
the men of my kindred go to meet the Egyptian soldiers, as
far as the ground which the King my Lord will name.”
142 B.—“To the King my Lord thus saith this thy servant.
At the feet of my Lord my Sun seven times on my face, seven
times I bow. My Lord I am thy servant, and they will devour
me—Neboyapiza: we abide before thy face, my Lord, and lo!
they will devour me in your sight. Behold every fortress of
my fathers is taken, by the people out of the city
Gidisi.143 And
my fortresses (say) ‘Speed us avengers.’ I make ready, and
(because that?) the Pakas144
of the King my Lord, and the
chiefs of his land have known my faithfulness, behold I complain
to the ruler being one approved; let the ruler consider
that (Neboyapiza) has given proof ... for now they have
cast thee out. As for me, I have (gathered?) all my brethren,
and we have made the place strong for the King my Lord. I
have caused them to march with my soldiers and with my
chariots, and with all my people. And behold Neboyapiza has
sped to all the fortresses of the King my Lord. Part of the
men of blood are from the land Ammusi,145
and (part) from the land of Hubi, and it is won (or reached).
But march fast, thou who art a God146
and a Sun in my sight, and restore the strongholds
[pg 195]
holds to the King my Lord from the men of blood. For they
have cast him out; and the men of blood have rebelled, and
are invaders of the King my Lord. We were obedient to thy
yoke, and they have cast out the King my Lord, and all my
brethren.”
It appears, from other letters, that the city of this chief was
the important town Cumidi, now Kamid, in
the southern Lebanon, at the south end of the Baalbek plain, west of Baal
Gad. In Abu el Feda's time this town was the capital of the
surrounding district.
189 B. is much broken. It is from Arzana, chief of the city
Khazi.147
He speaks of an attack on Tusulti, by bloody soldiers
fighting against the place, and perhaps of the city Bel Gidda
(Baal Gad),148
and mentions a Paka, or Egyptian official, called
Aman Khatbi, named after the Egyptian god Amen. The foes
are spoiling the valley (of Baalbek) in sight of the Egyptian
general, and are attacking Khazi, his city. They had already
taken Maguzi,149
and are spoiling Baal Gad. It seems that he
asks the King not to blame his general, and speaks finally of
friendly and faithful men.
43 B. M., broken at the top, reads thus:
“... his horses and his chariots ... to men of
blood and not ... As for me, I declare myself for the
King my Lord, and a servant to preserve these to the King
entirely. Biridasia perceives this, and has betrayed it, and he
has secretly passed beyond my city
Maramma;150
and the great pass is open behind me. And he is marching chariots from
the city Astarti,151 and commands them for the men of blood,
and does not command them for the King my Lord. Friendly to him is the King
of the city Buzruna;152 and the King of the
[pg 196]
city of Khalavunni153 has made promises to him: both have
fought with Biridasia against me. Wickedly they vex us. I
have marched our kinsmen—the people of Neboyapiza—but
his success never fails ... and he rebels. As for me from ... and he sends out from ...
the city Dimasca (Damascus) behold ... they complain ... they
afflict. I am complaining to the King of Egypt as a servant; and
Arzaiaia is marching to the city
Gizza,154 and Azi (ru) takes
soldiers ... The Lord of the city
Saddu155
declares for the men of blood, and her chief does not declare
for the King my Lord; and as far as this tribe marches it has
afflicted the land of Gizza. Arzaiaia with
Biridasia afflicts the
land (which is wretched? or Abitu), and the King witnesses
the division of his land. Let not men who have been hired
disturb her. Lo! my brethren have fought for me. As for
me, I will guard the town of Cumidi (Kamid), the city of the
King my Lord. But truly the King forgets his servant ...
his servant, O King ... have arrayed kings ...
the men of the wretched land” (or of the land Abitu).
152 B.—“... thus Ara (ga?) chief
of the city Cumidi156 (Kamid) ... at the feet of the King my Lord seven
times seven times I bow. Behold as to me I am thy faithful
servant: let the King my Lord ask of his Pakas (chiefs) as
to me, a faithful servant of the King my Lord, one whom they
have ruined. Truly I am a faithful servant of the King my
Lord, and let the King my Lord excuse this dog, and let him
(bear me in remembrance?). But never a horse and never a
chariot is mine, and let this be considered in sight of the King
my Lord; and closely allied157
is his servant; and to explain
this I am despatching my son to the land of the King my
Lord, and let the King my Lord deign to hear me.”
46 B. M.—“At the feet of the King my Lord seven and
seven (times) I bow. Behold what this our saying tells, as to
[pg 197]
the land Am (Ham) the fortresses of the King my Lord. A
man named Eda ... has arisen, a chief of the land
Cinza east of the land of the Hittites, to
take the fortresses of the King my Lord ... and we made the fortresses for the King
my Lord my God my Sun, and we have lived in the fortresses
of the King my Lord.”
125 B.—“To the King my Lord thus Arzaiaia, chief of the
city Mikhiza.158
At the feet of my Lord I bow. King my Lord,
I have heard as to going to meet the Egyptian (bitati) soldiers
of the King my Lord who are with us, to meet the general
(Paka) with (all the infantry?) ... all who have marched
to overthrow the King my Lord. Truly a (great strength to
the people?) are the Egyptian (bitati) soldiers of the King my
Lord, and his commander (Paka). As for me, do I not order
all to ... after them? Behold they have been speedy,
O King my Lord, and his foes are delayed by them by the
hand of the King my Lord.”
126 B.—The same writer, in a broken letter, calls himself
a faithful servant of the King. This was perhaps at an earlier
period of the war, before the events recorded by Neboyapiza
(189 B., 43 B. M.).
75 B. M.—A short letter from Dasru to say he has heard the
King's message. He lived in the land of Ham (37 B. M.).
127 B. M.—The same writer says that all that the King does
for his land is of good omen.
171 B.—“A message and information from the servant of
the King my Lord my God.... And behold what the
chief of Simyra has done to my brethren of the city of
Tubakhi;159 and he marches to waste the fortresses of the King
my Lord my God my Sun ... the land of the Amorites.
He has wearied out our chiefs. The fortresses of the King my
Lord my God ... are for men of blood. And now strong
is the god of the King my Lord my God my Sun; and the city of
Tubakhi goes forth to war, and I have stirred up my brethren,
[pg 198]
and I guard the city of Tubakhi for the King my Lord my God
my Sun. And behold this city of Tubakhi is the city of the
plains of my fathers.”
132 B.—“To the King my Lord by letter thus (says)
Artabania, chief of the city
Ziribasani160 thy servant. At the
feet of the King my Lord seven times, on my face, seven times
I bow. Behold a message to me to speed to meet the Egyptian
(bitati) soldiers. And who am I but a dog only, and shall I
not march? Behold me, with my soldiers and my chariots
meeting the Egyptian soldiers at the place of which the King
my Lord speaks.”
78 B. M.—“To the King my Lord thus the chief of the city
Gubbu161
thy servant. At the feet of the King my Lord my
Sun (permit?) that seven times, on my face, seven times I bow.
Thou hast sent as to going to meet the Egyptian soldiers, and
now I with my soldiers and my chariots meet the soldiers of
the King my Lord, at the place you march to.”
64 B. M.—“To Yankhamu162
my Lord by letter thus Muu-taddu
thy servant. I bow at my Lord's feet as this says, announcing
that the enemy is hastening speedily as—my Lord—was
announced to the King of the city Bikhisi163 from
friends164 of his
Lord. Let the King my Lord speed: let the
King my Lord fly: for the foe is wasting in the city Bikhisi
this two months, there is none ... On account of
(Bibelu?) having told me this one has asked then ... until
by the arrival of Anamarut (Amenophis IV)165 the city of
[pg 199]
Ashtoreth is occupied.166 Behold they have
destroyed all the fortresses of neighboring lands: the city
Udumu,167 the city
Aduri,168 the city
Araru,169 the city
Meis(pa?),170 the city
Macdalim,171
the city Khini.172 I announced that they had taken the city
Zaar.173 They are fighting this city, the city
Yabisi.174 Moreover, fearing the force against me, I am watching it
till you arrive. One has come from your way to the city
Bikhisi,175 and
he has made us hear the news.”
134 B.—“To the King my Lord by letter thus Abdmelec
the chief of this city Saskhi176 thy servant. At the feet
of the King my Lord ... on my face seven times I bow.
Thou hast sent as to going to meet the Egyptian soldiers, accordingly
I with my soldiers and my chariots (am) meeting
the soldiers of the King my Lord, at the place to which you
will march.”
143 B.—“To the King our Lord thus (says) Addubaya and
thus also Betili. At the feet of our Lord we bow. Peace indeed
to the face of our Lord. And (as is fit?) from the lands
of our Lord, much they salute. O our Lord, will not you settle
everything in your heart? Will not you harden your heart
as to this combat O our Lord? But their intention is clear—to
make war on the stations, as in our country they do not
follow after thee. Lupackhallu177 has removed the
soldiers of the Hittites; they will go against the cities of the
land of Ham (Am) and from Atadumi they will
(take?) them. And let our Lord know, since we hear that
Zitana178
the Phœnician (Kharu) has deserted, who will march. And nine
chiefs of the soldiers of the government are with us, who march, and the
message is unfavorable: a gathering in the land they have
made; and they will arrive from the land of Marhasse
(Mer'ash).
[pg 200]
But I cause Betili to send against this (foe). Thus we wage
war against them. And my trusty messenger I cause to be
sent to your presence, as said; for you to return an order
whether we shall do so or whether not. To Raban and
Abdbaal, to Rabana and
Rabziddu thus: behold to all of you be peace
indeed, and will not you harden your hearts, and will not you
settle all in your hearts, and do what is fitting from your
places? Much peace; and to (the people?) peace be increased.”
91 B.—“To the King my Lord thus (says) the city
Gebal179 (and) thus
Rabikhar
(‘the Lord of Phœnicia’) thy servant. At the feet of my Lord the Sun seven times I
bow. Do not be angry, O King my Lord, with the city of Gebal
(Gubla) thy handmaid—a city of the King from of old, obeying
what the King commands as to Aziru, and it did as he wished.
Behold Aziru slew Adunu, Lord of the land
of Ammia,180 and the King
of the land of Ardata,181 and has slain the great men, and has
taken their cities for himself. The city Simyra is his. Of the
cities of the King only the city Gebal escapes for the King.
Behold the city Simyra is subjected. He has smitten the city
Ullaza.182 The captains of
both have gone into exile. Behold this sin Aziru wrought. Sinful
are his strivings against her ... he has smitten all the lands of
Ham (Am), lands of
the King; and now he has despatched his men to destroy all
the lands of Ham; and the King of the land of the
Hittites, and the king of the land of
Nereb (Nariba)183 (have made?) the land
conquered land.”
From these letters we learn clearly that the Mongol kings
near the Euphrates (and, as appears later, in Armenia) were
leagued with the Hittites of Mer'ash in the extreme north of
Syria, and of Kadesh on the Orontes, and were supported by
the Amorites of the northern Lebanon and by some of the
Phœnicians; that the enemy marched south, a distance of 300
miles, taking all the towns in the Baalbek Valley, reaching
Damascus by the gorge of the Barada River, and advancing
into the land of Ham—in Bashan—where all the chief towns
[pg 201]
fell. This serves to make clear the treachery of Aziru's letters
which follow. The Amorite advance on the Phœnician coast
was contemporary, and extended to Tyre. It appears, however,
that the Amorites were a Semitic people, while the names
of the Hittites are Mongolic.
The Amorite Treachery
No. 35 B.—“To the King my Lord my God my Sun Aziru
thy servant; and seven times at the feet of my Lord my
God my Sun I bow.” The letter is much broken, but
promises he will never rebel, and says he is sincere. He desires
land of the King (at Simyra), and says the men of the government
are friendly, but that the city of Simyra is to be made
promptly to fulfil its engagements.
35 B. M.—“To the Great King my Lord my God my Sun
thus (says) this thy servant Aziru. Seven times and seven
times at the feet of my Lord my God my Sun I bow. My Lord
I am thy servant, and (from my youth?) in the presence of the
King my Lord, and I fulfil all my orders to the sight of my
Lord. And what they who are my (agents?) shall say to
my Lord as to the chiefs who are faithful, in the sight
of the King my Lord, will not you hear me speak, I who am
thy servant sincere as long as I live? But when the King my
Lord sent Khani,184 I was resting
in the city of Tunip
(Tennib) and there was no knowledge behold of his arriving.
Whereupon he gave notice, and coming after him also, have I not
reached him? And let Khani speak to testify with what humility,
and let the King my Lord ask him how my brethren have
prepared to tend (him), and Betilu will send to his presence
oxen and beasts and fowls: his food and his drink will be provided.
I shall give horses and beasts for his journey; and may
the King my Lord hear my messages, with my assurances in
the presence of the King my Lord. Khani will march much
cared for in my sight, he accompanies me as my comrade, like
my father; and lo! my Lord says, ‘You turn away from the
[pg 202]
appearance of Khani.’ Thus thy Gods and the Sun-God truly
had known if I did not stay in the city of Tunip. Moreover
because of the intention to set in order the city of Simyra, the
King my Lord has sent word (and) the Kings of the land of
Marshasse (Mer'ash) have been foes to me.
They have marched on my cities: they have observed the desire of
Khatib,185 and has not he promised them? lo! hastily he has
promised them. And truly my Lord has known that half of
the possessions that the King my Lord has given Khatib takes:
the tribute, and the gold and the silver that the King my Lord
has given me; and Khatib takes all the tribute; and truly my
Lord has known. Moreover as against my Lord the King's
having said, ‘Why dost thou yield service to the messenger of the King of the land
of the Hittites, and dost not yield service
to my messenger?’ this region is the land of my Lord, he
establishes me in it, with men of government. Let a messenger
of my Lord come, and all that I speak of in the sight
of my Lord let me give. Tin and ships, men186 and weapons, and trees let me give.”
40 B.—“To Dudu187 my Lord my father thus (says)
Aziru your son your servant: at the feet of my father I bow. Lo!
let Dudu send the wishes of my Lord ... and I ...
Moreover behold thou shalt not reject (me) my father, and
whatever are the wishes of Dudu my father, send, and will not
I ... Behold thou art my father and my Lord: I am thy
son: the land of the Amorites is your land; and my house is
your house.188 Say what you wish and I will truly perform
your wishes.” The latter part is broken, but states that he will
not rebel against the wishes of the King or those of Dudu.
38 B.—“To Dudu my Lord my father thus
Aziru thy servant.
At my lord's feet I bow. Khatib will march, and has
carefully followed the messages (or orders) of the King my
Lord before (he goes); and what is good increases; and I
have been gladdened very much; and my brethren, men serving
the King my Lord, and men who are servants of Dudu my
Lord. They had feared exceedingly. Behold he will march,
to command for the King my Lord with me. From the
[pg 203]
orders of my Lord my God and my Sun, and from the orders
of Dudu my Lord, I will never depart. My Lord now
Khatib goes forth with me, and also he will march to strengthen
me. My Lord, the King of the land of the Hittites will march from
the land of Marhasse (Mer'ash), and has he
not boasted to meet me? and the King of the Hittites will rebel,
and behold I and Khatib will march. Let the King my Lord hear my
messages. I have feared without the countenance of the King my
Lord, and without the countenance of Dudu; and now (my
Gods and my messenger189). And truly these are my brethren—Dudu
and the great men of the King my Lord; and
truly I will march; and since O Dudu both the King my Lord
and the chiefs thus are ready, everything against Aziru is
forgiven which has been unfavorable for my God,190 and for us.
And now I and Khatib have appeared servants of the King.
Truly thou knowest Dudu, behold I go forth mightily.”
31 B.—“To Khai191 my brother thus (says) this thy
brother Aziru. With thee (be) peace indeed, and from the
Egyptian soldiers of the King my Lord there is much safety.
Whoever (is) against it the promise remains, in sight of the
King my Lord; being formerly promised it remains. I and my
sons and my brethren are all servants of the King: it is good
for me. Now I and Khatib will both march, behold, with
speed. O Khai, as among you truly it is known, lo! I have
been troubled. From the orders of my Lord there is no rebellion,
nor from your orders. I am a servant of my Lord. The
King of the land of the Hittites dwells in the land of
Marhasse (Mer'ash) and I have feared his
appearance. They who are in the West lands192
have armed. He gathers; and while the
city of Tunip is unoccupied, he dwells two swift marches from
the city. And I have been afraid of his appearance; and contrary
to messages of promise he goes forth to his rebellions.
But now we shall both march, I and Khatib, with speed.”
32 B. repeats the preceding—perhaps to another correspondent:
it mentions Dudu, and says: “I have been afraid of
[pg 204]
this rebel son of a dog, and I have been troubled. Now he has
sent a message from the Western land—the land of my Lord:
they will both march together, and I have been afraid for my
Lord's land.”
33 B., much broken at the top, refers to the existing promise
or treaty, and continues: “I cause the land of my Lord to be
guarded, and my countenance is toward the men who are servants
of the King my Lord in peace. My Lord now I and
Khatib are made friends,193 and let my Lord know behold I have ...
in haste. The King of the land of the Hittites dwells ...
and I have been afraid ... have armed ...
of the land ... my Lord I remain quietly ... in
the West land ... King my Lord to defend his land ...
and now behold in the land of Marhasse he dwells—two
swift marches from the city of Tunip; and I fear his wastings.
Let the city of Tunip be defended: my Lord is a shield
to men who serve him; mayst thou hear what is said and my
sons will ... forever.”
39 B., broken at the top. “I have strengthened this ...
I have strengthened this wall in front of the mouth of the
great pass,194 and my Lord's fortress. And let my Lord hear as
to the servants of his servant—thy servant Aziru: they will
keep watch: strife surrounds us: I trust there will be an expedition;
and let us watch the lands of the King our Lord.
Moreover to Dudu my Lord. Hear the message of the King
of the land of Marhasse to me. They said: ‘Your
father195 what gold has this King of Egypt given him, and what has
his Lord promised him out of the Land of Egypt; and all the
lands, and all the soldier slaves they have fought against?’
(thus) they said ... to Aziru ... out of the Land
of Egypt, and behold the slaves come round from the Land
of ... Ni196: they have rebelled; and I repeat that thirty
chiefs push on against me ... land of Egypt he remains ...
my Lord to Aziru ... soldiers ...
Marhasse.”
[pg 205]
34 B.—“To the King my Lord my God my Sun thus (says)
this Aziru thy servant: seven times and seven times at the feet
of my Lord I bow. Now what you wish is desirable. Sun
God my Lord I am thy servant forever; and my sons serve
thee.... Now two men ... I have commanded as
envoys ... what he says ... and let him rule ...
in the land of the Amorites.”
34a B.—The salutation of the usual type is here injured.
The letter continues: “My Lord my God my Sun, I am thy
servant and my sons and my brethren, to serve the King my
Lord forever. Now all my Lord's wishes, and what he causes
to be despatched, duly ... the King my Lord having
despatched. Now eight chiefs who are great, and many (decrees?)
we ... all of which ... from ...
the King my Lord ... And the Kings of the Land of
Marhasse will follow with ... and are these not promised
(or leagued) to the city Simyra these thirty years? I
turn me to the city Simyra. My Lord I am thy servant forever,
and a King of men who are friends; will not my (agents?) ...
my Lord (wilt not thou hear?). And the King is my
Lord my God and my Sun: let him send his messenger with my
messenger, and let them go up who serve the King ...”
36 B.—“To the King ... thus Aziru: seven times
and seven times at ... of my God and Sun. Behold
truly thou hast known this, O King my Lord; behold I am
thy servant forever; from my Lord's commands I never rebel:
my Lord from of old (it has been) thus. I am kind to the
men who are servants of my King; but the chiefs of the city
Simyra have not kept faith righteously with us; and behold
neither one nor all are with us: my Lord the King did not you
cause to be asked? The King my Lord has known that the
chiefs are sinful; and why ask, ‘What does he contend for?’
I say nay ...”
From these letters by Aziru, we must conclude either that
he was a great liar or that he was induced to change sides later.
The other correspondents seem to have believed that he had
long deceived the King of Egypt; but, in the end, his invasion
of Phœnicia—perhaps cloaked by pretences of hostility to the
Hittite league—caused him, as we shall see, to be proclaimed
a rebel. The quarrel with Simyra may have been due to his
[pg 206]
being pushed south, out of his dominions, but is here said to
be due to a Phœnician league with his foes. It does not appear
who Khatib was. Perhaps the name was Hittite,197 and he
may have been the Prince of Hamath or of Emesa. The following
letter from Aziru's father, Abdasherah, belongs to a
later period of the war, when Ullaza and all the cities north of
Gebal had been conquered by the Amorites. It is couched in
the same insidious language; and the letters of Ribadda, which
follow, show that Amenophis was not open to conviction for a
long time, though warned by his true friends. The proclamation
is still later, after the attack on Sidon, and may fitly conclude
the Amorite correspondence.
97 B.—“To the King my Son my Lord thus
Abdasratu198
thy servant, the dust of thy feet. At the feet of the King my
Lord seven times and seven times I bow. Behold I am the
King's servant, and a dog who is his neighbor (or his
‘friend’?); and all the land of the Amorites is his. I often
said to Pakhanati199 my Paka
(Egyptian resident), ‘Let him gather soldiers to defend the people of this King.’
Now all (cursed?) as King, the King of the Phœnician (Kharri)
soldiers ... Kharri: the King shall ask if I do not guard
the city of Simyra (and) the city Ullaza.
Lo my Paka is in her: I proclaim the Sun-King; and I have (given
orders?) to obey. The city Simyra is a
neighbor,200 and all the lands
are the King's—my Sun, my Lord; I watch for him: and I
know that the King my Lord is very glorious; and Pakhanati
my Paka is established to judge therein.”
Copy of a Proclamation against Aziru, sent to Egypt by
Khanni, when sent again to Syria
92 B.—“To the Chief of the Amorite city by letter thus
(says) your Lord. A chief of the city of Gebal has said thus
[pg 207]
in his petition: ‘Send him away from my gate (he says); he
is robbing me and disputes with me in my chief city.’201 And
I have heard this and much beside which they have said to me
as I now speak to say.
“Thou hast sent to the King thy Lord (saying thus), ‘I am
thy servant as all former guardians202 who have been in this city.’
And you do well to say thus. (But) I hear so to say a ruler of
ours whose petition (is), ‘Send him away from my gate, (he
is) out of his city.’ And in the city Zituna (Sidon) he abides,
and has subjected himself among chiefs who are governors;
and, though certainly knowing what is said, thou dost not confess
the persecution of these chiefs. If thou art, as is assured,
a servant of the King, how is his cutting off lawful in the sight
of the King your Lord? Thus this ruler beseeches me, ‘Let a
supplicant be protected, for he is disputing my chief city with
me.’ And if you do as is asserted, and not according to all the
messages that I send against these things, you are hindering
the King traitorously. So will be understood all that has been
said.
“And now a certain Chief hears of a gathering with the Chief
of the city of Ciidsa (Kadesh on Orontes, the capital of the
southern Hittites); devising hostilities, ready to fight, you have
made alliance. And if so, why dost thou so? Why should a
chief foregather with a chief save that he is on his side? But if
you cause what is assured to be done, and you respect the orders
to yourself and to him, I say nothing more as to the messages
you formerly made (and) as to what was pretended by you in
them. But thou art not on the side of the King thy Lord.
“Lo! this is the message, that their fortress burns in flames
through (your burning?) and thou ragest against everything
grievously. But if thou dost service to the King thy Lord, what
is it that I will not do to interceding with the King? If then
thou ragest against everything, I make God my witness; and
if you persist, God is my witness, that messages of war (will
be) in your midst, and by the might of the King thou diest, and
as many as are with thee.
[pg 208]
“But do service to the King thy Lord and live. And thou
thyself knowest that the King does not deem needful a subjection
of the land of Canaan.203 So he is wroth. And as I
sent, truly was commanded me of the King my Lord this year and
not ... in another year. My son (this) contumacy in the
sight of the King thy Lord is vain.
“And now the King thy Lord is anxious as to thee this year.
If it is difficult for thee to come, then send thy son. And thou
beholdest a King at whose commands many lands tremble: and
dost not thou (fear?): thus truly is ordered this year concerning
us; failing to go to the presence of the King thy Lord, send
thy son to the King thy Lord as a hostage, and let him not delay
at all.
“And now the King thy Lord hears, for I send to the King.
Thus truly has the King commanded me—Khanni—a second
time a messenger of the King. Truly it is to fetch to his hands
men who are the foes of his house. Behold now I have been
sent, as they are troublous; and moreover thou shalt bind
them, and shalt not leave one among them. Now I am desired
by the King thy Lord to name the men who are foes of the
King in the letter from Khanni the King's messenger; and
once more I am obeying the King thy Lord; and thou shalt not
leave one among them. A chain of bronze exceeding heavy shall
shackle their feet. Behold the men thou shalt fetch to the King
thy Lord. Sarru with all his sons; Tuia;
Lieia with all his sons:
Pisyari204 with all his sons: the son-in-law of
Mania with all his sons, with his wives, the women of his
household: the chief of Pabaha,205 whose wickedness is abhorred, who made the
trumpet to be blown: Dasarti: Paluma: Numahe—a fugitive
in the land of the Amorites.
“And knowest thou not that the glory of the King is as the
Sun in heaven; his soldiers and his chariots are many. From
the shore lands to the land of Gutium,206 from the rising of the
[pg 209]
Sun to the going down of the same, there is much salutation.”
The attack on Sidon was thus apparently the fact which
opened the eyes of Amenophis. It appears to have preceded the
final success, when the wealthy city of Gebal was taken by
Aziru.
The War In Phœnicia
Letters from Cities near Gebal
No. 42 B. M.—“This letter is the letter of the city
Irkata207 to the King. O our Lord, thus (says) the city of
Irkata, and her men, her (flock? or lords?). At the
feet of the King our Lord seven times seven times they bow.
To the King our Lord thus (saith) the city of Irkata. Knowing
the heart of the King our Lord we have guarded the city of
Irkata for him ... Behold the King our Lord orders
Abbikha ... he speaks to us thus, O King ... to
guard it. The city of Irkata answers ... the man ruling
for the King.... ‘It is well. Let us save ... the city of
Irkata. It is well to save (a city?) faithful to the King.’ ...
Behold many fight ... the people ... are
frightened ... Thirty horses and chariots enter the city
of Irkata. Lo! has arrived ... a letter of the King as to
arriving ... thy land they reach. The men of the city ...
(belonging) to the King have made ... to fight
with us for the King our Lord. You send your chief to us that
he may be our protector. Let the King our Lord hear the message
of these his servants, and appoint us provision for his servant,
and thou shalt exult over our foes and thou shalt prevail.
The message of command of the King thou shalt not deny us.
Our destroyer was troubled at the coming of the King's order
to us. Mightily he has fought against us, exceeding much.”
128 B.—“To Yankhamu by letter thus (says)
Yapaaddu.208 Why is it spoken? Lo! from the city of
Simyra a destruction by Aziru of all the
lands, in length from the city of Gebal to the
[pg 210]
city of Ugariti;209 and the destruction of this the city
Sigata,210 and of the city
Ambi.211 Behold ... the slave has
(broken?) the ships ... in the city Ambi and in the city
Sigata, and in all which dispute for the lands with the city
of Simyra: and shall we not arise to enter the city
Simyra,212 or
what shall we ourselves do? But send this news to your great
city (or palace).213 It is regretted that the ... is unfortunate.”
44 B. M.—This letter seems to be an appeal by the cities of
Phœnicia on behalf of Ribadda, the brave King of Gebal, during
the time of his resistance to Aziru, which failed because no help
was given to him from Egypt, where Aziru was still thought
faithful. The spokesman Khaia is perhaps the same Egyptian
mentioned in Aziru's letters.
“Thus (saith) our confederacy to the King and the men of
Sidon and the men of Beruta
(Beirût). Whose are these cities—are
not they the King's? Place a chief one chief in the midst
of the city, and shall not he judge the ships of the land of the
Amorites? and to slay Abdasherah the King
shall set him up against them. Does not the King mourn for three cities and
the ships of the men of Misi?214 and you march not to the land of the
Amorites, and Abdasherah has gone forth to
war; and judge for thine own self, and hear the message of thy faithful
servant. Moreover, who has fought as a son for the King—is
it not Khaia? Will you gather us ships of men of
Misi for the land of the Amorites and to
slay Abdasherah? Lo! there
is no message as to them and no memorial: they have shut the
road—they have closed the way. In order to give passage to
the land of Mitana215 he has left the fleet which
he has built. Was not this a plot against me of the men of
Arāda?216 But if behold
[pg 211]
they are with you, seize the ships of the men of the city
of Arāda which they have made in the land of Egypt. Again
behold Khaiya laments ... for you do not ... and
as for us we ... by the land of the Amorites.”
45 B. M., a broken letter with passages of interest as follows:
“Moreover, now this city of Gula217 is afflicted.
The region behold of the city of Gula is for the King my Lord.
Cannot you do what we desire? But he has done as his heart (desired)
with all the lands of the King. Behold this sin which Aziru ...
with the King; (he has slain) the King of the land of
Ammiya218 and (the King of
Ar) data: and the King of the Land
of Ni ... (has slain?) a Paka
(‘chief’) of the King my Lord ... and the King knows his faithful servant, and
he has despatched a garrison from his city, thirty men and
fifty chariots, to the city of Gebal. I have been right. He had
turned, O King, his heart from everything that Aziru orders
him. For everything that he orders, the messages are unanswered.
But every governor of the King he has ordered to
be slain. I am forgotten. Behold Aziru has cursed the King
my Lord.”
158 B.—The greater part of this letter is too broken to read,
but refers to Abdasherah, and appears to be written to Yankhamu.
The city of Simyra is mentioned, and the city
Arpad,219
and the palace or fortress of the former, with certain men
therein. The soldiers of a city Sekhlali are also noticed, but it
is not clear where this place is to be sought.
Ribadda's Letters from Gebal
47 B.—“Ribadda220 of the city of
Gebal221 (Gubla) to his Lord
the King of many lands, the prosperous King. Baalath of
[pg 212]
Gebal she hath given power to the King my Lord. At the feet
of the King my Lord my Sun seven times seven times I bow.
Behold this ... it will grieve me ... our city
... my foes ... the chief ... watches O
King ... no men of garrison ... were given to the
King's chiefs, or preservation by the King against him, and this
I (say) is not defended, and the King has not preserved me;
and being angry Pakhura has gathered and has despatched
men of the land Umuti (Hamath).222 They have slain a chief
servant; and three chiefs (he has bound?) without appeal to the
land of Egypt; and he has made gifts seducing the city against
me; and woe to the place, she has become ungrateful: the
city which was not base in old times is base to us. But the
King shall hear the message of his servant and you shall give
orders to the chiefs. Do not you ... this sin they do? ...
my destruction is before me, and is it not my order
that chiefs in the sight of the King should ... my destruction.
Behold now since I shall gather to ... and
(perchance I shall repel this?).”
46 B.—The salutation, as in the preceding letter, is peculiar
to Ribadda. “Lo! the King is sending to me
Irimaia223: maybe,
he will arrive to gladden us from before thee: he has not come
before me. The King sends to me the most distinguished of
thy great men, the chiefest of the city of the King that thou hast,
who shall defend me ... mighty before my foes ...
Now they will make a government: the city they rule shall be
smitten like as (is smitten?) a dog, and none that breathes shall
be left behind him, for what they have done to us. I am laid
waste (by foes?) by men of blood: thus on account of this
slave there was no help from the King for me. (But?) my
free men of the lands have fought for me. If the heart of the
King is toward the guarding of his city, and of his servant,
thou wilt order men to guard, and thou shalt defend the city,
thou shalt guard my ... made prosperous ...”
18 B. M.—The salutation as in the first letter (47 B.).
“Again behold thy faithful city of Gebal.
Abdasherah was
coming out against me aforetime and I sent to thy father who
ordered soldiers of the King (bitati) to speed, and I went
[pg 213]
up over all his land. No allies marched to Abdasherah. But
behold this: Aziru has chosen all the men of blood and has
said to them: ‘If the city of Gebal is not ... he has
come ..., then Yankhamu is with thee, and ...
if I am not obedient to his wishes. Thou art deceived ...
Abdasherah has marched without stopping to ... but he
has watched the city of the King his Lord obediently. So now
as to Paia ... and is it not heard from the messages of
Kha ... their father, as he desires ... This
Khaib gave to the city Simyra. Lo! I
lament that the King is not able to do this (for) the Paka
(general) when behold it has been asked. And Bikhura has not
marched from the city Cumidi (Kamid). I have been friends with all
the men of thy Government ... Lo whereas I was upright to the King
... and he makes no sign (to me?) Despatch soldiers:
thou shalt march with every ... Five thousand men and
3,000 ... fifty chariots, 1,000 ... the bitati soldiers,
and cause (them) to take captive ... the land.’ ”
13 B. M.—The usual salutation, as given in the first letter.
“Does the King know? Behold Aziru has fought my chiefs,
and has taken twelve of my chiefs, and has insisted on receiving
at our expense fifty talents; and the chiefs whom I despatched
to the city Simyra he has caused to be seized in the city. Both
the city Beruta (Beirût) and the city
Ziduna (Sidon) are sending
ships to the city Simyra. All who are in the land of
the Amorites have gathered themselves. I am to be attacked;
and behold this: Yapaaddu has fought for me with
Aziru, but
afterward behold he was entangled in the midst of the enemy
when my ships were taken. And the King sees as to his city
and his servant, and I need men to save the rebellion of this land
if you will not come up to save from the hands of my enemies
(or destroyers). Send me back a message, and know the deed
that they have done. Now as they send to thee concerning the
city Simyra he now marches. But (give?) me soldiers for ...
and these shall deliver her ... they have tried
but ... now.”
61 B.—The usual salutation precedes, here much broken.
“Does the King my Lord know? Lo! we know that he has
fought mightily. Lo! they tell of us in thy presence what the
city Simyra has done to the King. Know O King boldly marching
[pg 214]
they have contrived to seize her—the sons of Abdasherah,
and (there is) none who lives to carry the message to the King.
But counsel now thy faithful servant. I say also the whole of
the fortress they have destroyed ... I sent to the King ...
of advice as to the city Simyra. As a bird in the
midst of the net she has remained. The siege of the usurpers is
exceeding strong, and the messenger who from...”
The letter is much broken. It refers to Yapaaddu and to
his own faithfulness to the Pakas (“chiefs”) of the King. He
also appears to refer to the King destroying the Amorites, and
goes on:
“The ruins perchance he will assign to his servant; and he
has been constant and is upright against this thing—to subdue
all the King's (provinces?). He has lost all the cities which ...
this has befallen to ... and from the destruction ...
against me none who ... them. The two
or three that have held fast are turning round. But he hears
his faithful servant's message, and a servant who has been constant
in all labor, and his handmaid the city of Gebal (is) the
only one that holds fast for me. The evils of this deed are
equally thine, but I am broken in pieces. Henceforth Aziru
is the foe of Yapaaddu. They have marched; and (there is)
news that they have been cruel in their ravages against me.
They rest not: they desire the evil of all that are with me. So
they have waxed strong, powerful against me (a servant) faithful
to the King from of old ... Moreover, behold I am a
faithful servant: this evil is wrought me: behold this message:
lo! I am the dust of the King's feet. Behold thy father did not
wring, did not smite the lands of his rulers (Khazani) and the
Gods established him—the Sun God, the God ... and
Baalath of Gebal. But the sons of Abdasherah have destroyed
from ... us the throne of thy father's house, and ...
to take the King's lands for themselves. They have joined the
King of the land of Mitana,224 and the King of the land of
Casi225
and the King of the land of the Hittites ... the King
[pg 215]
will order soldiers (bitati). Yankhamu with
the ... of my poor land ... The Paka of the city
Cumidi ... and they have marched ...
Gebal ... to a faithful servant.”
83 B.—A much broken fragment, referring to the taking of
Simyra, appears to belong to this period.
43 B.—“Ribadda speaks to the King of many
lands. At the feet (of my Lord) seven times and seven times I bow (a servant)
forever. Lo! the city of Gebal is his place—the Sun-God
revered by many lands. Lo! I am the footstool at the feet of
the King my Lord; I am also his faithful servant. Now as to
the city Simyra the sword of these
fellows226 has risen very
strong against her and against me. And so now the destruction
of the city of Simyra is at her gates. She has bowed down
before them and they have conquered her power.
“To what purpose have they sent here to Ribadda a letter
(saying) thus: ‘Peace to the palace from its brethren before
Simyra.’ Me! they have fought against me for five
years, and thus they have sent to my Lord. As for me not (to be forgotten
is?) Yapahaddu not to be forgotten is
Zimridi.227 All
the fortresses they have ruined ... there was no cause
of strife with the city of Simyra...” The next passage
is much damaged. “And as said to what purpose have
they sent a letter to Ribadda? In the sight of the King my
Lord they have feigned to please me, they have pretended to
please me, and now they proclaim peace. Truly thus behold
it is with me. Let me learn the intention of my Lord, and
will not he order Yankhamu with the Paka,
Yankhamu joined
beside the King my Lord, to lay waste? From before the
chiefs of the Hittite chief men have fled and all the chiefs are
afraid thereat. May it please my Lord also shall not he be (degraded?)
who was thy commander of the horse with thy servant,
to move the chiefs when we two went forth to the wars
of the King my Lord, to occupy my cities which I name before
my Lord. Know my Lord when they went forth with the
[pg 216]
ally he has left your soldiers fighting hard, and all have been
slain.”
52 B.—The ordinary salutation. The letter is much
damaged. It states that the land of Mitana had formerly
fought against the King's enemies; that the sons of the dog
Abdasherah destroy the cities and the corn, and attack the
governors, and had demanded fifty talents. It appears that
Yankhamu has arrived, and has known the chief whom the
King had established. Apparently a written letter has been
sent “to the Amorite land for them to swallow.” He continues:
“Behold I am a faithful servant of the King, and
there was none was like me a servant, before this man lied to
the King of the Land of Egypt. But they have mastered the
lands of our home.” They have slain Egyptians, he continues,
and have done something (the verb is lost) to the temples of
the Gods of Gebal; they have carried off a chief and shed his
blood. He finally mentions his son Khamu.
25 B. M., a short letter with the usual salutation. He requests
soldiers to guard the lands for the rulers, which have
been torn in pieces. The King sends no messages about himself
to the writer or to Yankhamu. The governor's men have
gathered to fight (for the Khar or Phœnicians?).
42 B. begins with the usual salutation given in the first
letter. “Having just heard the chiefs from the presence of
the King it is fit that I send back a messenger (or message).
Behold O Sun descending from heaven, the Sons of Abdasherah
are wasting (shamefully?), as among them there is not one
of the horses of the King or chariots, and the chiefs have devised
evil—a rebellious race. And a chief is here with us of
the Amorite country, with a written message from the allies
which is with me. They have demanded what is shameful.
Hereby is spoken a friendly message in the presence of the
King—the Sun God. As for me I am thy faithful servant, and
the news which is known, and which I hear, I send to the King
my Lord. (What are they but dogs trembling?) in the presence
of the Egyptian soldiers (bitati) of the King—the Sun
God. I sent to your father and he ... ‘to my servant ...
soldiers’ ... they have not marched ...
Abdasherah ... the chiefs of this government ...
their faces against him. So now they have joined ...
[pg 217]
But the Misi men (Egyptians) ... have brought us,
with speed, corn ... So now not without favor ...
I have become a great man, behold: strong and powerful in
their sight we have been made. But mighty and rebellious to
the King is this power. (His land does not intend to help the
land?) Behold I am despatching two men to the city of Simyra,
and all the men of its chief have gathered in order to consult
as to messages to the King, who will know why you hear from
us your chiefs. Good is the letter they have brought us, and
the letter which the messengers of the King have uttered to us.228 Through the pretensions of this dog the King's heart has
been grieved with men, and ... has been unrighteously
set up, devising in their hearts ... and ... (your
chief?). I go against the men of blood from the city Simyra ...
to keep ... and whatsoever I have been commanded.
And let the King ... the news of his servant.
I have despatched ten chiefs of the Land of
Nubia,229 twenty
chiefs of the Land of Egypt, as a guard to the King. Sun-God
and Lord thy servant is faithful to thee.”
73 B.—“To the King ... thus says Ribadda thy servant,
the footstool of the feet of the Sun-God my Lord. Seven
times and seven times at his feet I bow. Grievous it is to say what, in the sight
of the King, he has done—the dog Abdasherah.
