المتحف المصري

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حجم الملف

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كان الناس في القديم يأكلون طعامهم بكل بساطة إما ليملئوا معدة فارغة وإما لمجرد الاستمتاع بالطعام ، لم يكن أحدهم يقول ما أكثر السعرات الحرارية في هذا الطعام ، أو يتساءل إن كان رغيف الخبز غنيا بالنخالة الضرورية لعملية الهضم ، أو إذا كان الدجاج مسلوقا أو مشويا ومنزوع الجلد للتخلص من الدهون المتكدسة تحته ، أو هذا الطعام يضر قلبي أو معدتي وهكذا ! .

لقد تغيرت الأمور الآن وأصبحت الموائد حلبة صراع بين الصحة والمتعة فكل منا يخطط لوجباته بدقة وكأن أحدنا قائد عسكري يخطط للمعركة ويوزع قواته في جبهة القتال بحيث غدا الصراع بين أن نأكل ما يناسب صحتنا وبين ما نحب من الطعام صراعا أبديا يستمر طوال حياتنا .

" إن كل شيء في الدنيا يمكن قبوله إلا معدتي وآلامها وحموضتها أو قرحتها " جملة متكررة أسمعها في بيتي أو من أصدقائي أو من زملائي في العمل جملة ليس لها علاقة بسن أو مهنة أو جنس ، الكل يتفق فقط على آلامها المبرحة ووجعها المستمر والمتكرر ، فهل فكرتم يوما أن تستمعوا لمعدتكم وتسمعوا شكواها قبل أن تفاجئكم وتتكلم هي بصوت عال لن تحتملوه ؟ خاصة أن جميعنا لا يجيد التعامل معها أو يتعامل معها بعنف ما دام صوتها خافتا .

من أكثر الأمراض أو الشكاوي التي نسمعها يوميا هي الحموضة والحرقة أو ما يسمى بالارتداد الحمضي أو في الحالات المتطورة القرحة المعدية فما هي هذه الشكاوي وما هي مسبباتها وطرق الوقاية والعلاج .

1- الارتداد الحمضي

عندما نبلع الطعام وقبل أن يصل للمعدة فإنه يمر بقناة تعرف بالمريء حيث يمر المريء بطبقة من العضلات تعرف باسم الحجاب الحاجز وأحيانا يدخل جزء من المعدة إلى الحجاب الحاجز مسببا حالة مرضية تسمى الفتق الفرجوي حيث يسمح ذلك لحمض المعدة بأن يرجع للمريء وهو ما يعرف بالارتداد الحمضي ومن أهم أعراض هذه الحالة :

§ اضطرابات هضمية مزعجة وآلام بطنية .

§ حموضة وحرقة تمتد من المعدة للحلق أحيانا .

غالبا ما يساعد العلاج الغذائي والنصائح الغذائية والثقافية في السيطرة على بوادر هذه الحالة ، فحاول إتباع هذه الإرشادات قدر المستطاع إذا كنت تشكو من ارتداد حمضي أو (حموضة) :

1- امضغ الطعام جيدا قبل البلع

2- لا تشرب الماء مع الوجبات

3- تفادى تناول الوجبات الكبيرة الدسمة خاصة في المساء لأن الاستلقاء يسهل خروج الحامض من المعدة وحاول تناول وجبة العشاء قبل النوم بثلاث ساعات على الأقل وقد يساعد أن ترفع نفسك في السرير بواسطة الوسائد من تخفيف الارتداد الحمضي

4- حاول تفادي التداخلات الغذائية قدر الإمكان واعتمد مبدأ التفريق بين البروتينات والنشويات أثناء كل وجبة واليك هذا الجدول الذي يبين المجموعات الغذائية التي يمكن جمعها معا

5- حاول إنقاص وزنك إذا كنت تشكو من زيادة في الوزن

أما عن الحرقة فأسبابها كثيرة ويمكن أن تكون عابرة بعد وجبة طعام غنية كما ويمكن أن تكون مستمرة عندما تكون العضلة التي تفصل بين المعدة والمريء ضعيفة فتسمح للحمض بالوصول لأعلى الحلق وللوقاية من الإصابة بالحرقة حاول ما يلي :

1- لا تكثر من شرب القهوة والشاي والسكر فإنها تزيد خطر الإصابة بالقرحة أو تتعثر عملية الشفاء .

2- اعتمد نظاما غذائيا يركز على الألياف مثل الشوفان والأرز غير المقشور والفاكهة والخضار .

3- لا تكثر من أكل المقالي والوجبات الدسمة .

2- قرحة المعدة

عبارة عن ثورة داخلية نتيجة لتآكل في جدار المعدة الداخلي وعدم قدرة أنسجة المعدة على تحمل الأحماض والإنزيمات التي تفرزها المعدة نفسها لتسهيل عملية الهضم وهي أحماض الهيدروكلوريك وإنزيم الببسين المسئول عن هضم البروتينات متسببة بآلام تختلف حدتها من شخص لآخر تتمثل بتقلصات في المعدة متباينة بالشدة لكنها متكررة مع الإحساس بوجود نار داخل المعدة وصعوبة في البلع وميل للقيء .

تصيب عادة الجزء الأسفل من المريء والمعدة أو الإثنى عشر وفي حالة تطورها يحدث نزيف دموي يخرج عن طريق الفم في صورة قيء بني أو أحمر اللون أشبع بلون القهوة لأنه مختلط بعصارات المعدة أو أنها تظهر بالبراز بلون أسود نتيجة اختلاط الدم بالطعام المهضوم في المعدة ، ولقد اكتشف جديدا علاقة قرحة المعدة ببكتيريا تسمى H . Pylori (الهيليكوباكتيربايلوري) وهي بكتيريا تتشبث بجدار المعدة وتعيش بها وتحيط نفسها بمادة بروتينية لا يستطيع الحمض الوصول لها وهذه البكتيريا معدية تنتقل عن طريق استخدام الأدوات المشتركة والأطعمة الملوثة ، كما وجد أنها تصيب أصحاب فصيلة الدم (O ) ومن الممكن أن يصاب بها الإنسان في جميع الأعمار لكنها تنتشر عند كبار السن وفي حال ثبت وجودها بالمعدة يجب استخدام العلاج المتكامل بالمضادات الحيوية للقضاء عليها .

وللهروب من هذا المأزق يجب أن نعرف جيدا كيف نصبح أصدقاء مخلصين ومطيعين لمعدتنا الغالية أولا عن طريق العلاج بالأدوية وهذه يحددها الطبيب المختص بالجهاز الهضمي ، ثانيا بطلب المساعدة من الطب البديل وإتباع بعض النصائح الغذائية المهمة:

محاولة الإقلاع عن التدخين لأنه يؤخر عملية الهضم ويضعف عمل الصمامات في المعدة ويعيق عملية الشفاء .

ممارسة نوع من أنواع الرياضة وأسهلها وأقلها تكلفة رياضة المشي السريع مع تغيير نمط الحياة العادي .