Behold what has befallen the lands of the King on
account of him; and he cried peace to the land, and now behold
what has befallen the city of Simyra—a station of my Lord, a
fortress ... and they spoil our fortress ... and the
cries of the place ... a violent man and a dog.”
The next message is too broken to read, but refers to the city
of Gebal. The letter continues:
“Will not the King order his Paka to pronounce judgment?
and let him guard the chief city of my Lord, and order
me as I (say), and let my Lord the Sun set free the lands, and
truly my lord shall order the wicked men all of them to go
out. I present my memorial in the sight of my Lord, but this
dog has not taken any of thy Gods. Prosperity has fled which abode in
Gebal, which city of Gebal was as a city
very friendly to the King. It is grievous. Behold I have associated
Abdbaal
[pg 218]
the prefect with Ben Khia (or Ben Tobia) a
man of (war?); but despatch thou him to thy servant...”
57 B.—The salutation as usual mentions Baalath of Gebal.
“Why shall the King my Lord send to me? The best indeed
trembles, of those who watch for him against my foes, and of
my freemen. What shall defend me if the King will not defend
his servant?... if the King will order for us chiefs of
the Land of Egypt, and of the Land of Nubia, and horses,
by the hand of this my chief as I hope, and preservation for
the servants of the King my Lord. If none at all ...
to me ... to march horses ... my land is miserable.
By my soul's life! if the King cared at heart for the
life of his servant, and of his chief city, he would have sent a
garrison, and they had guarded thy city and thy servant. That
the King shall know ... of our lands; and Egyptian
soldiers (bitati) shall be ordered; and to save all that live in
his land, therefore it is spoken as a message to the King (with
thy messengers?) As to the ... of this dispute of Khaia
with the city of Simyra, that they should send us without
delay thirteen talents (or pieces of gold): I gave the proclamation.
The men of blood are named in the letter to the
city of Simyra.230 It avails not. Ask Khaia as
to the letter of our previous dispute with the city of
Simyra—to satisfy the
King, and to give security to the King, they are sending again,
and...”
24 B. M.—This is broken at the top.
“And King my Lord, soldiers are moving to the city of Gebal,
and behold the city Durubli231
has sent forth soldiers
to war to the city Simyra. If the heart of the King my Lord
is toward the city of Durubli my Lord will also order many
soldiers, thirty chariots and an hundred chief men of your
land; and you will halt at the city Durubli, my Lord's city. If
the lands are to be defended, the King will order the departure of Egyptian soldiers
(bitati) to the city of Gebal, and (I
doubt not?) you will march to us. And I ... to slay
him, and ... behold the King my Lord ... faithful;
[pg 219]
and they have warred with the men Kau
Paur232 (Egyptian magnates) of the King. Lo! they have slain
Biari the Paur
(magnate) of the King, and he has given gifts to my ...
and they are helping. And none are servants of the King.
And evil in our eyes behold is this. I am spoiled, and I fear
lest ... no wish of the faithful chief be granted to him.
Lo! you will make my kindred to be afflicted. The King shall
arm the land ... thy soldiers great and small, all of
them; and Pakhamnata233
did not listen to me and they do a
deed that ... and thou shalt tell him this, that he shall
set free the city of Simyra; and (the King) will listen to the
message of his servant, and shall (send) Egyptian soldiers.
Behold he will say to the King that the Egyptian soldiers have
no corn or food to eat, all the enemies have cut off from the
midst of the cities of the King my Lord the food and the corn ...
and (I) have raised soldiers gathering (in) the city
of Gebal ... there is not ... you shall send to us ...
and to march to it, and I have stopped ... and not one of the lands of the
Canaanites helps Yankhamu
though he is for the King.”
58 B.—This is a large and important tablet, but much broken; it begins with a short
salutation, and then says at once, “I am laid low.” It refers to the loss of the
city Abur,234 and mentions the names of
Aziru and Abdasherah, and says
there is no garrison. The enemy are marching on to the
capital. He says: “I sent to the palace (or capital of Egypt) for soldiers and
you gave me no soldiers.” “They have burned the city Abur,
and have made an end in the sight of Khamu
my son.” “The man of sin Aziru has marched ... he has
remained in the midst ... I have despatched my son to
the palace more than three months (ago) who has not appeared
before the King. Thus (says) my chief of the city
of Takhida235—they are reaching him: of what use
are the fortifications to the men left therein?” “The chief who came
[pg 220]
out of the lands of Egypt to inform, whom you announced us
on account of Aziru formerly, I shall send to the King. You
will not have heard this message as to the city Abur. The
dogs are wasting, as is said, do you not mark the news? If
the King had thought of his servant, and had given me
soldiers. ..” The next passages are much damaged,
but refer to the same general subject of complaint. The next
intelligible sentence is: “The people have been enraged expecting
that the King my Lord would give me for my chief
city corn for the food of the people of the strongholds.” He
then protests his good faith, and says finally: “And my sons
are servants of the King, and our expectation is from the King ...
The city is perishing, my Lord has pronounced our
death ...”
77 B.—After a short salutation: “Let the King hear the
news of his faithful servant. It is ill with me: mightily fighting,
the sons of Abdasherah have striven in the land of the
Amorites. They had subdued all the land of the city of
Simyra, and they have wrecked the city
Irkata (Arkah) for its ruler.
And now they are coming out of the city of Simyra, and it is
ill for the ruler (who is) in face of the foes who come out.”
The tablet is here broken, but refers to Gebal and to the rulers
Zimridi and Yapaaddu. The writer hopes for
the arrival of troops. “Egyptian soldiers; and the Sun-King will protect
me. Friendly men have been (shut up?) in the midst of his
land. Moreover, the King my Lord shall hear the message of
his servant, and deliver the garrison of Simyra and of
Irkata:
for all the garrison have ... out of the city Simyra and ...
Sun-God Lord of the lands will order for me also
twenty (companies?—tapal) of horse, and, as I trust, to the
city of Simyra (to defend her) you will speed (a division?)
instructing the garrisons to be strong and zealous, and to encourage
the chiefs in the midst of the city. If also you grant
us no Egyptian soldiers no city in the plains will be zealous
for thee. But the chain of the Egyptian soldiers has quitted all
the lands—they have disappeared to the King.”236
14 B. M.—“Ribadda speaks to his Lord the King of many
lands the Great King. Baalath of Gebal has given power to
[pg 221]
the King my Lord: at the feet of my Lord, my Sun, seven
times seven times I bow. Why wilt not thou utter for us a
message to me? And (now) know the demand which my
chief is despatched to make in presence of the King my Lord;
and his division of horse has marched, but the man has delayed
marching—its chief—as the letters to the King were not
given to the hand of my chief ... as to what has been
said ... of your land, is it not needful that the allies of
the Paka should march to the men of blood; have not all the
lands been grieved? It will be necessary for the allies, but they
come not being slow. Moreover I sent for men of garrison
and for horses, but you care not for us (even) to return us a
message for me. And I am destroyed by Abdasherah like
Yapaaddu and Zimridi—and they are
fugitives. Moreover, the revolt of the city of Simyra and of the
city Saarti237 continues
against him. We remain under the hand of Yankhamu;
and he gives us corn for my eating. We two guard the King's
city for him, and he collects for the King, and orders my chief,
appointing chiefs to assist for me, fulfilling the decree which
thou hast thyself appointed. We have trusted in the King. And
two chiefs of the city have been despatched to be sent, having
come down bound from the camp of Yankhamu. Moreover,
as to this assistance to Yankhamu, Ribadda
is in your hands, and all that is done for him (is) before you; it is not for me
to punish thy soldiers. My superior is over me. And I will
send to him if you do not speak about this, or he gives up the
city, or I depart. Moreover, if you do not utter for us a message
for me, both the city will be surrendered, and I shall go
away with the men who support me. And learn that our corn
also is failing, and Milcuru has measured the corn—measure
of Baalath238 ... very much ...”
89 B.—This is much broken. After the usual salutation
he says that Abdasherah has fought strongly, and has seized
cities belonging to Gebal; that news has reached the city as to
what has befallen the city Ammia (Amyun)
from the men of blood. A certain Berber239 chief is mentioned. He speaks of
“two months,” apparently as the limit of time in which he expects
[pg 222]
to be aided by the bitati, or Egyptian soldiers. Abdasherah
is marching on Gebal.
79 B.—Also broken. With the usual salutation, speaks of
a great fight with the men of blood, who made an end of men,
women, and soldiers of his poor country. He sent men, and
they were beaten. The city of Irkata (Arkah) is mentioned,
and the King of the Hittites, who is making war on all the
lands. The King of Mitani will be king of the weak (or false)
land of the writer's people. He concludes by calling Abdasherah
a dog.
44 B.—After the usual salutation, this letter appears perhaps
to refer to the coming of Irimaia. “Lo the King shall
send the choicest of thy chiefs—a son of Memphis (Nupi) to
guard the city.” The text is then much broken, referring to
the palace and to cavalry, and to guarding the city for the
King. He will fulfil the wishes of the Pakas, and is a faithful
servant, as they would testify. The lands are to be made quiet
again. “I say as to myself, lo! my heart is not at all changed
as to my intention to serve the King my Lord. Now pronounce
this judgment O Lord of justice. Cause all to be told
that whoever crosses over from his own place the King my
Lord will ... My Lord shall decide that this evil shall
not go on. Who shall say anything against it? Now return
a letter, and all my possessions that are with Yapaaddu (he will
make equally safe?) in the sight of the King.”
72 B.—“To Khaia240 the
Pa ... (an Egyptian title) thus says
Ribadda. I bow at thy feet. The God Amen and
the God Sa ...241 have given you power in the presence
of the King. Behold thou art a man of good ... the
King knows, and through your zeal the King sends you for a
Paka. Why is it asked and you will not speak to the King?
that he should order for us Egyptian soldiers to go up to the
place—the city Simyra. Who is
Abdasherah?—a slave, a
dog, and shall the King's land be smitten by him? Who set
him up? And mighty with men of blood is the strength of
his power. But send reinforcements: fifty tapal (companies?)
of horse and 200 foot soldiers; and both shall go forth
from the city Sigata242 (Shakkah). Know his
intentions. Until
[pg 223]
the (bitati) Egyptian soldiers are sent he will not be mastered,
(nor) any of the men of blood, and the city of Sigata and the
city of Ambi243 are both taken, and thus ...”
17 B. M.—“Ribadda speaks to ... (Amenophis
IV?244)
the King of many Lands: at the feet of ... my
Sun-God. And I repeat as to ... (the expedition?)
against the city of Kappa245 ... and against the city Amma ...
cities faithful to the King my Lord. Who is this
Abdasherah?—a slave, a dog, and shall he ... in the
midst in the lands of my Lord? ... the King my Lord
has asked as to his servant, and ... I send my messenger.
Lo ... my cities, and with the letter ...
my messages. And now behold he is marching to the city
Batruna246 and he will cut it off from my rule. They have
seized the city of Kalbi247—the great pass of the city of Gebal.
Truly the confederates are pushing on secretly from the great
pass, and they have not made an end—mightily contumacious.
For they have promised to take the city of Gebal ...
And let the King my Lord hear ... this day ...
they have hastened chariots and ... I trust and ...
and the fate of the city of Gebal ... by them, and all
the lands ... as far as the land of Egypt have been filled
with men of blood. My Lord has sent no news as to this decree
as I hoped by letter. And we desire that the city be saved,
and the villages of the city, from him, for my inhabiting. I
have been hard pushed. Help speedily O King my Lord ...
soldiers and chariots, and you will strengthen the chief
city of the King my Lord. Behold the city of Gebal: there is
not, as is said, of chief cities (like) the city Gebal a chief
city with the King my Lord from of old. The messenger of the
King of the city of Acca248 (Accho) honor thou with (my)
[pg 224]
messenger. And we have given cavalry at his pleasure ...
and a division of horse ... because of pleasuring
him249 ...”
60 B.—After salutation: “The King my Lord shall know:
behold Benmabenat250 son of Abdasherah strives for the city
Gatza.251 They have subdued the city of
Ardata, the city Yahlia,
the city Ambi, the city
Sigata,252 all the cities are theirs; and the
King shall order the cutting off of the city Simyra, so that
the King may rule his land. Who is this Abdasherah?—a
slave, a dog. O King it is thy land, and they have joined the
King of the land of Mitani. But come to us to the King's land
to ... before the cities of your rulers are destroyed;
and lo! this has been said ... thy Paka, and not ... his
cities to them. Now they have taken the city of
Ullaza253 for it is as has been said, until you shall march to this
city of Simyra. And they have slain for us the
Paka and the Egyptian (bitati) soldiers
who (were) in the city of Simyra ...
they have done to us, and shall not I go up ... to the city of
Simyra? The cities Ambi,
Sigata, Ullaza,
(Caphar?) Yazu254 have fought for
me. Their destruction for us by them,
will be pleaded against the city of Simyra, these cities ...
and the sons of Abdasherah ... Alas! and the city of
Gebal demands of the men of blood as to the city
Tikhedi.255 I
marched; but there befell an entering-in to spoil by the men
of blood.”
23 B. M.—The usual salutation is absent, and it seems to be
written to an official: “To ... as a letter thus Ribadda.
I bow at thy feet. Baalath of Gebal the God of the King my
Lord may (she?) strengthen thy power in the presence of the
King thy Lord—the Sun of the lands. You know behold that
a (covenant?) has been engraved. But why was it sent? And
lo! this thou shalt announce: I am left in fear that an end will
[pg 225]
be made of all. Thou shalt make the whole known. Behold
it was sent to me. ‘Do not wait to go forth to the city Simyra
till I come.’ Behold you know, the wars are exceeding mighty
against me, but he comes not. I did march, and lo! the city of
Ambi ('Aba) has been burned by me. You
know that the chief and the principal men of this city have gathered with
Abdasherah, and behold I did not march farther. Behold
you know all that has been; and on this account ... having asked my question of my
prophet256 behold I feared accordingly.
Hear me speak—favorably as I trust (as to)
coming; and you know that they strive with our country, who
behold are men of good will. Because ... your favor
is strong ... do not you urge ... a message to
this city, and out of its midst she sends to ...”
86 B., a much-broken letter, supposed to be from Ribadda,
mentions Batruna and
Ambi.257 Toward the end it reads continuously:
“The King of the land of the Hittites behold is ...
to the sons of Abdasherah, for he hastens to despatch
soldiers of the royal ... and the neighboring places have
joined: the lands of the King my Lord are made a desert,
which the dogs bring to naught: they have mourned. If
Neboyapiza fears the King my Lord will he not march on
them, if the King my Lord will speak to the great man of the
chief city—to the great man of the chief city of
Cumidi258
(Kamid) ... to march to join ... to me...”
41 B. begins with the usual salutation from Ribadda. “Behold
I am a faithful servant of the Sun-King, and I confess
that my messages have been sad for the King, as you own.
The King my Lord shall hear the messages of his faithful
servant, and Buri is sending out in the direction of the city
Simyra and Hadar ... has marched against
you, and they have beaten us, and they have brought us low. (These
foes?) are destroying in my sight, and I was ready (to go
out?) with the Paka to keep watch in the presence of the chiefs
of the governments. And my Lord shall hear the news. Now
[pg 226]
Aziru the son of Abdasherah is marching
with his brethren from259 the city
Gebal: and despatch Egyptian soldiers
(bitati),
and thou shalt march against him and smite him—the land is
the King's land; and since one has talked thus and you have
not moved, the city of Simyra has been lost. The King my
Lord shall hear the news of his faithful servant. There is no
money to buy me horses, all is finished, we have been spoiled. Give
me thirty (companies—tapal?) of horse with chariots ...
men ... there is none of this with me ...
not a horse ...”
22 B. M.—“To Amanabba260 ... as a letter, thus says
this Ribadda thy servant. I bow at my Lord's feet. The God
Amen and Baalath of
Gebal have established your power in
the presence of the King my Lord. To what purpose is thy
messenger with me to go to the King your Lord? And may I
indeed expect horses and chariots to be ordered of thee? Will
not you fortify the city? And this is heard by your message,
and I am sincere, but the covenant is mocked and no soldiers
are heard of with it. And they have routed the ... The
city of Batruna (Batrûn) is his; and
bloody soldiers and chariots have established themselves in the midst of the city,
and I had lain in wait for them outside the great pass of the
city of Gebal261 ... to the King my Lord ... with
thee the soldiers of the prefect ... chariots and ...
here with ...”
45 B. begins with the usual salutation, and continues: “The
King my Lord will be sad. Why will you not send him to me?
Behold I have no ruler over my fugitives. The city of Simyra
they have (shut up?); all have turned on me: and two chiefs
of the land of Egypt, who travelled from the palace, went not
forth. No man has travelled to the King who might carry my
letter to the palace. Now these two chiefs brought us letters
[pg 227]
for the King, and the two have not gone forth, as being now
afraid, and (refusing?) to my face ... I send to the
palace (or capital), and Azru (Aziru?) is
laying snares, gathering soldiers: has not Abdasherah marched
with whatever he had? As I am told they will send friendly messages
to my Lord, but thou wilt say ‘Why do ye send friendly messages
to me when you refuse my message?’262
“I have been afraid of the snare. Azaru (is) like ...
Lo! I am strong through the King ... The sons of
Abdasherah—the
slave dog—have pretended that the cities of the
governments of the King are given to them—our cities. The
fortress has not opened to Aziru ... O King as to their
cities are they not subject to them? From the city Simyra, to the city
Ullaza, the city
Sapi263 ... chariots ... land
of Egypt ... from their hands for me. So now I am
despatching this chief: he has left: do I not send to the King?
Now the two chiefs of the land of Egypt, they whom you sent
us remain with me, and have not gone out, since no soldiers
are (intended for?) me, and ... the lands for the men
of blood. And since the King's heart altogether has forgotten my Egyptian soldiers
(bitati) I send to Yankhamu and to
Biri.
They have taken those that were with the governors. Lo!
may the land of the Amorites become (their) conquest. The
corn which they have threshed for me has been stored up, a
part of the whole with my ... and one part with me;
and ... the King will order ... we ... all
whatever breathes; (it is not right to shut them up?) for the
King; he is not coming to him: the chief must help himself
to what was ordered to be stored up for the King. The King
shall order a memorial as to the innocence of his servant. And
as to the produce of the city O King there is none at all with
me; all is finished from being distributed for (my own subsistence?).
But as to this chief, the King will order him as
I trust, and will give us men of garrison for ... to guard
his faithful servant and his chief city, and the men of Nubia
who are with us, as those who are your foes (exult?). Moreover
behold (much to say?) ... Thinking this, I shall
send to the palace for a garrison—men of Nubia ... The
[pg 228]
King will ... men of garrison ... of the land of
Nubia for its guarding, you will not ... this city to the
men of blood.”
51 B.—The ordinary salutation: the letter goes on in an
eloquent strain: “The storm (or a tumult) has burst forth.
Let the King behold the city of Simyra. Lo! the city of
Simyra has remained as a bird caught in the snare: so her ...
is left to the city of Simyra. The sons of
Abdasherah
by their devices, and the men of the city of Arāda (Arvad) by
their hostility have made her wroth, and a fleet has sped ...
in the sight of Yankhamu ... men of the
city ... they have seized, and ... Lo! the men
of the city Arvad searched for the coming forth of the
Egyptian soldiers (bitati); Abdasherah is
with them, has he not marched? and their ships are set against the reinforcements
from the Land of Egypt. So now there is no navigation.
Let them make haste. Now they have seized the city Ullaza
(Kefr Khullis) and all whatsoever
Abdasherah has ... to the chiefs. And lo! we ... and the ships of
the men of Misi (the Delta?)264 have been
broken, with whatsoever was theirs. And as for me they went not up to fight for the
mastery of the city of Simyra. Yapaaddu
has fought on my side, against whosoever was not faithful (or constant). They
have trodden me down ... So now in sight of
Zabandi265 and of
Ibikhaza also, I have (joined?) myself to
Yankhamu; and you will know their (good opinion?) of my
faithfulness: as to what he thinks of my zeal make him confess, so he will
(make it known?). He has fought for me and lo! they are
wasting the city Ullaza (to make an end thereof?).”
The back of this long letter is unfortunately quite destroyed.
The final sentences are on the edge, the tablet being of considerable
thickness:
“I have desired peace (like?) a faithful servant of the King.
The men of Egypt, expelled from this city of our neighbor,
are with me; and there is no ... for them to eat. Yapaaddu
has not granted my servants this ... this poor
country; but we have been swift to help the city Simyra ...
[pg 229]
they have gone up to fight the ships (of the city) of
Arāda (Arvad) ... (it was grievous?) ...
Riib ...”
55 B.—A much-broken letter appears to refer to a message
from the King being seized, and that 300 men poured out and
burned a city. It speaks of a Paka and of Egyptian soldiers,
and of the city Beruti (Beirût) and of
Abdasherah's forces.
16 B. M.—“To the King my Lord thus says Ribadda thy
servant, the dust of thy feet. I bow seven times and seven
times at the feet of my Lord. And will not my Lord hear the
message of thy servant? Men of the city of Gebal, and my
family; and a wife whom I loved, they have taken away after
the son of Abdasherah; and we have made a gathering; we
have searched; and I cannot hear a word spoken about them.
I am sending to the King my Lord, and once more, despatch
thou men of garrison, men of war, for thy servant; and will
you not defend the city of the King my Lord? But news has
not arrived from the King my Lord for his servant. But he
will be generous; he will remember me; and the advice (I
speak) comes from my heart. The region near (us)
Ammunira266
has traversed throughout, and I went to him, for he
gave assistance. And I myself searched for my family, but
it has been made to vanish from my sight; and the King my
Lord shall counsel his servant. Lo! the ally is zealous; and he
has decreed a gathering of the Egyptian soldiers (bitati) of
the King my Lord; and the King my Lord will counsel his servant.
If there is no wish to be kind on the part of the King
my Lord, I myself am helpless; and the King has no servants.
Moreover, my son and my wife have been subjected to a man
who sins against the King.”267
15 B. M.—“To Amanabba my father, thus
Ribadda thy
son. I bow at my father's feet. Baalath of the city Gebal
strengthens your favor in the sight of the King your Lord.
Why has it been asked, and no complaint (is made) to the King?
and you hesitate about the Egyptian soldiers (bitati), and you
are brought low before the land of the Amorites. If you had
heard of us (that) the Egyptian soldiers (are) strong, and
that they have deserted their towns, and gone away, you know
[pg 230]
not the land of the Amorites. Behold they have taken these
places from us, and I am ill at ease. Behold now do not they
support Abdasherah? behold they have deceived us about
them, and you promise us, day and night to send the Egyptian
soldiers, and we are made sad about it, and all the chiefs of
the Government. Thou shalt promise us to do this thing to
Abdasherah: lo! he sends to the chiefs of the city of
Ammiya
(Amyûn) to slay him who was established as Lord, and they
submitted to the men of blood. So now thou shalt say for us—the
Chiefs of the Government; so now they are doing to us,
and thou shalt announce to him (that) all the lands are for
men of blood, and speak thou this message in the presence of
the King my Lord. Lo! a father and a lord this thou art to
me; and as for thee my face I bend, you know, to my master:
behold what is done in the city of Simyra, lo! I am ...
with thee. But complain to the King thy Lord, and you will
send ... to me as I trust.”
20 B. M.—“Ribadda sends to his Lord the Great
King, the King of many lands to the prosperous King. Baalath of Gebal
has confirmed the power of the King my Lord. At the feet of
my Lord the Sun seven times seven times he bows him. A
petition has been made long ago, made for the city of Gebal,
to despatch Bikuru (to the) chiefs of the Land of
Egada268 ...
served me, which ... I ... three of the
chiefs ... they strove ... the Land of Egypt ...
and ... then the King my Lord ... a sin
against....
“If the King my Lord supports his faithful servant; and
despatch thou ... this her chief (speedily?); and we two
watch the city for the King. The King shall send the choicest
of thy great men, from among those who guard him. The
three chiefs whom Bikhuru strove to despatch, but who have
fled, (are) Abdirama, Iddinaddu,
Abdmelec, these are sons of
Abdasherah;269
and they have taken the King's land for themselves.
He shall send the bitati...”
[pg 231]
21 B. M.—“To Amanabba ... (by letter) thus (says)
this Ribadda thy servant. I bow (at my Lord's feet). The
god Amen ... of thy Lord, builds up thy favor (with)
the King thy Lord. Hear ... (they have fought)
mightily, and over the Egyptian soldiers are victorious, and ...
to the Land of the Amorites.” The letter becomes
too broken to read consecutively, but refers to the Land of
Mitana, and apparently to a defeat of
Yankhamu. He asks
for corn, and speaks of having nothing to eat, in connection
with the city of Gebal; and refers to three years of (dearth?),
and to the corn failing.
19 B. M.—After the usual salutation to the King, this letter
reads: “The King my Lord will say that the choicest of thy
great men, and the choicest of thy city that thou hast are among
those who guard us. My great men and (those of?) the city,
were formerly men of garrison with me; and the King asked
of us corn for them to eat, from my poor country. But now
behold Aziru is destroying me, and I repeat there (are) no
oxen, nor ... for me; Aziru has taken all. And there
is no corn for my eating. And the chiefs—the Pakas—also
have been nourished by the cities, exhausting the corn for
their eating. Again: (being faithful), the King shall establish
for me, as men of government, the men of government of their
own cities, the men who at first were with their subjects. But
as for me my cities are Aziru's, and they long for me, to whom
destruction is made by him, who is a dog of the sons of Abdasherah,
and either you shall do for us as they wish, or you
shall give orders for us to the King's cities in these matters.”
48 B.—This begins with the usual salutation, and then
continues: “If perchance I send a message to the King my
Lord, do not thou refuse the request of my memorial. Lo!
thrice has come upon me a year of storms (or tumults), and
again a year of storms begins. My wheat is naught; the wheat
for us to eat: that which was for sowing for my freemen is
finished; their beasts, their herbs, the trees of their gardens,
are wretched, in my unhappy land. Our corn has failed. Once
more the King will hear the message of his faithful servant,
and will order wheat in ships, and his servant shall live; and
be thou moved and send us com. The chiefs (will send?)
horses, as commanded, to Zu ... And thou shalt defend
[pg 232]
the city (by so doing?) ... behold Yankhamu
says (or asks) ... that wheat be given to Ribadda ...
to him ... corn (the bread of men?) ...
and now with Yapaaddu ... their money henceforth ...
ask him, he will tell all in your presence. Mayest
thou know when it is spoken in the presence of the King my
Lord. And this year of storms makes the wheat scarce (in)
my unhappy land ... there was scarcity before in the city
Simyra, and now behold in the city
Gebal.”
The text is here too broken to be read. It seems, perhaps,
to refer to the enemy having possession of the sea, and to the
entreaties of Yankhamu, and to certain waters, and the general
wretchedness. A paragraph then begins:270
“The King of the Land Taratzi271 has coveted the city of Simyra;
and they desired to march to the city of Gebal; and
none now has urged him, and he has stayed in his land. Now
as he is strong he will send to the great ... by my wish ...
they have returned to us.” The letter is again much
broken; it refers to a ruler, saying: “His heart is with my
heart; but Abdasherah has conquered beyond the land of the
Amorites, also since the time of your father the city of
Sidon
has submitted to the occupation by his allies: the lands are for
the men of blood, so now there is none who is a friend (or kin)
to me. Let the King regard the message of his servant. Let
him give men to guard his city. Is not she insulted by all the
men of blood?”
The latter part, referring to allies, is much broken.
54 B.—This is broken at the top, and considerably injured.
It demands soldiers, and the restoration of the rulers. “The
city of (Sidon?), and the city of Beirût,
the sons of Abdasherah
have silenced: they fought for the King, but the city of Sidon
and the city of Beirût are not the King's. We sent a
Paka:
he did not desert his duty to you, but she has rebelled to your
face: for it was permitted by the freemen. The men of blood
have seized the city.272 Behold as for me this is my repetition ...
city Atsar ... restraint ...”
[pg 233]
49 B.—This letter is much damaged; it begins with the
usual salutation, and continues: “Lo! he makes the chiefs of
(Ukri?) to dwell in fear of making an end. Lo! the King
asked from his rulers as to my brethren. O King, is it not
right to approach them, when the King shall ask? and we have
set our faces fast toward thy servants. I desire this to strengthen
my neighbor ... the city of (Ukri?).273 Their ruler will
go out then from my presence. They have interfered with
my sister (town), and the waters of my brother's growing
corn. I am despatching to the city Ukri ... from the
presence of Abdasherah ... The King ... all the
lands ... if as to my brethren ... the King will
ask ... a neighbor ... I shall send to the King
this ... Blame us not for his weakness (or affliction),
and in time past we have ruled over him, and if you will ask
as to my brethren, and shall be grieved, this city (has) no
(government that the King should ask after it?). Do not we
know this day (what) he did to all? and trust me, if the King
will not ask of the rulers. Lo! if he ceases oppression as an
enemy I am well pleased. Behold the land of the city of Ukri:
there are no lands (or towns) of rulers ... his ...
spoiled the land for us.” The next passage about servants,
governors, and the Paka is too broken to read. The letter concludes
by asking support, and asks excuse on account of the
enemy's success.
75 B.—The usual salutation is here damaged, and the
middle of the text. “Behold since the arrival of Amanappa in
my presence all the men of blood have set their faces to me;
they have fulfilled the wishes of Abdasherah; and my Lord
shall hear the messages of his servant; and ... men of
garrison, for the defence of the royal city. Send the Egyptian
soldiers (bitati) ... as there are no Egyptian soldiers
it befalls thee, that the lands ... to the men of blood;
since the seizing of the city
Maar ... 274 at the command
of Abdasherah; and so our limits are the city of
Gebal and the
city of Batruna;275
but so not all the lands are to the men of
[pg 234]
blood—two chief cities which are (still) to be wrecked for
(us). And they have turned back276 to take from us ...
She has remained peaceful to the King, and my Lord shall order
men of garrison for his two cities, till the Egyptian soldiers
march forth. But everything fails me, of the food of the land
(our teeth have gnawed nothing at all?). As the heart of a
bird fails, seeing the snare, this city has remained. She is
helpless before them ... lamenting. Once more ...
they have shut up my ... it has come to pass ...
the lands ... Abdasherah, the slave dog ... the
lands of the King to himself.”
84 B. is much broken; all the cities are taken except
Gebal and Batruna, which
remain like birds in the snare. But
he still “trusts.”
12 B. M.—“Ribadda speaks to the King of Lands, of many
lands, the great King the prosperous King. The Lady
(Ballath) of Gebal gives power to the King my Lord. I bow
at my Lord's feet—the Sun-God—seven times seven times.
Let the King know! behold! the city Gebal his handmaid,
faithful to the King, has gathered because of the allies who
are his foes. And I am ill at ease: behold the King lets slip
from his hand the chief city that is faithful to him. Let the
King smite the lands of those who rob him. Lo! is not he a
faithful servant, her chief who abides in the city of Gebal?
Do not you say so to your servant, when there is a mighty
fighting against him of men of blood, and the Gods of the
land are (evilly disposed?), and our sons have been worn out,
and our daughters have fled, and there is weakness in my unhappy
land. For our living, my fields gave sustenance, which
no ... secured. For as many as I possess, all my cities
which are in flames, also the foe has overthrown: they submitted
to the bloody soldiers. The city of Gebal with two
cities, remains to me; and I am ill at ease because Abdasherah
is marching. The city of Sigata (is) his; and he is saying to
the chiefs of the city of Ammia (Amyun),
‘They have slain your
chief and you have done like us, and you have rebelled, and
you obeyed his order, and they will punish you as men of
[pg 235]
blood.’ And I am ill at ease. Lo! now Abdasherah sends for
soldiers. I have remained alone—they will be rejoiced at it,
and there is ruin before the city of Gebal, if there is no great
man to gain me safety from his hands. And the chiefs of the
government are expelled from the midst of the lands; and you
relinquish all the lands to the men of blood, squandering the
wealth of all the lands; and they have torn away sons and
daughters nobly born; and (this) while the King is pondering
about it, and all the lands have fought for him. And from
what they have done to us, behold now thou wilt become
naked to their destructions. And so now I am exceedingly
afraid. Behold now there is no great man who wins me salvation
from their hands. As birds that are in the midst of the
snares this place has remained. I myself am in the city of
Gebal. Why is there this overthrow of thy land? Now I send
(complaint?) to the palace (or great city) and you will not hear
us. Now this (is) my message. Amanabba is with thee, ask
him: he has fled,277
and he will show the evils that are against
me. Let the King hear his servant's message; and he shall
establish his servant's life, and his servant shall live, and shall
defend the ... with him.”
The remainder of the letter is broken. It asks for advice
and information, and for consideration of the memorial. Ribadda's
letters increase in pathetic eloquence as the great
catastrophe approaches.
56 B., a much-broken letter. They are advancing to take
Gebal. Money has been given to a certain chief who has turned
against Ribadda.
62 B., a mere fragment. The enemy are advancing on Gebal
with the intention of taking it.
63 B.—This also is much broken. It refers to Yapaaddu,
to the King's Paka receiving orders, and to the rulers, and
contains the statement, “They have cut off two of my ships,
with my sons (or men) and all that was mine.”
80 B. begins with the usual salutation, and continues:
“Does the King my Lord know? Behold the city of Gebal
has gathered, she has gathered those faithful to the King, and
very mighty was the battle of the men of blood against me,
[pg 236]
and there is no rest through the city of Simyra. (Defeat has
not befallen?) the men of blood, through the King's Paka
(chief), whom they cast out from the city of Simyra. The
chief city is troubled. Now Pakha(mnata),
the King's Paka,
who (was) in the city of Simyra, has sent a message—he has
failed. Sixty minas (mana)278
it is that they are asking the city
of Gebal, from my unhappy land. The battle was waged very
mightily against us, and the King is not defended by his
fortress.”
81 B.—“To Rabzabi279 ...
thus Ribadda thy son.”
The letter is much broken. He refers to money, and asks
him to complain to the King. He says he is afraid that the
freemen are not (faithful?) to the King's governor, if the
broken portion may be so understood.
82 B.—“To Ribadda my son thus by letter (says) King
Rabzabi thy father. May our Gods prosper thee, prosper thy
fortress. Let him ask to know. The sons of our Lord have
spoken accordingly. They have spoken of the strife of the
chiefs of the city of Simyra. (He has vanquished my fears?)
of being made to perish by the city of Simyra, of our perishing
by these chiefs; and lo! they have allotted decrees, they
are creating a memorial. Have I not been bent upon the decrees?
and decrees of the King have followed. And unless
they have destroyed everything, the King makes sure to show
them their master. For the King is imposing decrees. The
decrees of the King are saying: ‘Why do ye make a waste
land to those who are servants of the King? I shall despatch
men. I shall send a garrison for the chief city.’ I am sending
the King's ... to you ... soldiers ... in ...
A gathering they are making of all.”
In spite of his father's zealous assistance in Egypt, this
favorable intention came too late.
76 B.—“From Riibiddi as a letter to the King my Lord:
beneath the feet of my Lord seven times and seven times I
[pg 237]
bow. Behold my Lord's message from this (remnant?): from
the lands of the despised, and from the chief city of fugitives,
they have wandered. To go for us, accordingly I have ordered
my ships to go out from shore (or wall). Lo! Aziru
has fought with me. And all the chiefs of the government
gathered, hardening their hearts. I have gathered to us their
ships; and as they go to us in haste their abodes are deserted,
which are subject (to) this Amorite race; and they have been
suddenly destroyed. I am chosen chief of the chiefs of the
government. To me accordingly they have subjected everything;
and they have removed—on account of the success of
the chiefs of my enemies—the silver from the palaces, and all
else, on account of his destructions. But the King shall order
soldiers for them, and now I shall send to my Lord for soldiers;
and soldiers of garrison do not thou ...”
The letter is much broken here. It refers to the son of
Abdasherah, and to the chief city
of the Giblites, to his messenger,
and to there being no news of soldiers coming. “You
will not (even) glance at us ... and despatch him. The
lean soldiers are growling. ‘When (is) the King to feed this
city? and he thinks evil of her.’ Speed your chief to ...
her. Why is he not ordered from the palace, being said that
soldiers (are to be) sent? They have destroyed us, and they
ravage the lands ... I cause to be sent repeatedly; a
message is not returned us for me. They have seized all the
lands of the King my Lord; and my Lord has said that they
are to repent. But now behold the soldiers of the land of the
Hittites have trampled down our papyrus.280 The chief city of
Gebal (has) no food. But counsel the city ... and accordingly
I will listen. O King! for the Misi (Delta) men—all
of them, you ordered of me presents of the royal gold, because
of the sons of Abdasherah; and when you ordered me
they were subjecting the sons of Abdasherah to the King; and
so now it is lawful.”
85 B.—This is a list of various articles, with a broken name,
apparently (Rib)adda's,
at the top, including perhaps either
presents or his own property sent to Egypt. The tablet is
much injured. It appears to mention precious stones and articles
[pg 238]
of gold, and includes male and female slaves. Yazimi,
“the servant of God,” with Abdaddu, is mentioned near the
end.
71 B.—“Ribadda ... to the King my Lord ...
at the feet ... seven times and seven times281 ... I
send and I repeat (the message), and you listen not thereto ...
The King my Lord shall hear the message, and it
explains to the Paur (magnate) ... to the Lords of the
Palace, because in vain the soldiers of garrison have hasted
to him. And you will remember my ... Lo! it is not
granted to my sons to take root for me, as the prophets have
perceived of old; and the race of the foes (will) remain. I
being asked am going to those who are free, to Khamu my
son, and to my younger brother, who have both left the city
of Gebal. There was good-fortune for
the sons of Abdasherah,
as to the subjugation of the capital city; behold my brother
has commanded, he went out as my envoy. It is no use: the
soldiers of the garrison failed with him; and they have defeated
me; and so the evil is done; and they make me flee from
the city: it is not defended from the power of the enemy. Now
I say do not prevent a descent to the Lands of Egypt, and a
settlement. And you will help me very much. My great men
consent; and the King my Lord will consider. Lo! the Gods
of Gebal (be with him) and you will help me very much; and
‘It is well’ they have said: good are my wishes to the Gods.
So now I shall not come down to the presence of the King
my Lord. But now my son, a servant of the King my Lord,
I am sending to the presence of the King my Lord, and the
King shall hear the desire of his faithful servant, and appoint
us Egyptian soldiers (bitati). And request (has been made)
to the King of Babeli (Babylon,282
an ally of Egypt); but he ...
no soldiers of his host ... in her midst....
Egyptian soldiers of the King my Lord ... to come to
her. Behold the entanglement of the chiefs friendly to my
(throne?) in the midst of the city. A son of one of the chiefs
is a friend in her midst. The Egyptian soldiers are strong; and
they have heard of those who are reaching her; and the city
has remained to the King my Lord; and the King my Lord
[pg 239]
knows that it is against him that they have (cried war?). Now
I am going to a town (that) I defend for my Lord, determined
in heart, before the King my Lord, that the chief city shall
not be given to the sons of Abdasherah. So my brother has
fought him: the city is stubborn against the sons of Abdasherah.
He is not able to leave the town,283 when there is plenty
of silver and gold in her midst in the Temple of Gods, plenty
of everything if they take her. O King my Lord what is done
to his servant by them is done. But appoint the town of
Buruzizi284 for my dwelling. Lo! Khamu my son (sets forth?)
the request in the presence. Behold! this dwelling of the
chief city—the town of Buruzizi—the
sons of Abdasherah have
been afraid to smite. Lo! Khamu my son is going to the
presence: for the sons of Abdasherah have pricked against me,
and none remains to mourn, O King, for me. And I mourn
to the King my Lord. Behold the city of Gebal is a city truly
like our eye: there is plenty of all that is royal in her midst:
the servants of the chief city were at peace, the chiefs were
our well-wishers before time when the King's voice was for
all. It is the chief city of the land they have wasted for me—and
is none of his. Will not this desire prevail with the King?
Behold thy servant, my son, I am despatching to the presence
of the King my Lord; and there shall be ordered him protection
of the King by soldiers ... you will come marching
to us. For the King my Lord will protect me. And restore
thou me to the chief city, and to my house as of old.
O King my Lord ... of the King my Lord in her midst;
and ... the city from (shame?) ... as ...
Khamu ... till ... shall hear ... their servant ...
to her midst ... the soldiers (bitati) of
the King my Lord; and you will strengthen the soldiers of
this place speedily ... the chief city, as I trust; and you
will march to the city ... Lo! what he is saying in the
presence of the King cannot it be done? O King my Lord ...
the chief city of a neighbor (Gur); and which has
been laid low to the demands of those that hate the same ...
it is not just to see what is done to the lands ...
[pg 240]
the soldiers of the King my Lord; and she trusts the King
my Lord.”
This seems to be the last of Ribadda's fifty letters. There
is no mention of any return to Gebal, or of victory over the
Amorites. We do not know that he got safe to Buruzizi, but
can only hope he did. It was too late when his father obtained
promise of aid. So energetic a writer would probably
have written again if he had been alive to do so. The Amorite
letters had blinded the eyes of Amenophis so long that their
position was secured. As we shall see also, there were other
appeals from every part of the country.
Subandi's Letters
If Subandi be the Zabandi of Ribadda's letter (51 B.), the
following also belong to the Phœnician-Amorite war:
38 B. M.—“To the King my Lord my God my Sun, the
Sun from heaven, thus says Subandi thy servant, the captain
of thy horse: at the feet of the King my Lord, the Sun from
heaven, seven times and seven times is made to bow both the
heart and also the body. I hear all the messages of the King
my Lord, the Sun from heaven, and now I shall guard the
land of the King that is with me, and ... I hear ...
exceeding much.”
39 B. M. is an almost identical letter from the same writer.
40 B. M.—The salutation by Subandi is the same. The letter
is broken. He speaks of a message from the King, and of
fighting. He speaks of assisting the King's servant and the
fortresses, and mentions the arrival of the King as expected,
and the Kau Mas. These latter words are evidently Egyptian,
Kau meaning “men” and Masa
“infantry.”
116 B.—The same salutation. It is a short letter acknowledging
the receipt of a letter, and ends by speaking of men of
blood, and that the “King knows about his cities.”
117 B.—The same salutation: “The King my Lord, the
Sun from heaven, has sent Khanni to me.” It is injured, but
seems to refer to “an hundred oxen and thirty women. For
the King my Lord, the Sun from heaven, has instructed.”
118 B.—A similar salutation. He will defend the King's
land. “(Ask?) the great man if we have not listened to the
King's Paka: now he has been listened to exceeding much—the
[pg 241]
Paka of the King my Lord, Son of the Sun from
heaven.”
120 B., a short letter from Subandi, merely saying that he
has received the King's message.285
Northern Palestine
Letters from Beirut
No. 26 B. M.—“To the King my Lord my Sun my God,
to the King my Lord by letter thus Ammunira, chief
of the city of Burutu, thy servant, the dust of thy feet:
at the feet of the King my Lord my Sun my God—the King
my Lord—seven and seven times I bow. I hear the messages
of ... of the King my Lord my Sun my God—the ruler
of my life, and they have drawn the heart of thy servant, and
the dust of the feet of the King my Lord my Sun and my
God—the King my Lord—exceeding much. Sufficient is the
order of the King my Lord my Sun my God, for his servant
and the dust of his feet. Behold the King my Lord my Sun
has sent to his servant, and the dust of his feet, ‘Speed to the
presence of the Egyptian soldiers (bitati) of the King thy
Lord.’ I listen exceeding much, and now I have sped, with
[pg 242]
my horses, and with my chariots, and with all who march with
the servant of the King my Lord, to meet the Egyptian
soldiers of the King my Lord. And art not thou confident
of the event? The breast of the enemies of the King my Lord
my Sun my God shall be troubled. And shall not the eyes of
thy servant behold this, through the mastery of the King my
Lord; and the King my Lord my Sun my God, the King my
Lord, shall see. Thou increasest the favors of thy servant.
Now as to the servant of the King my Lord, and the footstool
of his feet, now let him fortify the city of the King my Lord
my Sun—the ruler of my life, and her gardens (that is to say
the mulberries),286 till the eyes behold the Egyptian soldiers of
the King my Lord, and ... the servant of the King I
proclaim” (or predict).
27 B. M.—“To the King ... my Lord thus says
Ammunira thy servant, the dust of thy feet. At the feet of the
King my Lord seven and seven times I bow. I hear the message
of the letter, and what is thereby commanded to me O
King my Lord. And I hear (the precept?) of the message of
the scribe of my Lord, and my heart is eager, and my eyes
are enlightened exceedingly. Now I have watched much, and
have caused the city of Burutu to be fortified for the King my
Lord, until the coming of the Egyptian soldiers (bitati) of the
King my Lord. As to the chief of the city of Gebal who is in
trouble together with me, now they defend him till there shall
be counsel of the King to his servant. The King my Lord is
shown the grief of one's brother, which troubles us both.
From the city of Gebal, lo! the sons of Ribaadda who is in
trouble with me, are subjected to chiefs who are sinners to the
King, who (are) from the land of the Amorites. Now I have
caused them to haste with my horses and with my chariots
and with all who are with me, to meet the soldiers (bitati) of
the King my Lord. At the feet of the King my Lord seven
and seven times I bow.”
Ammunira was Ribadda's friend (see 16 B. M.), and his
letter agrees with Ribadda's: clearly, therefore, the seizure of
Ribadda's sons comes historically before the loss of Beirût,
Mearah, and Sidon (54 B.,
75 B.).
[pg 243]
Letter from Sidon
90 B.—“To the King my Lord my God my Sun—the King
my Lord287—by letter
thus Zimridi, the Governor of the city
of Sidon (Ziduna): at the feet of the King my Lord my God
my Sun—the King my Lord—seven times and seven times I
bow. Does not the King my Lord know? Lo! the city of
Sidon has gathered. I am gathering, O King my Lord, all
who are faithful to my hands (power). And lo! I hear the
message of the King my Lord. Behold, he causes it to be
sent to his servant, and my heart rejoices, and my head is
raised, and my eyes are enlightened; my ears hear the message
of the King my Lord; and know O King I have proclaimed
in presence of the Egyptian soldiers (bitati) of the
King my Lord, I have proclaimed all, as the King my Lord
has spoken; and know O King my Lord lo! mighty has been
the battle against me: all ... who are faithful to the
King in ... it has come to pass, and the chiefs ...
sons, and are faithful to the King ... and her chief who
goes out in the presence of the King's Egyptian soldiers
(bitati). The greatest of the fortresses deserts to the enemies:
which has gone well for the men of blood, and they are gaining
them from my hands, and my destruction is before me.
O King my Lord as said the chiefs who are my foes have
done.”
From the letters of the King of Tyre which follow (99 B.
and 28-31
B. M.) we see that Zimridi was a weak ruler. His
own letter agrees with one from Ribadda (54 B.) as
showing that Sidon fell by treachery, not by war.
Letters from Tyre
These appear to begin early, before the appearance of Aziru,
and show that the rivalry of Tyre and Sidon was of early
origin. None of the letters mention Tyre except those written
by her King.
99 B.—“To the King my Lord my God my Sun thus (says)
Abimelec288 thy servant: seven and seven (times) at the feet of
[pg 244]
the King my Lord (I bow). The King my Lord sends (to
ask) if I have finished what is doing with me. I present to
the King my Lord 100 ornaments (or ‘crowns,’ perhaps
‘shekels’—tacilal); and let the King my Lord give his
countenance to his servant, and let him give the city
Huzu289 to his servant—a fountain to supply water for his drinking:
let the King my Lord grant (a chief a subject?)290 to guard his
town; and let me plead, and let the face of the King my Lord
regard my explanation before the King my Lord. As said
behold let the King my Lord confide in me to defend his city.
Lo! the King of the city of Sidon is taking the people who
are my subjects—a chief who is my inferior (or foe). Let the
King give his countenance to his servant, and let him order
his Paka (chief), and let him give
the city of Huzu for waters
to his servant, to take trees for our use for the dwellings. Lo!
he has made war: nothing is left. In vain have they threshed
corn if the King of Sidon despoils the King's land. The King
of the city of Khazura (Hazor)291 is leaving his city, and goes
out with men of blood. Let the King show their borders to
the hostile (or inferior) chiefs. The King's land is vexed by
men of blood. Let the King send his Paka (chief) who is in our
land.”
29 B. M.—“To the King my Lord, my God, my Sun thus
(says) Abimelec thy servant: seven and seven (times) at the
feet of the King my Lord I bow. I (am) the dust beneath
the shoes of the King my Lord my master—the Sun-God
who comes forth in presence of the world from day to day,
as the manifestation of the Sun-God his gracious father: who
gives life by his good word, and gives light to what is obscure:
who frees all lands from dissensions by just rule of a free
country; who gives this his compassion from heaven, like the
God Adonis, and causes all lands to rest through his mercy.
This is the message of a servant to his Lord. Lo! I hear
the gracious messenger of the King who reaches his servant,
[pg 245]
and the good utterance which comes from the hands of the
King my Lord for his servant; and the utterance it makes
clear, since the arrival of the messenger of the King my Lord.
Does not he make it clear?—the utterance is clear. The lands
of my fathers behold it records. Lo! the utterance of the
King comes to me, and I rejoice exceedingly and (my heart
has risen?) from day to day because the land is not ...
Behold I heard the gracious messenger from my Lord, and
all my land has been afraid as to my Lord's countenance. Lo!
I heard the good utterance; and the gracious messenger who
reaches me, behold he said, O King my Lord, that the region
(is) to be established by the presence of many soldiers; and
the servant says for his Lord that my plain is my land over
against my highlands, over against the plain of my cities. He
has borne the order of the King my Lord listening to the King
his Lord, and has served him (in his integrity?), and the Sun-God
he has proclaimed before him; and he makes clear the
good utterance from the hands of his Lord, and does he not
listen to the order of his Lord? The portion of his town his
Lord has divided. His word none shall overthrow in all the
lands forever. Behold (this is) the duty that he heard from
his Lord. His city will rest, will rest from overthrowing his
utterance for all time. Thou art the Sun-God whom he has proclaimed
before him; and the decision which shall set at rest
is lasting for one. And because she judges that the King my
Lord is just our land obeys—the land that I am given. This
Abimelec says to the Sun-God. My Lord I am given what
appears before the King my Lord. And now the city
Zarbitu292is to be guarded by the city of Tyre (Tsuru)
for the King my Lord.”
31 B. M.—“To the King the Sun ... thus says
Abimel(ec) ... seven times and seven times
at the feet ... I am the dust from ... below ... and
the King the Sun forever ... The King spoke to his
servant (and) to his servant my comrade: he has granted that
extension be given, and as to waters for (his servant's) drinking
[pg 246]
And they did not as the King my Lord has said; and
we arrive at no fulfilment. And let the King counsel his servant
my comrade. He has granted that the waters be given,
because of the abundance there to drink. My Lord the King,
behold, there is no one to tend my trees, no one (to tend) my
waters, no one to make ... Let the King my Lord
know.” The next lines are much broken, and the letter then
continues: “... As the King has said. And let the King
assign to his servant and to the city of Tyre (Tsuru) the city
that my comrade has given, and what the order lays down on
the side of the King for his servant, which the King made
an order (less than a year ago?). The King is the eternal Sun-God,
and to his faithful servant the King my Lord shall
... for guardians of the town that my comrade has
granted. My requests as to this town ... Moreover,
my Lord ... soldiers against me ... to my desire
... King ... Lo! his heart is evil ...
King my Lord; and he turns away from my wish; and O King
my Lord (thou knowest the hearts of all those in the land?),
and let the King give his countenance to his servant; and to
the city of Tyre the town that my comrade has granted (is)
to be given ... waters for (irrigation?). Moreover, my
Lord ... Let the King ask his Paka. Lo! the chief
of the city of Zar(epta)
has followed the city of Simyra (with)
a ship. I am marching, and the chief of the city of Sidon
marches out; and as for me he has marched with all ...
and let the King counsel his servant ...”
30 B. M.—Abimelec begins with his ordinary salutation.
“Thus far I defend the King's city which he confides to my
hands very much. My intention (has been) to walk in sight
of the face of the King my Lord, and not to take by force from
the hands of Zimridi of the
city of Sidon. Lo! I hear me that
he will strive, and has made war with me. Let the King my
Lord send down to me ... chiefs for guards of the city
of the King my Lord; and let me strive (or plead) for the
dwellings of the King my Lord, with those who deceive his
gracious countenance. I set my face to (encourage?) the
region of those who are peaceful with the King my Lord; and
let the King my Lord ask his Paka (chief). Lo! I set my face
(or, confirm my intention) forever, O King my Lord. Now a
[pg 247]
messenger I am despatching to ... of the King my
Lord, and ... the King my Lord the messenger ...
... his letter ... and may it be the means of
... the King my Lord ... (that) he sets his
face ... forever to ... the face of the King my
Lord. His servant will not let slip ... from (his) hands
... Let the King my Lord give his countenance ...
and (he) shall ... waters for the drawing ... and
woods for his servant.... Know O King my Lord behold
they are plucking the fruit that we left. There are no
waters and no woods for us. Now Elisaru the messenger to
the presence of the King my Lord has hasted, and I have made
bold to present five precious things of copper, this agate, one
throne of gold. The King my Lord sends to me (saying)
‘Send to me all you hear from the land of Canaan’ (Cina'ana).
The King of Danuna293 has been destroyed, and his
brother is ruling after him, and his land has broken out, and they have
seized the King of the town of
Hugarit,294 and mighty is the
slaughter that follows him. He is strong, and none are saved
from him, nor any from the chiefs of the army of the land of
the Hittites. The proud
Edagama295
of the city Ciidzi (Kadesh
on Orontes, the capital of the Southern Hittites, now Kades)
and Aziru have fought—they have
fought with Neboyapiza;
they have come to the regions of Zimridi. Lo! he gathers
ships of soldiers against me from the fortresses of Aziru. And
lo! they have grievously opposed my Lord's subjects, and
all will break out. Let the King give countenance to his servant,
and let him leap forth to go out a conqueror” (or “to
the region”).
28 B. M.—“To the King my Lord my Sun my God thus
(says) Abimelec thy servant; seven and seven (times) at the
feet of the King my Lord I bow. I am the dust beneath the
feet. Consider me O King my Lord. The King my Lord
(is) like the Sun; like the air god (or Adonis) in heaven art
thou. Let the King advise his servant: the King my Lord
[pg 248]
confides in me. I watch the city of Tyre the handmaid of the
King. And I send a hasty letter to the King my Lord, and
no order does he return to me. I am the Paka296 (chief) of the
King my Lord, and I have diligently followed what was ordered.
But as to our silence to the King my Lord let the
King be assured. As a subject I guard his city. And let me
plead (or strive) before the King my Lord, and let him see
his face. Who shall preserve one born a subject? Lo there
has gone forth no command from the hands of the King his
Lord; and he may not know when the King sends to his servant.
He may never know. As for me ...”
The letter is here too broken to read consecutively. It refers
to the “west,” and apparently to “burning,” to Aziru,
and to someone, perhaps a king's messenger, called Khabi.
The letter becomes readable on the back of the tablet.
“... by Elisaru the messenger it is confirmed that the
city of Simyra is Aziru's.
And is not the King nourished by
his city of Tyre, by his country? Lo! if I shall be destroyed
the King is destroyed. But thus his fortress has been wasted,
and there has been great fear, and all the lands have feared;
for he has not walked after (i.e., obeyed) the King my Lord.
O King know: desolation has remained with me—with the
Paka in the city of Tyre.
Zimridi is gone to the city
Irib.297 He
has escaped from slavery; and there is no water or wood for
us; and alas! there is none remaining to stand up for me. The
chief is helpless. And let the King my Lord advise his servant
by a letter he sends to me, whom you thus hear. And Zimrida
of the city of Sidon has sent to the King,
and Aziru is a man
sinful against the King, and the chiefs of the city Arāda
(Arvad) destroy me,298 and (everything is altered?) through
their ravages; and they will gather their ships, their chariots,
their foot soldiers, to seize the city of Tyre the King's handmaid.
She has been very constant to the King's hand, and
the city of Tyre has been crushed by them. Were they not
violent in taking the city of Simyra? They took from the
hands of Zimrida him who bore the King's order to
Aziru;
[pg 249]
and I sent a letter to the King my Lord, and he returns me
not an order for his servant. They have fought (for a long
time?) against me. There are no waters299 and no trees. Let there be ordered a letter for his servant, and let me plead,
and let me see his face, and the King ... to his servant, and
to his city, and not ... his city and his land. Why do
they ... the King our Lord from the land, and ...
and he has known that I honor the King's power, who ...
no ... to my letter—a subject before the King my Sun,
my Lord; and let the King answer his servant.”
Letters from Accho
93 B.—Surata, chief of Acca, sends
the usual formula of compliment, and continues: “What chief is there who when
the King his Lord sends to him will not hear? As this is sent
out by desire of the Sun-God from heaven, so now it is
promised him.”
32 B. M., a short letter from Zitatna, of Accho, merely says
that he bows seven times and seven times at the King's feet.
94 B., another short letter by the same, states that he listens
to the King's wishes.
95 B.—“To the King my Lord my ... the Sun from
heaven thus says Zatatna chief of the city of
Acca, thy servant,
the King's servant, and the dust at the feet trampled under
the feet of the King my Lord—the Sun-God from heaven:
seven times and seven times he bows both heart and body.
The King my Lord shall hear the message of his servant; the
woman my wife ... He has left from ... Neboyapiza
... with Suta ... of the King, in the city of
Acca ... to say anything ... him. She has urged
(that) soldiers of the King my Lord shall go out with her from
the city Magid ... No word is mentioned as to him or
explanation before me; and now we two are sending. My
reason (is) to assure her—Ziza the woman my wife—as to
Neboyapiza, and she has not slept because of him. Behold
the city of Acca like the city of
Makdani300
(is) with the Land of
[pg 250]
Egypt, and the King will not refuse ... and will send
... before me, and is it not that the King my Lord
... his Paka, and let him empower him.”
Letters from Hazor
48 B. M.—“To the King my Lord by letter thus says
Iebaenu (Jabin) chief of the city
Khazura (Hazor) thy servant.
At the feet of the King my Lord I bow, who behold am one
of the faithful servants of the King my Lord; and all those
who guard the city of Hazor301
with her fortresses belonging to
the King my Lord; and let him expect this. Let him recall to
the King my Lord all that the city Hazor—thy city, and thy
servant is made to suffer.”
47 B. M.—“To the King my Lord thus (says) the King of
the city of Hazor: I bow at the feet of my Lord. Lo! I am
guarding the fortresses belonging to the King my Lord, until
the arrival of my Lord my God; and lo! I hear all these messages,
and I am departing O Sun-God my God ... and
I am being brought low: the ... that they have taken
is increased, and the Gods have nodded to his revolt over me,
and now I am causing all to be despatched till the coming of
the King my Lord. Behold this, lo! they come ... your
envoy ... very much ... my Lord ... safety
... the city of Hazor ... when the land ...
[pg 251]
and all ... Lo ... Moreover behold ... and
my place ... with soldiers.”
Unfortunately King Jabin does not mention the nationality
of the enemy. From the Tyre letters he seems to have been
an enemy of the Phœnicians, being perhaps on the side of
Aziru; but the date of the present letters is not fixed by any
reference to persons mentioned in the other letters. It is quite
possible that the Hebrews, and not the Hittites, were his foes,
since the Hebrew conquest took place in the lifetime of Yankhamu
and Suta, who are noticed in the northern letters also.
If he was a friend of Aziru's, the enemy, though enemies of
Egypt, could not well have been Hittites or Amorites; and
the name of the King is that of Joshua's enemy, Jabin of
Hazor. It is clear that the Egyptians, though expected, were
not in Hazor at the time. The kings of Hazor ruled lower
Galilee, where they had a force of chariots a century later. In
Joshua's time (Josh. xi.) there were also many chariots in and
near Hazor.
It is remarkable that none of the letters from Tell Amarna
refer to central Palestine. There is no mention of any town
in lower Galilee or in Samaria, except Zabuba and Megiddo.
Taanach, Shechem, Jezreel, Dothan, Bethel, and other such
places are unnoticed, as well as Heshbon, Medeba, Rabbath-Ammon,
Ramoth Gilead, and other places in Moab and Gilead.
The Egyptians probably had no stations in these wild mountains,
where their chariots could not pass. The Egyptian
traveller mentions no town between Megiddo and Joppa in
the time of Rameses II, and no towns in the regions of
Samaria or Gilead or Moab occur in the list of places taken
by Thothmes III; nor were there any stations in the Hebron
mountains.302 On the other hand, many places in Sharon and
[pg 252]
Philistia, and in the lower hills to the east, and in the Negeb
hills south of Hebron, were conquered by the last-mentioned
king, and are again mentioned by the traveller of the time of
Rameses II, and these occur in the present letters. We are
thus at once transported to the south of the country.
Southern Palestine
Letters from Joppa
No. 57 B. M.—“To the King my Lord my God my Lord
of Hosts, by letter thus (says) Yabitiri (Abiathar?)
thy servant, the dust of the feet of the King my Lord
my God my Lord of Hosts. Seven times and seven times I
bow. As thou seest I am among the faithful servants of the
King my Lord. I am arraying. But if I am arraying has
not he been furious? and I am arraying before the King; and
he has been furious. Shall the brick (letter) hide it under deceptions?
But I will not conceal under deep sayings (emiki)
to the King my Lord. And the King my Lord shall ask
Yankhamu his Paka.
Lo! I am a warrior, and I am casting
down the rebellion, O King my Lord, and I am sending out
from the pass belonging to the King my Lord. And let the
King my Lord ask his Paka (‘head man’). Lo! I am defending
the pass (or great gate) of the city of 'Azati (Gaza)
and the passage of the city of Yapu (Joppa), and I myself and
the soldiers (bitati) of the King my Lord have marched to the
lands. I myself (am) with them, and now, and lo! now, I
myself (am) with them. The yoke of the King my Lord (is)
on my neck and I will bear it.”
71 B. M.—The usual salutation from a servant of the King,
whose name is broken, but reads Mus ...
ni. “I hear
the messages of the King my Lord which he sends to his servant,
hearing what is spoken by thy chief (Ka), and (it is)
‘Strengthen thou the fortresses of the King thy Lord which
are with thee.’ Now they have minded the message of the
King my Lord to me, and the King my Lord learns of his
servant. Now Biia the son of the woman
Gulata303 was my
[pg 253]
... of my brethren whom I am despatching to go down
from the city Yapu (Joppa), and to be the defenders of the
messengers returning to the King my Lord; and now Biia is
the son of Gulata, he took them; and the King my Lord shall
learn this message of his servant. Thus since the King my
Lord said to me, ‘Make him leave thy city, on the appearance
of Biia.’ He also indeed is made to leave; and both go, and
indeed both are sent down O King my Lord day and night
till they reach the place.”
Joppa is not mentioned in the history of Joshua's wars in
the south, but the “border before (east of) Japho” is noticed
in the later topographical charter (Josh. xix. 46).
Letters from Ascalon
129 B.—“To the Great King my Lord
Dagantacala304 thy
servant speaks. Seven times and seven times at the feet of
the Great King my Lord I bow. And now behold Dagantacala
is thy servant O Great King my Lord. He hears carefully the
message of the Great King his Lord ... like my fathers,
(and) what my fathers have not done for the Great King I
have done for the Great King my Lord. And the Great King
my Lord says to me, ‘Listen thou for us to the head man
(Ka) thy governor.’305 I hear this carefully as to the chief
governor, and the ruler knows it.”
74 B. M.—This begins with the same salutation from
Dagantacala, and continues: “Redeem me from the strong
foes, from the hands of men of blood. The chiefs are hiding
and the chiefs are flying, and redeem thou me O Great King
my Lord. And the son of a dog has ... But thou (art)
the Great King my Lord. Come down redeem me, and I shall
rejoice because of the Great King my Lord.”
118 B.—From Yadaya of
Ascalon, a captain of the horse of
the “King—the Sun from Heaven.” The usual salutation is
much broken. The letter continues: “Now I shall defend
the places of the King that are with me. The strong chiefs
who are not foes of the Law (or throne) have cherished
[pg 254]
greatly the King's Paka. Now both they and I listen to him
very exceedingly—to the Paka of the King my Lord the Son
of the Sun from the heavens.”
119 B.—From the same Yadaya,
chief of the city of Ascalon,
with the usual salutation. He is a captain of the horse and the
dust of the King's feet. He continues: “The trusty adherent—the
chief of the King my Lord, who is sent by the King my
Lord—the Sun from heaven—to me, I listen exceeding much
to his messages; now I will defend the King's land which is
with me.”
121 B.—From the same writer, with the same salutations.
“Now the King's land which is with me is defended, and all
that the King has sent to me they hear. The decree is very
powerful. Who am I but a dog, and shall such a one not listen
to the message of the King his Lord, the Son of the Sun?”
122 B.—From Yadia, the captain of the horse, with the
usual salutation; it continues: “Now they guard ... my.
May the Gods of the King my Lord grant to all his lands not
to be confounded. I hear the message of the King my Lord
to his Paka. Lo! without resting he has caused the land of the
King my Lord to be defended; and now establish O King my
Lord one who is in favor in the sight of the Paka of the King
my Lord, who is mighty in the sight of the King my Lord.
He will work with joy to ... whatever is (proclaimed?)
by desire of the King my Lord. Now he will watch the land
carefully.”
54 B. M.—From the same Yadaya, captain of the horse,
with the usual salutation; it continues: “Now (they watch
for a message?) of the King my Lord the Son of the Sun. And
now I am sending drink, oil, sheep, oxen, beasts, to meet the
soldiers of the King my Lord ... with all for the soldiers
of the King my Lord. Who am I—a dog, and shall such a one
not hear the messages of the King my Lord the Son of the
Sun?”
53 B. M.—The same salutation from Yadaya, captain of
horse and “dust of the King's feet.” “Now they guard the
land of the King my Lord, and the King's chief city, as has
asked the King my Lord—the Sun from Heaven. Behold what
the King my Lord has said to his servant—to take arms: I
am now sending to the King my Lord thirty bands to carry
[pg 255]
weapons. Moreover, who am I but a dog, and shall such a one
not hear the message of the King my Lord the Sun from
Heaven? the Sun—Son of the Sun whom you adore.”
52 B. M. is very similar to 54 B. M.
Yadia watches the land
and the city, and is a dog unworthy to hear the King's message;
he sends drink (beer, according to one value of the sign—and
the Egyptians drank beer)306 and oxen, and beasts, and
(beans?), and all that the King requires for the soldiers.
It is to be remarked that Ascalon was not among the cities
that Joshua took, but we learn that the region submitted to the
Hebrews (B. 103) and Ascalon was lost before 1360 b.c.
Letters from Makkedah
These letters appear to be early. They have been supposed
to come from Megiddo, but the topography (111 B.
and 72 B. M.) cannot be reconciled with the latter,
and applied exactly to the former town (now El Mughâr); in
addition to which Megiddo appears as Makdani in the letter from
Accho (95 B.).
113 B.—“To the King my Lord ... and my Sun by
letter thus (says) Biridi a faithful servant, that I bow at the
feet of the King my Lord and my Sun and my God, seven times
and seven times. I have heard (literally, the servant has
heard) the messages of the King my Lord and my Sun, and
now they guard the city of Makidah, the chief city of the King
my Lord.” The text is broken, but seems to read probably
“without rest, and is set right ... without rest they
watch with chariots, and they guard with chariots of the King
my Lord, from those who do injury. And now behold a battle
of chiefs in (or from) the land (below Mizpah?).307 The King
is my Lord for his land.”
114 B.—“To the King my Lord and my Sun by letter thus
(says) Biridia, Chief of the city Makidda, a faithful servant
of the King. At the feet of the King my Lord and my Sun
seven times and seven times prostrated. I have been obedient
then, zealous for the King ... thirty oxen ... they
have gathered, and I (too) to fight.”
[pg 256]
115 B.—Biridia sends the usual salutation without mentioning
his city. The text is rather worn and broken, but may
be read as follows: “Let the King my Lord know this. Lo!
since the Egyptian soldiers (bitati) have gone down (or away)
Labaya makes war against me and (without cause?) coming
angrily and (without cause?). Thereupon the entrance (of
gate) has been closed through the appearance of Labaya. Behold
learn this, and there are no men of the Egyptian soldiers
with us. So now it is desired to see them sent into the city
of Magiid(da) and let the King see
accordingly whether (it is to be) done. Let not Labaya seize the
city. If there is no word the city will open its gates. (For two years?) he rebels;
and will not the King grant this also—chiefs of his guard as
defenders of his chief city. Let not Labaya take her, though
those who have fled from Labaya have failed in this. Moreover
those who disgraced the city Ma ... are slain.”
112 B.—“To the King my Lord and my Sun thus Labaya
thy servant, and the dust of thy feet. At the feet of the King
my Lord and my Sun seven times seven times I bow. I have
heard the message which the King sent to me; and who am I?
and the King will afflict his country before me. (I swear?) I
am myself a faithful servant, and I have not sinned, and I
have not murmured at my tribute, and I have not murmured
at the wishes of my friends (or subjects). Lo! this province
my destroyers eat up, and I have had no food. The King my
Lord (says) it is my fault. Once more he makes it my fault.
Lo! I strive with the city Gezer (Gazri)308 and I complain of the
young men. The King one hears will march. I restrained the
band of Milcilu and my band desirous to fight. The quarrel
of Milcilu against me is relinquished; as to Ben
Zachariah the King has sent not to attack. Lo! Ben Zachariah
with men of blood was known to us to march, and I marched, and we are
conquering him. He gives up Abukasu. Once more he has
made peace. The King has sent to my band (saying) ‘I order
peace.’ I am desirous of peace, since the King has sent to me.
Stay thy sword, ponder in thy heart, and is the peace hollow.
Nay, the King's messages have been done.”
59 B. M.—“To the King my Lord and my Sun and my God
[pg 257]
thus Yasdata a faithful servant to the King, and (he is) dust
of the King's feet. At the feet of the King my Lord and Sun
and my God seven times and seven times I bow. Let the King
my Lord know this. Lo! all whatsoever things the King my
Lord judges for his servant ... him ... the chiefs
of the city of Tabu309 have slain a hundred of my
oxen, and they have wasted me. And with Biridia I have caused
(men) to go forth. Let the King my Lord know this as to his servant.”
This letter shows that the writer lived near Biridia, who
was attacked by Labaya, and that the Hebron hills were inhabited
by marauders.
72 B. M.—“Lo! a letter as to destruction of my brethren
because of what the Gods of the King our Lord have done.
And the people of Labaya are conquered; and so we have ordered
Khaia310
that this be borne by him to the King our Lord.
And a (company?) of my horse was placed, and the people are
sent out after him, and he rides with Yasdata also till I come.
And he is gone away to smite him, and now Yasdata is thy
servant, and he strives mightily with me in battle array, and
has not he ... the rule of the King my Lord, and let
there be ... to the King my Lord ... and Zurata
is stopping the way of Labaya from the
city Makidda. And
he asked me to gather ships—my fleet, and it will go straight
to inform the King; and Zurata marches on him and hinders
him; from the city of 'Anana which is his.
Zurata is damming
the marshes. They have contrived a stoppage of the head
(waters) from his drinking. Behold what thus I have done
for the King my Lord. Lo! possession is possible for me, but
it is difficult. My brethren (have become few?) but Zurata
delays Labaya, and Zurata hinders
Addumemur from them.
And does not the King my Lord know this?”
This letter (confirmed by 154 B.) shows that a town near
the sea, not like Megiddo, inland, is intended. Labaya had
apparently taken Makkedah from Biridia, who had been afraid of it
(115 B.). The writer of the present letter was probably
Biridia and he was perhaps blockading the province by sea on
the west, while Yasdata, who was on the east (which agrees
[pg 258]
with 59 B. M.), blocked up the stream near 'Anana.
This site would be the Enam of the Bible (Josh. xv. 34), which is thus
fixed at the ruin of Kefr 'Ain, by the numerous head springs
which feed the river Rubîn, which passes close to Makkedah
on the south. The marshes here between the hills would easily
be dammed, and the water supply of Makkedah (el Mughâr)
so cut off. Makkedah is close to the only stream of perennial
water south of Joppa, and stands high on a cliff, not far from
the sea. It is in the centre of the province, the boundaries of
which Labaya's sons describe (154 B.).
149 B.—“(To the) King my Lord thus (says)
Addu(urbilu)
thy servant at the feet of my Lord I bow—to the
King my Lord. And know thou, behold I have raised my
... what I desire as to Milcilu. Lo! my chiefs are going
against his servants. As to Takanu a chief will march out to
subject his servants for me.311 And I have requited to this slave
what they did to us.” The letter then becomes broken, but
refers to Milcilu, who was the King of Gezer. Takanu (or
Tagi) is mentioned again in connection with Givti
(B. 199).
61 B. M.—“To the King (my master?) by letter thus (says)
Labaya thy servant. I bow at the feet of the King my Lord.
Lo! a message as to me. Strong were the chiefs who have
taken the city. As when a snake coils round one, the chiefs,
by fighting, have taken the city. They hurt the innocent, and
outrage the orphan. The chief man is with me. They have
taken the city (and he receives sustenance?). My destroyers
exult in the face of the King my Lord. He is left like the ant
whose home is destroyed. You (will be displeased?), but I
have extended to the hand of her chief that which is asked of
him: like me he is ruined and unfortunate; and this same
taking of my city had been stopped if you had spoken against
it. This wickedness (or foolishness) you caused, and thou hast
destroyed thy city. They have desired to throttle (or persecute)
us—the chiefs who have taken the city from him. It is
the city of my fathers also (that) they persecute.”
154 B.—“To the King my Lord by letter thus (says) Addurbilu
thy servant, at the feet of the King my Lord seven
[pg 259]
times and seven times I bow. The King my Lord will know
the hate which is desired by the son of the sinful chief who
hated me—the second son of Labaya. His face is estranged.
I foresee estrangement of the land of the King my Lord. He
has plotted as plotted (against me?) the chief who was his
father; and the King my Lord shall know it. Lo! he has built
a fort ... against me. The second son of Labaya (says)
‘Why has a vain papyrus312
taken from us the lowlands of the
Gitties? ... thy Lord, O city of those who besieged
the chief our father.’ As I am saying speaks to us the second
son of Labaya. He has made war for me with the chiefs of
the Land of Gina (causing a chief our friend to be slain?).
And when (there was) a battle he has not been confounded,
and the fight was great, but he has made it his dwelling, bereaving
me in the sight of the King my Lord: for he has made
war in ... of Gina (with?) the servants of the King my
Lord. And truly alone of the chiefs exceeding strong (is)
Biruyapiza.313 (And thou shalt hear?) what is said as to him.”
The text becomes broken, but still refers to the doings of the
second son of Labaya, and continues with an important passage
on the back of the tablet:
“And as I say speaks to us the second son of Labaya who is
making war. ‘As to our possessions from the King thy Lord,
lo! this is the boundary: over against the city of Sunasu and
over against the city Burku and
over against the city Kharabu.
And behold the boundary of the dwelling of my race. So it
was defined by our Lord; and it includes the city of Giti
Rimuna (Gath Rimmon). And the King thy Lord is (breaking
the bond of our...?).’ And I answered him. It is
known that he deprives me of it in sight of the King my Lord.
Because of his making wars with the King my Lord—my
King my Lord—I and my brethren have gone down as you
heard of us by me. And did not the messenger of Milcilu
speak to him before the face of the second son of Labaya? It
was made complete. I foresee estrangement of the land of the
King my Lord. They disturb a peaceful region, and in vain I
repeat the letter about me. The guard of my Lord ...
[pg 260]
to go down, and the King my Lord shall hear what the message
says.”
This letter settles the site of Gath Rimmon (the full name of
Gath, so called as standing on a height)—now Tell es Sâfi.
The land of Gina was near the present Umm
Jîna—probably Engannim of Judah (Josh. xv. 34)—in the low hills about six
miles to the northeast. Sunasu is Sanasin, a ruin in the hills
east of the Valley of Elah. Burka is Burkah, in the plain
northeast of Ashdod. Kharabu is el Khurab, a village east of
Jaffa, and just north of the Valley of Jaffa. Gath stood over
the Valley of Elah, and Burka close to the same. The province
extended from the hills of Hebron to the sea, and from the
Valley of Elah to the Valley of Jaffa; and just in the middle
of this province was Makkedah.
111 B., a fragment of a letter from Biridia. He is a faithful
servant, and sends the usual salutation. He has heard of
(peace?), and he is marching. The son of Labaya is noticed,
and there is a reference to gold. Biridia has already appeared
as one of the enemies of Labaya.
73 B. M.—This seems to come from the same region on
account of its topography. The letter is injured at the top,
and probably not addressed to the King himself. “I say the
dog is marching ... from their ravages against me.
Now behold from (being loosed?) ... from the wastings
against ... Lo! consider thou thyself my chief
cities. Mighty against me ... he has made ... to
the city Macdalim.314
And soldiers of the city Cuuzbe315
have destroyed east of me. And now there is no commander to lead
me forth from their hands. Moreover, Abbikha (or
Abbinebo)
smites my western region. They have sinned against me and
all the passes he marches against ... Abbikha...”
[pg 261]
Letters from Gezer
63 B. M.—“To the King my Lord my God my Sun by
letter thus (says) Milcili thy servant the dust of thy feet. At
the feet of the King my Lord my God my Sun seven times
seven times I bow. I hear what the King my Lord has sent
to me, and the King my Lord despatches Egyptian soldiers
(pitati) to his servants, and the King my Lord despatches
(them) to dwell as guards. It is apportioned for my honor.”
108 B., with the same salutation, is broken. It appears to
refer to despatching six females, five chiefs, sons of ...
and five trusty chiefs led to the King.316
109 B.—Begins with the same salutation as the preceding,
and continues: “The message of the King my Lord my God
my Sun to me being brought, now his command they have done
for the King my Lord—the Sun from heaven; and truly the
King my Lord my God my Sun knows, that peaceful is the
land of the King my Lord which is with me.”
110 B.—Begins with the same salutation, and continues:
“The King my Lord shall know. Behold mighty is the war
against me, and against Suārdatā;317 but the King my Lord
shall pluck his land from the hands of men of blood. Since
there are none, the King my Lord shall despatch chariots to
march to us ... you will restrain our slaves for us ...
Yankhamu his servant...”
This may refer to the submission of Gezer to the Hebrews
mentioned in a letter from Jerusalem (B. 103).
62 B. M.—Begins with the same salutation as the preceding,
and continues: “Know O King my Lord the demands
made to me by Yankhamu since my going forth from before
the King my Lord. Lo! he ... let him take from my
hands. And they say to me (give us?) thy wife and thy sons.
And does the King know this? And does the King my Lord
demand despatch of chariots, and that I shall go to his presence?
Nay! Let it be brought to nothing by thee.”
70 B. M., if not from Gezer, must come from near that town.
It is written by Takanu, who is mentioned in connection with
[pg 262]
Milcilu (149 B.) in a letter from near Makkedah, which
was the next great town to Gezer on the south.
“To the King my Lord thus (says) Takanu318 thy servant:
at the feet of the King my Lord seven times and seven times
I bow. Lo! I am the King's servant, and the guard of the
whole of my roads was in the hands of my people, but they
are now without refuge: they have not come up to guard my
roads for the King my Lord; and ask the chiefs thy
Tarkas,319 if they are not now without refuge for my people. Moreover,
behold us. My eyes are toward thee when I beseech the God
of heaven: for we are cast from the land, and have been needy.
We have lacked at thy hand, and behold this now, the guard
that guards my roads is in the hands of a chief who hates me
because of the King my Lord, and the King my Lord shall instruct;
behold send down a host and it shall watch.”
Though the date is doubtful, within limits, this letter probably
refers to the departure of the Egyptian soldiers mentioned
in the Jerusalem letters.
155 B.—A much-damaged letter. The name of the writer
is lost. He sends the usual salutation, and speaks of a letter:
of transgression and sin; and mentions the city Gazri (Gezer).
He speaks of the going down of the king (or casting down),
and of the Paka. (See note.)
50 B. M.—“To the King my Lord my God my Sun, the
Sun from the heavens, thus (says)
Yapa'a320
the chief of the city of Gazri (Gezer) thy servant, the dust of
thy feet, a chief captain of thy horse. At the feet of the King my Lord—the
Sun from the heavens, seven times and seven times bow indeed
both this heart and this body; and whatever the King my Lord
says to me I listen to exceeding much. I am the King's servant,
the dust of thy feet. And the King my Lord shall learn.