تجنب تناول المقالي والوجبات السريعة العالية المحتوى من البروتينات والدهون وقليلة الألياف والخضار ، ناهيك عن محتواها العالي من السعرات الحرارية .

امضغ الطعام جيدا قبل البلع وحاول تناول وجبات خفيفة ومتعددة طوال اليوم مع التركيز على تناول وجبة الإفطار فهي ضرورية لحماية معدتك خاصة بعد فترة نوم وحتى لا تضطر لتناول كمية كبيرة من الطعام على الغداء .

لا تكثر من تناول الحمضيات والعصائر والأطعمة الحراقة والتوابل وخفف قدر الإمكان من شرب القهوة .

لا تكثر من تناول المسكنات وخاصة أدوية المفاصل والروماتيزم لأنها تضر بالمعدة

الابتعاد قدر المستطاع عن الضغوطات النفسية والعصبية ومحاولة ممارسة نوع من رياضات التأمل أو اليوجا للتخفيف من التوتر النفسي .

يمكن اللجوء لبعض النباتات الطبية المفيدة والتي تساعد في علاج القرحة طبعا هذه ليست دعوة لترك الدواء جانبا بل هي مساعدة مع الأدوية مثل :

- البابونج : يحتوي على مواد مضادة للتقلصات والالتهابات كما ويساعد على التئام الجروح بسرعة قم بإضافة 4 ملاعق صغيرة من البابونج لكوب ماء مغلي كبير ينقع لعشر دقائق ويشرب دافئ على معدة فارغة 3 مرات يوميا ولفترة تتراوح من 2-3 أشهر .

- البيلادونا ( ست الحسن ) : تحتوي على مادة الأتروبين التي تقلل إفراز المعدة وتقلصاتها متوفر في الصيدليات على شكل أكياس شاي جاهزة ينقع الكيس في كوب ماء مغلي لمدة 10 دقائق ويشرب بعدها 3 مرات يوميا لمدة شهرين لكنه قد يسبب بعض الآثار الجانبية عند البعض منها جفاف في الحلق واتساع في حدقة العين .

- العرقسوس : شراب شعبي متوفر دائما يحضر بأخذ البودرة ويضاف عليها القليل من البيكربونات ثم تنقع في الماء بتركيز عالي ثم يؤخذ قدر ملعقتين من هذا المنقوع وتوضعان في قطعة قماش لتصفية الشوائب ثم نضعها في نصف كوب ماء لنصف ساعة قبل الشرب لكن احذر من شراب السوس إذا منت تعاني من أمراض القلب والضغط المرتفع .

- الموز علاج جيد لقرحة المعدة لكن لا تكثر منه إذا كنت سمينا أو مريض سكري .

- يساعد فيتامين أ في شفاء القرحة لأنه يساعد في شفاء وتجديد الأنسجة بجرعة 10000وحدة دولية للنساء ، 25000 وحدة دولية للرجال يوميا لكن لا تكثر منه إذا كنت تشكو من حصى في الكلى أو إذا كنت سيدتي حامل .

- الزنك ضروري ويساعد في شفاء الأنسجة بجرعة 30 ملغم يوميا .

وأخيرا لنحاول تغيير نمط حياتنا ونتمتع بنظام غذائي صحي متوازن ونعتدل في كل شيء حتى في الأكل والشرب فلا نأكل إلا عندما نجوع فقط ولا نملأ معدتنا لحد الإسراف فقد قال تعالى " وكلوا واشربوا ولا تسرفوا " وصدق رسولنا الكريم صلى الله عليه وسلم حين قال " نحن قوم لا نأكل حتى نجوع وإذا أكلنا لا نشبع " صدق الله وصدق رسوله الكريم .

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* ماجستير الغذاء الصحي والحمية .

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نصوص الأهرام

The Pyramid Texts

Translation by

Samuel A. B. Mercer

Professor Emeritus of Semitic Languages and Egyptology

Trinity College in the University of Toronto

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LONGMANS, GREEN & CO.

NEW YORK, LONDON, TORONTO

[1952]

Scanned at sacred-texts.com, May 2004. John Bruno Hare, redactor. This text is in the public domain because it was not registered or renewed in a timely fashion at the US Copyright Office. GATT renewal does not apply to this work because it was published simultaneously in Toronto and New York. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact in all copies.

Image: excerpts from verso (note 'Published simultaneously')

Dedicated to the Zion Research Foundation
by whose generosity
the publication of this work has been translated
from dream into reality

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PREFACE

The Pyramid Texts of Ancient Egypt are the oldest large body of written material in the world. They are incised on limestone in thousands of lines of hieroglyphics, containing fragments of myths and legends, historical references and astronomical lore, geography and cosmology, religion and rituals, systems of theology, festivals, magic and morals, and with a literary technique capable of expressing the finest religious and ethical thoughts

.

The purpose of this work is to furnish in English a translation and commentary of these texts--a translation and commentary which make use of all the texts at present extant and known to the author, and which is designed to be a standard but interim work in this subject until such time in the future as all remaining pyramid texts will have been discovered, which will then, it is hoped, make possible the writing of a complete and definitive work.

The contribution of this publication will be the first translation in English of the ancient Pyramid Texts; the first complete translation and full commentary of the Texts in any language; and an addition to the hieroglyphic text of Sethe of over four hundred lines (in translation) from the pyramids of Neit and Pepi II, in addition to the filling of many lacunae in the body of his text from Neit, Pepi II, and other pyramids, tombs and sarcophagi, discovered since the publication of Sethe's unfinished translation and commentary in German after his death in 1934. Fuller details of these texts, their discovery, nature, extent, and value are given in the introduction.

There still remains the pleasant duty of acknowledging here the immediate help in the preparation of this publication given by the author's colleagues and friends. And first I would mention the kind aid and assistance given me by Dr. Ludlow Bull of the Metropolitan Museum of New York who with the consent of Charles Breasted allowed me to read the late Professor J. H. Breasted's penciled copy of translated portions of the Pyramid Texts, and who with his colleague in the Museum, Dr. William C. Hayes, aided me in many ways. I would also thank Dr. John D. Cooney and Mrs. Elizabeth Riefstahl of the Brooklyn Museum for their many kindnesses, as well

p. viii

as Dr. Drioton of Cairo, Dr. Grapow of Berlin and Professor Garnot of Paris. The memory of the help of others, such as the late Professors Sethe, Gunn, and Breasted, will always remain with me. And the published works of these three scholars, together with those especially of Professor Kees, have been my daily companions. I have an especially deep sense of gratitude to express to the writers of Excursuses, Professors Drioton, Kees, Garnot, Schott, van de Walle, M. Lacau, and Mr. Robert Briggs, in whose essays I have followed as closely as possible the form in which they were submitted to me. The assistance of the Reverend Father Keller, a former pupil of mine, not only in many details in the preparation of this work, but also and especially in the full and complete indexes to the translation which he has contributed, has been a great help and a priceless contribution. Also his map, made especially for the Pyramid Texts, will be found to serve its purpose well. In reading proof, Father Keller and Mr. Briggs have not only avoided many an error in detail, but have also made valuable contributions to the interpretation and illustration of many a difficult passage. Finally, Miss Seville Marshall, who has typed these hundreds of pages, has accomplished, as an expert in her art, a first-class task. But this work could not have been published had it not had the good fortune of receiving a substantial grant from the Zion Research Foundation, who have already on other occasions shown their enlightened interest in the publication of works in the realm of Biblical and religious research. To this Foundation, and especially to their secretary, Mr. Wilfred B. Wells, and board, the author expresses his most cordial thanks. Nor could the work of printing and publishing have been so efficiently and satisfactorily done without the cordial cooperation of Messrs. Longmans, Green and Company, who have done everything in their power to satisfy us.