Behold the chief of my brethren; fellows foreign to me also
strive for the city of
Mu(ra)'azi;321
and the delivery of the
[pg 263]
same is the demand of men of blood; and now behold what
has arisen against me, and counsel as to thy land. Let the
King send to the chief who is his friend against one (who is a
foe?).”
49 B. M.—After the same salutation from Yapa'a, chief of
Gezer, master of the horse, the letter continues: “I hear the
message of the messenger of the King my Lord exceeding
much. And let the King my Lord, the Sun from heaven,
counsel his servant as to his land. Now strong is the chief
of the men of blood against us; and send thou to destroy him
O King my Lord for me; and will not the King restore from
the hand of the chief of bloody ones? We are not quite made
an end of by the chief of the bloody ones.”
51 B. M.—With the usual salutation from Yapa'a, the letter
continues: “Whatever the King my Lord says to me I listen
to him exceedingly. It is gracious. But as I fear what shall
befall, help thou my region from the power of the people of
the desert lands. And now I hear that the Pauri (chiefs; see
the Jerusalem letter B. 103) of the King gather a
multitude; and it suffices for me. And they have enlarged my heart very
much.”
From these letters we gather that there had been a withdrawal
of the Egyptian troops about the time when the “desert
people” attacked Yapa'a. That these desert people were the
Hebrews under Joshua, who was the contemporary of Japhia,
we learn more clearly from the Jerusalem letters. That Gezer
submitted to them is also shown by the same.
Letters from Jerusalem
105 B.—“To the King my Lord ... thus (says)
Adonizedek322 thy servant ... at the feet of my Lord
... seven times and seven times ... Behold Milcilu
[pg 264]
is not rid from the sons of Labaya, and from the sons of
Arzaya, as to their desire of the King's land for themselves.
A ruling man who makes demand thereof, why has he not asked it of the King? Lo!
Milcilu and Takanu have desired
the doing thereof. Lo! he has marched to it. Not having desired
to strive ...” The lower half of the front is here
lost, and the rest is on the back.
“So now, failing those who were chiefs of the garrison of
the King, let me fly to the King.323
Truly Ben Piru (or Ben
Carru) has fled his being led captive by my destroyers, he goes
from the city 'Azati (Gaza): let him remind the King in his
presence of a garrison to guard the land. All the King's land
is rebellious. Yagu Balaam is sent, and let the King's land
know from the King's scribe ... Thus says Adonizedek
thy servant ... the messages.”
102 B.—“To the King my Lord is mourning thus this
Adonizedek thy servant. At the feet of my Lord, of the King,
seven times and seven times I bow. What shall I ask of the
King my Lord? They have prevailed, they have (taken the
fortress of Jericho324)
they who have gathered against the King
of Kings, which Adonizedek has explained to the King his
Lord. Behold, as to me, my father is not and my army is not.325
The tribe that has ground me in this place is very rebellious
to the King, the same is struggling with me for the house of
my father. Why has the tribe sinned against the King my
Lord? Behold O King my Lord arise! I say to the Paka
(resident) of the King my Lord, ‘Why should you tremble before
the chief of the 'Abiri326
(Hebrews) and the rulers fear
[pg 265]
the end? So now they must send from the presence of the
King my Lord.’ Behold I say that the land of the King my
Lord is ruined. So now they must send to the King my Lord,
and let the King my Lord know this; behold the King my Lord
has placed a garrison to stop the way ... (Bel'amu or
Yankhamu?) ... of kings ... chiefs of the garrison
... the king as master to his land ... as to
his land she has rebelled, the (lands) of the King my Lord—the
whole of it. Ilimelec327
cuts off all the King's land. And
let one warn the King as to his land. I myself speak pleading
with the King my Lord and (for once?) let the King my Lord
behold the entreaties. And the wars are mighty against me,
and (I am not receiving any pledge?) from the King my
Lord. And let an order return from the King (my Lord).
Whether will he not order chiefs for garrison? And let him
be kind, and let the King my Lord regard the entreaties. This
tribe behold O King my Lord has risen up. Lo the Paka they
have expelled. I say the lands of the King my Lord are ruined.
Dost not thou hear this same of me? They have destroyed all
the rulers. There is no ruler now O King my Lord. Let the
King give his countenance to the chiefs; and whether shall the
chiefs of the Egyptian soldiers (pitati) remain at rest? They
have lingered O King my Lord. The lands are failing to the
King my Lord. The Hebrew chiefs plunder all the King's
lands. Since the chiefs of the Egyptian soldiers (pitati) have
gone away quitting the lands this year O King my Lord, and
since there is no chief of the Egyptian soldiers (pitati) there
[pg 266]
is ruin to the lands of the King my Lord. They have ...
O King my Lord, and Adonizedek (is) dust ... messages
(are asked?) of the King my Lord, there is destruction
by the foe of the lands of the King my Lord.”
This letter, like others, clearly indicates a withdrawal of the
Egyptian troops shortly before the appearance of the Hebrews.
106 B.—The salutation is broken, but is the same as before—from
Adonizedek. The text continues: “... which
have done for me Milcilu, and
Suardata328 for the land of the
King my Lord. They have hired soldiers of the city of Gezer,
soldiers of the city Givti329
and soldiers of the city Kielti.330 They have gone out to (or seized) the city of
Rubute.331 The King's land rebels to the chiefs of the Hebrews,
and now against this capital city U-ru-sa-lim (Jerusalem) the city
called Beth Baalath,332
a neighbor of the city of the King—has
rebelled, to delay the chiefs of the city of Kielti. Let the King
hear as to Adonizedek; and will not he order Egyptian
soldiers (pitati), and shall not the King's land turn to the
King? And because there are no Egyptian soldiers (pitati)
the King's land has rebelled to the chiefs of the tribe of the
Hebrews. They have demanded to dwell in the same with me.
They have gone out against (or seized) Milcilu ...
and the city.... And let the King do justice to (or
purify) his land.”
104 B.—The same salutation from Adonizedek. He continues:
“Lo! the King my Lord has established his law from
the (rising?) of the Sun to the going down of the Sun. He is
a flatterer who deceives as to me. Lo! am not I a ruler myself,
a man allied to the King my Lord? Lo! I myself am a
[pg 267]
good chief of the King, and I have sent tribute to the King.
There is no chief to join me, and my friends (or army) fail;
they have been fighting for the King mightily. I remain
... in this Beth Amilla333 ... from before me thirteen
... I am giving ten slaves ... Suuta the
King's Paka (resident) takes charge from before me of twenty-one
slave women. Twenty chiefs who remain trusty to my hand Suuta
has led away to the King my Lord,334 which the
King advises to his country. The whole of the King's country,
which is seized from me, is ruined. They have fought against
me as far as the lands of Seeri
(Seir)335
as far as the city Givti Kirmil (Gibeah of
Carmel?).336 They have banded together
against all the chiefs of the governments, and they have fought
with me. Behold I, the chief of the lords (or of the Amorites),
am breaking to pieces,337 and the King
my Lord does not regard entreaties, while they have fought against me (unceasingly?).
Behold array O mighty King a fleet in the midst of the sea.
Thou shalt march to our land, the land of Nahrima and the
land of Cazib, and behold these are fortresses of the
King.338
Thou shalt march against the chieftains of the Hebrew. There
is not a single ruler for the King my Lord. They have destroyed
all. Lo Tuurbazu339 (is slaughtered?...): in the great pass of the city
of Ziluu340
they have bowed down. Behold
[pg 268]
Zimridi of the city of Lachish. The slaves
have subjected him; they have done as they chose341.... The region of
Rimmon342 laments: slaughter (is) in the midst ... the
fort of Zilu is overthrown ... let the King take heed
... let the King give his countenance to....
Egyptian soldiers (pitati) to the land.... Since there
are no Egyptian soldiers (pitati) in this same year destruction
has destroyed the people of all the lands of the King my Lord.
Do not they say to the face of the King my Lord, ‘Behold the
land of the King my Lord has been ruined, and all the rulers
have been slain, within this same year.’ Will the King not
order his Paka? And let the fleet come to me as helpers, and
let them take care of the port (with the King commanding?)
... (to) the scribe of the King my Lord, (lo!) Adonizedek
is his servant, at his feet (he bows). Translate the messages
now to the King. I am thy ... myself.”
103 B.—The salutation is much broken, but part of the
name of Adonizedek is left. It then speaks of messages, and
continues: “Let him know that they have fought all the lands
that have been at peace with me; and let me warn the King
as to his land. Lo! the land of the city of Gezer, and the land
of the city of Ascalon, and the land of the city of
(Lachish?) they have given (or settled) for themselves. Corn and
oil (or fruit), and all things, this race has altogether gathered. And
let me warn the King as to Egyptian soldiers (pitati). Will
not he order Egyptian soldiers (pitati) against the chiefs who
have done wrong to the King my Lord? Since within this
year the Egyptian soldiers (pitati) have gone away, and quit
the lands, the ruler of the King my Lord—since there were
no Egyptian soldiers—(pitati) is brought to naught. Yea and
the rulers of the King.... Behold the land of the city of
Jerusalem.343
No man is my subject. No people is subject to
me. His tribe is arrayed (or prepared). They are not subject
[pg 269]
to me. Lo! my desire is the same as the desire of Milcilu and
the desire of the sons of Labaya, that the chiefs of the
Hebrews be subject to the King's land. Lo! the King my Lord will be
just to me, because the chiefs are sorcerers.344 Let the King ask his
Pakas (or let one ask of the King's Pakas).
Lo he is strong, very (determined?) and (men) have feared. The
sinful fort (or camp) is very arrogant. They have burst forth
from their pasture (or border) and ... to the land of
the habitation of the people (night?).... Will not there
be sent from the land (of Egypt?) ... (soldiers?):
thou shalt come up with ... let the servants be defended
... to them. The tribe is pouring out ... lands
from the city of As(calon). Let the
King ask about them. Plenty of corn, plenty of fruit (or oil), plenty.... Up
to the province of my Lord Pauru345 the King's Paka for the
land of the city of Jerusalem my foe is rebelling. Up to the
chiefs of the garrison this chief has surged up. Let the King's
(foe) perish by the King ... for me my foe ...
revolted from me. Do not desert this ... send me a
chief of garrison—a Paka of the King, despatched to this
thy people. (The women?) are despatched346 to the King my Lord (with) men who have been upright. Four
messengers347 ... to go out. The chiefs of the fort (or camp) are
closing the roads of the pass ... the tribe who have caused the destruction of the
city of Ajalon.348
Let this be known to the King my Lord. Have not I shown the people
despatched a road for the King, though it is not easy?349 Lo!
the King my Lord has established his law in the land of the
city of Jerusalem forever, and is not the desertion of the lands
of the city of Jerusalem manifest? To the scribe of the King
[pg 270]
my Lord this lamentation thus (speaks) Adonizedek thy
servant—the afflicted. Translate the messages well to the King
my Lord. O, scribe of the King my Lord (I am) afflicted,
greatly am I afflicted. And thou shalt perform the desire of
our people before the chiefs of the land of Cush350
(Casi). Truly is not there slaughter with us? Thou shalt make it
... clear to the chiefs of the land of Cush (Casi) ...
midst of my land the people to take ... the King to
... seven times and seven times ... my Lord to
me...”
199 B. appears to be from Adonizedek, and speaks of
Jerusalem. Only the lower third of the tablet remains. The
clay is different to that of the preceding, and it may have been
written after the city was left.
“And lo now! the city of Jerusalem when these went away
from the land (was) faithful to the King. Lo! the city of
Gaza has remained to the King. Behold the land of
Harti Cirmiel351 belonging to
Takanu and the men of the city
Givti,352 they have bowed down, going away from the land quietly.
And truly we do so (or but whether do we do so?). Behold
Labaya!353 and the land
Salabimi354 are inhabited by the Hebrew
chiefs. Milcilu has sent for (tribute?)355 and the fellows
(say) ‘Have we not indeed dwelt in (or spoiled?) this land?’
They are adjudging all that they desire to the men of the city
of Keilah. And truly we are leaving the city of
Jerusalem. The chiefs of the garrison have left—without an
order—through the wastings of this fellow whom I fear. These
march to Addasi.356 He has remained in his land (or camp)
in the city of Gaza ... (women?) ... to the land
of Egypt...”
This letter was written apparently after the defeat of Ajalon,
[pg 271]
perhaps from Makkedah, where the kings hid in the cave. It
is clear from this correspondence that when they fled, after
sending away their harems, the intention was to reach Egypt.
Gaza is not mentioned as taken by Joshua, and it was here that
they expected to find safety.
Suyardata's Letters from
(Keilah?)357
69 B. M.—“To the King my Lord my God my Sun by
letter thus (says) Suyardata thy servant, the dust of thy feet.
At the feet of the King my Lord my God my Sun seven times
and seven times I bow. The message which is sent by the King
my Lord the Sun from heaven (has come?). His order shall
be done for the King my Lord the Sun from heaven.”
67 B. M.—Is a broken letter. It appears to begin as follows:
“To the King my Lord thus (says) this Suyardata thy servant:
at the feet of the King my Lord seven times and seven
times this soul and this body bow. An announcement to the
King my Lord that I am causing one to make to bring all the
soldiers of the King my Lord; and now this
Ra358 the overseer,
my prince, has caused the countries of the King my Lord to be
stripped. I am sending them to the King; to (inform myself?)
of the King, I am sending to the King my Lord. Let
him know this. Who are we ... of the King my Lord
to the hands ... it is ruled. At the feet of the King
my Lord seven times and seven times I bow.”
100 B.—“... to the King my Lord ... my Sun
... letter thus (says) Suyardata thy servant, the dust of
thy feet: at the feet of the King my Lord my God my Sun
seven times seven times I bow. O King (the message?) is
despatched by me, as to there having been made a war. With
the city of Cielti (Keilah) I am warring.359 My chief city has
[pg 272]
gathered and has turned to me: against which has sent Adonizedek
who is greedy of silver—against the chiefs of the city
of Keilah. And they have marched on me behind (or to the
west of) me. And know O King my Lord lo! he is
marching—Adonizedek—to
remove my city from my hands. Let the King ask if he is marching—this
chief; and if there is one ox or a beast before him.360 And
Labaya has deserted his faith.
The weak (or the gate) he is marching against we have succored.
But now Labaya is with Adonizedek. I march
to a city of my brethren.... Know O King as to his servant.
Order thou this my desire. And do they not gather? They
have put all to shame. The news (is true?): let there be an
order of the King for his servant.”
107 B.—Begins with the same salutation from Suyardata.
It is much injured, but the following words are clear: “Know
O King my Lord lo! his land has ... the city of Keilah
... against me, chiefs ... the ... our ruler
... and truly we ... against them; and truly we
guide the friendly chiefs from the land of the King my Lord.”
It seems from this that the previous letter brought assistance
to the writer.
68 B. M.—Perhaps earlier than the preceding; reads: “To
the King my Lord my God my Sun thus (says) Suyardata thy
servant: seven and seven times this soul and this body bow.
Let the King my Lord learn. I am one (put to shame?). There
shall be Egyptian soldiers (pitati) despatched of the King my
Lord. I am hard pressed; and consider thou me (come out
to me?) and I shall be established by the King my Lord.”
101 B.—With the usual salutation is from Suyardata, and,
though broken, appears to read: “It is my desire to approach,
as taking refuge with the King my Lord. Who am I to regard
(being seen?)? Let me approach the King my Lord with
these things (articles) of silver—and the silver is pure. O
King my Lord Yankhamu (is) thy right hand; and I am
mourning for him, since, wholly having gone away, no
Egyptian soldiers (bitati) will come back to me from the King
my Lord. Let the King my Lord learn how thirty temples of
the gods he has put to shame—he who fights against me. I
am left alone. Mightily he has fought against.... Give
[pg 273]
me rest O King my Lord from his hand. The King my Lord
shall send Egyptian soldiers (bitati). Now
Yankhamu also
has returned to the house of the King my Lord. He shall come
back—soldiers of the King my Lord with him. Mighty is he
who has fought against Suyardata and (men) fail.”
The enemy must have been of another race to destroy the
temples. The letter is valuable because it shows that Yankhamu
was a contemporary of Suyardata, who was a contemporary
with Adonizedek, for Yankhamu was also
contemporary with Aziru, who was living about twenty years after
the death of Thothmes IV.
Letters of the Lady Basmath
137 B.—“To the King my Lord my God my Sun by letter
thus (says) the Lady whose name is
Basmatu,361 thy handmaid.
At the feet of the King my Lord my God my Sun, seven times
seven times, I bow. Know O King my Lord behold! there
has been war in the land, and the land of the King my Lord
has been wearied by rebels, by men of blood. And know O
King as to his land, and know my foolishness (or disgrace).
Behold the men (or chiefs) of blood have sent to the city of
Ajalon, and to the city of Zar'a
(Zorah),362 and (this is) to show
that there is no place of refuge for the two sons of Milcilu;
and know O King my Lord this request.”
138 B.—“To the King my Lord my God my Sun by letter
thus (says) the Lady whose name is Basmatu, thy handmaid,
the dust of thy feet, and at the feet of the King my Lord my
God my Sun seven times seven times I bow. Let the King
my Lord pluck his land from the hands of the men of blood.
Am not I tired marching to the town of Zabuba; and because
of not resting O King my Lord?”
There is only one place in Palestine called Zabuba; it is the
Sububa of the fourteenth century, the modern Ezbuba, south
of Taanach, west of the plain of Esdraelon. Poor Basmath
had to go some sixty miles by road to reach it from her home.
[pg 274]
This interesting little letter, which shows she was not one of
the ladies sent to Egypt, though probably a person of importance,
seems perhaps to indicate that the central part of
the country, from which no appeals for help occur in the
letters, was undisturbed. The Amorite-Hittite league came
down to Bashan and to Tyre, but not apparently as far as
Accho. The Hebrews, on the other hand, coming from Seir,
are said to have gone as far north as Rimmon and Shiloh, but
were mainly fighting southward from Ajalon. Between the
two theatres of war lay the whole of Samaria and lower Galilee,
in which Basmath found a refuge.
Other Letters from the South of Palestine
136 B.—“To the King my Lord (my God?), the Sun from
heaven, by letter thus (says) Yamirdagan thy servant: at the
feet of the King my Lord seven times seven times I bow.
I hear the message of the King my Lord to me, and now I
will guard the city of the King my Lord till the coming of a
message of the King my Lord for me.”
Comparing the name with that of Dagontacala of Ascalon,
it appears that this writer was probably a Philistine.
151 B.—A letter from the “Chief of the town Naziba” to
say he goes with his chariots and horses to meet the King's
soldiers. This place must, therefore, have been in or near the
plains. It may be the Nezib of the Bible (Josh. xv. 43), now
Beit Nusîb, eight miles northwest of Hebron, close to Keilah.
The chariots could easily reach this vicinity from the plain,
by the broad flat highway of the Valley of Elah.
55 B. M.—With the usual salutation, Ben Addu, captain of
the King's horse, says: “Now they watch the land of the
King my Lord exceedingly. And who am I—a dog....
He will hear the messages of the King my Lord and of the
Ka-pa (for Paka?) of the King my Lord. To
(Sagusi Khasi?)
... thus (says) Ben Addu: I bow at thy feet. All is failing.
So now those who are our friends are fleeing to the
King; will not he despatch ... the road.... Now
they guard the road: it is cleared for thee.”
56 B. M.—The usual salutation from Ben Addu, of the city
of Pitazza; continues: “Now they guard the city, and land
of the King my Lord, the Sun from heaven: all that the King
[pg 275]
has said they watch—the allies. And the decree of the message
of the King my Lord Bel Anapa (Baal Anubis)
the Paka
of the King my Lord has uttered. The King my Lord is
mighty as the Sun in heaven. Whom I but a dog, and shall
such a one not mind the message of the King my Lord the
Sun from heaven?”
153 B.—From the same Ben Addu, of
Pitazza, with the usual
salutation, and to the same effect as the preceding, but too
broken to read.
The only site which seems to be suggested by Pitazza is the
important ruin of Futeis, southeast of Gaza. It is near the
road to Egypt and in the plains. The letters probably refer
to arrangements for the flight of the kings of Jerusalem and
Gezer, or of their wives.
77 B. M.—A short broken letter by Satiya, who was apparently
chief of the city (or chief town) of
Eni-Saam(si), which
is perhaps En-Shemesh, close to Zorah, in the Valley of Sorek,
now 'Ain Shems. It is the Ir-Shemesh of the Bible (Josh.
xix. 41), otherwise Beth-Shemesh (Josh. xv. 10). Here, again,
we find an Egyptian station in an open valley, on one of the
main roads to Jerusalem.
133 B.—“To the King my Lord by letter thus (says) the
chief of Kanu thy servant: at the feet of the King my Lord
seven times and seven times I bow. Thou thyself hast sent
to me, to muster to meet the Egyptian soldiers (bitati); and
now I with my soldiers and with my chariots (am) in sight of
the soldiers of the King my Lord, as far as the place you will
march to.”
This town cannot well be any of the Kanahs of Palestine,
since the word would then be “Kanatu.” It is more probably
the important ruin Kanya, close to Rabbath of Judah, immediately
west of the Valley of Elah; chariots would be possible
in this vicinity.
[pg 276]
Letters from Uncertain Sites
33 B. M.—“To the King my Lord by letter thus (says)
Abd Istar(?)363 the King's servant. At the feet of the King
my Lord I bow, seven times at the feet of the King my Lord,
and seven more, both heart and body. And this is to show
the King my Lord how mightily he fights against me, and
destroys the rulers from the presence of the King my Lord;
and the great King shall give orders for my defenders. Moreover,
it sends messages to the King my Lord as to me, and I
shall hear all the messages of the King my Lord. I will listen.
Now ten women (concubines?) I am retaining.”
Perhaps these were some of the ladies on their way to Egypt:
“tumiki” seems to come from the root
“wamak,” an Arabic
root meaning “to love.” The Amorite words with an initial
“vau” are nearer to Arabic than to Hebrew or Aramaic. One
of the commonest is “uras,” “to desire” or
“ask,” whence one of the names of Istar, the goddess of desire.
34 B. M.—Is a short letter broken at the end; it merely
acknowledges a message, and is from Abd Astati. There was
a deity As, or Ast, apparently of Egyptian
origin.
60 B. M.—“To the King my Lord my Sun my God thus
Mayaya.” The important part of this short letter is broken,
but it appears to say: “Have not they devoured Yankhamu
... this conquest of all the lands from men of blood, and
the devouring of thy land.”
65 B. M.—(Sibtiaddu?) writes as a servant of the King with
the usual salutation, and has heard the message. “Behold
what Yankhamu (says). I am a faithful servant at the foot
of the King. Let the King my Lord know it. I guard much
the King's city which is with me.”
147 B.—From (Khiziri?), the King's servant. He will meet
the soldiers, and has received a message from Maya about a
tax.
148 B.—Ruzbanya, of Taruna, is a
servant of the King. The letter is broken. He was of old a servant of the King.
150 B.—From Nurtu.... He listens to the
Paka, and
will fortify until the King comes to his tribe. He fills a good-sized
tablet, without giving any information of interest.
[pg 277]
76 B. M.—Zidriyara writes, with the usual compliments, to
acknowledge a message.
141 B.—Zidriyara is faithful, as of old, and a friend of the
rulers, and listens to all the King's messages.
140 B.—Zidriyara hears the message of the King, whose
servant he is—“the Sun from among the Heavenly Gods who
has spoken”—and he will not neglect the messages of the
King his lord, or of the Paka who is established with him.
135 B.—Apparently without a name. He is only a dog,
but will march with chariots and horses to meet the Egyptian
soldiers (bitati).
130 B.—Sutarnamu, of his city
Zicaruenu,364 bows to the King.
He asks for soldiers of garrison, as they are obstructing the
district of the King's land near him. Probably the site is the
present village Dhikerîn, near Gath on the south, which was
the Caphar Dikerin of the Talmud (Tal. Jer. “Taanith,” iv. 8),
in the region of Daroma (now Deirân), near Ekron (see Ekha
ii. 2). He asks for soldiers.
131 B.—Samuaddu, of the
town of Sama'una, listens to all the
King's messages. Perhaps Sammûnieh, an ancient and important
ruin immediately east of Kirjath Jearim ('Erma), on
the way to Jerusalem, by the Valley of Sorek, is the place
intended.
Nos. 79, 80, 81 B. M. are short and broken letters, which
appear only to acknowledge messages received. No. 80 is
from a certain Nebo...; in No. 79 there appears to be
no personal name, and in No. 81 it is destroyed.
The names of these villages establish a regular chain of
posts from Gaza, by Lachish, to the valleys of Sorek and Elah,
which seem to have been the most eastern parts of the country
in which chariots were to be found. There is no mention of
chariots at Jerusalem, or at any village which was not accessible
by a flat valley-road. By these posts communication was
kept up, it would seem, with Jerusalem; and the messengers
probably travelled by this route, avoiding Ajalon. It was by
this route that Adonizedek proposed that Amenophis should
come up to help him. Whether any such expedition was attempted,
[pg 278]
none of the letters seem to indicate. The troops
had been withdrawn, and the Egyptian policy seems to have
been to call out the native levies of the Amorite charioteers.
Perhaps, when the five kings had been killed at Makkedah,
no further steps were taken, but the lowlands remained unconquered
till the time of Samuel and David. Even in Solomon's
time Gezer was only received as the dower of the daughter
of the Pharaoh (1 Kings ix. 16) who had burned the place
and killed its Canaanite population. In Judges we read that
Judah “could not drive out the inhabitants of the Shephelah
(or lowlands) because they had chariots of iron” (i. 19). The
coast road was still open when Dusratta was writing to his
son-in-law Amenophis IV twenty years later; and all lower
Galilee was, for some few years, with Philistia and Syria, reconquered
by Rameses II, who, however, never entered the
Judæan mountains.
This concludes the sum of 176 letters from Palestine, the
translation of which has occupied me for nearly two years. I
have no doubt that it may be improved upon in detail; but the
general results seem to be too well corroborated, by comparison
of the numerous epistles, which throw light on one another,
to admit of any very important changes.
[pg 279]
Royal Letters
Dusratta's Letters
No. 9 B. M.—“To Neb-mat-ra (Amenophis III) King
of Egypt my brother, by letter, thus
Tuseratta365 King of
Mitani366
thy brother. I am at peace. Peace be
to thee; to Gilukhipa my sister be peace. To thy house, thy
wives, thy sons, thy lords, thy terrible army, thy horses, thy
chariots, and in thy land, be much peace. Since I have sat on
my father's throne, and have conquered. But (Pirkhi?) made
a lawless command in my land, and smote his Lord; and because
of these things, they have striven to right me, with who
so loved us well; and because my land submitted to this lawless
order I was not afraid, but the chiefs who supported Artasu-mara
my brother, with all that were theirs, I slew. As thou
wast well with my father, and because of these things, I send
this. I say to you, as my brother hears, and will rejoice; my
father loved thee, and thou therefore didst love my father;
and my father, as he saw this, gave thee my sister; and now
... as thou wast with my father. When my brother saw
these things, he brought all those in the land of the Hittites
as foes to my land; and Rimmon my Lord gave them to my
hand; and I slew him among them, so that not one returned
to his land.367 Now I have sent thee a chariot with
two horses, a young man and a young woman, of the spoil of the land of
the Hittites. I have sent thee, as a present to my brother,
five chariots, and five yoke of horses; and as a present to
Gilukhipa368 my sister, I have sent her (trinkets?) of gold, a
pair of gold earrings, and ... of gold, and goodly stones,
each(?). Now Gilia, a prudent man, and
Tunipripi369 I send
to my brother; speedily let him reply to me; so I shall hear my
brother's salutation, and shall rejoice. Let my brother wish
[pg 280]
me well; and let my brother send envoys: so my brother's
salutation shall come to me, and I shall hear.”370
22 B.—The salutation calls Amenophis III his “kinsman,”
but does not name his sister.
“Mani my brother's envoy has come to honor me: to take
my brother's wife the Queen of Egypt;371 and I received the
letter that came: I learned the declaration of his (order?).
My heart has been much gladdened by my brother's message,
as my brother will see; and it rejoiced that day exceeding
much: that day and night they made (rejoicings?).
“And, my brother, all the message that Mani came to bring
has been performed. This same year behold, my brother, I will
... his wife, the Queen of Egypt, and I will send
... hence forth the land of Khanirabbe and the land of
Egypt. And because of these things that
Mani has spoken, I send back, my brother,
Gilia and Mani with speed, to ...
these things; and let not my brother blame them ... as
to delay in being despatched; for there was no delay to ...
for my brother's wife; and lo! delay is.... In the sixth month I have sent
Gilia my envoy, and Mani my brother's
envoy: I will send my brother's wife to my brother. So may Istar
the Lady of Ladies my Goddess, and Amanu372 my
brother's God, give peace ... I have sent to my brother;
and my brother as ... increased his (love?) very much,
and ... as the heart of my brother was satisfied; and
... (for our children?) my brother ... more than
before ... I have despatched Khai, my brother, trusting
his ... and I give the letter to his hands ...
and let him bear his message ... I have sent ...
going to my brother ... my brother, are not his
soldiers...”
The next five lines referring to the wife are too broken to
read. The back of the tablet continues:
“... which my brother sent ... all that my
brother has caused to be collected ... in presence of
all of them they have been (given?) us ... all these
things, beyond expectation thereof, and the gold ...
which they have paid—and he has indeed lavished very much
[pg 281]
... them, any or all these things; was not the gold
... They say ‘In the land of Egypt there is plenty more
gold for thee my brother, because he loves thee very much
... and will love (and being so?) is not there, behold,
anything needful, anything beside, from the land of Egypt
in addition? So send to me, accordingly, him by whom these
are given, and there shall be no lack.’ Thus indeed (said) I
‘As to anything (further?) do not I say to your faces—He
loves me, and my land, exceeding much, does this King of
Egypt?’
“And my brother has taken me to his heart: all is as my
heart desired; and is it not understood; when he sends shall
not I hasten me for my brother: shall not I increase in longing
toward my brother: as my brother does also? Mani, my
brother's envoy, has brought my brother's ... which
was with Mani. I have honored their ... and I have
honored them very much. Now Mani will take this; and my
brother we direct him to ... how I have received from
him very much: he will tell my brother this, and my brother
will hear what we have done (as I have sent list of gifts of
this and that, and he shall not refuse it?).
“And may my brother send untold gold; and may my
father's power increase with me, as my brother has increased
my favor, as my brother has cherished me much, in the sight
of my country, in the sight of the whole of my brethren. May
Rimmon and Amanu
appoint that my brother's wishes be ever
fulfilled; and for myself, my brother, that my wishes may be
fulfilled, as men whom the Sun-God loves. And so now the
Gods shall indeed decree for us this prayer, ... we shall
join as friends forever.
“For my brother's present I have sent to my brother a
(double-edged weapon?) ... and (?) of emeralds, and
pure gold ... enclosed in a box, and ... of alabaster,
and pure gold, for a box ...”
21 B.—“To Amenophis III, the
Great King, King of Egypt,
my brother, my kinsman373 whom I love, and who loves me, by
[pg 282]
letter thus Dusratta, the Great King, King of
Mitani, thy
brother, thy kinsman who also loves thee. I am at peace, etc.
“To my brother whom I love I have given his young
wife.374 May the Sun-God and Istar
... her face. As my brother desires: may ... and may my brother rejoice, in the day
when ... the Sun-God and the God ... giving
joy to my noble brother, ... let them grant it to be
... and may my brother ... forever.
“Mani my brother's envoy, and
Khani375 my brother's interpreter,
as you cause them to be sent, plenty of (provisions?)
I shall give them ... them much; as they performed
their orders I made all the people protect them. If they do
not may my Gods, and my brother's Gods, guard them. Now
I have sent Nahramani who is careful in my brother's affairs,
and I have sent (an ornament?) of precious stones—of
precious stones and gold, as a present to my brother; and may
my brother be granted to live a hundred years.”
8 B. M.—The salutation is the same as before, but the
writer's name is spelt “Tusratta” instead of
Dusratta. The
letter is the best preserved in the whole collection.
“Since your forefathers were friendly with my forefathers,
thou therefore wast very greatly friendly with my father. So
you love me: we are zealous friends. Ten times more you increase
it than to my father. The heavenly Gods shall decree
that we shall be friends. May Rimmon
my God, and Amanu,
so pronounce, even forever.
“And so my brother sent Mani his envoy. Thus indeed
my brother (said) ‘Does not my brother's heart desire that
thy daughter (be) the wife of my young son376—as a princess
of Egypt’ and I spoke as to my intention about it; and my
brother desiring that she should be made ready for Mani, and
to show her, so he beheld her, and praised her much. And
may they lead her in peace into the land of my brother. May
Istar and Amanu
make her agreeable to my brother's heart.
“Gilia, my envoy, set forth my brother's message
before
[pg 283]
me. So I heard and it was very good; and so I rejoiced very
much. Thus truly I say ‘This is thus arranged between us
so that we may be zealous friends.’ Now with firm faith forever
let us be friends.
“So I shall send to my brother, and I say thus myself, so
let us be much more friendly; and do not you respond to us?
And I say thus, that my brother has enriched me ten times
more than my father.
“And I have asked much gold of my brother: so he has
given me more than to my father. My brother indeed sent
to me; and to my father you sent much gold: much (merchandise?)
of gold; and besides all the gold you sent him you have
sent me bricks of gold (lavished?) like copper.
“I sent Gilia (humbly?) to my brother, and asked for
gold. Thus indeed I (said) ‘Truly my brother has given me more
than to my father, and may he send me untold gold.’
“May my brother send me more than to my father; and now
I say thus to my brother: the (loan?) that my grandfather
made, so I may (say), as (one thinking little of wealth?) he
made it for thee; and now as regards (what) I say, the gold
that my brother shall send, let him send it when he likes.
“Lo my brother has sent the gold saying ‘It is due to you,’
But no. No more was due; and he had satisfied the account;
and when he had satisfied the account I was glad thereof exceedingly;
and whatever my brother sends I have been very
glad thereof.
“Now behold I sent to my brother—and may my brother
extend his kindness to me more than to my father; now I
asked gold of my brother, and whatever gold I asked of my
brother, he has sent the double of what was asked. One (sum)
for the (loan?), and a second of good-will.
“And may my brother send me untold gold; and may he
send me more than to my father; and so may the Gods decree,
that much more gold beside be in my brother's land, as there
now is in my brother's land; and ten times more than there
now is, may it increase.377
And let not my brother refuse the
gold that I ask by my brother's wish; and, as for me, let me
not refuse my brother's wish; and may my brother send me
[pg 284]
very much gold uncounted; and whatever my brother needs
let him send and take. Let me return the gift that my brother
desires for his household. This land is my brother's land, and
this house is my brother's house.
“Now I send Gilia my envoy to my brother. Let him not
refuse him. Let him speedily command him: let him send
him away. So hearing my brother's salutation let me rejoice
exceeding much. Let me ever hear my brother's salutation.
And these messages that we send, let my God Rimmon and
Amanu decree that they may arrive through their mercy. And
as now it is prayed therefor, so we are friends; and as now so
forever may we be friends.
“Now as to the gifts for my brother: I have sent as my
brother's gifts a quantity of solid gold, and precious stones:
(its value?) includes the amount of twenty precious stones, and
nineteen pieces of gold. The weight of precious stones and
gold remaining includes the amount of forty-two precious
stones and twenty pieces of gold Zuzas of Istar: (this is) the
weight of precious stones and gold remaining; and ten
yoke of horses, and ten chariots, with all that belongs to them,
and thirty female slaves.”
27 B.—This is the longest letter in the collection, including
six lines in Aramaic, and 512 lines in Dusratta's native language
(see “Journal Royal Asiatic Society,” October, 1892, for my
translation). The important passages of the letter appear to
me to read as follows, and the meaning is confirmed by statements
in other letters by this writer concerning his daughter's
marriage. The letter was addressed to Amenophis III, and
sent by the same two envoys, Mani and
Gilias,378
already noticed.
“Gilias the envoy, who takes the messages is ordered
to utter it, his duty being to go out, because Amenophis III the
Egyptian (ally?) rules a far off land, and I rule in the city
Ikhibin379 the city of the God
Simigis380 the paternal deity.
“To proceed: as Mani my brother's envoy says, it is
understood that my brother is very desirous that it should be speedily
completed.
[pg 285]
“Brother, I gladly empower the envoy to take back this
woman, whom Mani says my brother commanded him to bring,
when he was ordered as an envoy.
“Understanding that my brother desires now to take her
home, is it not necessary, understanding this decision to be preferred;
as twenty-three months have gone by, is not her taking
home to be hastened? My Court having decided to accept, and
being satisfied as well as my wife, and resolved to accept the
agreement; and the girl being heartily pleased—how happy
she is words cannot tell—the decision is from the Gods,
brother, for me the decision is from the mighty Gods, my
brother. Surely you know whether I do not desire that she
should be so brilliantly exalted, the girl being so fortunately
(married): surely you know that I shall be glad.
“Proclaim thou for me that whatever people of
Khalci,381 west of the Minyan382 country—whatever people of Khalci I
have conquered, are made subject.
“I being the great chief of the power of the land of the
Hittites taking to me, my brother, all the people that are
conquered. Let it extend to the city of
Harran383 and let the land
possessed by no king be taxed.
“My son-in-law being married in the city of Thebes in
presence of the image of the deity.”
“Is it not thus that Dusratta dwelling afar arranges the
marriage of Tadukhipa384—Dusratta
the favored (friend?) from the Minyan land, consenting to the wish of
Amenophis III the Egyptian (friend) that the son of
Amenophis III be so married to her, in the presence of the image
of the deity.”
As this letter is written in what is called by scholars an “unknown
[pg 286]
language,” these renderings may be questioned. The
dialect appears, however, to be closely related to the Akkadian
and to other Mongol dialects of western Asia, and to be also
the same used (B. 10) by the Hittites.
10 B. M.—Written, as the Egyptian docket at the bottom
of the tablet on the back states, in the thirty-sixth year of
Amenophis III which appears to have been probably the last
of his reign.
“To Amenophis III King of Egypt my brother, my kinsman
whom I love, and who loves me, by letter thus Dusratta King
of Mitani who loves thee, thy kinsman. I am at peace. Peace
be to thee, to thy house, to the woman Tachikhipa my daughter
to the wife thou lovest be peace.385 To thy wives, to thy sons,
to thy Lords, to thy chariots, to thy horses, to thy army, to
thy land, and to all that is thine, be much, much, much peace.
“Thus (I say) Istar of
Nineveh, the lady of the lands, is
kind of heart to the land of Egypt. In the land that I love do
not they walk after her?386 Do not they cry aloud to her?
Now behold it has brought thee prosperity.
“Now from the time of my father they have besought
Istar in her land for thy prosperity; and, as of old so now, it
continues. They honor her.
“And now may my brother receive of her ten times more
than before. Let my brother receive with joy: let it be hastened
for him: let it endure.
“Istar is the Lady of Heaven my brother, and as for me
let me be guarded by her for a hundred years; and may great
joy be given. Let it be granted by her that I may not fail; and
as you desire may it (befall?).
“Is not Istar my God, and has not she (prospered?) my
brother (or been with my brother?).”
24 B.—The second longest of Dusratta's letters, 185 lines
in all, is unfortunately very much damaged, as it is perhaps
the most important, giving as it does historical information
extending over three generations, during which the kings of
Egypt and of Mitani were allied by marriage.
“To ... ya387 my kinsman, whom I love and who loves
[pg 287]
me ... the great King (King of) Mitani thy kinsman
who loves thee. I am at peace ... to the Lady Teie
... to Tadukhipa my daughter thy wife be peace, to
... be peace. To thy sons, to thy Lords, to thy chariots,
to thy horses, to thy ... and to all that is thine, be much,
much, much peace ... of Amenophis III thy father he
sent to me; he explained ... of all that he sent there was
no message at all that I ... to your father as to what
he sent to me; and Teie the chief wife of
Amenophis III your
mother knew all of them. All these have been seen by Teie
your mother ... the messages that your father caused to
be addressed to me.
“... and ten times more than with Amenophis III
your father caused him to tell me whatsoever wish ...
and whatever message I spoke, faithfully in the same day
... he himself did not turn away his heart from any message
... but faithfully in the same day he caused it to be
done.