SAMUEL A. B. MERCER

Worcester, Massachusetts
August, 1952

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CONTENTS

	INTRODUCTION		1
	TRANSLATION
1.	Nut and the Deceased King, Utterances	1-11	20
2.	Ritual of Bodily Restoration of the Deceased, and Offerings, Utterances	12-203	22
3.	A Group of Prayers and Charms, Utterances	204-212	55
4.	A Series of Old Heliopolitan Texts Partly Osirianized, Utterances	213-222	58
5.	The Deceased King Receives Offerings and Is Re-established in His Functions and Possessions, Utterances	223-225	68
6.	Mostly Serpent Charms, Utterances	226-243	70
7.	The Deceased King Arrives in Heaven Where He Is Established, Utterances	244-259	74
8.	The Deceased King Triumphs over His Enemies and Is Recognized by the Gods, Utterances	260-262	83
9.	Means Whereby the Deceased King Reaches Heaven, Utterances	263-271	86
10.	The Deceased King fin Heaven, Utterances	272-274	92
11.	Charms, Utterances	275-299	95
12.	The Ferryman and the Deceased King's Ascension, Utterances	300-311	100
13.	A Series of Five Charms, Utterances	312-316	107
14.	Miscellaneous Utterances on the Career of the Deceased King in the Hereafter,	317-337	108
15.	Offerings for the Deceased King, Utterances	338-349	114
16.	Miscellaneous Utterances on the Hereafter,	350-374	117
17.	Conjurations and Charms, Utterances	375-400	130
18.	Utterances concerning Well-being, Especially Food and Clothes,	401-426	136
	p. x
19.	In Praise of Nut, Utterances	427-435	147
20.	Miscellaneous Texts-Some Largely Osirian, Utterances	436-442	149
21.	Second Series in Praise of Nut, Utterances	443-452	154
22.	A Miscellaneous Group, Utterances	453-486	157
23.	A Series of Food Texts, Utterances	487-502	182
24.	A Series of Reed-Floats and Ferryman Texts, Utterances	503-522	186
25.	Miscellaneous Texts Chiefly about the Deceased King's Reception and Life in Heaven, Utterances	523-533	204
26.	For the Protection of the Pyramid Enclosure against Osiris and His Cycle, Utterance	534	208
27.	Texts of Miscellaneous Contents, Utterances	535-538	210
28.	A Litany of Ascension, Utterance	539	213
29.	Texts of Miscellaneous Contents, Utterances	540-552	216
30.	Resurrection, Meal, and Ascension of the Deceased King, Utterance	553	219
31.	Texts of Miscellaneous Contents, Utterances	554-562	221
32.	A Purification Litany, Utterance	563	225
33.	Texts of Miscellaneous Contents, Utterances	564-569	227
34.	New-Birth of the Deceased King as a God in Heaven, Utterance	570	230
35.	Texts of Miscellaneous Contents, Utterances	571-575	233
36.	The Resurrection and Ascension of the Deceased King, Utterance	576	237
37.	The Resurrection of Osiris with Whom the Gods Are Satisfied, Utterance	577	239
38.	Texts of Miscellaneous Contents, Utterances	578-586	240
39.	An Early Hymn to the Sun, Utterance	587	246
40.	Texts of Miscellaneous Contents, Utterances	588-600	248
41.	A Litany-like Incantation for the Endurance of a Pyramid and Temple, Utterance	601	254
42.	Texts of Miscellaneous Contents, Utterances	602-605	256
43.	The Resurrection, Ascension, and Reception of the Deceased King in Heaven, Utterance	606	257
44.	Texts of Miscellaneous Contents, Utterances	607-609	259
45.	The Deceased King on Earth and in Heaven, Utterance	610	261
46.	Texts of Miscellaneous Contents, Utterances	611-626	263
	p. xi
47.	The Ascended King, His Works, and Identifications, Utterance	627	268
48.	Texts of Miscellaneous Contents, Utterances	628-658	270
49.	The Death of the King and His Arrival in Heaven, Utterance	659	278
50.	Texts of Miscellaneous Contents, Utterances	660-669	279
51.	The Death, Resurrection, and Spiritualization of the King, Utterance	670	294
52.	Texts of Miscellaneous Contents, Utterances	671-675	295
53.	Resurrection, Transfiguration, and Life of the King in Heaven, Utterance	676	298
54.	Texts of Miscellaneous Contents, Utterances	677-683	299
55.	The Deceased King Ascends to Heaven, Utterance	684	302
56.	Texts of Miscellaneous Contents, Utterances	685-689	303
57.	A Series of Addresses to the Deceased King as a God, Utterance	690	307
58.	Texts of Miscellaneous Contents, Utterances	691-704	309
59.	A Series of Unclassifiable Fragments, Utterances	705-714	319

---

INTRODUCTION

The famous Pyramid Texts herein translated for the first time in English with commentary were found inscribed on the walls of five pyramids at Saḳḳâreh, the ancient necropolis of Memphis in Egypt. These pyramids are those of the kings Unis of the Fifth Dynasty, and Teti, Pepi I, Merenrē‘ and Pepi II of the Sixth Dynasty. To this translation has been added that of recently discovered additional texts, parallel and complementary, in the pyramids of Oudjebten, Neit, and Apouit, queens of Pepi II, and of Ibi, a king of the Seventh Dynasty, of whom little historically is known. Thus, according to the present generally accepted chronology, these pyramids were constructed, and apparently inscribed, between the years about 2350 to 2175 B.C. It is, however, certain that many of these texts came into existence before the final union of Upper and Lower Egypt, and perhaps long before that date, which is now put at about 3000 B.C. Indeed, some of them possibly existed in oral form before the art of writing was developed. These inscriptions together with others were after that probably written on papyrus and potsherds, many of which in time perished, the rest remaining in various forms until they were collected and incised on the walls of the Saḳḳâreh h pyramids. Evidence of a date previous to about 3000 B.C. is seen in passages which reflect events and conditions previous to the union of the two Lands, for example, the hostility between North and South, before the time of the first king, Menes; in the mode of burying bodies of the dead in the sand; in the pre-civilized era reflected in the so-called Cannibal Hymn; and in the many references to the assembling of the bones of the deceased, passages which indicate a pre-mummification period. And in the historic period various chronological points can be established with fair certainty, such as the time of the Second Dynasty, when both Horus and Set were in favour in royal circles; references to previously written material such as the "Chapter of those who ascend" and the "Chapter of those who raise themselves up," 1245d-e, indicating a time in the historic period in which writing became common; and the formulae for the protection of pyramids, such as, Uts. 600-601, which represent a date after the time of the