“... the father of Amenophis III sent to
Sitatama388 my grandfather, and ... a daughter. He sent to my
grandfather five or six times, and he was not given her, when
... he sent; and at length he was given her. Amenophis
III your father sent (humbly?) to Sut(tarna) my father
... and so for my father's daughter, my own sister, his
heart was desirous; and five (or six) times he ... her:
when he had sent five or six times at length he was given her.
So Amenophis III ... sent to me, and so desired a
daughter389 and I ... I said in ... of his envoy
‘Thus I say I have (sworn?) to give her: by our wish ...
to take, and the ... which he has known: and she is
a sister so it is lawful;’ and I give ... Amenophis III
thy (father's) ... if these are not truths ...
heaven and earth bear witness ... to give her; and
[pg 288]
Khai390 the envoy of my brother ... to the (Queen?)
and to Amenophis III I sent with her ... in three
months with the greatest speed ... and the gold
... truly was not ... which I sent.
“When you favored a daughter, and so (sent for) her, and as
Amenophis III your father knew her ... I rejoiced being
exceeding glad, and he said ‘My brother, is not it thy wish
thus to give the handmaid’; and he made public agreement
with this his land, in presence of my envoy ... so men
... when they beheld; and I received from him; and
Amenophis III established us ... for the future; and
so receiving ... I was made great; and in the cities
which for Tadukhipa ... in all of them he made us
dwell as conquerors,391 and among the envoys who went down ... none that
Gilia ... the gold of one (limzu) was
given by weight. Truly to Amenophis III for
Tadukhipa it
was given; and Tadukhipa ... was given ...
and ... my envoys Amenophis III with ... I received;
there was no one ... Amenophis III
sent Nizik his envoy ... myself; and he ... (refusing?) to
my face the ... of gold ... the gold which
... of Gilia and ... he established us ...
my envoys ... to be despatched ... he did not
cease to (deny?) ... and ... he took her...
I was not able to refuse to please him ... he sent this to
me ... they sent was wonderful, and then ...
Amenophis III your father in every message ... the
lord of the place to protect her. Did not he order all these as
I say ... do not I say that Teie392 ... has known
... and Teie is your mother, ask her if, among the messages
that I spake, there is one message which is not vindicated
by her, as to these (messages) to Amenophis III your
father ... if to Amenophis III your father brotherhood
was made by me: if it was said by Amenophis III your father
‘If at all (there is) gold that ... in the land of Khani
Rabbe I will despatch it; and order thou thus the ... do
[pg 289]
not I desire to cause it to be sent’: the ... bore what
was ordered to be given of Amenophis III your father; and
Amenophis III said to me ‘... the treasures of gold
... all that my ... desires is sent ... and
... to do this I have sent to thee’ ... there by
Amenophis III with a message. Never was there a message
without a reply. I never refused any of the messages.
“(And when) Amenophis III was obliged to be taken to
his fate, and they told (me) ... I tore my cheeks, and
I mourned on that same day; I sat (in the dust?); I (took)
no food or water that same day; and I was grieved ... I
said ‘Let me perish myself from earth, and from my ...
and that he loved me God knows, and he was loved’ (and
because of) these things we are cast down in our hearts.”
“... to me the eldest son of Amenophis III by his wife
Teie ... was made, and I said ‘Has not
Amenophis III
died ... the eldest son of his chief wife Teie (is) in
his stead ... shall not we be sent news ... from
her abode as of old.’
“... I say thus Amenophis IV is my brother whom
we shall love in our hearts ... the son of Amenophis III
more than his father, because of Teie his mother, who was the
wife ... as she desires a message to the presence of
Amenophis IV (Abkhuriya)
the son of Amenophis III her
husband. I (rejoice) very exceeding much that we shall be
friends
“(As they have sent me this message?) As they have
ordered it, Gilias is humbly (sent?) ... they have sent
Mani (as an envoy?), and treasures of woods (or trees) my
brother has sent, and gold ... without gold and without...”
The next passage is too broken to read, but refers to the
continuance of friendship since the time of the ancestors of
both kings, and for the future. The back of the tablet is very
much broken, the whole of one paragraph, and the greater
part of the next, which refers to Teie
as the mother of Amenophis
IV being destroyed. It continues:
“... the message of your mother which to Gilias ...
He has desired a message to be despatched and (as
he desires) ... have not I sent my envoys, and have
[pg 290]
not I ... (and it is not my fault?) and the treasures
... which he asked of him I have caused to be given, not
being desired ... my envoys four years since you393 ...”
Eight lines are here almost entirely destroyed, referring to
some speedy message, and to the former king, with a reference
to certain persons, including the “father of Teie (your
elders?) with me,” with professions of friendship. The end
of the paragraph (lines 40, 41) contains the words, “as thus
he set us up over all her many lands ... all the lands
are all hers in his sight.”394 The next paragraph continues:
“... the (treasures?) of gold (allowed to be despatched?)
previously by Amenophis III ... he has
sent. Lo! very exceedingly my brother has desired that
treasures ... to us; and much of his gold ...
very exceedingly my brother ... as intending for me
... whatever among ... and your father; was not
he given by me; and lo! now let my brother see that I was
not at all ... to your father: the treasures that he desired
were given, and lo! ... I am sending back my
message: there shall be nothing done to cause the heart to
turn away ... all the messages ... Teie has been
a witness, and Teie your mother ... plenty. Lo! I
asked your father, and did not your father grant me? and
... let this gold be given, and let not my brother's heart
... let him not turn from my ... when the (loan?)
... was not made, and what had ...
“... Let Gilia know this day what my brother's heart
desires. I have made Gilia travel ... thus I have made
my brother's envoys to obey him, travelling with speed. If ever,
my brother, my envoys ... if ever I send my envoys
... (the fault is not mine?) ... I have sent Mani
and Gilia to my brother as before. If at all by my brother my
envoys to him, and if by us they shall be received, I also shall
so hasten him ... Lo! as regards messages from my
brother, which he makes about anything as to my brother's
intentions ... thence; and on the throne of his father
he sits this day; and let me do my brother's will.
[pg 291]
“I say thus, my brother, have not I sent my envoys, and much
in their keeping which is for thee; and my brother let ...
which is for thee. Mazipalali395 my envoy is the paternal uncle
of Gilia and for ... my brother I have sent him, and my
brother am not I (the surer?) as Gilia is not ... And
the other envoy whom I shall send to my brother is the brother
of Gilia the son of his mother396 ... I sent him. So my
brother have not I despatched him speedily without stopping,
and, my brother, as to my wishes that I wish (it is not my
fault?) and because of these things did not I send Gilia ...
for security, and for all this am not I the surer.
“Mazipalali whom I shall send to my brother is the
uncle of Gilia; and the treasures (allowed to be despatched?)
... and plenty of untold gold of the (loan?) which I
desire from my brother let my brother give ... and let
him not refuse; and with my brother gold in addition ...
ten times more may it increase to me exceedingly ... let
these things be ordered; and Mani (with) my envoy my
brother ... let be given of my brother; and let him send
Gilia to me; and ... and all the news about my brother's
mother that they shall speak, and (especially?) let me (hear?)
... that they did. And lo! as before I sent not to thee
my brother, so let him ... me. Let not my brother
... and to my brother's pleasure ... and I meditate
a message of consolation for my brother.
“Let both Artessupa397 and ... thus relate in my
brother's land this thing. I have been sent (under escort?)
... Mani (brought?) before me all my wicked slaves, who have dwelt
in Egypt, and I examined them398 as to ...
and they said ... and I said before them ‘Why is your
insolence so great?’ ... So they put them in chains, and
... one of my ... one from my city who has
angered the land ... and another ... did not I
slay because of these things? My brother, did not he
say ... was not I wroth? Behold my brother they were
[pg 292]
wicked ... and ... my brother it was necessary
and now let me (afflict them?).
“As to a present for my brother. My brother's presents
(are)—a (weight?) of solid gold from the land Ris Burkhis,
a weapon with a stone head399 ... of precious stone
... (an ornament?) for the hands of precious stones, one
part of gold: three cloths: three ... three ...
(with fastenings?) of gold, ... of refined bronze (or
copper) ... two ...
“As a present for Teie your mother an (ornament?)
for the hands of precious stones ... earrings ... two
cloths.
“As a present for (Tadukhipa) my (daughter) an ornament
for the hands ... earrings ... two cloths.”
23 B.—The salutation is the same as in the last, being addressed
to Amenophis IV, to Teie and to
Tadukhipa.
“Mani my brother's envoy (has come) to (me). I have
heard. I liked much the gifts that my brother ... I
saw, and I rejoiced very much. My brother utters this message
and (says) ‘As with my father Amenophis III you were
friends, now behold this day be friends with me thy brother.
You will continue to be kind,’ and I have not delayed ...
with my brother. Lo! ten times more than to your father I
will be a friend.
“And your father Amenophis III spoke this message in
his letter (by your ...) Mani, ‘Continue thou the
friendship,’400
and when my brother Amenophis III said this, lo!
what I had sent was nothing at all, and my brother shall not
consider it anything. And I do not send this present, which
behold I have sent to thee, as desiring to cause you to send;
but (humbly?) whatever my brother desires to be given to his
wife, they shall be made to take away. They shall see her,401 and I will send ten times as much.
“And the treasures of gold (allowed to be despatched?)
one treasure for me, and another treasure as the treasure of
Tadukhipa my daughter, lo! I asked of Amenophis III your
[pg 293]
father. And your father said ‘Send for the gold that (remains
to be remitted?) let the (rest) be given, and the precious stones
that are to be given thee, and the gold, because we have increased
the gift, which is marvellous with treasure to be given
to you.’ And the gold of the treasures all my envoys who were
in the land of Egypt beheld with their eyes; and your father
lavishly increased the treasures in presence of my envoys. He
welcomed them on their way; he maintained them! and lavishly
expended the ... on my envoys. They gazed, and so
truly they beheld with their eyes his favor poured out.
“And more gold beside, which was marvellous, which he sent
to me, he piled up; and he said to my envoys ‘Behold the treasures,
and behold the gold in plenty, and the possessions which
are marvellous,402
which I shall send to my brother: behold them
also with your eyes.’ And my envoys beheld with their eyes.
“But now, my brother, the treasures remitted, which your
father sent, you shall not send, but the woods (or trees) have
been received.403
You are sending the possessions that your
father sent to me. You shall not send them, but shall store
them up very much.
“And thinking of all that one has known, how I rejoiced
because of my brother, none ever brought salutation from him
at any time, my brother, but the same day return was made to
him.
“And Khamassi my brother's envoy he sent (humbly?) to
my presence, and (humbly?) he spoke my brother's message:
I heard and then I said ‘As I was friends with Amenophis III
thy father, lo! now ten times more with Amenophis IV
(Nabkhuriya)
shall I be great friends.’ So then I said to Khamassi
your envoy.
“And lo! my brother: the treasures of gold to be remitted
you shall not send; and there (shall be) respite of gifts which
your father spoke of sending. It is desired that my brother
shall not send them.
“Lo! my brother, the treasures of gold which I asked of
your father I may say that half of them will be carried off (or
stolen) ... The lands are at strife404 ...”
[pg 294]
The rest of this letter, including all the back, is too much
broken to be read. It appears to go on to speak of “destruction”
and to refer to a state of disturbance. It mentions the envoy
Khamassi, and says, “Of what he has brought the fourth
part has been robbed.” On the back Gilia is mentioned with
gold, and relations between the writer and Amenophis III.
He refers again to the message from Amenophis IV and to
Teie his mother; and invokes
Rimmon and Amanu. The
words “unless they are conquered” seem also to occur. This
letter contained altogether 113 lines of writing.
26 B.—A list of presents. On the back, at the bottom of the
left hand column, is the statement, “These are the things
carried by the female slaves, all those things which Dusratta
King of Mitani gave to
Amenophis III his brother, his kinsman,
when he sent his daughter Tadukhipa to the land of
Egypt, to Amenophis III for marriage, he gave all these that
day.”
The list is a very long and difficult one. It begins with two
horses, and a chariot plated with gold and silver, and adorned
with precious stones. The harness of the horses was adorned
in like manner. Two camel litters appear to be next noticed,
and apparently variegated garments worked with gold, and
embroidered zones and shawls. These are followed by lists
of precious stones, and a horse's saddle adorned with gold
eagles.405
A necklace of solid gold and gems, a bracelet of iron
gilt,406 an anklet of solid gold, and other gold objects
follow; and apparently cloths, and silver objects, and vases of copper
or bronze. An object of jade or jasper (Yaspu), and leaves of
gold, are noticed (both jade and leaves of gold have actually
been found in the oldest ruins at Troy), the former being
perhaps noticed as coming from Elam, by trade with central
Asia, where jade was found. Five gems of “stone of the great
light” (perhaps diamonds) follow, with ornaments for the
head and feet, and a number of bronze objects, and harness for
chariots. Boxes of strong wood to contain treasures follow
next, and apparently a collar with disks and carved lions,
objects of silver and gold and strong wood, bronze ornaments
[pg 295]
for horses. The last noticed objects may be written tablets,
including some on the ritual of the gods.
25 B.—A list similar to the last, perhaps part of the same
inventory, as it includes women's ornaments. The tablet is
much injured. The objects noticed include an earring with
gems, and others of gold, with a large number of precious
stones, a necklace with 122 gems set in gold, including “green
stones”; bracelets and anklets of solid gold with jewels: an
umbrella adorned with gold: boxes to hold treasures, and
numerous objects of silver: horns of the wild bull, and wooden
objects adorned with gold: cups of gold adorned with gems:
other bracelets and anklets of gold with pendants and stars
of jewels: a pair of gold earrings with pendants and stars of
precious stones: silver anklets for women, and earrings with
gold pendants. In each case the weight of gold and the numbers
of the gems are stated.
These inventories of Tadukhipa's marriage outfit show how
far advanced was the civilization of western Asia in the
fourteenth century b.c., and indicate not only the native wealth
of gold, silver, copper, and bronze, from Asia Minor and the
Caucasus, but also a trade which brought jade from central
Asia. The art of the age is similar to that of the objects found
at Troy and Mycenæ, and represented on the Egyptian bas-reliefs,
which give pictures of the tribute from Phœnicia.
From other tablets in the collection we obtain similar information,
including the use of ivory, as also from the records of
tribute to Thothmes III in 1600 b.c.
11 B. M.—“To ... Princess of the Land of
Egypt407 thus Dusratta King of
Mitani. I am at peace: Peace be to
thee.... Peace be to thy son; peace be to Tadukhipa
thy daughter-in-law. To thy land and to all that is thine be
much, much peace.
“Thou hast known of me how I loved Amenophis III thy
husband, and Amenophis III because he was thy husband how
he loved me. As for Amenophis III thy husband he heard
what I said; and Amenophis III because he was thy husband,
sent messages to me; and what he said to thee my ...
both Mani has known, and thou ... hast known all of
[pg 296]
these things—the messages we zealously uttered. There was
nothing thus that he has not known of them.
“Now you said to Gilia, ‘Say to your Lord,
Amenophis III
was friends with your father, and why should his favor be
less than to your father? Nay, indeed, what he shall send to
our place shall not ... will not you hasten to ...
your friendship with Amenophis III ... making it
greater; and assure him ... that you will gladly
send ...’
“... to your husband friendship ... so now
... your son, ten times more ... and the messages....
“... why from ... our good faith, and ...
is given to me ... thus I ... Amenophis IV
(Nabkhuriya) ... and now behold ... to give is
not....
“... when by your desire I ... and to the presence
of Amenophis IV ... and you wished thus ...
do not desire, and ... the treasures of gold to be remitted,
let Amenophis IV receive. (There is nothing, indeed,
he may not desire?) that is not ... ten times more than
his father let him increase in friendship toward me, and in
power.”
“... you yourself, your envoys, with the envoys of
Amenophis IV, with ... let them
be sent to Yuni my
wife,408
for what is wished; and the envoys of Yuni my wife let
them be sent to (thee) as to what is wished.
“Now as to thy present ... a goodly stone, also (a
coronet?) and a ... of stones.”
It seems clear from this letter, and from 24 B.,
that Teie (or
Thi) the Queen of Egypt, was related to Dusratta, but it is
not clear that she was his sister. Gilukhipa, the sister whom he
names, is known from Egyptian sources to have been the
daughter of Suttarna, Dusratta's father, and she came to Egypt
with 317 ladies in her train.
It is also to be remarked that Dusratta invokes the Egyptian
god Amen both when writing to Amenophis III and also when
writing to Amenophis IV, so that there does not appear to have
been any change of religion in Egypt during the reign of the
[pg 297]
latter—at least, at the time when he wrote.
Amenophis III also married at least one Babylonian
princess, as will appear in the letters that follow.
Rimmon Nirari's Letter
30 B.—“To the Sun God the King my Lord the King of
Egypt, thus Rimmon-Nirari409 thy servant. I bow at my Lord's
feet. Lo! Manakhbiya (Thothmes IV) made my father King
... to rule in the Land of Markhasse
(or Nukhasse),
and established men to dwell with him; and as the King of
... was disputing for the kingdom, which has been made
... which he established for him ... he gave
him...”
About twenty lines of the letter are here destroyed; the
broken lines below continue thus:
“And lo! my Lord ... and the King of the land of
the Hittites why ... my Lord the letters ... and
fearing ... and lo! the King of Egypt ... and
now my Lord against ... and to the hands ... to
our Lord ... thy Lord in the years that may come....
Do not scorn, since the land was faithful in service to
the King my Lord. And if God commands my Lord to go
forth, let my Lord also send a chief, to be sent up to him with
his soldiers and with his chariots.”
[pg 298]
Callimmasin's Letters
1 B.—“To Amenophis III
the King of Egypt by letter thus
(Cal)limmasin410
the King of Carandunias (Babylonia) thy
brother. I am at peace. To thee, to thy house, thy wives, thy
land, thy chariots, thy horses, thy ... be much peace.
“Because of the youngest of my daughters, whom you send
to wed, Irtabi whom you remember, they took this message.
My father formerly sent a message. You collected many
soldiers, you approved his message, and you sent making a
present to my father.
“Now I send thee this envoy. In the sixth year you seek
for this, and in the sixth year you send thirty manahs of gold
(instead of?) silver for my present. I return the same gold.
Casi your envoy has known its (value?) which he has seen. I
send thy envoy well instructed as to our opinion. For I followed
... and the present that he is instructed to ...
is thirty manahs of gold, which you ... a gift of alliance.”
The rest is too broken to read. It mentions five women sent,
and ten wooden chariots—the latter as presents. The next
letter is from Egypt. Either a copy or an original never sent.411
1 B. M.—“To Callimmasin
King of Carandunias my
brother, by letter thus Amenophis III the great King, the King
of Egypt thy brother. There is peace to my region. To thy
region be peace: to thy house, to thy wives, to thy sons, to thy
Lords, to thy horses, to thy chariots, and in thy hands be much
peace. I am at peace. There is much peace to my house, to my
wives, to my sons, to my Lords, my horses, my chariots, my
army; and in my lands there is much peace.
“Now I heard the message you sent about her to me. Thus
it was, ‘Now you ask my daughter as your wife, but my sister
whom my father gave thee, being good to you, has any seen her
whether she has lived or whether she has died?’ This is the
message that you send in your letter. But did you ever send
as your envoy, one who has known your sister, and who has
spoken with her, and understood her? And let one speak with
her. The chiefs you send are useless, your envoy Zakara is one
who is a chief(?). There is not one among them related to
[pg 299]
your father, and ... concerning this my envoy is with
thee, and has spoken to her ... her heart ... concerning
this, and she has given ... to her mother. And
lo! you send this, ‘You spoke to my envoys, and they gathered
your wives: a lady appeared before you (saying) thus, Behold
your queen who is brought out before you all. But my envoys
knew her not (to be) my sister.’ Now satisfy yourself as to
what you thus send, ‘My envoys knew her not,’ and you say,
‘Who was it that was recognized by her?’ Why do not you
send as your envoy one who shall tell you a true message as to
the salutation from your sister, I pray you? And you said that
they disputed as to her appearance. But you can see her with
the King. And lo! you send thus, ‘Who was the princess—a
daughter of one who was a native, or was she one of the land
of (my neighbors?), or was she the daughter of the Land of
Khani Rabbatu, or the princess of
the Land of Ugarit, that my
envoys so saw, and who was it that spoke to them to satisfy
that nothing wrong was done?’ And does not your message
say all this? But if she has died—your sister, and I am concealing,
as you pretend, her ... in former times, which
we ... the God Amanu ... (I rejoice that the
wife I love?) ... she has been made queen ... I
deny that ... beyond all the wives ... that the
Kings of Egypt ... in the land of
Egypt. And lo! you
send thus ‘Both my daughters ... as wives of the Kings
of the land of Carandunias.’ But if the ... of my envoys
is friendly, and they have said ‘With these things our Lord
has sent us, as a present, to satisfy thee concerning thy message:
the princess salutes the Kings, and all her friends your
daughters.’ Take thou possession from him of whatever is with
them, and send me a letter, and arrange with thy sister who
is with me, and make sure of everything; and I have sent to
thee an overseer, so to make known to your daughters, in order
to perceive the evil that they teach you. And lo! you send ‘The
messages that my father has left, do not these messages of his
say concerning this, that he established alliance between us?’
This is the message you send. Now you and I have fulfilled the
alliance, and the portion is before your envoys as they will say
in your presence. Is not all to be given by us to her who (is)
to come to the land of Egypt (whom) they shall bring before
[pg 300]
me? And (choose?) one of them. (Now) I have sent silver,
gold, unguents, cloths, all whatsoever the land can give, and the
overseer will say what is the value of that which he has brought—every
gift to be weighed to you, that my envoy is to give.
And we have been shamed by the evils that they speak.
They have refuted the abominations—the evil things
that they told you of us. And I was grieved when they ...
us all these things. For is it not of their deceit that they told
you thus? And I appointed them not to ... them about
this. And lo! you send thus, you say thus to my envoys, ‘There
are no soldiers of my Lord, and is not (a young girl?) to be
given them?’ This is thy message: ‘Thy envoys said for thee
that none are going forth. It might be done safely if there
were soldiers, if there be none it is impossible to arrange for
us what I am asked by him. If there are soldiers I grant it you,
if there are horses I grant you this.’ This reason your envoy
made use of with us, who put me to shame—the evil man whom
you sent. I pray thee if they feared to be slain, and lamented
evils when she went out, lo! all was in your hands. Thus let
my chariots be granted from among the chariots of the ruling
chiefs: do not you regard them as a possession? You can send
them wherever you please. Are not they all a possession? Are
not there, I pray you also, chariots, are not there I pray you
horses with me? Demand all my horses: the chariots behold
you shall send to meet you at the stations. As for me you shall
send me the girl, and send out one to lead (her) to me.”
3 B. M.—This is broken at the top, but supposed to be from
Callimmasin.
“... my envoys ... the many ... that they
send to me I ... Thou my brother without ...
for thy daughter to wed, as I send ... (you say) thus,
‘From of old a daughter of the King of Egypt was not given
for anything.’ Why so? Thou art a King, and doest thy will.
As they spake this message to me I then sent thus, ‘Many of
(your) daughters are grown up. So send one who is grown
up as (I ask for) her.’ Who says thus, ‘There is no daughter
of the King to give.’ Thou hast sent without enquiring as to
this. Thou dost not rebuke alliance and good-will, as you send
approaching me eagerly as to a taking to wife. And I sent to
you because of these things, in brotherhood and good-will, because
[pg 301]
eagerly approaching me as to taking a wife. My brother,
why not send a woman? Why am I repulsed? I myself have
sent like thee, I have intrusted a woman. As there were
daughters I did not refuse thee. Why associate by taking a wife
as ... I have sent to thee to know this ... all your
... so ... they said your ... Lo! my
daughter whom I have sent412 ... you do not take unwillingly,
consenting to whatever you desire ... and as for
the gold that I send you, your envoy has agreed with me as to
the amount of the gold I.... Behold speedily, within this
year, whether in the month of June (Duzu) or in the month of
July (Ab),413 this message being taken away, let her whom I
have taken be.... If within this year, in June or in July,
I send you the gold, you shall send ... the daughter
whom I am given by you, and you in return shall send the
gold for your ... But if in June or in July the gold is not
sent, do not cause her whom I have taken to be sent away. And
in return for what will you send to be carried away her whom I
have taken. Why, indeed, is it necessary to trouble about gold?
Truly sending 3,000 (pounds?) of gold have not I completed
the exchange for you, and have not I given my daughter to
take to wife?”
Assurubalid's Letter
9 B.—“To Amenophis IV
(the great King?) the King of Egypt my brother,
thus Assurubalid,414 King of Assyria the
great King thy brother. Peace be to thee, to thy house, and to
thy land. I was very glad when I saw your envoys. Let me
send your envoys again with my message. I have sent as a
present for you a chariot (of the royal forces?) of my ...
and two horses swift and sure. A chariot (without harness?)
and a precious stone.
“The sending of gold from your land that has formerly come
across to the great King has ceased.415
Why should he be repulsed
[pg 302]
from your sight? They have taken as much gold as there
was; as much as I have received, which also I have needed, is
caused to be sent.
“In the time of
Assurnadinakhi416 my ancestor they sent to
the land of Egypt twenty (pounds?) of gold.
“In the time that the King of Khani-Rabbatu
sent to your father, to the land of Egypt, they sent him twenty (pounds) of
gold.
“... To the King of Khani-Rabbatu and to me ...
you have sent gold. I sent ... and you ... from
the hands of my envoys....
“If fortunately your face is favorable send gold, and let him
who executes the message take what is needed. In return let
our envoys be sent to thee from us. Your envoys who have
tarried with me needing men to guide them it is granted, in
order that I may send this. They took from me men to guide
them as they went down. Do not disgrace my envoys, and do
not delay them for me. Why should we not in future send out
envoys? In future they will carry news, in future they will be
sent out to the King to carry the news. And in future let it
be declared ‘Whosoever of us is treacherous let him be destroyed
for the King.’ I have received (envoys) thirteen times,
why should not other envoys beside from the King in future
again...”
Letters from Burnaburias
2 B. M.—“To Amenophis IV
(Nibkhuarririya) King of
Egypt, by letter thus Burnaburias King of
Caradunias417 thy
brother. I am at peace. May there be much peace to thee, to
thy house, thy wives, thy sons, thy land, thy Lords, thy horses,
thy chariots.
[pg 303]
“Since my fathers and thy fathers spoke good things
zealously, sending eagerly to make presents, and making friends—and
did not they speak eagerly—lo! now my brother has sent
two manahs of gold as a present to me. Lo! there is much gold
beside, which your father sent, and as this has increased beyond
what your father gave, why should you send two manahs
of gold? Lo! I have received much, even very much gold,
which remains in the temple. Enough gold has been sent. Why
should you send two manahs of gold? But as for thee, whatever
is needed in thy land send for it, let it be taken of me for
thee.
“In the time of Curigalzu418 my father, all the Canaanites sent
to him (saying) thus, ‘What sayest thou as to the setting up
of the land. It is weak. What sayest thou?’
“My father clave to thy (father). He sent to them thus,
‘It has been sent to me as to your discontent. If you are foes
with the King of Egypt my brother, you must cleave to some
other. Shall not I go out against you for this? Shall not I
destroy you, as if you were discontented with me?’ My father
heard them not because of your father. Now behold Assyria
has arrayed against me. Did not I send to you, as to their
thoughts about your land? Why do they send against me? If
you have pity on me it will never be done. They will fail to win
these things. I have sent to thee, as a present for thee, three
manahs of precious stones, fifteen pairs of horses for five
wooden chariots.”
3 B. M.—The salutation is the same as in the preceding.
“Since the time of Caraindas, since your father's envoys to
my father came to me, until now there has been good-will. Now
I and thou are well with each other. Your envoys have come
thrice to me, making also presents, whatever was sent. And I
have sent to thee whatever present has been made. As for me,
is it not all an honor, and as for thee have not I honored thee
in all? Your envoy whom you send, has not he paid the twenty
manahs of gold that he has brought? And as for the gifts that
remainder, is not the amount five manahs of gold.”
Five lines of the letter are here destroyed. On the back of
the tablet it continues:
[pg 304]
“... the forces of the land (of Egypt?) ... these
let him gather within the year, which thy envoy says he has
sent, and he shall cause the women of the princess to be guided
to you, any time that you order. Let me ask for her that the
speed may be greater; and having been delayed, when he has
made speed let your envoy take (them), and he shall do more
than they did before. So I have told my envoy Sindisugab to
say. So let them both station the chariots speedily. Let them
come to me, and let them make proper arrangements; so let
my envoy and your envoy come to me, speedily conveyed.
“As a present for thee I have sent thee two manahs of
precious stones; and (to enrich?) your daughter my son's
wife419
he gave a ... and (an amulet to cause safety?); and I
have sent thee as a present precious stones to the number of
one thousand forty and eight; and I sent, as your envoy was
sent back with Sindisugab.”
4 B. M.—With the same salutation as before, is very much
broken. It contains a list of presents sent in connection with
the same royal marriage of a daughter of the King of Egypt
to the Babylonian prince. The envoy's name was Sutti; the
presents included a throne of strong wood, ivory, and gold,
and another of wood and gold, with other objects of gold and
strong wood.
6 B.—The salutation is the same, but the Kings' names are
spelled “Nabkhururia” and
“Burnaburias.” This tablet is
very much injured. It refers to a daughter and a promise. It
continues:
“He takes her people with (him in) seven chariots, with
seven chariots which he took from me; all that belongs to her
behold ... let me send her people to you. The Kings
who ... of the daughter of the great King, in five
chariots ... to your father ... three overseers
... us he (sent?)...”
About half the obverse of the letter is then lost, and about
a quarter of the upper part of the back. It then continues:
“If (the arrangements) are already complete ... if
there are no previous arrangements let ... to send
[pg 305]
Zalmu for the Royal Princess, for
Zalmu420 was your envoy
whom I sent out, let him (come) ... let him take back
the soldiers whom he has sought of me, and let him (take?)
... of the people of the neighborhood, who being speedily
sent he may take back, and let them add as many as ...
“Khai421 your chief, whom you send, is given soldiers and a
chariot of our ... and send plenty of soldiers with Khai,
for the King's daughter ... and otherwise do not send
the King's daughter to travel.... Do not delay; send
speedily ... in the course of this year you shall send a
chariot and soldiers, so gathering ... let them unite as
many as he says (are necessary?).
“Your father sent much gold to Curigalzu ... of
Curigalzu, the quantity thereof increased in the palace ...
so, because he heard the Kings (or great men) who gave advice,
thus the gold ... the Kings, brotherhood, and good-will,
peace, and fealty ... the ... increased the silver,
increased the gold, increased....
“As thy present I have sent ... of precious stone. To
the Lady of thy house twenty (?) of precious stones: so my
wife causes me to send, because very greatly ... and as
she desires shall it not be done, as I rejoiced being glad
... let them take of me much gold for thyself ...
let them take of me according as I ... may it come
quickly; and has not my lord ordered thus, that your envoy
should bring to his brother much ... so let me send to
thee...”
7 B.—The salutation from Burnaburias is the same as in the
preceding letters. The letter continues:
“On the day that my brother's envoy arrived, and brought
me this message, his envoy (came) wearied to my presence:
he had eaten no food, and (had drunk) no strong drink ...
the envoy you send told me the news, that he had not brought to
me the caravan422 on account of (wicked men?) from whom it
was not (safe?). So he has not brought to me the caravan.
The explanation of the (head man?) was, because of fear of
being destroyed, which my brother has (known of). Thus as
[pg 306]
I desired explanation, not ... why the (chief?) did not
... his envoy, why he had not sent it, had not ... my
brother's envoy he has caused to say this ... ‘Is it not
that the region was at strife?’ thus ... your brother
heard this. He has sent you salutation. Who is it that has
told my brother thus that the land has risen? Your brother
sends with speed to salute you, as wishing to hear this. Does
not he send his envoy to thee? I have told him then to say
to my brother, ‘A great multitude has arisen, and the land is
at strife: the thing is true that thy envoy thus said. As thy
brother heard not that the expedition has marched on thee, he
has asked. Has not he sent to salute thee?’ So as I asked
my envoy he said, ‘As the foe has arisen let him be destroyed.’
My brother, have not I ordered this?423 And so they told me
all that has happened in my brother's country, and is not all
this explanation necessary? And all has thus happened in my
land, and as for me is it not all needful? ‘The lawful command
that was previously in the hands of our kingdom has been
opposed,’ he said. We have speedily sent salutation: an interchange
of messages between us has been established ...
to your presence ...”
Several lines are here missing at the top of the tablet on the
back, and the letter then continues:
“... my salutation ... and your salutation with ...
Thou thyself behold hast (sent?) thy envoy, to make
known this message. So I made him wait for this. I have
sent my messenger with speed, when he has rested sixty-one
days, and as he said to me this ‘I saw the foes (but not) at
all was I afraid.’ And to-day he is ... I have sent to
thee making many presents. I have sent to my brother's hands,
as a present for thee, (eighty?) precious stones; and I have sent
to my brother five yoke of horses, which are brought this day
by my envoy. I desired to send, making many presents to be
sent to my brother. And whatever notification (is) needful let
this notification be sent, let them take it for me from their home.
I have claimed delay that they may send presenting much gold.
I send notice to my brother: truly on account of my delay he
has remained. The gold I notify I have sent. I return explanation
[pg 307]
to your presence. Have not I despatched everything to
my brother? Let him behold the notice: let him sign for whatever
is sent ... I was anxious lest when I sent a notice
my brother did not see (it) ... thus I have returned
that which my brother signed, I have sent (it) for the gold
that they brought me. As for the gifts I so despatch thou shalt
thus (reply?); does not ...
“Zalmu my envoy whom I
send to you is responsible to us
if ... have plundered. I have made Biriyamaza responsible
for ... (If) again they have plundered, I have
made Pamakhu responsible in part for ... to your land
complete.
“... they have sworn ... let my envoy ...
to the presence of my brother ... let him be sent back
to me ... his message: let him salute ...”
8 B.—The same salutation from Burnaburias to Amenophis
IV. The letter continues:
“For this also my brother we speak with good-will eagerly,
and we cause this to be said thus with eagerness (or speed) in
reply. As for us we have been troubled indeed. Lo! the merchants
who have returned with a charge, from the land of
Canaan, have spoken in my hearing. They were anxious on
account of the charge from my brother's presence, as
Sumatta424
the son of Malumme from the
city of Khinnatunu,425 in the land
of Canaan, and Sutatna
son of Sarratu of the city of
Acca426
sent their soldiers: they perceived my merchants, and they
spoiled our ... I sent to you ... let him tell you.
“The Canaanites in your country, and the Kings ...
in your country have violently cut off ... the silver that
they carried—a present ... And the men who are my
servants ... has smitten them. He destroyed our
(wealth?); and as these chiefs he has caused to be slain, it is
clear that the man is, indeed, my foe. And, indeed, they are
slaying a chief of your envoys: when he was an envoy between
us he was slain, and his people have been hostile to you, and the
chief my foe, Sumatta, dogging his steps, caused him to be
[pg 308]
slain; he saw him and slew him. And the other chief Sutatna
the Acchoite (though at first they repelled him?) sent his chiefs
against him ... he said thus. Behold this ... ask
as to this, truly you know ... I have sent thee as a present
one manah of precious stones ... my envoy speedily
... truly my brother has known ... do not
(blame?) my envoy ... let him be speedily sent...”
These two last letters of Burnaburias are important as showing
the disturbances in Syria, also mentioned by Dusratta (23
B.) early in the reign of Amenophis IV.
28 B.—A very broken tablet containing a long list of presents
supposed to have been sent by Burnaburias, and consisting
mainly of gold and gems.
Letters from Alasiya
7 B. M.—“To the King of Egypt my brother by letter, thus
the King of the Land of Alasyia427 thy brother. I am at peace.
Peace be to my brother. May there be much peace to his house,
to his wives, to his son, to his horses, his chariots, and in his
land. My brother's present (is) fifty (pounds of bronze?) five
yoke of horses. I have sent my brother's present (and) my
brother's envoy with speed, and let my brother despatch my
messenger again with speed, and let me ask a gift which
... and.... In his letter it is directed what to send.
He has sent silver. Let him send, not refusing the explanation
of my envoy ... Cuniea, Ebiluna,
Sirumma, Usbarra,
Belraam,428 the explanation which ... these things which
are with ... my...”
12 B.—The salutation is the same, mentioning only one son
of the King of Egypt.
“My brother has speedily sent my envoys (under escort?),
and I heard your salutation. The chief (and) my merchants
my brother has despatched speedily (under escort?): has not
your chief approached with my merchants and my fleet (or
ship)?”
[pg 309]
15 B.—A much broken letter from the same, referring to
the sending of copper. The last words appear to be “let him
come returning year by year.”
11 B.—The salutation is the same, including “thy house,
thy concubines,429 thy sons,” etc. This is a very difficult letter,
but appears to read: “Why, my brother, do you utter this message
to me? My brother has known nothing at all that I have
not done. As for me, behold the Chiefs of the land of the
Lucci430 whom you confounded in my land,
I (was) glad should be conquered.”
“My brother you say to me, ‘Lo the Chiefs of thy land are
with them,’ but I (say) my brother has not known this that
they are with them; (or) if they are Chiefs of my land. But
send thou to me and do as I wish.
“Do not you know the Chiefs of my land? Do not make this
message (even) if they are Chiefs of my land. But do as you
wish.
“Lo! my brother, as you do not send my envoy, this letter
will speak for me as a brother of the King. It is brought by
your envoy.
“Moreover, I have perceived neither hinderance nor evil in
what was done, and lo! my brother, are not you at rest in your
heart?”
5 B. M.—The salutation is in the fullest form—nine lines.
The letter is almost perfect, and continues:
“Lo I have sent to thy presence five hundred pieces of copper
(or bronze) as a present for my brother; as brother, little copper
is found (is it not so) in your midst. When the power
of An-Amar-ut431
my Lord smote the whole of the men of my land,
and none made bronze, also my brother it has not been found
in thy midst.
“Your envoy with my envoy I hope to despatch, and whatever
my brother requires of copper I also have sent thee. A
Brother thou art to me. Much gold and silver he has sent to
[pg 310]
me. My brother, God (Elohim) gives me also gold. And to
my brother's presence I have sent thee whatever my brother
desires. Moreover, my brother, do not you desire my envoy?
And my brother has given me also men of his bosom. My
brother has sent me two (precious vases?) and has despatched
to me one of the Chiefs of illustrious birth.432
“Moreover, my brother, the Chiefs of my land say to me,
that they have walked for me according to the letters of the
King of Egypt; and, my brother, the decrees also, and
the ...
“Moreover, as a Chief of the land of Alasiya has died in the
land of Egypt, and his possessions are in your land, and his son
and his wife are with me; and, my brother, the possessions of
the Chiefs of Alasiya are ... Give them also, my brother,
into the hands of my envoy. My brother, has not he abode in
your midst, as your envoy abode three years in my land, because
the power of An-Amar-ut is in my land; and with my
family (and) my wife, is the son of him who has died even
now, my brother. I hope to despatch (under escort?) your
envoy with my envoy; and I have sent a present to thee, my
brother. Moreover, my brother has sent the gold that I desired
of thee—much gold, my brother. And let my brother send the
possessions that I ask of thee. And, whatever were the messages,
my brother has done all, and as for thee whatever messages
you utter to me, I also have done. With the King of
the Hittites, and with the King
of Shinar, with these I am not
familiar. Whatever gifts they have sent to me, and I have rendered
twice the amount to thee. Thy envoy has been sent to
me to serve, and my envoy has been sent to thee to serve.”
6 B. M.—“Thus the King of Alasiya
to the King of Egypt
my brother. Let him learn: behold I have been at peace, and my
land is mighty; and because of your salutation peace be to you,
peace be to your house, your sons, your wives, your horses,
your chariots, your land. May there be much peace forever,
my brother.
“Lo! you shall send to me. Why do not you send your
envoy to my city again; and I heard not. Lo! how much you
[pg 311]
afflict me, and I am not made acquainted with all in your midst,
and I wonder at this. And now I have despatched my envoy to
your city, and I have also despatched to you, by the hands of
my envoy for you, one hundred (pounds?) of bronze again.
And your envoy carries now gifts—a couch of strong wood,
enriched with gold, and chariots enriched with gold, and two
horses, and forty-two (vases?), and fifty gold (vases?), and
two cups, and fourteen pieces of strong wood, and seventeen
large vessels of good make ... from the (?); four
(vases?), and four gold (vases?) ... the gifts of which
none ...”