p. 2

construction of pyramids. So that the myths and legends, the history and philosophy, the hopes and fears of people (subjects as well as monarchs) of many hundreds of years were finally inscribed in enduring stone, which over four thousand years removed from our time, may now be read with comparative ease and certainty, thanks to the modern discipline of archaeological research and philology. The extent of this written material may be appreciated in saying that it takes well over a thousand pages of two quarto volumes to contain it. In the standard modern edition of the original text, together with parallels and additions from the pyramids of Pepi II, Neit, and others, there are about 7000 lines, most of which are parallels, of more or less completeness of the estimated 2500 lines, which occur in one or other of the pyramids; for most of the utterances occur in more than one pyramid, but very few are repeated in all these pyramids. Thus, the pyramid of Unis has only two hundred and eight utterances out of a total of over seven hundred and thirty; and they with those of the pyramid of Teti are among the oldest in the collection.

A general idea of the contents of this mass of literary material may be seen in the detailed list of Contents preceding this Introduction; but that does not mean that these texts present a coherent whole, for they do not; and while there are clearly three outstanding elements in them, namely, Solar Theology, Religion and Myths of Osiris, and the Political unification of Upper and Lower Egypt, yet the following seven points may be taken to represent the whole collection with fair general accuracy: 1) A funerary ritual of mortuary offerings, connected with the corporeal reconstitution and resurrection of the deceased king, 2) Magical formulae to ward against harm and evil, 3) A ritual of worship, 4) Religious hymns, 5) Mythical formulae, identifying the deceased king with certain deities, 6) Prayers and petitions on behalf of the deceased king, and 7) The greatness and power of the deceased king in heaven.

These pyramid texts were royal texts, and during the Old Kingdom there is no evidence that the people ever took them to themselves and used them in their own tombs. However, at the end of the Sixth Dynasty, Neit, one of the queens of Pepi II, had them applied to herself, though the second person and third person masculine singular were often used and applied to her; but during the Middle Kingdom the use of them spread to the nobles, and in the New Kingdom parts of them were incorporated in the popular Theban Book of the Dead.

p. 3

[paragraph continues] And doubtless because of their sanctity little attempt was made to put them in accord with changed circumstances.

When these small pyramids were built and inscribed the age of the great pyramids, like those at Giza, had passed, and with it the sense of royal security after this life. The great pyramids had been entered in spite of their thousands of tons of masonry, and kings came to look elsewhere for the assurance of a happy and glorious hereafter. They turned to religion and magic. By mortuary offerings and funerary rites the deceased king was armed for his future life; and by magic he was endowed with physical and spiritual power, becoming a great god and associating with the gods, to avoid whatever in the world to come might otherwise compromise his destiny. The purpose of these royal texts then was to guarantee the deceased king's resurrection and new-birth, his transfiguration and divinity, his successful journey to heaven, and his immortality there with the other gods. There in heaven as a great god, sometimes as the greatest of all the, gods, the deceased king was believed to be able to overcome all difficulties by his own might, or by identifying himself with other gods.

In the earliest of these texts two very ancient doctrines may be discerned: that of the old heaven-god, perhaps Horus the elder, in which the deceased king as a star was prominent, and that of the sun-god where the deceased as the sun-god was contemplated. But the two were harmonized doubtless at a very early period, when the celestial abode of the heaven- and star-gods became identified with that of the solar deities. But what we do see more clearly in the Pyramid Texts are the two opposing systems of theological thought, that of Rē‘ of Heliopolis and that of Osiris. The Pyramid Texts were largely solar, but long before the texts were inscribed in the pyramids of Saḳḳâreh, there existed Osirian texts as well as Solar ones, though there is reason to believe that the learned men and scribes of Heliopolis were the first to make collections of their texts. And gradually as such collections were being made, there was a tendency to include Osirian texts, as well as, an effort on the part of Osirians to facilitate the entrance of their texts into the great Solar collections (cf. Excursus XXVII), with the result that there was a redaction continually going on, in which not only was the name of Osiris introduced into the collections, especially as an epithet of the king, such as Osiris Teti, but also the name of the solar king was introduced into original Osirian texts. However, the great bulk of the texts remained solar and celestial with comparatively little trace of the underworld

p. 4

character of the Osirian faith. There are also traces in these texts of other systems of theological thought than the Heliopolitan and Osirian, namely, those of Memphis and Hermopolis.

As one reads these ancient texts, there is a primitiveness about them which is not unexpected, though they are never naive. There is much repetition, not much order, contradictions, errors, and sometimes what appear to be ridiculous statements, but in spite of all that, real poetic passages and consistent reasoning are not lacking. There is the art to create images, figures of speech, and metaphores in beautiful and choice language. There are paronomasiae, parallelisms, litanies, and hymns. There are poetic expressions, such as 567a-c; real lyrics, like Ut. 362; symbolical expressions, such as 681d; and really fine bits, like 307a-c. There are proverbs, such as 396d; and adages, such as 444e. The most symmetrically and mechanically arranged utterance in the whole collection is Ut. 575, which reminds one of Ps. 119. But the overall characteristic of these texts is their religious and funerary, their magical, mythological, and astronomic expressions, interpretations, and predispositions.

Auguste Mariette had the distinction, in the later part of his life, of being the modern discoverer of the inscribed pyramids at Saḳḳâreh,, but it was Maspero in 1880 working under Mariette's direction, who discovered the first set of Pyramid Texts. They were those inscribed on the walls of the sarcophagus chamber of the pyramid of Pepi I. Following that, he found texts in the pyramids of Unis of the Fifth Dynasty, as well as in the pyramids of Teti, Merenrē‘, and Pepi II, in addition to Pepi I, all of the Sixth Dynasty. This work of discovery of pyramid texts did not find a continuation until the years 1920 and 1936, when the Swiss Egyptologist, Jéquier, discovered texts in the pyramids of Oudjebten, Neit, and Apouit, queens of Pepi II, and in that of Ibi, an obscure king of the Seventh Dynasty, besides clearing that of Pepi II, whom Sethe records as N. (Neferkarē‘).