The next thirteen lines are almost entirely destroyed. The
letter continues on the back of the tablet:
“... Alasiya my merchants with thy merchants, and
... with them; and truly there is good faith ... and
my envoy will go to your city, and your envoy shall go to my
city. Moreover, why will you not despatch for me (unguents
and vases?) I (say), and I will order what you wish, and that
which is useful (serving well?) in fulfilment of the decree, I
order to be given thee. Behold you sit on the throne of your
Kingdom.”
13 B.—A short fragment, too broken to read, includes the
names of the countries of Egypt
and of Alasiya, with salutations.
It includes a reference to merchants, and apparently to
presents, nine lines in all.
14 B.—The writing and the clay appear to show that this
also came from Alasiya. It included twenty-two lines, but is
much broken. The following may be read:
“Lo! as a present to thee I have sent five pieces of copper,
three (pounds) of good copper, one (?), one (weapon?)—a
shipload. Also, my brother, these men of this royal ship
... and as for thee, the ship ... speedily ...
is sent. Thou art my brother. You desire a salutation, and I
have given it to thee. This man, the servant of the King my
Lord, does not he approach before them? and thou, my brother,
send him speedily (under escort?).”
16 B.—The ordinary salutation is much broken, but the
writing, and the clay of the tablet, seem to show that the
letter came from Alasiya. The second paragraph mentions
[pg 312]
countries called Umdhi ...
and Tim ... possibly
Hamath and Damascus. The third paragraph continues:
“And now behold why do you ... your fortress more
than my fortress; and who is it that has vexed us? It is the
abode of a hundred sons of violence. So now ... my
brother, because of this, the city Khumme has meditated evil,
and if ... why not gather, and ... to preserve,
since it is necessary that they should be protected from
what ...”
The remainder, including a note for the King's scribe, is too
broken to read.
17 B.—A mere fragment, apparently from Alasiya, contains
a list of presents, including five wooden thrones (or chairs),
objects of silver, a wooden footstool, and a weight of one
manah of some other substance.
Cuneiform Inscriptions And Hieratic Papyri
Translated by Various Egyptologists
[pg 315]
The Great Tablet Of Rameses II At Abu-Simbel
Translated by Edouard Naville
In the great temple of Abu-Simbel, between two pillars of
the first hall, there is a large tablet, which has been added,
evidently, a long time after the completion of the temple.
This tablet, which is the object of the present translation, is
covered with a text of thirty-seven lines, containing a speech
of the god Ptah Totunen to the King Rameses II, and the
answer of the King.
It was very likely considered by the kings of Egypt to be
a remarkable piece of literature, as it has been repeated, with
slight alterations, on the pylons of the temple of Medinet-Habu,
built by Rameses III. The tablet, which is decaying
rapidly, has been published three times: first, by Burton, in
the “Excerpta Hieroglyphica,” pl. 60; then from the copies of
Champollion, in the “Monuments de l'Egypte et de la Nubie,”
I, pl. 38; and, finally, by Lepsius, “Denkmäler,” III, pl.
193. The inscription of Medinet-Habu has been copied and published
by M. Duemichen, in his “Historische Inschriften,” I,
pl. 7-10, and by M. Jacques de Rougé, in his “Inscriptions
recueillis en Egypte,” II, pl. 131-138.
I am not aware that any complete translation of this long
text has been made. The first part has been translated into
German by Mr. Duemichen (“Die Flotte einer Ægyptischen
Königin,” Einleitung), from the text at Medinet-Habu; a
portion of it is also to be found in Brugsch, “Ægyptische
Geschichte,” p. 538. The present translation I have made from
the tablet, which, being more ancient than the inscription, is
[pg 316]
very likely to be the original. It contains an interesting allusion
to the marriage of Rameses with a daughter of the King
of the Kheta. The inscription at Medinet-Habu, which is
written more carefully than the tablet, and with less abbreviations,
has given me a clue to several obscure passages of the
ancient text.
The tablet is surmounted by a cornice, with the winged
disk. Underneath, the god Totunen is seen standing, and
before him Rameses, who strikes with his mace a group of
enemies whom he holds by the hair. Behind the god are the
ovals of six foreign nations, most likely Asiatics: Auentem,
Hebuu, Tenfu, Temuu,
Hetau, Emtebelu.
The inscription above the god is as follows:
“Said by Ptah-Totunen, with the high plumes, armed with horns,
who generates the gods every day: (I am) thy father, I have begotten
thee like a god, to be a king in my stead. I have transmitted to thee all
the lands which I have created; their chiefs bring thee their tribute, they
come bearing their presents because of their great fear; all foreign nations
are united under thy feet, they are to thee eternally; thy eye is fixed on
their heads forever.”
Tablet of Rameses II
1 The 35th year, the 13th of the month Tybi, under the
reign of Rā-Haremakhu, the strong bull, beloved of truth,
the Lord of the Thirty Years, like his father Ptah, Totunen,
the Lord of Diadems, the protector of Egypt, the chastiser
of foreign lands, Rā, the father of the gods, who possesses
Egypt, the golden hawk, the Master of Years, the most
mighty sovereign of Upper and Lower Egypt.
2 Rā-userma-sotep-en-Rā, the son of Rā, the issue of Totunen,
the child of the Queen Sekhet, Rameses, beloved of
Amen, ever living.
Thus speaks Ptah-Totunen with the high plumes, armed
with horns, the father of the gods, to his son who loves
him,
3 the first-born of his loins, the god who is young again, the
prince of the gods, the master of the thirty years, like
Totunen, King Rameses.433 I am thy father, I have begotten
[pg 317]
thee like a god; all thy limbs are divine. I took the
form of the ram of
4 Mendes, and I went to thy noble mother. I have thought
of thee, I have fashioned thee to be the joy of my person,
I have brought thee forth like the rising sun, I have raised
thee among the gods, King Rameses. Num
5 and Ptah have nourished thy childhood, they leap with joy
when they see thee made after my likeness, noble, great,
exalted.434 The great princesses of the house of Ptah and
the Hathors of the temple of Tem are
6 in festival, their hearts are full of gladness, their hands take
the drum with joy, when they see thy person beautiful and
lovely like my Majesty.
The gods and goddesses exalt thy beauties, they celebrate
thee
7 when they give to me their praises, saying: “Thou art our
father who has caused us to be born; there is a god like thee,
the King Rameses.”
I look at thee, and my heart is joyful; I embrace thee with
my golden arms, and I surround thee with life, purity, and
duration. I provide thee
8 with permanent happiness. I have fixed in thee joy, enjoyment,
pleasure, gladness, and delight. I grant thee that
thy heart may be young again like mine. I have elected
thee, I have chosen thee, I have perfected thee; thy heart
is excellent and thy words are exquisite; there is absolutely
nothing
9 which thou ignorest, up to this day, since the time of old;
thou vivifiest the inhabitants of the earth through thy command,
King Rameses.
I have made thee an eternal king, a prince who lasts forever.
I have fashioned thy
10 limbs in electrum, thy bones in brass, and thy arms in iron.
I have bestowed on thee the dignity of the divine crown;
thou governest the two countries as a legitimate sovereign;
I have given thee a high Nile, and it fills Egypt for thee
with the abundance of riches and wealth; there is
[pg 318]
11 plenty in all places where thou walkest; I have given thee
wheat in profusion to enrich the two countries in all times;
their corn is like the sand of the shore, the granaries reach
the sky, and the heaps are like mountains. Thou rejoicest
and thou art praised
12 when thou seest the plentiful fishing, and the mass of fishes
which is before thy feet. All Egypt is thankful toward
thee.
I give thee the sky and all that it contains. SEB shows
forth for thee what is within him;435
the birds hasten to thee,
the pigeons of Horsekha
13 bring to thee their offerings, which are the first-fruits of
those of Rā. Thoth has put them on all sides.
Thou openest thy mouth to strengthen whoever thou
wishest, for thou art Num; thy royalty is living in strength
and might like Rā, since he governs the two countries.
14 King Rameses, I grant thee to cut the mountains into
statues immense, gigantic, everlasting; I grant that foreign
lands find for the precious stone to inscribe(?) the monuments
with thy name.
15 I give thee to succeed in all the works which thou hast
done. (I give thee) all kinds of workmen, all that goes
on two and four feet, all that flies and all that has wings.
I have put in the heart of all nations to offer thee what
they have done; themselves, princes great and small, with
one
16 heart seek to please thee, King Rameses.
Thou hast built a great residence to fortify the boundary
of the land, the city of Rameses; it is established on
the earth like the four pillars
17 of the sky; thou hast constructed within a royal palace,
where festivals are celebrated to thee as is done for me
within. I have set the crown on thy head with my own
hands, when thou appearest in the great hall of the double
throne;436
and men and gods have praised thy name
18 like mine when my festival is celebrated.
Thou hast carved my statues and built their shrines as
I have done in times of old. I have given thee years by
[pg 319]
periods of thirty;437
thou reignest in my place on my throne;
I fill thy limbs with life and happiness, I am behind thee
to protect thee; I give thee health and strength;
19 I cause Egypt to be submitted to thee, and I supply the
two countries with pure life.
King Rameses, I grant that the strength, the vigor and
the might of thy sword be felt among all countries; thou
castest down the hearts of all nations;
20 I have put them under thy feet; thou comest forth every
day in order that be brought to thee the foreign prisoners;
the chiefs and the great of all nations offer thee their children.
I give them to thy gallant sword that thou mayest
do with them what thou likest.
21 King Rameses, I grant that the fear of thee be in the
minds of all and thy command in their hearts. I grant
that thy valor reach all countries, and that the dread of
thee be spread over all lands; the princes tremble at thy
remembrance, and thy
22 Majesty is fixed on their heads; they come to thee as supplicants
to implore thy mercy. Thou givest life to whom
thou wishest, and thou puttest to death whom thou pleasest;
the throne of all nations is in thy possession. I grant thou
mayest show all thy
23 admirable qualities and accomplish all thy good designs;
the land which is under thy dominion is in joy, and Egypt
rejoices continually.
King Rameses, I have exalted thee through such marvellous
24 endowments that heaven and earth leap for joy and those
who are within praise thy existence; the mountains, the
water, and the stone walls which are on the earth are
shaken when they hear thy excellent name, since they
have seen what I have accomplished for thee;
25 which is that the land of Kheta should be subjected to
thy palace; I have put in the heart of the inhabitants to
anticipate thee themselves by their obeisance in bringing
thee their presents. Their chiefs are prisoners, all their
property is the tribute in the
[pg 320]
26 dependency of the living king. Their royal daughter is
at the head of them; she comes to soften the heart of King
Rameses; her merits are marvellous, but she does not know
the goodness which is in thy heart;
27 thy name is blessed forever; the prosperous result of thy
great victories is a great wonder, which was hoped for,
but never heard of since the time of the gods; it was a hidden
record in the house of books since the time of Rā till
the reign of thy
28 living438
Majesty; it was not known how the land of Kheta
could be of one heart with Egypt; and behold, I have
beaten it down under thy feet to vivify thy name eternally,
King Rameses.
29 Thus speaks the divine King, the Master of the Two
Countries, who is born like Khepra-Rā, in his limbs, who
appears like Rā, begotten of Ptah-Totunen, the King of
Egypt; Rā-userma-sotep-en-Rā, the son of Rā, Rameses,
beloved of Amen, ever living, to his father who appears
before him, Totunen,
30 the father of the gods:
I am thy son, thou hast put me on thy throne, thou hast
transmitted to me thy royal power, thou hast made me
after the resemblance of thy person, thou hast transmitted
to me what thou hast created; I shall answer by doing all
the good things which thou desirest.
31 As I am the only master like thou, I have provided the
land of Egypt with all necessaries; I shall renew Egypt
for thee as it was of old, making statues of gods after the
substance, even the color of their bodies. Egypt will be
the possession of their hearts, and will build them
32 temples. I have enlarged thy abode in Memphis, it is
decked with eternal works, and well-made ornaments in
stones set in gold, with true gems; I have opened
for thee a court on the north side with a double staircase;
33 thy porch is magnificent; its doors are like the horizon
of the sky, in order that the multitude may worship thee.
Thy magnificent dwelling has been built inside its walls;
thy divine image is in its
[pg 321]
34 mysterious shrine, resting on its high foundation; I have
provided it abundantly with priests, prophets, and cultivators,
with land and with cattle; I have reckoned its offerings
by hundreds of thousands of good things; thy festival
of thirty years is celebrated there
35 as thou hast prescribed it to me thyself; all things flock
to thee in the great offering day which thou desirest; the
bulls and calves are innumerable; all the pieces of their
flesh are by millions; the smoke of their fat reaches heaven
and is received within the sky.
36 I give that all lands may see the beauty of the buildings
which I have created to thee; I have marked with thy name
all inhabitants and foreigners of the whole land; they are
to thee forever; for thou hast created them, to be under
the command of thy son, who is on
37 thy throne, the master of gods and men, the lord who celebrates
the festivals of thirty years like thou, he who wears
the double sistrum, the son of the white crown, and the
issue of the red diadem, who unites the two countries in
peace, the King of Egypt, Rā-userma-sotep-en-Rā, the son
of Rā, Rameses, beloved of Amen, living eternally.
Hymn To Osiris
(Stele of Amen-em-ha, Eighteenth Dynasty)
Translated by M. François Chabas
This stele is one of the usual funereal tablets which are
found in the cemeteries at Memphis and Thebes. The
upper part of the tablet is round, and has the two
sacred eyes and symbolical signets, which, as well as the
winged globe, almost invariably surmount these sacred inscriptions,
and of which the meaning has not yet been satisfactorily
determined.
Immediately below this emblem are two vignettes: in the
first a functionary named Amen-em-ha (“Amen at the beginning”)
presents a funereal offering to his father Amen-mes
(“Amen's son,” or, “born of Amen”) the steward of
[pg 322]
the deity's flocks,439 beside whom is his deceased wife Nefer-t-aru
and a young boy, his son, Amen-em-ua (“Amen in the
bark”). In the second vignette, a principal priest (heb) of
Osiris, dressed in the sacerdotal leopard's skin, offers incense
to the lady Te-bok (“The servant-maid”); below is a row
of kneeling figures, namely: two sons, Si-t-mau (“Son of the
mother”), Amen-Ken (“Amon the warlike”), and four
daughters, Meri-t-ma (“Loving justice”), Amen-Set
(“Daughter of Amen”), Souten-mau (“Royal Mother”),
and Hui-em-neter (“Food for god”). As there is no indication
of relationship between the subjects of the two vignettes,
it may be inferred that Te-Bok was a second wife of
Amen-em-ha.
The lower portion of the tablet is filled up with the following
Hymn to Osiris, written in twenty-eight lines of hieroglyphics
which are very well preserved except wherever the
name of the deity Amen occurs, which has been hammered
out440
evidently at the time of the religious revolution in Egypt
under the reign of Amenophis IV, who, assuming the name
of Chu-en-aten (“Splendor,” or, “Glory of the solar disk”),
overthrew the worship of the older divinities and principally
that of Amen-Rā; a change which was again overthrown in
the period of his successors, who restored the former letters.
From the style of art and other indications it is almost certain
that the monument was erected in the reign of Thothmes I
of the eighteenth dynasty.
The stele is now deposited in the Bibliothèque Nationale,
Paris, and has been published by M. Chabas in the “Revue
Archéologique,” May-June, 1857, after a paper stamp taken
by the late M. Devéria.
A Hymn to Osiris
1 Adoration of Osiris by the Steward of the flocks, Amen-em-ha,
Son of the Lady Nefer-t-ari: he says,
Welcome to thee441 Osiris, Lord of length of times, King
of the gods, of many names, of holy transformations, of
[pg 323]
mysterious forms in the temples, august being, residing
in Tattu, Great One contained
2 in Sokhem, Master of invocations in Ant.442 Principle of
abundance in On; who has the right to command in the
place of double justice, mysterious soul, Lord of Kerer,
Holy One of the White Wall, Soul of the sun, his very
body reposing in
3 Souten-Khnen; author of invocations in the region of the
tree Ner: whose soul is existing for vigilance; Lord of the
great dwelling in Sesennou443
the very awful in Shashotep;
Lord of the length of times in Abydos.
The road to his dwelling is in the To-sar;444 his name is
stable in
4 men's mouths. He is the paut-ti445 of the world, Atum,
feeder of beings among the gods, beneficent spirit in the
abode of spirits.
From him the heavenly Nile446
derives its waters; from
him comes the wind, and respirable air447 is in his nostrils,
for his satisfaction, and
5 taste of his heart. For him, the ground brings forth to
abundance; in obedience to him is the upper heaven and
its stars, and he opens the great gates; he is the Master
of invocations in the south heavens, and of adorations in
the north heavens: the moving
6 constellations are under the place of his face, they are his
dwellings, as also the reposing constellations. To him Seb
orders offerings to be presented: the gods adore him; those
who are in the lower heaven bow to him, the divine Chiefs448 doing reverence, all supplicating.
7 They see him, those who are there, the august ones, and
stand in awe from him; the whole earth glorifies him when
his holiness proceeds [on the vault of the sky]: he is a
Sahou illustrious among the Sahous, great in dignity,
permanent in empire. He is the excellent master of the
gods, fair and
[pg 324]
8 beloved by all who see him. He imposes his fear to all
lands so that they like to exalt his name to the first rank.
Through him all are in abundance; Lord of fame in heaven
and on earth. Multiplied (are his) acclamations in the
feast of Ouak; acclamations are made to him by the
9 two worlds unanimously. He is the eldest, the first of
his brothers, the Chief of the gods, he it is who maintains
justice in the two worlds, and who places the son in the
seat of his father; he is the praise of his father Seb, the
love of his mother Nou; very valiant, he overthrows the
impure; invincible, he strikes
10 his opponent, he inspires his fear to his enemy; he seizes
the wicked one's boundaries; firm of heart, his feet are
vigilant: he is the offspring of Seb, ruling the two worlds.
He (Seb) has seen his virtues and has commanded him to
conduct
11 the nations by the hand continually.449 He has made this
world with his hand, its waters, its atmosphere, its vegetation,
all its flocks, all its flying things, all its fish, all its
reptiles and quadrupeds. Justice is rendered to the
12 Son of Nou and the world is at quiet when he ascends the
seat of his father like the sun: he shines at the horizon,
he enlightens the darkness, he illuminates shades by his
double plume:450 he inundates the world like
13 the sun every morning. His diadem predominates at top
of heaven and accompanies451
the stars: he is the guide452
of all the gods.
He is beneficent in will and words: he is the praise of
the great gods and the love of the small gods.
His sister took care of him, by dissipating his enemies,
14 repelling (bad) luck; she sends forth her voice by the
virtues453
of her mouth: wise of tongue, no word of hers
fails. She is beneficent in will and speech: It is Isis the
beneficent, the avenger of her brother: she unrepiningly
sought him:
15 she went the round of the world lamenting him: she
stopped not till she found him: she shadowed with her
[pg 325]
wings; her wings caused wind, making the invocation of
her brother's burial;
16 she raised the remains of the god of the resting heart:
she extracted his essence: she had a child, she suckled the
baby in (loneliness) secret; none know where that happened.
The arm (of the child) has become strong in the great
dwelling
17 of Seb.454 The gods are joyous at the arrival of Osiris, son
of Horus intrepid, justified, son of Isis, heir of Osiris. The
divine Chiefs join him: the gods recognize the Universal
Lad himself. The Lords of justice there united
18 to watch over iniquity and sit in Seb's great dwelling are
giving authority to its Lord.455 The reign of justice belongs
to him. Horus has found his justification; given to
him is the title of his father, he appears with the royal fillet,
19 by the orders of Seb. He takes the royalty of the two
worlds; the crown of the superior region is fixed on his
head. He judges the world as he likes: heaven and earth
are below the place of his face: he commands mankind;
the intelligent beings, the race of the Egyptians, and the
northern barbarians.456 The circuit
20 of the solar disk is under his management, the winds, the
waters, the wood of the plants and all vegetables. A god
of seeds, he gives all herbs and the abundance of the
ground. He affords plentifulness457 and gives it to all the earth.
21 All men are in ecstasy, hearts in sweetness, bosoms in joy;
everybody is in adoration. Everyone glorifies his goodness:
mild is his love for us; his tenderness environs (our)
hearts: great is his love in all bosoms. The
22 Son of Isis has justice rendered him: his foe falls under
his fury, and the evil-doer at the sound of his voice: the
violent is at his final hour, the Son of Isis, father avenger,
approaches him.
23 Sanctifying, beneficent is his name; veneration finds its
place: respect immutable for his laws: the path is open,
[pg 326]
the footpaths are opened: both worlds are at rest: evil flies
and earth becomes fecundant peaceably under its Lord.
Justice is confirmed
by its Lord who pursues iniquity.
24 Mild is thy heart, O Ounnefer, son of Isis! he has taken
the crown of the Upper region: to him is acknowledged
his father's authority in the great dwelling of Seb: Phra
when speaking, Thoth in writing,
25 the divine Chiefs are at rest.
What thy father Seb has commanded for thee, let that
be done according to his word.
(This Egyptian “So be it” ends the hymn. Below this is
the usual formula.)
Oblation to Osiris living in the west, Lord of Abydos:
may he allow funereal gifts: bread, liquor, oxen, geese,
clothes, incense, oil, all gifts of vegetation:
To make the transformations, to enjoy the Nile, to appear
as a living soul, to see the solar disk every morning: to
go and to come in the Ru-sat: that the soul may not be
repulsed in the Neter-Kher. To be gratified458 among
the favored ones, in presence of Ounnefer, to take the aliments
presented on the altars of the great god, to breathe
the delicious air and to drink of the rivers current. To the
steward of the flocks of Ammon, Amen-mes, justified “Son
of Lady Hen-t, justified, his consort, who loves him ...”
(The name of Nefer-t-aru, which ought to end the phrase,
has been completely chiselled out.)
[pg 327]
Travels Of An Egyptian In The Fourteenth Century B.C.
From a Papyrus in the British Museum
Translated by M. F. Chabas and M. C. W.
Goodwin
The “Travels of an Egyptian” has first been translated
into English by M. C. W. Goodwin (“Cambridge Essays,”
1858, p. 267-269), from a hieratic papyrus in the
British Museum, published in fac-simile by the trustees (Fo.
1842, pl. 35-61). In 1866, M. F. Chabas, availing himself of
the collaboration of M. Goodwin, published a full translation
of the same in French (“Voyage d'un Egyptien en Syrie, en
Phenicie,” etc., 4to, 1866), including a copy of the hieratic text
with a double transcription into hieroglyphic and Coptic
types, and a perpetual commentary. Objections were made by M. H. Brugsch
(“Revue Critique,” Paris, 1868, Août et
Septembre). But M. Chabas strongly vindicated his views in an
additional work, “Voyage d'un Egyptien—Réponse à la
Critique,” Châlons, 1868, 4to, since which the matter seems to
be settled among Egyptologists. The debate was, however,
unimportant in regard to geographical information, as it bore
merely on the point to ascertain whether the narrative refers
to an actual journey really effected by the Egyptian officer
named a Mohar, or a model narrative of a supposed voyage
drawn from a previous relation of a similar trip extant at the
time.
Travels of an Egyptian
Section 1
18.3 Thy letter which is full of lacunæ is loaded with pretentious
expressions: such is the retribution of those
who wish to understand it; it is a charge
18.4 which thou hast charged at thy will. “I am a scribe,
a Mohar,” hast thou repeated: let us respect thy word
and set off.
18.5 Thou hast put horses to the chariots; thy horses are
as swift as jackals: their eyes flash; they are like a hurricane
bursting; thou takest
[pg 328]
18.6 the reins, seizest the bow: we contemplate the deeds
of thy hand. I send thee back the Mohar's portrait:
and make thee know
18.7 his actions. Didst thou not then go to the country
of the Kheta? Hast thou not seen the land of Aup?
Knowest thou not Khatuma, Ikatai
18.8 likewise? how is it? The Tsor of Sesortris, the
city of Khaleb on its vicinity?—
19.1 How goes it with its ford? Hast thou not made an
expedition to Qodesh and Tubakkhi? Hast thou not
gone to the Shasous?
19.2 with the auxiliary body? Hast thou not trampled the
road of Pamakar the sky459 was dark on the day when
19.3 there flourished the cypresses, the oaks and cedars,
which reached up to heaven: there are many lions,
wolves, and hyenas
19.4 which the Shasous track on all sides. Didst thou not
ascend the mountain of Shaoua? Hast thou not
travelled, thy arms
19.5 placed on the back of thy car separated from its harness
by the horses drawing it?
19.6 Oh! come to ... barta. Thou hastenest to get
there: thou crossest
19.7 its ford. Thou seest a Mohar's trials. Thy car
19.8 is placed in thy hand: thy strength fails. Thou arrivest
at the night: all thy limbs
19.9 are knocked up: thy bones are broken, thou fallest
asleep from excess of somnolence: thou wakest up—
20.1 'Tis the hour when sad night begins: thou art absolutely
alone. Comes there not a thief to rob the
20.2 things left aside: he enters the stable: the horses are
agitated: the thief goes back in the night
20.3 carrying away thy clothes. Thy servant awakes in
the night; he perceives the thief's actions: he takes
away the rest,
20.4 he goes among the bad ones; and joins the tribes of
the Shasous: and transforms himself to an Asiatic.
20.5 The enemy comes to plunder, he finds only the wreck:
Thou wakest, dost thou not find them
[pg 329]
20.6 in their flight? They take thy baggage. Thou becomest
an active and quick-eared Mohar?
Section 2
20.7 I also describe to thee the holy city, whose name is
Kapaon (Gabal). How is it? Of their goddess (we
will speak) another time. Therein
20.8 hast thou not penetrated? Come then to Berytus, to
Sidon, to Sarepta. The ford
21.1 of Nazana, where is it? Aoutou, how is it? They
are neighbors of another city on the sea. Tyre the
21.2 port is its name: water is carried to it in barks, it is
richer in fish than in sands.
Section 3
21.3 I will speak to thee also of two other small chapters.
The entrance of Djaraou, and the order thou hast
given to set this city in flames. A Mohar's office is a
very painful one.
21.4 Come, set off to return to Pakaïkna. Where is the
road of Aksaph?
21.5 In the environs of the city; come then to the mountain
of Ousor: its top,
21.6 how is it? Where is the mountain of Ikama? Who
can master it? What way has the Mohar
21.7 gone to Hazor? How about its ford? let me go to
Hamath,
21.8 to Takar, to Takar-Aar, the all-assembling place of
the Mohars; come
22.1 then, on the road that leads there. Make me to see
Jah. How has one got to Matamim?
22.2 Do not repel us by thy teachings; make us to know
them.
Section 4
22.3 I will speak to thee of the towns other than the preceding
ones. Wentest thou not to the land of Takhis,
to Cofer-Marlon, to Tamena,
22.4 to Qodesh, to Dapour, to Adjai, and to Harnemata?
Hast thou not seen Keriath-Anab, near to
[pg 330]
22.5 Beith-Tuphar? Knowest them not Odulam and Tsidphoth?
Knowest thou not the name of
22.6 Khaouretsa, which is in the land of Aup? 'Tis a bull
on his frontier, the place where one sees the battle
(mêlée)
22.7 of the brave ones. Come then to the image of Sina:
let me know Rohob:
22.8 represent to me Beith-Sheal as well as Keriathaal.
The fords of the
23.1 Jordan, how does one cross them? let me know the
passage to enter Mageddo, whereof it remains to
speak. Thou art a Mohar,
23.2 expert in courageous deeds. Is there found a Mohar
like thee to march at the head of the soldiers, a Marina
23.3 superior to thee to shoot an arrow! Take care of the
gulf in the ravine 2,000 cubits deep, full of rocks and
rolling stones.
23.4 Thou makest a détour: seizest thy bow; preparest the
iron in thy left hand; showest thyself to the good
chiefs.
23.5 Their eye looks down at thy hand: “Slave, give
camel for the Mohar to eat.” Thou makest thy name
of Mohar known,
23.6 master of the captains of Egypt; thy name becomes
like that of Kadjarti, the Chief of Assur, after his encounter
with
23.7 the hyenas in the wood, on the defile infected by the
wood-hidden Shasous.
23.8 Some of these were four cubits from the nose to the
heel: fierce without mildness, not listening to caresses.
23.9 Thou art alone, no guide with thee, nor troop behind
thee. Didst thou not meet the Marmar? He makes
thee
24.1 pass: thou must decide on departing, and knowest
not the road. Anxiety seizes thee, thy hair bristles up:
24.2 thy soul places itself in thy hand: thy way is full of
rocks and rolling stones, no practicable passage; the
road is obstructed by
24.3 hollies, nopals,460
aloes and bushes called “dog-wolf's
[pg 331]
shoes.” On one side is the precipice, on the other
rises the vertical wall of the mountain.
24.4 Thou must advance going down. Thy car strikes the
wall and thy horses are startled by the rebound:
24.5 they stop at the bottom of the harness; thy reins are
precipitated and left behind; all fall down, thou passest
on.
24.6 The horses break the pole and move it out of the
path; you cannot think of refastening them, cannot
repair
24.7 them. The seats are precipitated from their
places; the horses refuse to be loaded with them. Thy
heart fails thee. Thou beginnest to
24.8 reel; the sky is clear: thirst torments thee: the enemy
is behind thee, thou beginnest to quake;
25.1 a thorny bush hinders thee; thou placest it aside; the
horses wound themselves.
25.2 At this moment thou art stretched flat and beholdest
the sad satisfaction (of thy state?). Entering Joppa
25.3 thou seest a verdant enclosure in a ripe state. Thou
makest an opening for eating the fruit. Thou findest
a pretty
25.4 young girl who takes care of the gardens: she yields
herself to thee as a companion, and yields to thee her
secret charms.
25.5 Thou art perceived: thou art subjected to an interrogatory;
thou art recognized as a Mohar. Thy tie of
25.6 sweet servitude, is settled by a compromise. Each
night thou liest down; a rug of hair
25.7 is on thee: thou imprudently fallest asleep, a robber
takes away thy bow, thy dagger,
25.8 and thy quiver: thy reins are cut in the night, and
thy horses run away. Thy valet takes a sliding path:
the road mounts before him, he breaks
26.1 thy car in pieces ... thy armor-pieces fall on the
ground.
26.2 They sink in the sand. Thou must have recourse to
prayers, and thou gettest puzzled in thy address. Give
me victuals and water, and I
[pg 332]
26.3 shall reach my safety. They pretend to be deaf, they
do not listen: they do not consent. Thou orderest:
26.4 “Pass to the forge! Pass through the workshops!”
Workmen in wood and metals and workmen in leather
come before thee: they do
26.5 all thou wishest. They repair thy car, leaving aside
all unserviceable pieces: they nail on again
26.6 a new pole: they replace the fittings: they replace the
leathers of the harness, and at the back
26.7 they consolidate thy yoke: they replace the metallic
ornaments: they incrust the marquetry:
26.8 they put on the handle of thy whip and arrange the
thongs. Thou leavest very hastily
26.9 to fight at the perilous post; to perform valiant deeds.
Section 5
27.1 Mapou, O chosen scribe! Mohar, who knows his
hand, conductor of the Arunas, chief of Tsebaou, explorer
of the most distant limits of the land of Pa
... thou dost not
27.2 answer me anyhow: thou givest me no account; come
let me tell all that happened to thee at the end of thy
road. I begin
27.3 for thee at the dwelling of Sestsou (Rameses): hast
thou not forced thy way therein? Hast thou not eaten
fishes of...?
27.4 Hast thou not bathed therein? Oh, come, let us describe
Atsion to thee: where is its fortress?
27.5 Come to the house of Ouati; to
Sestsou-em-paif-nakhtou-ousormara;461
to Sats ... aal,
27.6 also to Aksakaba? I have pictured to you Aïnini.
Knowest thou not its customs? Nekhai,
27.7 and Rehoboth, hast thou not seen them since thy
birth, O eminent Mohar? Raphia,
27.8 how about its entrenchment? It covers the space of
an aour going toward Gaza.
[pg 333]
27.9 Answer quickly, and speak to me of what I have said
of a Mohar concerning thee. I have thunderstruck
28.1 the strangers at thy name of Marina: I have told them
of thy fierce humor, according to which word thou
saidst: “I am fit for all works; I have been taught
by my father, who had verified his judgment millions
of times. I
28.2 can hold the reins, and also am skilful in action. Courage
never forsakes my limbs; I am of the race Mentou.”
All that issues from thy tongue is very thwarting:
thy phrases
28.3 are very puzzling: thou comest to me enveloped in
difficulties charged with recrimination. Thou cuttest
off the discourse of those who come in thy presence;
thou dost not disgust thyself with fumbling, and
28.4 with a stern face sayest: “Hasten ye: and desist not!
How to do not to be able to succeed in it, and how
to do to succeed in it?”462 No! I stop not, for I arrive;
let thy preoccupation get calmed:
28.5 tranquillize thy heart: prepare not privations for him
who offerest himself to eat. I have mutilated the end
of thy book, and I send it to thee back, as thou didst
request; thy orders accumulate on my tongue, they
rest on my lips:
28.6 but they are difficult to understand; an unskilful man
could not distinguish them; they are like the words
of a man of Athou with a man of Abou. Yet thou art
a scribe of Pharaoh; whose goodness reveals the essence
of the universe.
28.7 Be gracious when seeing this work, and say not,
“Thou hast made my name repugnant to the rabble,
to all men.” See I have made for thee the portrait of
the Mohar: I have travelled for thee through foreign
provinces. I have collected
28.8 for thee nations and cities after their customs. Be
gracious to us: behold them calmly: find words to
speak of them when thou wilt be with the prince Ouah.
[pg 334]
Dirge Of Menephtah
Translated by S. Birch, LL.D.
The following short poetical eulogium of a king, apparently
of Menephtah or Seti II of the nineteenth
dynasty, is found in Papyrus Anastasi 4 of the British
Museum. It is published in “Select Papyri,” pl. lxxxiv, l. 2-9;
lxxxv, l. 1. Although not divided by red dots it is clearly
poetic in style, and is accordingly given in paragraphs. From
the final line it appears to be addressed to the monarch after
his death. Although the titles do not exactly correspond with
those of Rameses II, or Menephtah, it appears to relate to him,
as the papyrus is of his reign and that of Seti II of the same
dynasty. It may indeed refer to this later monarch; but as
no cartouche is given and the titles after the palatial or so-called
Horus ones are doubtful, it is uncertain whom the
monarch is to whom it refers. It has been translated by M.
Chabas (“L'Egypt aux temps de l'exode,” Chalons, 1873, p.
118).
1 Amen gave thy heart pleasure,
2 he gave thee a good old age,
3 a lifetime of pleasure followed thee
4 blessed was thy lip, sound thy arm
5 strong thy eye to see afar
6 thou hast been clothed in linen.463
7 Thou hast guided thy horse and chariot
8 of gold with thy hand
9 the whip in thy hand, yoked were the steeds
10 the Xaru,464
and Nahsi,465 marched before thee
11 a proof of what thou hadst done
12 thou hast proceeded to thy boat of
as466 wood
13 a boat made of it before and behind
14 thou hast approached the beautiful tower which
15 thou thyself made
[pg 335]
16 thy mouth was full of wine, beer, bread and flesh
17 were slaughtered cattle and wine opened:
18 the sweet song was made before thee
19 thy head anointer anointed thee with
kami467
20 the chief of thy garden pools brought crown
21 the superintendent of thy fields brought birds
22 thy fisherman brought fish
23 thy galley came from Xaru468 laden with good things
24 thy stable was full of horses469
25 thy female slaves were strong470
26 thy enemies were placed fallen
27 thy word no one opposed
28 Thou hast gone before the gods the victor the justified!471
Hymn To The Nile
Translated by Rev. F. C. Cook
This hymn is important as bearing witness to the state
of religious thought in Egypt in the time of Merneptah,
the son of Rameses II, nineteenth dynasty, according
to the generality of Egyptologers, contemporary with
Moses. It is extant in two papyri, “Sallier,” ii, p. 11, “Select
Papyri,” pls. xx-xxiii, and “Anastasi,” vii. “Select Papyri,”
pls. cxxxiv-cxxxix, published by the trustees of the British
Museum.
The name of the author Enna is well known. He wrote
the “Romance of the Two Brothers” and other works preserved
in the “Select Papyri,” and partially translated by Mr.
Goodwin, in “Cambridge Essays,” 1858, p. 257, and M. G.
Maspero, in “Genre épistolaire chez les anciens Egyptiens,”
Paris, 1872.
A translation of this hymn was published by Maspero
(“Hymne au Nil”), in 1868, with an introduction and critical
notes of great value.
The attention of the reader is specially called to the metrical
structure of this poem. The stanzas, containing upon an
[pg 336]
average ten couplets, are distinctly marked in the original,
the first word in each being written in red letters; hence the
origin of rubricated MSS. Each clause also has a red point
at the close. The resemblance with the earliest Hebrew
poems has been pointed out by the translator in the “Introduction
to the Book of Psalms,” and in the “Notes on
Exodus,” in the “Speaker's Commentary on the Bible.”
I. Strophe
Adoration of the Nile
1 Hail to thee O Nile!
2 Thou showest thyself in this land,
3 Coming in peace, giving life to Egypt:
4 O Ammon, (thou) leadest night unto day,472
5 A leading that rejoices the heart!
6 Overflowing the gardens created by Rā.473
7 Giving life to all animals;
8 Watering the land without ceasing:
9 The way of heaven descending:474
10 Lover of food, bestower of corn,
11 Giving light to every home, O Ptah!
1 Lord of fishes, when the inundation returns
2 No fowls fall on the cultures.475
3 Maker of spelt; creator of wheat:
4 who maintaineth the temples!
5 Idle hands he loathes476
6 For myriads, for all the wretched.
[pg 337]
7 If the gods in heaven are grieved,477
8 Then sorrow cometh on men.
1 He maketh the whole land open to the
oxen,478
2 And the great and the small are rejoicing;
3 The response of men at his coming!479
4 His likeness is Num!480
5 He shineth, then the land exulteth!
6 All bellies are in joy!
7 Every creature receives nourishment!
8 All teeth get food.
1 Bringer of food! Great lord of provisions!
2 Creator of all good things!
3 Lord of terrors481 and of choicest joys!
4 All are combined in him.
5 He produceth grass for the oxen;
6 Providing victims for every god.
7 The choice incense is that which he supplies.
8 Lord in both regions,
9 He filleth the granaries, enricheth the storehouses,
10 He careth for the state of the poor.
1 He causeth growth to fulfil all desires,
2 He never wearies of it.
3 He maketh his might a buckler.482
4 He is not graven in marble,483
5 As an image bearing the double crown.
6 He is not beheld:
[pg 338]
7 He hath neither ministrants nor offerings:
8 He is not adored in sanctuaries:
9 His abode is not known:
10 No shrine is found with painted figures.484
1 There is no building that can contain him!485
2 There is no counsellor486 in thy heart!
3 Thy youth delight in thee, thy children:
4 Thou directest487 them as King.
5 Thy law is established in the whole land,
6 In the presence of thy servants in the
North:488
7 Every eye is satisfied with him:489
8 He careth for the abundance of his blessings.
1 The inundation comes, (then) cometh rejoicing;
2 Every heart exulteth:
3 The tooth of the crocodiles, the children of Neith490
4 (Even) the circle of the gods who are counted with thee.
5 Doth not its outburst water the fields,
6 Overcoming mortals (with joy):
7 Watering one to produce another.491
8 There is none who worketh with him;
9 He produces food without the aid of
Neith.492
10 Mortals he causes to rejoice.
1 He giveth light on his coming from darkness:493
2 In the pastures of his cattle
[pg 339]
3 His might produceth all:
4 What was not, his moisture bringeth to life,
5 Men are clothed to fill his gardens:
6 He careth for his laborers.
7 He maketh even and noontide,
8 He is the infinite Ptah and Kabes.494
9 He createth all works therein,
10 All writings, all sacred words,
11 All his implements in the North.495
1 He enters with words the interior of his house,496
2 When he willeth he goeth forth from his mystic fane.
3 Thy wrath is destruction of fishes.497
4 Then498 men implore thee for the waters of
the season.
5 “That the Thebaid may be seen like the Delta.