These texts usually occupy the walls of the sarcophagus chamber except the west side, and are so disposed that the deceased king in his sarcophagus might spiritually see and read them. Texts are also on the walls of the antechamber, on the horizontal passages, and some are on the walls of the vestibule and even on those of the ramp. They are normally in vertical columns, incised on the limestone walls, some excellently done as in the pyramids of Unis and Pepi II, others very crudely done as in that of Ibi.

p. 5

As Maspero was the discoverer of the Pyramid Texts, so be was the first to make an edition and translation of them. These were all the pyramid texts which were known at the time of their publication in 1894. And in view of what we now know about the difficulties of the Pyramid Texts, this edition and translation were evidence of the genius of the great master. Even today many of his translations accord with the best that is known on those passages, which is an indication of his great learning and insight.

For years before the beginning of this century Kurt Sethe, whose name will be forever associated with the Pyramid Texts, was deeply interested in everything which concerned them. He as well as other trained Egyptologists realized that the earlier copy of the texts was often incorrect, and that a new and scientifically copied edition was a necessity. Accordingly, taking advantage of the work of Dr. Heintze and Ludwig Borchardt, who were in Egypt taking impressions and photographs of the Pyramid Texts for slips in preparation for the making of the great Berlin Wörterbuch der Aegyptischen Sprache, Sethe made use of their material in preparing a new edition of the Pyramid Texts. And no Egyptologist was more thoroughly prepared for such an undertaking than Kurt Sethe. And so he began the critical and exacting task of constructing a text principally on the basis of the five versions Unis, Teti, Pepi I, Merenrē‘, and Pepi II, which was finished and published in 1908-1910 in two great quarto volumes of over a thousand pages of hieroglyphic text, which is now the standard text. To accompany the text, he followed them with a third volume of critical apparatus in 1922 and a fourth of epigraphy in the same year. Thus the great work of giving to the world the text of the oldest collection of mythical, religious, and literary material in existence was finished. However, the text was marred by one blemish, but not due to the science of Sethe. It was due to the fact that a considerable Portion of the texts in the five pyramids was broken, damaged and destroyed--a condition which may never be completely remedied. It is along this line that Egyptologists who were specialists in these texts have been working since the time of Sethe. Already considerable progress has been made in the discovery of texts, anciently copied from the texts in these five pyramids, before they were damaged, and recorded elsewhere; in a further study of the walls of the five pyramids themselves; and in the discovery and publishing of new pyramids and tombs with parallel and additional texts, all which will be used in the future, but not till after many years of archaeological research

p. 6

in Egypt, in the construction of a more complete text. Already between 1920 and 1936 Jéquier discovered at Saḳḳâreh similar texts in the pyramids of Oudjebten, Neit, and Apouit of the Sixth Dynasty and of Ibi of the Seventh Dynasty; in 1932 the Egyptian Expedition of the Metropolitan Museum of Art discovered in the cemetery surrounding the pyramid of Se’n-Wosret I at Lisht the tomb of an official of the Twelfth Dynasty named Se’n-Wosret-‘Ankh, containing a long series of inscriptions drawn from the Pyramid Texts, and published in 1937; and in 1935 William C. Hayes published the "Royal Sarcophagi of the Eighteenth Dynasty," containing parts of the Pyramid Texts, which are useful in filling some lacunae in the Saḳḳâreh texts. Then older publications are useful, such as that of de Morgan in 1894-1895 of similar texts in a private tomb at Dahshûr; that of Firth and Gunn in 1926 of texts in the Teti Pyramid Cemeteries at Saḳḳâreh; and that of Borchardt in 1913 of similar texts in the mortuary temple of Sahurē‘ at Abuṣîr. Then there are the Coffin Texts of the Middle Kingdom and the Theban Book of the Dead of the New Kingdom, which contain Pyramid Texts in modified and further modified form; as well as tombs of kings, such as that of Seti I, and of private individuals, which contain Pyramid Texts sometimes in quite exact quotation. All these and others may be drawn upon in the future construction of a still more perfect version of the famous ancient Pyramid Texts of Saḳḳâreh. Quite recently T. G. Allen of the University of Chicago has published a most useful guide to all parallel and illustrative Egyptian texts at present known in his valuable book, Occurrences of Pyramid Texts with cross Indexes of these and other Egyptian Mortuary Texts, Chicago, 1950.

After the publication of his text, Sethe's next concern was to prepare a translation with a commentary. The central thought in his busy years of research as soon as the text was published was directed towards that purpose, and by 1929 he was ready to begin. He was master of an immense accumulation of philological, historical, and religious facts in the field of ancient Egyptian literature, and with him were associated co-workers and colleagues, such as Lange, Grapow, and Sander-Hansen. He began with Ut. 2 13 and by the time of his death in 1934 had finished up to and including Ut. 506, or less than one half of the text as he had published it. It remained for a commission of his associates to carry on the work. This they began to do immediately after the great master's death.

Sethe's translation and commentary on Uts. 213-506 was not ready

p. 7

for the printer. It needed revising, especially in the later portions, and writing. The Commission received the material left by Sethe and published it much as it was. Before the beginning of the war in 1939 four volumes of translation and commentary were published, which included Uts. 213-506, or between one-third and one-half of the whole. A fifth volume is said to be in preparation.

Not counting the early and tentative translation by Maspero in 1894, Sethe's is the only translation--itself only between one-third and one-half of the whole--in any language of the Pyramid Texts, except one made in French by L. Speleers, a Belgian Egyptologist in 1923-1924, remade in 1934, but without a commentary. No translation in any other language has so far been published. Individual scholars have translated portions here and there for their use in works on various aspects of ancient Egyptian religion and thought, philology and literature, customs and history, such as Kees, Junker, Drioton, Weill, Breasted, Gardiner, Gunn, Sander-Hansen, etc.

The present translation is thus, the only complete one with full commentary in any language. It is not as full as that part of Sethe's which is finished, but it has been planned to be more concise in its comments, leaving longer comments on important points for a series of Excursuses, so as not to interfere with the proportioned flow of comment on the current text. But it has been able to make use of large portions of the pyramids of Pepi II and Neit as well as of publications of other pyramids, tombs, and sarcophagi brought to light since Sethe's day. It has thus added over four hundred lines to the text, besides, filling some smaller lacunae here and there.

It is not claimed to be a definitive translation, because we have not yet a definitive text. Such a text and translation may never be able to be made, because of quite natural causes. But with the further discovery of new texts and a complete comparison with all extant later parallels in texts already published as well as yet unpublished a future text and translation will be called for. For that reason, in this present translation use has been made of material later than the time of the Pyramid Texts themselves only when it was thought to have some light to throw upon a problem difficult of solution, or when it gave a new meaning to a passage. In other words, this is an interim translation and commentary of the Pyramid Texts for the use not only of Egyptologists but likewise of students of religions and comparative religions, of literature and comparative literature, of the history of ideas and customs, and of culture and civilization in general.

p. 8

[paragraph continues] There is published with it a complete apparatus for general use such as an analysis of each utterance with a discussion of its date, a series of Excursuses on important subjects, a full glossary of useful terms, phrases, and subjects, and a full index to the translation.

In translating and interpreting these texts many things have had to be taken into consideration and many allowances have had to be made. It must he remembered that many of these old utterances or discourses are veritable magic formulae to procure for the deceased king all kinds of material satisfaction, to protect him against any enemies he may meet on his way to the other world, and to procure for him an eternal life; and that very often place names refer to celestial locations and not to ancient places in Egypt. In keeping with their general magical character, most if not all of these utterances begin with the expression dd mdw, which is a rubrical direction "to say," that is, the words are to be spoken or recited by someone, often a lector-priest, sometimes the deceased king himself, and sometimes by him in the first person. The rubric sometimes directs that the petition be repeated four times. There is evidence that some of the utterances were written in the first person singular, and were later changed to the third person singular. Ut. 506 is a good example of a text which was surely in the first person singular originally, but in general in translations the third person has been used unless the form of the first person has been reproduced in the hieroglyphic text. It has been useful to notice when the first person is used, for it is one of the signs of an early date for the text in which it is found, for example, Uts. 325 and 563 are late, and one of the indications is that the third person singular is always used. On the whole, the determination of the date of a text is rather uncertain, and sometimes impossible. There can be no systematic ordering of the dates as J. E. D. P. of Old Testament criticism. Nor is n, the sign of the genitive, a sure guide of date, its presence indicating a late and its absence an early date, as the occurrence and the absence of the n in the same sentence or compound sentence proves, Cf. 2056c.

Among the texts of the Saḳḳâreh pyramids there is evidence of redaction of some of them, thus, Ut. 55 is a re-writing for kings of the historic period of an older text, composed for the predynastic kings of Buto; and some long utterances are made up of independent short parts, with some changes added by the redactor, e.g. Ut. 468. Indeed the Pyramid Texts are to a large extent a composition, compiling, and joining of earlier texts. Moreover, there are corruptions

p. 9

in the texts, mistakes in writing, errors in grammar and syntax, contradictions and confusions, expressions which seem ridiculous, and illogical expressions, most of which have been referred to in the Commentary on the text where they occur. There are numerous paronomasiae and words of double meaning; and superstition led to the mutilation of hieroglyphic signs of creatures which were thought, if left whole, may be capable of injuring the deceased king, and the fish for the same reason was used only once (218c, N.) in the inscriptions in his burial chamber.

As there is a minimum of classification and order in the sequence of the texts, a list of Contents of the Pyramid Texts precedes this Introduction. Therein an attempt has been made to find groups of texts without disturbing the sequence of the text in Sethe's edition. Consequently it often happens that we are obliged to group some texts under the heading "Texts of Miscellaneous Contents." However, there are many instances where texts grouped in Sethe's edition form a natural and often perfect group, e.g. the Serpent Charms of Uts. 226-244, or the Ferryman Texts, Uts. 300-337.

In translations an honest effort has been made to express the sense of the original in English, with the result that many translations are literal instead of free, thus in 1004d the original is translated "at the voice of lamentation" instead of "at the sound of lamentation," so that the English will be apt to be stilted instead of elegant. As in all ancient languages, particles, such as adverbs, and conjunctions are rare, with the result that it is often not easy to make the correct sequence or dependence, rendering the sense of the sentence or passage uncertain. Again the same word in different contexts may require varied renderings, such as the word ȝgb which means "flood," "abundance," or "violence," in accordance with the context. To save as much space as possible, very few alternative translations have been introduced, where in many cases the same phrase or sentence could be rendered in different ways. In most lines of the Pyramid Texts the line as it appears in two or more pyramids is given; in other words, in Sethe's edition every line is given in as many pyramids as it occurs; so as a rule the earliest text is the one followed in translating the line unless one of the other pyramids has decidedly the best text. Where important differences occur, they are pointed out in the commentary; but where differences are not helpful in interpretation they are not always noted. Nor are variants in other texts not in the Sethe edition referred to unless they are useful in a better understanding of the meaning

p. 10

of the text. Whenever "to say" occurs if in only one of the parallel pyramids, it is used in the translation. In the Commentary on Uts. 213-506, Sethe's discussions were ever before me, and I felt myself constrained by his logic and learning to follow him, but wherever I felt that another solution to a problem of interpretation was better though different from his I have not hesitated to use it. In other words, in those utterances, Sethe became my standard unless I could improve on it, as I often did, I believe, in the light of additional Nt. or N. texts, or still later texts, or comparative literature or religion. In all my comments, I have felt free to draw upon any sources, especially ancient ones, whenever I felt the need of an illustrative idea or custom. But I have been unable to take advantage of some of the new points made by my colleagues in their Excursuses, due to a difference of date in the completion of the earlier parts of this work and the arrival of their manuscript. At the same time, obvious remarks have been avoided as much as possible, and only important differences and similarities between lines, paragraphs, and utterances have been noted. Minor errors, whether in the original hieroglyphics, or in Sethe's text, are not always noted, neither are the presence or absence of an ’i prosthetic, or a genitival n always mentioned, nor has the analysis of the utterances been too meticulous in unessential matters, for as the German proverb has it:

"Wer auf jede Feder acht,
Nie das Bette fertig macht."

The abbreviations of the pyramids in which texts so far have been found are: W. = Unis, T. = Teti, P. = Pepi I, M. = Merenrē‘, N. = Pepi II (Neferkarē‘), Nt. = Neit, Ip. = Apouit, Wd. = Oudjebten, Ib. = Aba, Se’n = Se’n-Wosret-‘Ankh. In the translations of the texts of these pyramids, instead of using the different abbreviations for the different sovereigns, the letter N. (nomen) is used throughout. Other abbreviations may be seen in the "List of Abbreviations" of literature. The square brackets [ ] are used to designate a conjecture made by Sethe, or by me, which has not with satisfaction been textually verified; the round brackets ( ) are used for explanatory words or phrases or for alternative translations. Capitalization is used as sparingly as possible in the translation and commentary, but when common nouns referring to things are personified, or deified, or both, they are written with a capital letter; but punctuation marks are used somewhat excessively, especially

p. 11

where they aid the meaning. I have always made a slight departure from the orthodox method of transliterating hieroglyphics, in the interest of simplicity, in that I have used the accepted ’i when it is initial, but i otherwise; and I use the grammatical word "gentilic" instead of the word "nisbé." In case of the two words usually translated, the first "soul" and the other "double," I use the transliterated forms bȝ and kȝ, or ba and ka, to avoid misunderstanding in the supposed English equivalents. In the case of the plural of ka, I use the form ka's or kas, which others also use. Any differences in the transliteration of words, in abbreviations, and in modes of reference, etc., in the Excursuses of authors other than myself are ordinarily retained. In broken passages, the approximate length of the broken line is indicated by ------------

The Excursuses are meant to treat subjects ordinarily too large for the Commentary, but the discussion is confined to the Pyramid Texts, except for parallel and illustrative matter. The Glossary is meant to give a brief description or definition of important words, names, phrases, and subjects which occur in the Translation and Commentary, with as a rule only one reference, usually the most important one. Other references may be found in the Commentary, in the Index, or in Speleers' excellent Vocabulary. The List of Abbreviations applies to the chief works actually used in this book; and the Index which follows is that to the Translation alone, but which naturally serves the Commentary as well. On account of the lack of hieroglyphic type only a few hieroglyphs, considered essential in the comments, have been used, and are collected together on three plates at the end of the work, but referred to in the Commentary by plate and number. With a few exceptions of names of a general character, only those found in the Translation and Commentary are entered in the map, which appears at the end of the last volume.