6 That every man be seen bearing his tools,
7 No man left behind his comrade!
8 Let the clothed be unclothed,
9 No adornments for the sons of nobles,
10 No circle of gods in the night!”
11 The response (of the god) is refreshing water,
12 Filling all men with fatness.
1 Establisher of justice! men rejoice
2 With flattering words to worship499 thee,
3 Worshipped together with the mighty water!
4 Men present offerings of corn,
5 Adoring all the gods:
6 No fowls fall on the land.500
7 Thy hand is adorned with gold,501
[pg 340]
8 As moulded of an ingot of gold,
9 Precious as pure lapis lazuli,502
10 Corn in its state of germination is not eaten.503
1 The hymn is addressed to thee with the harp;
2 It is played with a (skilful) hand to thee!
3 The youths rejoice at thee!
4 Thy own children.
5 Thou hast rewarded their labor.
6 There is a great one adorning the land;
7 An enlightener, a buckler in front of men,
8 Quickening the heart in depression.
9 Loving the increase of all his cattle.
1 Thou shinest in the city of the King;
2 Then the householders are satiated with good things,
3 The poor man laughs at the lotus.504
4 All things are perfectly ordered.
5 Every kind of herb for thy children.
6 If food should fail,
7 All enjoyment is cast on the ground,
8 The land falls in weariness.
1 O inundation of Nile, offerings are made to thee:
2 Oxen are slain to thee:
3 Great festivals are kept for thee;
4 Fowls are sacrificed to thee;
5 Beasts of the field are caught for thee
6 Pure flames are offered to thee;
7 Offerings are made to every god,
8 As they are made unto Nile.
9 Incense ascends unto heaven,
10 Oxen, bulls, fowls are burnt!
[pg 341]
11 Nile makes for himself chasms in the Thebaid;505
12 Unknown is his name in heaven,
13 He doth not manifest his forms!
14 Vain are all representations!506
1 Mortals extol (him), and the cycle of gods!
2 Awe is felt by the terrible ones;
3 His son507 is made Lord of all,
4 To enlighten all Egypt.508
5 Shine forth, shine forth, O Nile! shine forth!
6 Giving life to men by his oxen:
7 Giving life to his oxen by the pastures!
8 Shine forth in glory, O Nile.
The Solemn Festal Dirge Of The Egyptians
Translated by C. W. Goodwin, M.A.
This dirge or hymn, which is that alluded to by Herodotus,509
is contained in one of the “Harris Papyri”
(No. 500), the same from which I have already translated
the “Story of the Doomed Prince.” The first line of
the hymn ascribes it to the authorship of King Antuf, one of
the Pharaohs of the eleventh dynasty. The papyrus itself is,
however, of the time of Thothmes III, eighteenth dynasty,
but that is no reason why all the texts in the MSS. should be
of the latter date. The translation here given was printed by
myself for the first time in the “Transactions of the Society of
Biblical Archæology,” Vol. III, part 1, but the hieroglyphic
text remains yet to be published. A fragment of another
copy of this identical hymn is to be found in the “Monumens
[pg 342]
du Musée de Leide,” part iii, pl. 12, and from it several words
which were wanting in the Harris papyrus have been restored.
Festal Dirge
2 The song of the house of King Antuf, deceased, which is (written) in front of
3 the player on the harp.510
All hail to the good Prince,
the worthy good (man),
the body is fated(?) to pass away,
4 remain, ever since the time of the ancestors.
The gods who were beforetime rest in their tombs, the
mummies
5 of the saints likewise are enwrapped in their tombs.
They who build houses, and they who have no houses, see!
6 what becomes of them.
I have heard the words of Imhotep512 and Hartatef.513
It is said in their sayings,
7 After all, what is prosperity?
Their fenced walls are dilapidated.
Their houses are as that which has never existed.
8 No man comes from thence
who tells of their sayings,
who tells of their affairs,
who encourages our hearts.
Ye go
9 to the place whence they return not.514
Strengthen thy heart to forget how thou hast enjoyed thyself,
fulfil thy desire whilst thou livest.
[pg 343]
10 Put oils upon thy head
clothe thyself with fine linen adorned with precious metals
11 with the gifts of God
multiply thy good things,
yield to thy desire,
fulfil thy desire with thy good things
12 (whilst thou art) upon earth,
according to the dictation of thy heart.
The day will come to thee,
when one hears not the voice
when the one who is at rest hears not
Lamentations deliver not him who is in the tomb.516
14 Feast in tranquillity
seeing that there is no one who carries away his goods with him.
Yea, behold, none who goes thither comes back again.
Hymns To Amen
Translated by C. W. Goodwin, M.A.
These beautiful poems are contained in the “Anastasi
Papyri” in the collection at the British Museum.
They have been mostly translated in French by M.
F. Chabas, from whose interpretation I have occasionally
found reason to differ.
The papyrus itself is considerably mutilated, and bears no
date, but from the character of the script there can be little
doubt that it is of the period of the nineteenth dynasty.
These hymns have been published by myself with exegetical
notes in the “Transactions of the Society of Biblical Archæology,”
vol. II, part 2, 1873, p. 353; and, as before mentioned,
in French by M. Chabas in the “Mélanges Egyptologiques,”
1870, p. 117.
[pg 344]
Hymn to Amen517
1 “O Amen, lend thine ear to him
2 who is alone before the tribunal,
3 he is poor (he is not) rich.
4 The court oppresses him;
5 silver and gold for the clerks of the book,
6 garments for the servants. There is no other Amen, acting
as a judge,
7 to deliver (one) from his misery;
8 when the poor man is before the tribunal,
9 (making) the poor to go forth rich.”
Hymn to Amen518
1 “I cry, the beginning of wisdom is the way of
Amen,519
2 the rudder of (truth).
3 Thou art he that giveth bread to him who has none,
4 that sustaineth the servant of his house.
5 Let no prince be my defender in all my troubles.
6 Let not my memorial be placed under the power
7 of any man who is in the house ... My Lord is (my)
defender;
8 I know his power, to wit, (he is) a strong defender,
9 there is none mighty except him alone.
10 Strong is Amen, knowing how to answer,
11 fulfilling the desire of him who cries to him;
12 the Sun the true King of gods,
13 the Strong Bull, the mighty lover (of power).”
Hymn to Amen520
1 “Come to me, O thou Sun;
2 Horus of the horizon give me (help);
3 Thou art he that giveth (help);
4 there is no help without thee,
5 excepting thou (givest it).
6 Come to me Tum,521 hear me thou great god.
[pg 345]
7 My heart goeth forth toward An522
8 Let my desires be fulfilled,
9 let my heart be joyful, my inmost heart in gladness.
10 Hear my vows, my humble supplications every day,
11 my adorations by night;
12 my (cries of) terror ... prevailing in my mouth,
13 which come from my (mouth) one by one.
14 O Horus of the horizon there is no other beside like him,
15 protector of millions, deliverer of hundreds of thousands,
16 the defender of him that calls to him, the Lord of
An.523
17 Reproach me not524
with my many sins.
18 I am a youth, weak of body.525
19 I am a man without heart.
20 Anxiety comes upon me526
as an ox upon grass.
21 If I pass the night in ...527 and I find
refreshment,
22 anxiety returns to me in the time of lying down.”
Hymn To Pharaoh
[The previous hymns are addressed to the Supreme Being,
under the names of Amen, Horus, and Tum, all identical with
the Sun. But for the old Egyptians the ruling Pharaoh of the
day was the living image and vicegerent of the Sun, and they
saw no profanity in addressing the King in terms precisely
similar to those with which they worshipped their god. The
following address or petition, which also is found in the
“Anastasi Papyri,” is a remarkable instance of this:]
Hymn to Pharaoh528
1 “Long live the King!529
2 This comes to inform the King
3 to the royal hall of the lover of truth,
4 the great heaven wherein the Sun is.
5 (Give) thy attention to me, thou Sun that risest
6 to enlighten the earth with this (his) goodness.
7 The solar orb of men chasing the darkness from Egypt.
8 Thou art as it were the image of thy father the Sun,
[pg 346]
9 who rises in heaven. Thy beams penetrate the cavern.
10 No place is without thy goodness.
11 Thy sayings are the law of every land.
12 When thou reposest in thy palace,
13 thou hearest the words of all the lands.
14 Thou hast millions of ears.
15 Bright is thy eye above the stars of heaven,
16 able to gaze at the solar orb.
17 If anything be spoken by the mouth in the cavern,
18 it ascends into thy ears.
19 Whatsoever is done in secret, thy eye seeth it,
20 O Baenra Meriamen,530 merciful Lord, creator of breath.”
[This is not the language of a courtier. It seems to be a
genuine expression of the belief that the King was the living
representative of Deity, and from this point of view is much
more interesting and remarkable than if treated as a mere
outpouring of empty flattery.]
The Song Of The Harper
Translated by Ludwig Stern
The text of the following song, found in the tomb of
Neferhetep at Abd-el-Gurnah, is a good specimen of
Egyptian poetry of the eighteenth dynasty. It was
first copied by Mr. Dümichen (“Historische Inschriften,” ii.
40), and subsequently by myself. In addition to a translation
in the “Zeitschrift für ägyptische Sprache,” 1873, p. 58, I
gave some critical observations in the same journal of 1875. Professor
Lauth of Munich translated it in an appendix to his
essay on the music of the ancient Egyptians.
The song is very remarkable for the form of old Egyptian
poetry, which like that of the Hebrews delights in a sublimer
language, in parallelisms and antitheses, and in the ornament
of a burden; no doubt it was sung, and it seems to be even
rhythmic, forming verses of equal length—
“Ured urui pu mā,
Pa shau nefer kheper
Khetu her sebt ter rek Rā
Jamāu her at r ast-sen.”
[pg 347]
Though part of the text is unhappily much mutilated, we
yet may gather the general ideas of the poem from the
disjecta membra which remain.
It is a funeral song, supposed to be sung by the harper at a
feast or anniversary in remembrance of the deceased patriarch
Neferhetep, who is represented sitting with his sister and wife
Rennu-m-ast-neh, his son Ptahmes and his daughter Ta-Khat
standing by their side, while the harper before them is chanting.
The poet addresses his speech as well to the dead as to
the living, assuming in his fiction the former to be yet alive.
The room of the tomb, on the walls of which such texts were
inscribed, may be thought a kind of chapel appointed for the
solemn rites to be performed by the survivors. The song
which bears a great resemblance to the “Song of the House
of King Antef,” lately translated by the eminent Mr. Goodwin,
affords a striking coincidence with the words which
Herodotus (ii. 78) asserts to have been repeated on such occasions,
while a wooden image of the deceased, probably the
figure called “usheb,” was circulating among the
guests. “Look upon this!” they said; “then drink and rejoice, for
thou shalt be as this is.”
The Song of the Harper
[Chanted by the singer to the harp who is in the chapel of the Osirian,
the Patriarch of Amen, the blessed Neferhotep.]
He says:
The great one is truly at rest,
the good charge is fulfilled.
Men pass away since the time of Rā531
and the youths come in their stead.
Like as Rā reappears every morning,
and Tum532 sets in the horizon,
men are begetting,
and women are conceiving.
Every nostril inhaleth once the breezes of dawn,
but all born of women go down to their places.
[pg 348]
Make a good day, O holy father!
Let odors and oils stand before thy nostril.
Wreaths of lotus are on the arms and the bosom of thy sister,
dwelling in thy heart, sitting beside thee.
Let song and music be before thy face,
and leave behind thee all evil cares!
Mind thee of joy, till cometh the day of pilgrimage,
when we draw near the land which loveth silence.
Not ...533 peace of
heart ...534 his loving son.
Make a good day, O blessed Neferhotep,
thou patriarch perfect and pure of hands!
He finished his existence ... (the common fate of men).
Their abodes pass away,
and their place is not;
they are as they had never been born
since the time of Rā.
(They in the shades) are sitting on the bank of the river,
thy soul is among them, drinking its sacred water,
following thy heart, at peace ...535
Give bread to him whose field is barren,
thy name will be glorious in posterity for evermore;
they will look upon thee ...536
(The priest clad in the skin)537
of a panther will pour to the ground,
and bread will be given as offerings;
Their forms are standing before Rā,
their persons are protected ...539
Rannu540 will come at her hour,
and Shu will calculate his day,
thou shalt awake ...541 (woe to the bad one!)
He shall sit miserable in the heat of infernal fires.
Make a good day, O holy father,
Neferhotep, pure of hands!
No works of buildings in Egypt could avail,
[pg 349]
his resting-place is all his wealth ...542
Let me return to know what remaineth of him!
Not the least moment could be added to his life,
(when he went to) the realm of eternity.
Those who have magazines full of bread to spend,
even they shall encounter the hour of a last end.
The moment of that day will diminish the valor of the
rich ...543
Mind thee of the day, when thou too shalt start for the land,
to which one goeth to return not thence.
Good for thee then will have been (an honest life,)
therefore be just and hate transgressions,
for he who loveth justice (will be blessed).
The coward and the bold, neither can fly, (the grave)
the friendless and proud are alike ...
Then let thy bounty give abundantly, as is fit,
(love) truth, and Isis shall bless the good,
(and thou shalt attain a happy) old age.
Hymn To Amen-Ra
Translated by C. W. Goodwin, M.A.
This hymn is inscribed upon a hieratic papyrus, No. 17,
in the collection of papyri at the Museum of Boulaq.
A fac-simile of the papyrus has been published by M.
Marriette (“Les papyrus Egyptiens du Musée de Boulaq,” fo.
Paris 1272, pls. 11-13). It is not a very long composition, being
contained in eleven pages of moderate size, and consisting
of only twenty verses. It has the advantage of being nearly
perfect from beginning to end, written in a legible hand, and
free from any great difficulties for the translator.
From the handwriting of the papyrus it may be judged to
belong to the nineteenth dynasty, or about the fourteenth
century b.c. It purports to be only a copy, and the composition
itself may be very much earlier.
In the original the beginning of each verse is indicated by
rubricated letters; each verse is also divided into short phrases
[pg 350]
by small red points; these are indicated in the translation by
colons.
This translation has just been published with exegetical
notes in the “Transactions of the Society of Biblical Archæology,”
vol. ii, p. 250.
Hymn to Amen-Ra
1 Praise to Amen-Rā:
the Bull in An544 Chief of all gods:
the good god beloved:
giving life to all animated things:
to all fair cattle:
Hail to thee Amen-Rā, Lord of the thrones of the earth:
the Bull of his mother in his field:
turning his feet toward the land of the South:
Lord of the heathen, Prince of Punt:546
the Ancient of heaven, the Oldest of the earth:
Lord of all existences, the Support of things, the Support of all things.
2 The ONE in his works, single among the gods:
the beautiful Bull of the cycle of gods:
Chief of all the gods:
Lord of truth, Father of the gods:
Maker of men, Creator of beasts:
Lord of existences, Creator of fruitful trees:
Maker of herbs, Feeder of cattle:
Good Being begotten of Ptah, beautiful youth beloved:
to whom the gods give honor:
Maker of things below and above, Enlightener of the earth:
sailing in heaven in tranquillity:
King Rā true speaker, Chief of the earth:
Most glorious one, Lord of terror:
Chief creator of the whole earth.
3 Supporter of affairs above every god:
in whose goodness the gods rejoice:
to whom adoration is paid in the great house:
[pg 351]
crowned in the house of flame:
whose fragrance the gods love:
when he comes from Arabia:
Prince of the dew, traversing foreign lands:
benignly approaching the Holy Land.547
4 The gods attend his feet:
while they acknowledge his Majesty as their Lord:
Lord of terror most awful:
greatest of spirits, mighty in ...:
bring offerings, make sacrifices:
salutation to thee, Maker of the gods:
Supporter of the heavens, Founder of the earth.
5 Awake in strength Min548 Amen:
Lord of eternity, Maker everlasting:
Lord of adoration, Chief in ...:
strong with beautiful horns:
Lord of the crown high plumed:
of the fair turban (wearing) the white crown:
the coronet549 and the
diadem550 are the ornaments of his face:
he is invested with Ami-ha:
the double crown is his head-gear, (he wears) the red crown:
benignly he receives the Atef-crown:
on whose south and on whose north is love:
the Lord of life receives the sceptre:
Lord of the breastplate armed with the whip.
6 Gracious ruler crowned with the white crown:
Lord of beams, Maker of light:
to whom the gods give praises:
who stretches forth his arms at his pleasure:
consuming his enemies with flame:
whose eye subdues the wicked:551
sending forth its dart to the roof of the firmament:
sending its arrows against Naka to consume him.
7 Hail to thee Rā Lord of truth:
[pg 352]
whose command the gods were made:
Athom Maker of men:
supporting their works, giving them life:
distinguishing the color of one from another:
listening to the poor who is in distress:
gentle of heart when one cries unto him.
8 Deliverer of the timid man from the violent:
judging the poor, the poor and the oppressed:
Lord of wisdom whose precepts are wise:
at whose pleasure the Nile overflows:
Lord of mercy most loving:
at whose coming men live:
opener of every eye:
proceeding from the firmament:
causer of pleasure and light:
at whose goodness the gods rejoice:
their hearts revive when they see him.
9 O Rā adored in Aptu:552
high-crowned in the house of the obelisk:553
King (Ani) Lord of the New-moon festival:
to whom the sixth and seventh days are sacred:
Sovereign of life health and strength, Lord of all the gods:
who art visible in the midst of heaven:
ruler of men ...:
whose name is hidden from his creatures:
in his name which is Amen.554
10 Hail to thee who art in tranquillity:
Lord of magnanimity strong in apparel:
Lord of the crown high plumed:
of the beautiful turban, of the tall white crown:
the gods love thy presence:
when the double crown is set upon thy head:
thy love pervades the earth:
thy beams arise ... men are cheered by thy rising:
the beasts shrink from thy beams:
thy love is over the southern heaven:
[pg 353]
thy heart is not (unmindful of) the northern heaven:
thy goodness ... (all) hearts:
love subdues (all) hands:
thy creations are fair overcoming (all) the earth:
(all) hearts are softened at beholding thee.
11 The ONE maker of existences:
(creator) of ... maker of beings:
from whose eyes mankind proceeded:
of whose mouth are the gods:
maker of grass for the cattle (oxen, goats, asses, pigs, sheep):
fruitful trees for men:
causing the fish to live in the river:
the birds to fill the air:
giving breath to those in the egg:
feeding the bird that flies:
giving food to the bird that perches:
to the creeping thing and the flying thing equally:
providing food for the rats in their holes:
feeding the flying things in every tree.
12 Hail to thee for all these things:
the ONE alone with many hands:
lying awake while all men lie (asleep):
to seek out the good of his creatures:
Amen sustainer of all things:
Athom Horus of the horizon:555
homage to thee in all their voices:
salutation to thee for thy mercy unto us:
protestations to thee who hast created us.
13 Hail to thee say all creatures:
salutation to thee from every land:
to the height of heaven, to the breadth of the earth:
to the depths of the sea:
the gods adore Thy Majesty:
the spirits thou hast created exalt (thee):
rejoicing before the feet of their begetter:
they cry out welcome to thee:
father of the fathers of all the gods:
who raises the heavens who fixes the earth.
[pg 354]
14 Maker of beings, Creator of existences:
Sovereign of life, health, and strength, Chief of the gods:
we worship thy spirit who alone hast made us:
we whom thou hast made (thank thee) that thou hast given us birth:
we give to thee praises on account of thy mercy to us.
15 Hail to thee Maker of all beings:
Lord of truth father of the gods:
Maker of men creator of beasts:
Lord of grains:
making food for the beast of the field:
Amen the beautiful Bull:
high crowned in the house of the obelisk:557
twice turbaned in An:
judge of combatants in the great hall:
Chief of the great cycle of the gods:
16 The ONE alone without peer:
Chief in Aptu:
King over his cycle of gods:
living in truth forever:
(Lord) of the horizon, Horus of the East:
he who hath created the soil (with) silver and gold:
the precious lapis lazuli at his pleasure:
spices and incense various for the peoples:
fresh odors for thy nostrils:
benignly come to the nations:
Amen-Rā Lord of the thrones of the earth:
Chief in Aptu:
the Sovereign on his throne.
17 King alone, single among the gods:
of many names, unknown is their number:
rising in the eastern horizon setting in the western horizon:
overthrowing his enemies:
dawning on (his) children daily and every day:
Thoth raises his eyes:
he delights himself with his blessings:
the gods rejoice in his goodness who exalts those who are
lowly:
[pg 355]
Lord of the boat and the barge:
they conduct thee through the firmament in peace.
18 Thy servants rejoice:
beholding the overthrow of the wicked:
his limbs pierced with the sword
fire consumes him:
his soul and body are annihilated.
19 Naka558 saves his feet:
the gods rejoice:
the servants of the Sun are in peace:
An is joyful:
the enemies of Athom are overthrown and Aptu is in peace, An is joyful:
the giver of life is pleased:
at the overthrow of the enemies of her Lord:
the gods of Kher-sa make salutations:
they of the Adytum prostrate themselves.
20 They behold the mighty one in his strength:
the image of the gods of truth the Lord of Aptu;
in thy name of Doer of justice:
Lord of sacrifices, the Bull of offerings:
in thy name of Amen the Bull of his mother:
maker of men:
causing all things which are to exist:
in thy name of Athom Chepra:559
the great Hawk making (each) body to rejoice:
benignly making (each) breast to rejoice:
type of creators high crowned:
... (Lord) of the wing:
Uati560 is on his forehead:
the hearts of men seek him:
when he appears to mortals:
he rejoices the earth with his goings forth:
Hail to thee Amen-Rā Lord of the thrones of the world:
beloved of his city when he shines forth.561
Finished well as it was found.562
[pg 356]
Hymn To Ra-Harmachis
Translated by E. L. Lushington, LL.D., D.C.L.
The hymn to Amen-Rā-Harmachis (the Sun identified
with the Supreme Deity), of which a translation is
here attempted, is found, with other compositions of
a similar nature, among the Berlin papyri. (No. 5, published
in Lepsius, “Denkmäler,” Abth. vi. Bd. 12, pp. 115-117.)
It probably belongs to the Ramesside period; the writing
is careful and for the most part very distinct; some lacunæ are
met with toward the end, and in a few passages the characters
baffle the present translator's skill in deciphering.
Citations from this hymn occur not unfrequently in the
writings of eminent Egyptian scholars, as Brugsch, Devéria,
and others; compare especially Chabas, “Le Nom de Thèbes,”
p. 16, where the long antithesis of epithets bestowed on Rā
and his adversaries is described as “furnishing a page of the
Egyptian dictionary.”
As far as I am aware, no complete translation of it was
published till the appearance of Professor Maspero's “Histoire
Ancienne,” Paris, 1875; where the whole is rendered into
French, pp. 32-35. My own translation was made before I
had the opportunity of seeing this work; since consulting it
I have modified my version of one or two passages in accordance
with M. Maspero's views.
Hymn to Ra-Harmachis
Adoration to Rā-Harmachis at the front of the morning.563
Say: Thou wakest beauteous Amen-Rā-Harmachis, thou
watchest in triumph, Amen-Rā, Lord of the horizon. O
blessed one beaming in splendor, towed by thy mariners
who are of the unresting gods, sped by thy mariners of the
unmoving gods. Thou comest forth thou ascendest, thou
towerest in beauty, thy barge divine careers wherein thou
speedest, blest by thy mother Nut each day, heaven embraces
thee, thy foes fall as thou turnest thy face to the
[pg 357]
west of heaven. Counted are thy bones, collected thy
limbs, living thy flesh, thy members blossom, thy soul
blossoms, glorified is thy august form, advanced thy state
on the road of darkness. Thou listenest to the call of thy
attendant gods behind thy chamber; in gladness are the
mariners of thy bark, their heart delighted, Lord of heaven
who hast brought joys to the divine chiefs, the lower sky
rejoices, gods and men exult applauding Rā on his standard,
blest by his mother Nut; their heart is glad. Rā
hath quelled his impious foes, heaven rejoices, earth is in
delight, gods and goddesses are in festival to make adoration
to Rā-Hor, as they see him rise in his bark. He fells
the wicked in his season, the abode is inviolate, the diadem
mehen in its place, the
urœs hath smitten the wicked.
O let thy mother Nut embrace thee,564 Lord Rā, those
who are with her tell thy glories. Osiris and Nephthys
have uplifted thee at thy coming forth from the womb of
thy mother Nut. O shine Rā-Harmachis, shine in thy
morning as thy noonday brightness, thy cause upheld over
thy enemies, thou makest thy cabin speed onward, thou
repellest the false one in the moment of his annihilation:
he has no rest565
in the moment when thou breakest the
strength of the wicked enemies of Rā, to cast him into the
fire of Nehaher,566 encircling
in its hour the children of the
profane. No strength have they, Rā prevails over his insensate
foes, yea, putting them to the sword thou makest
the false one cast up what he devoured.
Arise O Rā from within thy chamber, strong is Rā, weak
the foes: lofty is Rā, down-stricken the foes: Rā living,
his foes dead: Rā full of meat and drink, his foes ahungered
and athirst: Rā bright, his foes engulfed: Rā good, his foes
evil: Rā mighty, his foes puny: Rā hath despoiled Apap.
O Rā thou givest all life567 to the King, thou givest food
[pg 358]
for his mouth, drink for his throat, sweet-oil for his hair.
O blessed Rā-Harmachis thou careerest by him in triumph,
those in thy bark exult to quell and overthrow the wicked.
Cries of joy in the great seat, the divine cabin is in gladness,
acclamation in the bark of millions of years. Rā's
sailors are charmed at heart to see Rā hailed as supreme
of the order of great gods, they gain delight in doing adoration
to the great bark, homage in the mysterious chamber.
O shine Amen-Rā-Harmachis self-sprung, thy sister goddesses
stand in Bech,568 they receive thee, they uplift thee
into thy bark, which is perfect in delights before Lord Rā,
thou begettest blessings. Come Rā, self-sprung, thou
lettest Pharaoh receive plenty in his battlemented house,
on the altar of the god whose name is hidden.
Glory to thee, Prince coming forth in thy season, Lord
of many faces, diadem producing rays, scattering darkness,
all roads are filled with thy splendors, apes make to thee
salutations with their arms, they praise thee, they cry aloud
to thee, they tell thy glories, their lips exalt thee in heaven,
in earth; they conduct thee at thy splendid arising, they
open or drive back the gate of the western horizon of
heaven, they let Rā be embraced in peace and joy by his
mother Nut; thy soul is approved by the tenants of the
lower heaven, the divine spirits rejoice at the twofold season
of brightness: thou turnest gloom into repose,569 thou
sweetenest pain of Osiris, thou givest breezes in the valley,
illuminest earth in darkness, sweetenest pain of Osiris. All
beings taste the breath, they make to thee acclamations in
thy changes, thou who art Lord of changes, they give
adoration to thy might in thy forms of beauty in the morn.
Gods hold their arms to thee, those whom thy mother Nut
bore.
Come to the King O Rā, stablish his glories in heaven
his might on earth.
O Rā heaven rejoices to thee, O Rā earth trembles at
thee, O blessed Rā-Harmachis thou hast raised heaven to
[pg 359]
elevate thy soul, the lower sky has hidden thee in thy mystic
forms. Thou hast uplifted heaven to the expanse of
thy outstretched arms, thou hast spread out earth to the
width of thy stride. Heaven rejoices to thee at thy greatness
of soul, thy terror fills earth at thy figure, princely
hawk of glittering plume, many colored frame, mighty
sailor god, self-existing, traversing paths in the divine vessel,
thou roarest in smiting thy foes, making thy great bark
sweep on, men hail thee, gods fear thee, thou hast felled
thy foes before it. Courier of heaven outstripped by none,
to illumine earth for his children, uplifted above gods and
men, shining upon us; we know not thy form when thou
lookest on our faces, thy bulk passes our knowledge.
O blessed Rā-Harmachis thou penetratest ... Bull
at night, Chieftain by day, beauteous orb of mafek, King
of heaven, Sovran of earth, great image in the horizon of
heaven. Rā who hast made beings, Tatanen giving life
to mankind, Pharaoh son of Rā has adored thee in thy
glories, he has worshipped at thy gracious rising brightness
on the Eastern horizon, he makes tranquil thy path,
he beats down thy foes before thee in his turning back
all thy adversaries, he assigned to thee the Uta on her seat,
he makes them ... he assigned to thee honors
... he cleared the way for thee, he established thy
rites in Abydos; he opens to thee roads in Rusta, he beats
down evil.
[pg 360]
The Lamentations Of Isis And Nephthys
Translated by P. J. De Horrack
This papyrus was found by the late Mr. Passalaqua, in
the ruins of Thebes, in the interior of a statue representing
Osiris. It is divided into two parts, very
distinct. The first contains chapters of the funeral ritual in
the hieroglyphic writing; the second, of which a translation
here follows, consists of five pages of a fine hieratic writing
of the lower epoch (probably about the time of the Ptolemies).
This manuscript now belongs to the Royal Museum of
Berlin, where it is registered under the No. 1425.
A partial translation of it was published in 1852 by M. H.
Brugsch (“Die Adonisklage und das Linoslied”). He translated
the second page and the beginning of the third, but without
giving the hieratic text. I have since published and
completely translated this interesting document (“Les Lamentations
d'Isis et de Nephthys,” Paris, 1866), and now give the
English translation revised.
The composition has a great analogy with the “Book of
Respirations,” a translation of which will be added here. Both
refer to the resurrection and renewed birth of Osiris (the type
of man after his death), who, in this quality, is identified with
the sun, the diurnal renewal of which constantly recalled the
idea of a birth eternally renewed. The object of the prayers
recited by Isis and Nephthys is to effect the resurrection of
their brother Osiris, and also that of the defunct to whom the
papyrus is consecrated.
Lamentations of Isis and Nephthys
Recital of the beneficial formulæ
made by the two divine Sisters570
in the house of Osiris who resides in the West,
Great god, Lord of Abydos,
in the month of Choiak, the twenty-fifth day.
They are made the same in all the abodes of Osiris,
[pg 361]
and in all his festivals;
and they are beneficial to his soul,
giving firmness to his body,
diffusing joy through his being,
giving breath to the nostrils, to the dryness of the throat;
they satisfy the heart of Isis as well as (that) of Nephthys;
they place Horus on the throne of his father,
(and) give life, stability, tranquillity to Osiris-Tentrut571
born of Takha-aa, who is surnamed Persais the justified.
It is profitable to recite them,
in conformity with the divine words.
Evocation By Isis.572 (She says:)
Come to thine abode, come to thine abode!
God An,573 come to thine abode!
Thine enemies (exist) no more.
O excellent Sovereign, come to thine abode!
Look at me; I am thy sister who loveth thee.
Do not stay far from me, O beautiful youth.
Come to thine abode with haste, with haste.
I see thee no more.
My heart is full of bitterness on account of thee.
Mine eyes seek thee;
I seek thee to behold thee.
will it be long ere I see thee?
Will it be long ere I see thee?
(O) excellent Sovereign,
will it be long ere I see thee?
Beholding thee is happiness;
Beholding thee is happiness.
(O) god An, beholding thee is happiness.
Come to her who loveth thee.
Come to her who loveth thee.
(O) Un-nefer,574 the justified.
Come to thy sister, come to thy wife.
[pg 362]
Come to thy sister, come to thy wife.
(O) Urt-het,575 come to thy spouse.
I am thy sister by thy mother;
do not separate thyself from me.
Gods and men (turn) their faces toward thee,
weeping together for thee, whenever (they) behold me.
I call thee in (my) lamentations
(even) to the heights of Heaven,
and thou hearest not my voice.
I am thy sister who loveth thee on earth;
no one else hath loved thee more than I,
(thy) sister, (thy) sister.
Evocation By Nephthys. (She says:)
O excellent Sovereign, come to thine abode.
Rejoice, all thine enemies are annihilated!
Thy two sisters are near to thee,
protecting thy funeral bed;
calling thee in weeping,
thou who art prostrate on thy funeral bed.
Thou seest (our) tender solicitude.
Speak to us, Supreme Ruler, our Lord.
Chase all the anguish which is in our hearts.
Thy companions, who are gods and men,
when they see thee (exclaim):
Ours be thy visage, Supreme Ruler, our Lord;
life for us is to behold thy countenance;
let not thy face be turned from us;
the joy of our hearts is to contemplate thee;
(O) Sovereign, our hearts are happy in seeing thee.
I am Nephthys, thy sister who loveth thee.
Thine enemy is vanquished,
he no longer existeth!
I am with thee,
protecting thy members forever and eternally.
[pg 363]
Invocation By Isis.576 (She says:)
Hail (O) god An!
Thou, in the firmament, shinest upon us each day.
We no longer cease to behold thy rays.
Thoth is a protection for thee.
He placeth thy soul in the bark Ma-at,
in that name which is thine, of God Moon.
I have come to contemplate thee.
Thy beauties are in the midst of the Sacred Eye,577
in that name which is thine, of Lord of the sixth day's festival.
Thy companions are near to thee;
they separate themselves no more from thee.
Thou hast taken possession of the Heavens,
by the grandeur of the terrors which thou inspirest,
in that name which is thine, of Lord of the fifteenth day's festival.
Thou dost illuminate us like Rā578
each day.
Thou shinest upon us like Atum.579
Gods and men live because they behold thee.
Thou sheddest thy rays upon us.
Thou givest light to the Two Worlds.
The horizon is filled by thy passage.
Gods and men (turn) their faces toward thee;
nothing is injurious to them when thou shinest.
Thou dost navigate in the heights (of Heaven)
and thine enemy no longer exists!
I am thy protection each day.
Thou who comest to us as a child each month,
we do not cease to contemplate thee.
Thine emanation heightens the brilliancy
of the stars of Orion in the firmament,
by rising and setting each day.
I am the divine Sothis580 behind him.
I do not separate myself from him.
The glorious emanation which proceedeth from thee
[pg 364]
giveth life to gods and men,
reptiles and quadrupeds.
They live by it.
Thou comest to us from thy retreat at thy time,
to spread the water of thy soul,
to distribute the bread of thy being,
that the gods may live and men also.
Hail to the divine Lord!
There is no god like unto thee!
Heaven hath thy soul;
earth hath thy remains;
the lower heaven is in possession of thy mysteries.
Thy spouse is a protection for thee.
Thy son Horus is the king of the worlds.
Invocation By Nephthys. (She says:)
Excellent Sovereign! come to thine abode!
Un-nefer the justified, come to Tattu.
O fructifying Bull, come to Anap.
Beloved of the Adytum, come to Kha.
Come to Tattu, the place which thy soul prefers.
The spirits of thy fathers second thee.
Thy son, the youth Horus, the child of (thy) two sisters,581
is before thee.
At the dawn of light, I am thy protection each day.
I never separate myself from thee.
O god An, come to Sais.
Sais is thy name.
Come to Aper; thou wilt see thy mother Neith.582
Beautiful Child, do not stay far from her.
Come to her nipples; abundance is in them.583
Excellent Brother, do not stay far from her.
O son, come to Sais!
Osiris-Tarut, surnamed Nainai, born of Persais the justified,
come to Aper, thy city.
[pg 365]
Thine abode is Tab.
Thou reposest (there) by thy divine mother, forever.
She protecteth thy members,
she disperseth thine enemies,
she is the protection of thy members forever.
O excellent Sovereign! come to thine abode.
Lord of Sais, come to Sais.
Invocation By Isis.584 (She says:)
Come to thine abode! come to thine abode.
Excellent Sovereign, come to thine abode.
Come (and) behold thy son Horus
as supreme Ruler of gods and men.
He hath taken possession of the cities and the districts,
by the grandeur of the respect he inspires.
Heaven and earth are in awe of him,
the barbarians are in fear of him.
Thy companions, who are gods and men,
have become his, in the two hemispheres
to accomplish thy ceremonies.
Thy two sisters are near to thee,
offering libations to thy person;
thy son Horus accomplisheth for thee the funeral offering:
of bread, of beverages, of oxen and of geese.
Toth chanteth thy festival-songs,
invoking thee by his beneficial formulæ.
The children of Horus are the protection of thy members,
benefiting thy soul each day.
Thy son Horus saluteth thy name
(in) thy mysterious abode,
in presenting thee the things consecrated to thy person.
The gods hold vases in their hands
to make libations to thy being.
Come to thy companions,
Supreme Ruler, our Lord!
Do not separate thyself from them.
[pg 366]
When this is recited,
the place (where one is)
is holy in the extreme.
Let it be seen or heard by no one,
excepting by the principal
Khereb-heb585 and the
Sam.586
Two women, beautiful in their members,
having been introduced,
are made to sit down on the ground
at the principal door of the Great Hall.587
(Then) the names of Isis and Nephthys
are inscribed on their shoulders.
Crystal vases (full) of water
are placed in their right hands;
loaves of bread made in Memphis
in their left hands.
Let them pay attention to the things done
at the third hour of the day,
and also at the eighth hour of the day.
Cease not to recite this book
at the hour of the ceremony!
It is finished.
The Litany Of Ra
Translated by Edouard Naville
The following Litany of Rā is the translation of a long
text which is to be found at the entrance of several of
the largest tombs of the kings, in the valley called
Biban el Moluk at Thebes. It is a kind of introduction to the
long pictures which adorn the walls of the royal sepulchres, and
which generally represent the course of the sun at the different
hours of night.
Although very nearly connected with the “Book of the
Dead,” this text has not yet been found complete in any funereal
papyrus; the second section of the fourth chapter only is
contained in a papyrus of the British Museum.
[pg 367]
The importance of this text consists in this, that it gives
us an idea of the esoteric doctrine of the Egyptian priests,
which was clearly pantheistic, and which certainly differed from
the polytheistic worship of the common people.
The present translation has been made from the book “La
Litanie du Soleil” (Leipzig, 1875, avec un vol. de XLIX
planches), where this text has been first translated in French,
with a commentary. Among the different tombs where this
inscription was collected, that of Seti I, commonly called Belzoni's
tomb, has been chosen as the standard text.
The Litany of Ra
CHAPTER I
Title. The beginning of the book of the worship of Rā in the
Ament588
of the worship of Temt589 in the Ament.
When anyone reads this book, the porcelain figures are placed
upon the ground, at the hour of the setting of the Sun,
that is of the triumph of Rā over his enemies in the Ament.
Whoso is intelligent upon the earth, he is intelligent also
after his death.
1 Homage to thee, Rā! Supreme power, the master of the
hidden spheres who causes the principles to arise, who
dwells in darkness, who is born as590 the all-surrounding
universe.
2 Homage to thee, Rā! Supreme power, the beetle that folds
his wings, that rests in the empyrean, that is born as his own
son.
3 Homage to thee, Rā! Supreme power, Tonen591
who produces his members,592 who fashions what is in him,
who is born within his sphere.
4 Homage to thee, Rā! Supreme power, he who discloses the
earth and lights the Ament, he whose principle has (become)
his manifestation, and who is born under the form
of the god with the large disk.
5 Homage to thee, Rā! Supreme power, the soul that speaks,
that rests upon her high place, that creates the hidden intellects
which are developed in her.
[pg 368]
6 Homage to thee, Rā! Supreme power, the only one, the
courageous one, who fashions his body, he who calls his
gods (to life), when he arrives in his hidden sphere.
7 Homage to thee, Rā! Supreme power, he who addresses his
eye, and who speaks to his head,593 he who imparts the breath
of life to the souls (that are) in their place; they receive it
and develop.
8 Homage to thee, Rā! Supreme power, the spirit that walks,
that destroys its enemies, that sends pain to the rebels.
9 Homage to thee, Rā! Supreme power, he who shines when
he is in his sphere, who sends his darkness into his sphere,
and who hides what it contains.
10 Homage to thee, Rā! Supreme power, he who lights the
bodies which are on the horizon, he who enters his sphere.
11 Homage to thee, Rā! Supreme power, he who descends into
the spheres of Ament, his form is that of Tum.
12 Homage to thee, Rā! Supreme power, he who descends into
the mysteries of Anubis, his form is that of Chepra
(Atmu).
13 Homage to thee, Rā! Supreme power, he whose body
is so large that it hides his shape, his form is that of Shu.
14 Homage to thee, Rā! Supreme power, he who leads Rā
into his members, his form is that of Tefnut.
15 Homage to thee, Rā! Supreme power, he who sends forth
the plants in their season, his form is that of Seb.
16 Homage to thee, Rā! Supreme power, the great one who
rules what is in him, his form is that of Nut.
17 Homage to thee, Rā! Supreme power, he who goes always
toward him who precedes him, his form is that of
Isis.
18 Homage to thee, Rā! Supreme power, he whose head shines
more than he who is before him, his form is that of
Nephthys.
19 Homage to thee, Rā! Supreme power, the urn594 of the
creatures, the only one, that unites the generative substances,
its form is that of Horus.