As noted above, the only scientific edition of the hieroglyphic texts of the inscribed pyramids was made by Sethe in 1908-1910. The texts form a collection of 714 utterances or chapters, and although most of the utterances occur in more than one pyramid and very few are repeated in all the pyramids in which the texts are found, many of them are damaged and incomplete wherever they are found in the texts published by Sethe. However, since the time of Sethe's publication similar texts have been found in other pyramids at Saḳḳâreh of the Sixth and Seventh Dynasties as well as in private tombs of the Middle Kingdom, and which have been published, and are specified

p. 12

above. A study of these additional texts has made it possible for me to add in translation 386 lines to the approximately 6500 lines in Sethe's hieroglyphic edition, and to make 57 larger restorations, besides many smaller ones, amounting to about 40 additional lines, making in all an addition of about 426 lines, in translation, to Sethe's original edition. The confirmation from texts not available to Sethe of his restorations are not recorded in these lists, but they are given in the Commentary (e.g. that in 130, while emendations and restorations as well as all substantial additions are mentioned in the comments on the lines where they occur. Therefore, for convenience of reference to the published hieroglyphic texts, there follow here two lists, the first a list of the added lines, and the second a list of the larger restorations. The additions as well as the restorations, larger and smaller, are also recorded, at their appropriate places in the Commentary

:

ADDED LINES

40c-40u,	Nt.	Jéquier,	XII	283-301
41a-43b,	"	"	"	302-308
45a-1 to 49 + 12,	"	"	"	309-328
68i-q,	N.	"	V	392+ I to 392 + 9
1059b + 1 to 1059b + 5,	Nt.	"	XIV	1055 + 47-52, and Jéquier, XXVI 700-XXVII. 706
1060 + 1,	N.	"	XIV	1055 + 49
1061a + f to 1061a + 2,	Nt.	"	XXVII	704, and N. Jéquier, XIV 1055 + 50
1061c + 1 to 1061c + 4,	N.	Jéquier,	XIV	1055 + 5, and Nt. Jéquier, XXVII 705-706
1063c-e,	Teti,	Firth and Gunn,		235
1582a-1586,	Nt.	Jéquier,	VIII	14-17
1675a-b,	N.	"	VII	709 + 40
1676c,	"	"	VII	709 + 41
1676c + 1,	"	"	VII	709 + 42
1757,	Nt.	"	VIII	1
1758b,	"	"	VIII	1
1761c,	"	"	VIII	4
1763a,	"	"	XXXI	806
1764a,	"	"	"	807
1785a,	N.	"	I	171
1792,	"	"	V	474
p. 13		"	"
1793a + 1,	N.	Jéquier,	V	475
1793b,	"	"	"	475-476
1824f-g	Nt.	"	XIII	361-363
1825a-1 and 1825a-2,	"	"	"	358-359
1828a,	"	"	"	363-364
1831a + 1 to 1831a + 5,	"	"	XIII	366-368
1832a + 1,	"	"	"	370
1832b + 1 to 1832b + 14,	"	"	"	371-375
1845a,	N.	"	I	576
1845c,	"	"	"	577
1846b,	"	"	"	577
1854b,	"	"	VII	580
1857a,	"	"	"	582
1859,	"	"	"	583
1859 + 1 to 1859 + 11,	"	"	"	583 to 583 + 3
1882a-1 to 1882d,	"	"	"	709 + 20 to 709 + 21
1883a-d,	"	"	"	709 + 2 1 to 709 + 22
1884-1897,	"	"	"	583 + 4 to 583 + 10
1898a-b,	"	"	IX	719 + 20, and Nt. Jéquier, XXV 658
1899c-f,	N.	Jéquier,	IX	719 + 20 to 719 +21, and Nt. Jéquier, XXV 659-660
1900a-b,	Nt.	Jéquier,	XXV	660
1901a,	N.	"	IX	719 + 21
1901b,	Nt.	"	XXV	661
1902a,	"	"	"	661-662
1902b,	"	"	"	662
1902e,	"	"	"	663
1903b,	"	"	"	663-664
1903c,	"	"	"	664
1904a,	N.	"	IX	719 +23, and Nt. Jéquier, XXV 664
1904b,	N.	Jéquier,	IX	719 + 23
1905a,	"	"	"	219+23
1905b,	Nt.	"	XXV	665
1906a-e,	"	"	"	665-667
1907a-e,	"	"	"	667-668
1908d-e,	"	"	XXVIII	729-730
1909a,	"	"	XVII	480
1909b,	"	"	XXVIII	130
p. 14
1909c,	Nt.	Jéquier,	XXVIII	731
1910b-c,	"	"	"	731-732
1911-1 to 1911-2,	"	"	"	732
1911,	"	"	"	732-733
1912b, N.	"	"	IX	719 + 27
1912c-d,	Nt.	"	XXVIII	733-734
1913-1,	"	"	"	734
1913a,	"	"	"	734
1914a-c,	N.	"	VI	709 + 2
1914d-f,	Nt.	"	XXVIII	735-736
1916-1,	"	"	"	737
1916-2,	N.	"	VI	709 + 4
1916-3,	Nt.	"	XXVIII	738
1916a-b,	"	"	"	738-739
1917,	"	"	"	739
1818,	"	"	"	739
1919a,	"	"	"	739-740
1919b,	N.	"	VI	709 + 6
1919c,	Nt.	"	XXVIII	740
1920a-b,	"	"	"	740
1921-1,	"	"	"	741
1921-2,	"	"	"	741
1921-3,	"	"	"	741
1921,	"	"	XXVIII	741-742
1921 + 1 to 192 1 + 6,	"	"	"	742-743
1922,	"	"	"	743
1922 + 1 to 1922 + 7,	"	"	"	744-745
1924 + 1 to 1924 + 3,	"	"	"	746
1924+4,	"	"	"	747
1925,	"	"	"	747
1926a +1 to 1926a + 2,	"	"	"	747-748
1926a. + 3,	N.	"	"	709 + 16 and Nt. Jéquier, XXIX 749
1927a-1 to 192 7a-2,	N.	Jéquier,	VI	709 + 16
1927a-3,	Nt.	"	XXIX	750
1927a,	"	"	"	750-751
1927c + 1 to 1927c + 5,	"	"	"	752-754
1927c + 6 to 1927c + 7,	N.	"	VI	709 + 18
1929,	Nt.	"	XXIX	757
1930-1,	"	"	"	758
p. 15
1930-2,	N.	Jéquier,	VI	709 +19
1930-3 to 1930-5,	Nt.	"	XIX	759-760
1930+ 1,	N.	"	"	709 + 2, Nt. Jéquier, XXIX 761
1931-1 to 1931-3,	Nt.	Jéquier	XXIX	761-762
1932,	"	"	"	763
1932 + 4	"	"	"	763
1933a (differs from Sethe 1933a),	"	"	XXIX	763
1933b (differs from Sethe 1933a),	"	"	"	764
1933b + 1 to 1933b + 4,	"	"	XXIX	764-765
1934a,	"	"	"	765
1934 + 1 to 1934 + 3,	"	"	XXX	766
1935-1 to 1935,	"	"	"	766-767
1936b,	"	"	"	XXX 767
1936 + 1 to 1936b + 5,	"	"	"	768-769
1938b,	"	"	"	769
1938b + 1,	"	"	"	769
1939-1 to 1939-4,	"	"	"	769-770
1939+ 1,	"	"	"	771
1940,	"	"	"	771
1940 + 1 to 1940 +6,	"	"	"	771-772
1941b + 1 to 1941b + 3,	"	"	"	773-774
1942b + 1,	"	"	"	774-775
1943a-1 to 1943a-3,	"	"	"	775
1943a,	"	"	"	775-776
1944a + 1 to 1944a-4,	"	"	"	776-778
1945c + 1,	"	"	"	778-779
1946a-1 to 1946a-3,	"	"	"	779
1946a,	"	"	"	779-780
1947b + 1 to 1947b + 6,	"	"	"	780-781
1948c + 1 to 1948c + 3,	"	"	XVII	491
1948c + 4 to 1948c + 7,	"	"	"	491-492
1949-1,	"	"	XXX	783
1950c + 1,	"	"	"	784
1950C + 2,	"	"	"	784
1951-1 to 1951-2,	"	"	"	784
1952 + 1 to 1952 + 6,	"	"	"	785-786
1955a-i,	"	"	"	787
p. 16
1958b+1,	N.	Jéquier,	X	744
1960a-1 to 1960a-2,	"	"	"	750
1962a + 1 to 1962a + 2,	"	"	"	755
1966c,	"	"	"	756
2120a,	Nt.	"	XXXII	819
2123a,	"	"	"	822-823
2126a-1 to 2126a-6,	"	"	"	822-828
2126a,	"	"	"	828-829
2126b + 1 to 2126b + 2,	"	"	"	829-830
2127a-1 to 2127a-2,	"	"	"	830
2127a,	"	"	"	831
2127b + 1 to 2127b +4,	"	"	"	832-833
2128a-1,	"	"	"	833-834
2128a,	"	"	"	834
2128b + 1 to 2128b +4,	"	"	"	834-835
2130 + 3 to 2130 + 4,	N.	"	XI	1013
2131 + 5,	"	"	"	1014
2133 +4,	"	"	"	1016
2136 + 1 to 2136 + 2,	"	"	"	1016 + 1
2136 + 4 to 2136 + 6,	"	"	"	1016 + 2
2136b + 1,	"	"	XII	1050
2066b,	"	"	"	1051
2168 + 1 to 2168 + 6,	"	"	"	1054-1055 + 4
2176a + 2,	"	"	XX	1309