20 Homage to thee, Rā! Supreme power, the brilliant one who
shines in the waters of the inundation, his form is that of
Nun.
[pg 369]
21 Homage to thee, Rā! Supreme power, he who creates the
water which comes from within him, his form is that of
Remi.595
22 Homage to thee, Rā! Supreme power, the two vipers that
bear their two feathers, their form is that of the impure
one.
23 Homage to thee, Rā! Supreme power, he who enters and
comes forth continually from his highly mysterious cavern,
his form is that of At.596
24 Homage to thee, Rā! Supreme power, the spirit that
causes his disappearance, his form is that of Netert.597
25 Homage to thee, Rā! Supreme power, the spirit that sets
up (those whom he has created), that creates598
his descendants, his form is that of Ntuti.599
26 Homage to thee, Rā! Supreme power, he who raised his
head and who lifts his forehead, the ram, the greatest of the
creatures.
27 Homage to thee, Rā! Supreme power, the light that is in
the infernal regions, its form is that of Ament.
28 Homage to thee, Rā! Supreme power, the penetrating
spirit who is in the Ament, his form is that of Kerti.600
29 Homage to thee, Rā! Supreme power, the timid one who
sheds tears, his form is that of the afflicted.
30 Homage to thee, Rā! Supreme power, he who raises his
hand and who glorifies his eye601
his form is that of the god
with the hidden body.
31 Homage to thee, Rā! Supreme power, the spirit who is
raised upon the two mysterious horizons, his form is that
of Chentament.602
32 Homage to thee, Rā! Supreme power; the god with the
numerous shapes in the sacred dwelling, his form is that
of the beetle.
33 Homage to thee, Rā! Supreme power, he who puts his
enemies into their prison, his form is that of the lion.
34 Homage to thee, Rā! Supreme power, the ray of light in
his sarcophagus, its form is that of the progenitor.
[pg 370]
35 Homage to thee, Rā! Supreme power, the covering of the
body, which develops the lungs, its form is that of Teb-ati.603
36 Homage to thee, Rā! Supreme power, he who calls the
bodies into the empyrean, and they develop, who destroys
their venom, his form is that of the transformer.
37 Homage to thee, Rā! Supreme power, the being with the
mysterious face, who makes the divine eye move, his form
is that of Shai.
38 Homage to thee, Rā! Supreme power, the supremely great
one who embraces the empyrean, his form is that of the
spirit who embraces (space).
39 Homage to thee, Rā! Supreme power, he who hides his
body within himself, his form is that of the god with the
hidden body.
40 Homage to thee, Rā! Supreme power, he who is more
courageous than those who surround him, who sends fire
into the place of destruction, his form is that of the burning
one.
41 Homage to thee, Rā! Supreme power, he who sends destruction,
and who causes the development of his body in
the empyrean, his form is that of the inhabitant of the empyrean.
42 Homage to thee, Rā! Supreme power, the wonderful one
who dwells in his eye,604
who lights the sarcophagus, his form is that of Shepi.605
43 Homage to thee, Rā! Supreme power, he who unites the
substances, who founds606
Amto, his form is that of one who joins substances.
44 Homage to thee, Rā! Supreme power, he who invents607
secret things, and who begets bodies, his form is that of the
invisible (progenitor).
45 Homage to thee, Rā! Supreme power, he who furnishes
the inhabitants of the empyrean with funeral things, when
he enters the hidden spheres, his form is that of Aperto.608
46 Homage to thee, Rā! Supreme power, his members rejoice
when they see his body, the blessed spirit who enters
into him, his form is that of the joyful one.
[pg 371]
47 Homage to thee, Rā! Supreme power, the adult who dilates
his eyeball, and who fills his eye,609
his form is that of the adult.
48 Homage to thee, Rā! Supreme power, he who makes the
roads in the empyrean, and who opens pathways in the
sarcophagus, his form is that of the god who makes the
roads.
49 Homage to thee, Rā! Supreme power, the moving spirit
who makes his legs stir, his form is that of the moving one.
50 Homage to thee, Rā! Supreme power, he who sends forth
the stars and who makes the night light, in the sphere of the
hidden essences, his form is that of the shining one.
51 Homage to thee, Rā! Supreme power, he who makes the
spheres and who creates bodies; from thy person emanating
from itself alone, thou hast sent forth, Rā, those who
are and those who are not, the dead, the gods, the intellects;
his form is that of creator of bodies.
52 Homage to thee, Rā! Supreme power, the mysterious, the
hidden one, he whom the spirits follow as he conducts them,
he gives the step to those surrounding him, his form is
that of Ameni.
53 Homage to thee, Rā! Supreme power, the horn, the pillar
of the Ament, the lock of hair that shines in ...610 its
form is that of the horn.
54 Homage to thee, Rā! Supreme power, the eternal essence
who penetrates the empyrean, who praises the spirits in
their spheres, his form is that of the eternal essence.
55 Homage to thee, Rā! Supreme power, when he arrives in
the good Ament, the spirits of the empyrean rejoice at
sight of him, his form is that of the old man.
56 Homage to thee, Rā! Supreme power, the great lion that
creates the gods, that weighs words, the chief of the powers
inhabiting the holy sphere, his form is that of the great
lion.
57 Homage to thee, Rā! Supreme power, when he speaks to
his eye and when he addresses his eyeball, the bodies shed
tears; his form is that of the being who speaks to his
eye.611
58 Homage to thee, Rā! Supreme power, he who raises his
[pg 372]
soul, and who hides his body, he shines and he sees his
mysteries, his form is that of Herba.612
59 Homage to thee, Rā! Supreme power, the high spirit who
hunts his enemies, who sends fire upon the rebels, his form
is that of Kaba.613
60 Homage to thee, Rā! Supreme power, the substance which
hides the intestines and which possesses the mind and the
limbs, its form is that of Auai.614
61 Homage to thee, Rā! Supreme power, the great eldest one
who dwells in the empyrean, Chepri who becomes two
children, his form is that of the two children.
62 Homage to thee, Rā! Supreme power, the great walker
who goes over the same course, the spirit who anoints the
body, Senekher, his form is that of Senekher.615
63 Homage to thee, Rā! Supreme power, he who creates his
body and who detaches his members by the sacred flame
of Amto, his form is that of the flame of Amto.616
64 Homage to thee, Rā! Supreme power, the master of the
hooks (who struggles) against his enemies, the only one,
the master of the monkeys, his form is that of Anteti.617
65 Homage to thee, Rā! Supreme power, he who sends the
flames into his furnaces, he who cuts off the head of those
who are in the infernal regions, his form is that of the god
of the furnace.
66 Homage to thee, Rā! Supreme power, the parent who destroys
his children, the only one who names618 the earth by
his intelligence, his form is that of Tonen.
67 Homage to thee, Rā! Supreme power, he who sets up the
urshi619 themselves upon their foundation, no one sees their
mysteries, his form is that of the urshi.
68 Homage to thee, Rā! Supreme power, the vessel of heaven,
the door of the empyrean, he who makes the mummy come
forth, his form is that of Besi.
69 Homage to thee, Rā! Supreme power, the monkey ...620
the being in his nature, his form is that of the monkey of
the empyrean.
70 Homage to thee, Rā! Supreme power, he who opens the
[pg 373]
earth and who shows the interior of it, the speaking spirit
who names his members, his form is that of Smato.621
71 Homage to thee, Rā! Supreme power, he who is armed
with teeth, who consumes his enemies, the flame that lights
the wick, his form is that of Nehi.622
72 Homage to thee, Rā! Supreme power, the walker, the
moving luminary, who makes darkness come after his light,
his form is that of the walker.
73 Homage to thee, Rā! Supreme power, the master of souls
who is in his obelisk, the chief of the confined gods, his
form is that of the master of souls.
74 Homage to thee, Rā! Supreme power, the double luminary,
the double obelisk, the great god who raises his two eyes,
his form is that of the double luminary.
75 Homage to thee, Rā! Supreme power, the master of the
light, who reveals hidden things, the spirit who speaks to
the gods in their spheres, his form is that of the master of
the light.
76 Homage to thee, Rā! Supreme power, O Rā of the sphere,
O Rā who speakest to the spheres, O Rā who art in thy
sphere, homage to thee, Rā Keschi, four times. They sing
praises to the spirit Keschi,623 the spheres honor his spirit,
they glorify thy body which is in thee, saying, Homage to
thee, great Keschi! four times. They sing praises in thy
honor, spirit Keschi in thy seventy-five forms which are
in thy seventy-five spheres. The royal Osiris knows them
by their names, he knows what is in their bodies, all their
hidden essences. The royal Osiris speaks to them in their
forms, they open to the royal Osiris, they display the hidden
doors to his spirit which is like thy spirit, thou createst
them, thou createst the royal Osiris; the development of
his body is like thine because the royal Osiris is one of thy
companions, who are in their spheres, and who speak in
their caverns, those who are blessed through thy creation
and who transform themselves when thou commandest it.
The royal Osiris is like one of those who speak in their
hidden spheres. Ha! he has arrived, he advances in the
train of the spirit of Rā. Ha! he has completed the journey
[pg 374]
from Chepri.624
Hail! he has arrived. The royal Osiris
knows all that concerns the hidden beings. Hail! he has
arrived in the midst of you; homage to his spirit Keschi!
four times.
77 O Rā of the Ament, who hast created the earth, who lightest
the gods of the empyrean, Rā who art in thy disk, guide
him on the road to the Ament, that he may reach the hidden
spirits; guide him on the road which belongs to him, guide
him on the Western road; that he may traverse the sphere
of Ament, guide him on the road to the Ament, that the
King may worship those who are in the hidden dwelling,
guide him on the road to the Ament, make him descend to
the sphere of Nun. Hail, Rā! the royal Osiris is Nun.
Hail Rā! the royal Osiris is thyself and reciprocally. Hail,
Rā! thy spirit is that of Osiris, thy course is his in the
empyrean. Hail, Rā! he dwells in the empyrean, he traverses
the good Ament. Such as thou art, such is the
royal Osiris. Thy intellect, Rā, is his. Osiris worships
the hidden gods, he praises their spirits, these latter say to
one another that thy course (Rā!) is that of Osiris, that thy
way is his, great god who dwellest in the empyrean. Hail!
god of the disk with the brilliant rays, praise be to the spirit
Keschi! four times.
78 Hail to thee, universal covering, who createst thy soul and
who makest thy body grow; the King traverses the most
secret sphere, he explores the mysteries contained in it.
The King speaks to thee like Rā, he praises thee with his
intelligence, the King is like the god; and reciprocally. He
moves by himself, he moves by himself. The all surrounding
universe says: Ah, guide him unto the interior of my
sphere; four times.
79 This chapter is said to the most mysterious god, these words
are written like those upon the two sides of the door of the
empyrean ...625 this book is read every day, when
he has retired in life, according to custom, perfectly.
[pg 375]
CHAPTER II
1 Worship of the Spheric Gods, when Rā sets in life. Hail,
gods of the spheres, gods who are in the Ament, perfect
gods ...626 the enemies of Rā, you make the universal
covering627
grow ...628 you worship the god who
is in his disk ...629 thou commandest thy enemies,
great god who art upon the horizon; four times. Thou
commandest thy enemies, Osiris Temt; four times.
2 The royal Osiris commands his enemies in heaven and upon
earth, by authority of all the gods and all the goddesses,
by authority of Osiris Chentament, because the royal Osiris
is Rā himself, the great inhabitant of the heavens, he speaks
in the presence of Ament. The King governs by favor
of the great powers. The royal Osiris is pure, what
is in him is pure, the royal Osiris governs the two worlds,
the royal Osiris commands his enemies; four times.
3 He is powerful, Rā in the empyrean, he is powerful, Rā
in the empyrean. He traverses the empyrean with joy, for
he has struck Apap;630 there is joy for thee, god of the
horizon, Osiris, King of the Ament, there is joy for thy
triumphant spirit, for thou destroyest his enemies; thou
art delighted, Tesherti, red spirit who openest the Ament.
Thou givest thy hand to Osiris, thou art received in the
good Ament, and the gods rejoice over thee. Osiris gives
thee his hand, thou art received by Chentament. He is
brilliant, the spirit of Rā in the empyrean, he is brilliant,
the body of Teb Temt. Rā commands in the empyrean, because
he has struck Apap. Teb Temt commands; he worships
the spirit of the two horizons; the spirit of the two
horizons worships him.
4 The royal Osiris receives dominion over his enemies from
the great powers of the mysterious avenger, he who reveals
the mysterious empyrean, who dissipates the darkness, who
chases away the rain, he who hurries, and who makes the
blessed servants of Rā come forth. He631 sees the body of
the god when he assumes forms with a mysterious name,
when he sheds his rays in obscurity, and when he hides the
uncovered bodies; when he traverses the mysterious
[pg 376]
spheres and when he gives eyes to their gods; they themselves
see him, and their spirits are blessed.
5 Hail, Rā! give eyes to the royal Osiris, give him divine eyeballs,
and may they guide the royal Osiris. Hail, Rā! give
a heart to the royal Osiris; he traverses the earth, he traverses
the world like Rā.
6 Thou takest care that what thou commandest to exist, exists;
thou rulest the royal Osiris like Chuti632 and the King
honors thy spirit, he glorifies thee.
7 Thou commandest Osiris to be like Khuti, the brilliant triangle
which appears in the shining place.
8 Thou commandest Osiris to be like the mysterious spirit
which comes forth from the mysterious place.
9 Thou commandest Osiris to be like the blessed spirit which
comes forth from the blessed place.
10 Thou commandest Osiris to be like the destructive spirit
which comes forth from the place of destruction.
11 Thou commandest Osiris to be like the revealing spirit
which comes forth from the opening.
12 Thou commandest Osiris to be like the elevated spirit
which comes forth from the high place.
13 Thou commandest Osiris to be like the hidden spirit which
comes forth from the Ament.
14 Deliver him from the crocodiles which frighten the spirits,
like geese; let them not do their work upon the royal Osiris,
in the presence of the gods armed with swords; may Osiris
never fall into their furnaces, may their nets never entangle
him; his spirit flies away and soars into the heavens, his
spirit returns and enters into the empyrean, because the
royal Osiris knows the mysteries which are in the empyrean,
the secret forms of Osiris, that none of his servants
know, in the secret of his hidden dwelling. Hail! the
royal Osiris knows thy form, great and mysterious god.
15 Deliver the royal Osiris from the agile demons furnished
with legs, from the cruel gods who pluck out hearts and
who throw them into their furnaces. May they never do
their work upon the royal Osiris, may they never put him in
their furnaces, because Osiris is Rā; and reciprocally. His
soul is that which is in the disk. His body is in the middle of
[pg 377]
the hidden gods; they make Osiris rule, Osiris makes them
rule; he commands, and he rests as you rest in the Ament.
16 The soul of Rā shines in his shape, his body rests amid the
invocations which are addressed to him; he enters into the
interior of his white disk, he lights the empyrean with his
rays, he creates it, he makes the souls remain in their bodies,
they praise him from the height of their pedestal. He receives
the acclamations of all the gods who open the doors,
the hidden essences who prepare the way for Rā's soul, and
who allow the King of souls access to the fields. He traverses
his disk himself; he calls (to life) the body of Kat;633
he places the gods of the stars upon their legs; these latter
make the god An634
come at their hours; the two sisters join
themselves to him, they decorate his head, as a spirit
worthy of adornment.
17 O, Rā, place the royal Osiris in thy train; he is the divine
key which opens his haunts, he knows admirable means of
obtaining the great victory over his enemies; Osiris is
powerful through thy two eyes; walking god, the course
of Osiris is thy course. Rā, the journeys of Osiris are thy
journeys, Osiris makes thee rule over thy enemies, thou
makest Osiris rule over his enemies, by means of the great
splendor which is the splendor of Rā in the empyrean, they
cry to him: Bull of the country of the dead, thou art Rā,
thy body rests in peace, thou art blessed in thy mysteries.
CHAPTER III
1 O, Rā, come to the King! truly. Highly glorious Teb
Temt.
2 O, Rā, come to the King! truly. Thou makest thy soul
young again and thou givest birth to thy body.
3 O, Rā, come to the King! truly. Lead him into the holy
dwelling.
4 O, Rā, come to the King! truly. Guide him on the good
ways.
5 O, Rā, come to the King! truly. Guide him on the roads
of Nun.
6 O, Rā, come to the King! truly. Guide him on the roads
of Nut.
[pg 378]
7 O, Rā, come to the King! truly. He restores the body of
Osiris.
8 O, Rā, come to the King! truly. He places the corpse upon
its foundation, in its place that no one knows.
9 O, Rā, come to the King! truly. He calls his body Osiris.
10 O, Rā, come to the King! truly. He sees him who is in
the sarcophagus.
11 O, Rā, come to the King! truly. The rays of Aten635 are upon his person.
12 O, Rā, come to the King! truly. He has taken the good
ways.
13 O, Rā, come to the King! truly. He worships thy soul
upon the horizon.
14 O, Rā, come to the King! truly. Thou speakest to him as
to the god who is upon the ground.
15 O, Rā, come to the King! truly. He is one of thy Nine
Gods.
CHAPTER IV
Section I
1 Thou art what he is, Rā, thou givest birth to the royal
Osiris, thou makest him exist like thyself, god of the two
horizons; the birth of Osiris is the birth of Rā in the
Ament, and reciprocally; the birth of Osiris in the heavens
is the birth of the soul of Rā in the heavens, and reciprocally;
the life of Osiris is the life of Rā, and reciprocally;
the development of his body is the development of
Rā's body. Rā conceived, Tum gave birth to Osiris; it is
the young Chepra; Nut brings Osiris into the world, she
nourishes Osiris, like Rā's soul which issued from her.
2 O, Rā who art in the Ament ...636 who art in the
empyrean, deliver Osiris from thy conductors who separate
souls from their bodies, the agile beings who move quickly
in thy places of torment. May they never seize Osiris, may
they never take him, may they never quicken their steps
toward him, may they never put him in their places of torture,
may they never cast their toils round him, may they
never place him upon their altars, may he never tremble in
the land of the condemned, may he never be lost in the
[pg 379]
Ament. He walks as the god of the horizon walks, he takes
Rā's steps, he worships the god who is on the earth, he
honors the mysterious bodies ...637 they say to Osiris:
Hu and Sa; they call him this, because he is like the spirit
of Hu and Sa638 in his creations; he makes the sacred tree
grow he is not ignorant of it. There are cries of joy in the
mysterious region, for Rā sets under the form of Osiris,
and reciprocally. Rejoice, you the dead, render praises to
Rā, and Rā renders praises to you. Rā comes forth from
the cow Mehur,639 he sets in Netur;640 Osiris comes forth from
Nehur like the sun, he sets in Netur like Temt. The name
of the King is the name of Rā, Ammehur,641 the setting of
Osiris, it is his setting, Amnetur.642
3 The gods of the empyrean bless him, the hidden gods rejoice
over him; they say to him: thy person is the god of
the country of the dead, thy form is Teb Temt. The
hidden gods speak to the royal Osiris, they rejoice on seeing
him; (they say to him:) Hail, blessed and perfect one,
who comest forth from Tonen, the god who destroys the
forms; it is great, thy essence, spirit, shadow that no one
destroys, that lives where you live. He knows the essences
of the primitive beings, he knows the mysterious flames
of the empyrean, for he attains to holy and mysterious
things.
4 The two gods speak to the royal Osiris, they rejoice on seeing
him, this blessed, perfect spirit; (they say to him:)
This is one of us. The gods speak to the royal Osiris, they
rejoice when they see him, him, the splendor of Rā, the
splendor of the two goddesses that appears in Heset,643 the
supplicant Heset addresses the guardians who watch over
the doors, who devour souls and who swallow the shades
of the dead; when they approach them, they are led by them
to the place of destruction: O guardians who watch over
your doors, who swallow souls and devour the shades of the
dead; when they approach you, you lead them to the place
of destruction; Oh! allow this blessed this most holy spirit,
to be in the dwelling of the Akher;644 it is a spirit like
[pg 380]
Rā glorious like Osiris. This is what Heset the supplicant
says before the royal Osiris.
5 O Heset, make him come, O Heset, guide the royal Osiris,
O Heset open to him the empyrean, give him the lot of the
god of the empyrean; he puts the veil
nems645 upon his head
at the bottom of the dwelling of the Ament. Hail to thee,
he has reached thee; Heset, guide him on the good way,
he speaks to thee, he glorifies thee by his invocations, and
thou rejoicest on seeing his spirit; Heset, the supplicant,
open the doors which are in the empyrean, open his spheres
to him, for the club is in the hand of Osiris, and he grasps
his lance; his club strikes the enemies, and his lance destroys
the rebels; his dwelling is that of the god of the two horizons;
his throne is Rā's throne; for he is the Horus of the
two horizons.646
He is beautiful, this spirit, he is perfect,
he is powerful in both his hands.
6 The two great gods speak to the royal Osiris; they rejoice
on his account; they celebrate his victorious strength, they
give him their protection, they send him their spirit of life;
(they say to him:) He is brilliant like the spirit of the
horizon that is the dwelling of Rā in the heavens;647 they
communicate their words to him, they give him the power
by their authority. He opens the door of heaven and earth
like his father Rā; a spirit shining in the place where they
burn the offerings, in the arms of Osiris. The royal Osiris
rests in the mysterious dwelling, he shines like the god of
the luminary, the dwelling of Rā of the horizon.648 The
royal Osiris is Rā; and reciprocally, he is the spirit of
Osiris, he rests (in him).
7 He reaches the gods of the pyramid; these latter praise him
on seeing the happy arrival of Osiris; they address him as
Rā of the horizon; praise be to Rā! cheers for the spirit
of the horizon, praises to the spirit of Rā! Praise his spirit
that inhabits the empyrean, invoke him who is in his disk,
bear him to him who created you, carry him unto the pyramid,
since you are the gods who accompany Rā Osiris.
Here is Osiris, carry him into the hidden sanctuary of
Osiris, the lord of years649 who is under the care of the two
[pg 381]
Rehti. Carry him into the hidden dwelling where Osiris
resides, carry him into the funeral monument which is in
the Ament, the mysterious sanctuary of the god who is at
rest; bear him, open your arms to him, stretch out your
hands to him, take off your veils before him, for he is the
great essence whom the dead spirits do not know; it is Rā,
the god of the two horizons, and Osiris, the King of the
Ament, who send him.
8 The royal Osiris is one of you, for his diadem is a vulture;
his face is a sparrow-hawk, his head is Rā; his eyes are the
Rehti, the two sisters; his nose is Horus of the empyrean;
his mouth is the King of the Ament; his lungs are Nun;
his two hands are the god Secheni;650 his fingers are the gods
who seize him; his body is Chepra; his heart is Horus, the
creator; his chest is the goddess of life; his spleen is the
god Fenti;651 his lungs are the goddess Heti; his stomach
is Apu; his intestines, the god with the mysterious
names;652
his back is the corpse-god; his elbows are Makati; the nape
of his neck, Horus Thoth; his lips Mehur; his phallus is
Tonen;653 ...654
the goddess of Cher; ...655 the
two hidden gods; his sitting posture the two goddesses;
his legs, he who traverses the hidden places; his shin-bones
are uræus. His members are gods, he is throughout a god,
no one of his members is without a god, the gods are of his
substance. The royal Osiris is an intelligent essence, his
members guide him, his flesh opens the way to him, those
who are born of him create him, they rest when they have
given birth to him. The royal Osiris is he who gives them
birth, it is he who begets them, it is he who makes them
exist; his birth is that of Rā in the Ament, Rā gives birth
to the royal Osiris, he causes his own birth.
Section II
1 O Rā, open to his spirit, for the royal Osiris knows what
there is in the empyrean, he is the great mummy, Osiris,
the King of the Ament; he is Osiris, he is perfect like Osiris,
he is blessed like Osiris, his club is that of Osiris, his sword
[pg 382]
is that of Chentament, his sceptre is that of Sahou, he is
the great one, the King of the blessed, for he is the original
one, he who knows the mysteries, the greatest of the holy
ones in the empyrean. He is happy, the spirit Keschi who
makes his own law in the Ament, he speaks to what is born
of him,656 Osiris Chentament.
2 Hail to thee, inhabitant of the empyrean, praised be what
is in thee; hail to thee, inhabitant of the empyrean, the
weeping gods cut their hair in honor of thee, they clap their
hands, they revere thee, they weep before thee, thy spirit
rejoices in their fear, thy body is blessed.
3 Hail to thee, inhabitant of the empyrean, god seated upon
his throne, who boldest the sceptre
hik,657 King of the empyrean,
Prince of the Aker, great Prince crowned with the
urer,658 great god who hides his dwelling, Lord of wisdom,
Chief of the powers.
4 Hail to the inhabitant of the empyrean, thy son Horus rests
in thee, thou communicatest thy orders to him, thou permittest
him to shine like An of the empyrean, the great
star who creates his names,659
who knows the empyrean and
who traverses the interior of it, he, the son of Rā, proceeding
from Tum. The royal Osiris is thy son, thou communicatest
thy orders to him, thou permittest him to shine like
An of the heavens, the great star who creates his names,660 who knows the empyrean and who traverses the interior of
it, he the son of Rā, proceeding from Tum. He rests in the
empyrean, he rejoices in the dusk, he enters in there and
comes forth, the arms of Tonen receive him, the blessed
lift him, they stretch out their hands toward him, the
...661 guide him. Praise him ye blessed, exalt the
royal Osiris, ye blessed! Rejoice over him, as over Rā,
extol him like Osiris, he has placed your offerings before
you, he accords you the favor of receiving your portion as
his father Rā commanded. He is his darling, he is his descendant
upon the earth, and the blessed show him the way.
Let him arrive in the empyrean, and let him penetrate into
the good Ament. The royal Osiris fixes the crown upon
[pg 383]
the head of Osiris, he offers his casket to Seb, he presents
Sah with the sceptre, he gives the royal diadem to him
whose name is Ammon.
5 Look at him, ye blessed, let him receive a perfect intelligence,
let him shine like the god of mysteries, deliver him
from the gods of the pillory who fasten to their posts. May
they never bind Osiris to their posts, may they never put
him in the place of destruction, for he is the descendant of
Osiris who permits him to receive the diadem in the empyrean.
6 He is sublime, the spirit of Rā in the Ament, his body is
blessed there, the spirits rejoice when they develop their
forms in the zones of the empyrean, before the soul of Rā,
the inhabitant of the empyrean, and Teb Temt who rests in
his covering. Hail, yes, hail! Hail spirit of Rā, hail, spirit
of the royal Osiris like Temt! Hail, royal Osiris who art
Rā, and reciprocally! O Temt who art Rā, and reciprocally,
hail!
7 The royal Osiris is one of you. He gives birth to you, he
gives you your names, he makes you perfect; ha! he sends
his body into you; ha! he is your creator. Look at him, he
shines like him who proceeds from you; he honors his
father, perfect, blessed, blessing his mother; look at him,
make his essence sublime and make him like him who destroys
his forms;662 show the way to his spirit, set him upon
your pedestals, make him rest in his members, show him his
dwelling in the midst of the earth, open your doors to him,
unfasten the bolt.
8 O Rā, O Teb-Temt, guide the royal Osiris following the
direction of the spirits, following the course of the gods.
The royal Osiris is in his gateway (in presence of the)
navigating gods; the royal Osiris is the only one, the guardian
of his doors, he who puts the gods in their places. He
is upon his pedestal in the empyrean, he is the possessor in
the midst of the possessors, he is at the extremities of the
empyrean, he is blessed in the infernal regions. He rests in
the Ament among the spirits who are in the members of the
Ament. The royal Osiris is Rā's darling, he is the mysterious
phœnix, he enters in peace into the empyrean, he
[pg 384]
leaves Nut in peace; the royal Osiris has his throne in
heaven, he traverses the horizons in Rā's train, he is at
peace in the heavens, in Rā's fields, his share is upon the
horizon in the fields of Aalu; he traverses the earth like Rā,
he is wise like Thoth, he walks at will, he hastens in his
course, like Sahu with the mysterious names, who becomes
two divinities. The royal Osiris becomes two divinities.
What Rā produces, the royal Osiris produces; he gives a
spiritual existence to what he loves; he does not give it
to what he hates. The royal Osiris is the Chief of the gods
who make offerings to the spirits, he is powerful in his
course, he is the courageous being who strikes his enemies.
9 O ye gods, O ye blessed who precede Rā and who escort
his spirit, do to the royal Osiris as to Rā, tow him with
you in the same way that you conduct Rā and the two
navigating gods in the heavens; the royal Osiris is Rā himself,
and reciprocally; he is the Chief of his worshippers
who gives life to the forms.
Section III
1 O Ament, O Ament, O good, O good, O strong, O strong,
O powerful, O powerful, O protecting, O protecting, O
mysterious, O mysterious (Ament), the royal Osiris knows
thee, he knows thy form, he knows the name of thy companions.
Ament, hide my corpse, good Ament, hide my
body. O resting-place, let me rest in thee; O strong one,
may the royal Osiris be strong with thy strength; O powerful
one, may he be powerful with thy power! O Ament,
open thy arms to him; O protectress, cover his body; O
mysterious being, stretch out thy hand to him. Hail, holy
Ament of Osiris with the mysterious names, the most holy
of the gods, thou who art the most hidden of all mysteries.
Hail! the royal Osiris worships thee; he addresses the great
god who is within thee. Hail! he worships thee; open thy
mysterious doors to him. Hail! he worships thee; (open to
him) thy hidden spheres, for he has his dwelling in the
heavens like Rā, and his throne is upon the earth like Seb;
he is seated upon the throne of Seb, upon the seats of
Horchuti; his spirit soars into the heavens, it rests there;
his body descends to the earth in the midst of the gods.
[pg 385]
He walks with Rā, he follows Tum, he is like Chepra, he
lives as thou livest in truth.
2 When this book is read he who reads it purifies himself at
the hour when Rā sets, who rests in the Ament of the
Ament, when Rā is in the midst of hidden things, completely.
The Book Of Respirations
Translated by P. J. De Horrack
The manuscript a translation of which here follows belongs
to the Museum of the Louvre, in Paris, where
it is registered under the No. 3284 (Devéria, Catalogue
des MS. égypt., p. 132). It probably dates from the
epoch of the Ptolemies. It is in hieratic writing and generally
known by the name of “Book of Respirations” or “Book of
the Breaths of Life,” according to Mr. Le Page Renouf's ingenious
interpretation. This book seems to have been deposited
exclusively with the mummies of the priests and
priestesses of the god Ammon-Rā, if we may judge from the
titles inserted into the manuscripts.
Dr. Brugsch, in 1851, first directed the attention of Egyptologists
to this curious work, by publishing a transcription in
hieroglyphics of a hieratic text in the Berlin Museum, with a
Latin translation, under the title of “Shaï an Sinsin, sive liber
Metempsychosis,” etc. He added to this a copy of a hieratic
text of the same book found in Denon (“Voyage en Egypte,”
pl. 136).
A full analysis of this literary composition has also been
given by Dr. Samuel Birch, in his Introduction to the “Rhind
Papyri,” London, 1863.
The Paris manuscript is as yet unpublished, but a copy of it
will be produced ere long by the present translator. A few
passages corrupted by the ancient scribe have been restored
from copies of the same text, which are in the Egyptian Museum
of the Louvre.
The “Book of Respirations” has a great analogy with that
of the “Lamentations of Isis and Nephthys.” It not only
makes allusion to the formulæ and acts by means of which the
[pg 386]
resurrection is effected, but also treats of the life after death,
thus greatly increasing our knowledge of the religious system
of the ancient Egyptians.
The Book of Respirations
1 Commencement of the Book of Respirations
made by Isis for her brother Osiris,
to give life to his soul,
to give life to his body,
to rejuvenate all his members anew;
that he may reach the horizon with his father, the Sun;
that his soul may rise to Heaven in the disk of the Moon;
that his body may shine in the stars of Orion on the bosom of
Nu-t;663
in order that this may also happen
to the Osiris, divine Father, Prophet of Ammon-Ra, King of the gods,
Prophet of Khem, of Ammon-Ra, bull of his mother,
in his great abode,
Asar-aau, justified,
Son of the Prophet of the same order, Nes-paut-ta-ti, justified,
Conceal (it), conceal (it)!
Let it not be read by anyone.
It is profitable to the person who is in the divine Nether-World.
He liveth in reality millions of times anew.
2 Words spoken:
Hail to the Osiris N!664 thou art pure;
thy heart is pure,
thy fore-part is purified,
thy hind-part is cleansed,
thy middle is in Bat665 and natron.
No member in thee is faulty.
The Osiris N is (made) pure by the lotions
from the Fields of Peace, at the North of the Fields of
Sanehem-u.666
[pg 387]
The goddesses Uati (and) Suben have purified thee
at the eighth hour of the night
and at the eighth hour of the day.
Come Osiris N!
Thou dost enter the Hall of the Two Goddesses of Truth.
Thou art purified of all sin, of all crime.
Stone of Truth is thy name.
3 Hail to the Osiris N!
Thou, being very pure, dost enter the Lower Heaven.
The Two goddesses of Justice have purified thee in the Great Hall.
A purification hath been made to thee in the Hall of Seb.
Thy members have been purified in the Hall of Shu.667
Thou seest Rā in his setting,
(as) Atum668 in the evening.
Ammon is near to thee, to give thee breath,
Ptah, to form thy members.
Thou dost enter the horizon with the Sun.
Thy soul is received in the bark Neshem669
with Osiris.
Thy soul is divinized in the Hall of Seb.
Thou art justified forever and ever.
4 Hail to the Osiris N!
Thine individuality is permanent.
Thy body is durable.
Thy mummy doth germinate.
Thou art not repulsed from heaven, (neither from) earth.
Thy face is illuminated near the Sun.
Thy soul liveth near to Ammon.
Thy body is rejuvenated near to Osiris.
Thou dost breathe forever and ever.
5 Thy soul maketh thee offerings, each day,
of bread, of drinks, of oxen, of geese, of fresh water, of condiments.
Thou comest to justify it.
Thy flesh is on thy bones,
like unto thy form on earth.
Thou dost imbibe into thy body.
Thou eatest with thy mouth.
Thou receivest bread, with the souls of the gods.
[pg 388]
Anubis doth guard thee.
He is thy protection.
Thou art not repulsed from the gates of the Lower Heaven.
Thoth, the doubly great, the Lord of Sesennu, cometh to thee.
He writeth for thee the Book of Respirations, with his own fingers.
Thy soul doth breathe forever and ever.
Thou dost renew thy form on earth, among the living.
Thou art divinized with the souls of the gods.
Thy heart is the heart of Rā
Thy members are the members of the great god.670
Thou livest forever and ever.
6 Hail to the Osiris N!
Ammon is with thee each day
to render thee life.
Apheru openeth to thee the right way.
Thou seest with thine eyes;
thou hearest with thine ears;
thou speakest with thy mouth;
thou walkest with thy legs.
Thy soul is divinized in Heaven,
to make all the transformations it desireth.
Thou makest the joy of the sacred Persea in An.
Thou awakenest each day.
Thou seest the rays of Rā.
Ammon cometh to thee with the breath of life.
He granteth to thee to breathe in thy coffin.
Thou comest on earth each day,
the Book of Respirations of Thoth being thy protection.
Thou breathest by it each day.
Thine eyes behold the rays of the disk.
Truth is spoken to thee before Osiris.
The formulæ of justification are on thy body.
Horus, the defender of his father, protecteth thy body.
He divinizeth thy soul as well as (those) of all the gods.
The soul of Rā giveth life to thy soul.
The soul of Shu filleth thy respiratory organs with soft
breath.671
[pg 389]
7 Hail to the Osiris N!
Thy soul doth breathe in the place thou lovest.
Thou art in the dwelling of Osiris, who resideth in the West.
Thy person is most pure.
Thou dost arrive in Abydos.
He (Osiris) filleth thy dwelling Hotep with provisions.
8 Hail to the Osiris N!
The gods of all Egypt come to thee.
Thou art guided toward the end of centuries.
Thy soul liveth.
Thou dost follow Osiris.
Thou breathest in Rusta.
Secret care is taken of thee by the Lord of Sati672
Thy body liveth in Tattu (and in) Nifur.
Thy soul liveth in Heaven forever.
9 Hail to the Osiris N!
Sechet prevaileth against what is injurious to thee.
Har-aa-hetu taketh care of thee.
Har-shet doth form thy heart.
Har-maa doth guard thy body.
Thou continuest in life, health (and) strength.
Thou art established upon thy throne in Ta-ser.
Come, Osiris N!
Thou appearest in thy form.
Strengthened by thine ornaments674
thou art prepared for life.
Thou remainest in a healthful state;
thou walkest, thou breathest everywhere.675
The Sun doth rise upon thine abode.
Like unto Osiris, thou breathest, thou livest by his rays.
Ammon-Ra giveth life to thee.
He doth enlighten thee by the Book of Respirations.
Thou dost follow Osiris and Horus, Lord of the sacred bark.
[pg 390]
Thou art as the greatest of the gods among the gods.
Thy beautiful face liveth (in) thy children.
Thy name doth always prosper.
Come to the great temple in Tattu.
Thou wilt see him who resideth in the West,
in the Ka-festival.
Delicious is thy perfume as that of the blessed;
great thy name among the elect.
10 Hail to the Osiris N!
Thy soul liveth by the Book of Respirations.
Thou unitest thyself to the Book of Respirations.
Thou dost enter the Lower Heaven;
thine enemies are not (there).
Thou art a divine soul in Tattu.676
Thy heart is thine;
it is (no longer) separated from thee.
Thine eyes are thine;
they open each day.
11a
Words spoken by the gods who accompany Osiris, to the Osiris N:
Thou dost follow Ra.
Thou dost follow Osiris.
Thy soul livest forever and ever.
11b
Words spoken by the gods who dwell in the Lower Heaven (like) Osiris of the West, to the
Osiris N:
Let them open to him at the gates of the Lower Heaven.
He is received677 in the divine Nether-World,
that his soul may live forever.
He buildeth a dwelling in the divine Nether-World.
He hath received the Book of Respirations,
that he may breathe.
12 Royal offering to Osiris who resideth in the West,
great god, Lord of Abydos,
that he may give offerings
of bread, of hak, of oxen, of geese, of wine, of the
liquor aket, of bread
Hotep,
[pg 391]
of good provisions of all kinds,
to the Osiris N.
Thy soul liveth.
Thy body doth germinate,
by order of Rā himself,
without pain, without injury,
like unto Ra forever and ever.
13 O Strider, coming out of An,679
the Osiris N hath not committed any sin.
O Mighty of the Moment, coming out of Kerau,
the Osiris N hath not done any evil.
O Nostril, coming out of Sesennu,680
the Osiris N hath not been exacting.
O Devourer of the Eye, coming out of Kerti,
the Osiris N hath not obtained anything by theft.
O Impure of visage, coming out of Rusta,
the Osiris N hath not been angry.
O Lion-gods, coming forth from heaven,
the Osiris N hath not committed any sin by reason of hardness of heart(?)
O Fiery-Eyed, coming out of Sechem,
the Osiris N hath not been weak.
14 O ye gods who dwell in the Lower Heaven,
hearken unto the voice of Osiris N.
He is near unto you.
There is no fault in him.
No informer riseth up against him.
He liveth in the truth.
He doth nourish himself with truth.
The gods are satisfied with all that he hath done.
He hath given food to the hungry,
drink to the thirsty,
clothes to the naked.
He hath given the sacred food to the gods,
The funeral repasts to the pure Spirits.
No complaint hath been made against him before any of the gods.
Let him enter (then) into the Lower Heaven
[pg 392]
without being repulsed.
Let him follow Osiris, with the gods of Kerti.
He is favored among the faithful,681
(and) divinized among the perfected.
Let him live!
Let his soul live!
His soul is received wherever it willeth.
(He) hath received the Book of Respirations,
that he may breathe with his soul,
(with) that of the Lower Heaven,
and that he may make any transformation at his will,
like (the inhabitants) of the West;682
that his soul may go wherever it desireth,
living on the earth forever and ever.
He is towed (like) Osiris into the Great Pool of Khons.
When he has retaken possession of his heart683
the Book of Respirations is concealed in (the coffin).
It is (covered) with writing upon Suten,
both inside and outside (and)
placed underneath his left arm,
evenly with his heart;...
When the Book has been made for him
then he breathes with the souls of the gods forever and
ever.684
It is finished.