LARGER RESTORATIONS

12b,	N.	Jéquier	II	213, and Ib. Jéquier, III 27
16e,	Nt.	"	IX	68; cf. Hayes Se’n-Wosret-’Ankh, IV 293
1062,	Nt.	Jéquier,	XXVII	706
1739a + 1,	N.	"	XXIV	1350 + 74-75
1745b,	"	"	XX	1315
1757,	Nt.	"	VIII	1
1761a,	Nt.	Jéquier,	VIII	3
1855c,	N.	"	VII	581
1859 + 1 to 1859 + 11,	"	"	VI-VII	583 to 583 + 3
p. 17
1902c,	N.	Jéquier,	IX	719 + 22, and Nt. Jéquier, XXV 662
1902d,	Nt.	Jéquier,	XXV	662
1923,	"	"	XXIX	745
1924,	"	"	"	745
1927b,	"	"	"	751
1927c,	"	"	"	752
1929c,	"	"	"	757
1930 (Sethe 19390a),	"	"	"	760
1913a-b,	"	"	"	762
1942a,	"	"	XXX	774
1943b,	"	"	"	776
1945c,	"	"	"	778
1947b,	"	"	"	780
1948a,	"	"	"	781
1949,	"	"	"	783
1950c,	"	"	"	783
1951a,	"	"	"	785
1964c,	N.	"	X	756
1966b,	"	"	"	756
1969a,	"	"	"	758
1970b,	"	"	"	759
1970d,	"	"	"	759
1994a,	Nt.	"	XXII	601-602
2083b,	"	"	VII	28
2118c,	"	"	XXII	600-601
2121a,	"	"	XXXII	820
2121b,	"	"	"	820-821
2122b,	"	"	"	821-822
2123b,	"	"	"	823
2124a,	"	"	"	824
2124b,	"	"	"	824
2125b,	"	"	"	825
2126b,	"	"	"	829
2127b,	"	"	"	831
2128b,	"	"	"	834
2134,	N.	"	XI	1016
2136,	"	"	XI	1016 + 1
2156b,	"	"	XII	1039
p. 18
2163b,	N.	Jéquier,	XII	1047
2163c,	"	"	"	1048
2168,	"	"	"	1053
2176b,	"	"	XX	1309

For reasons given in the Commentary at the points under consideration a few changes in the numbering of lines and utterances have had to be made, a list of which follows:

CHANGES IN NUMBERING OF LINES

1757	=	Sethe	1757a-b
1760a	=	"	1760b
1760b	=	"	1760c
1825a	=	"	1825a-b
1845b	=	"	1845
1857a	=	"	1857
1886a (in part)	=	"	1886
1887b (in part)	=	"	1887
1902c	=	"	1902b
1902d	=	"	1902c
1903a	=	"	1908a
1906f-g	=	"	1906c-d
1909c	=	"	1909b
1909d	=	"	1909c
1928a-b	=	"	1928b
1930	=	"	1930a
1939	=	"	1939b
1943b +1	=	"	1943b (end)
2160b + 1	=	"	2160b
2161b to 2161b + 1	=	"	2161b

CHANGES IN NUMBERING OF UTTERANCES

Ut. 665 (§§ 1898-1907) " 665A (§§ 1908-1918) " 665B (§§ 1919-1930 + 1) " 666 (1931-1 to 1934)	=	Sethe 665A (§§ 1898-1916) Sethe, Ut. 666 (§§1917-1933)
p. 19
Ut. 667 (§§ 1934 + 1 to 1942b + 1) " 667A (§§ 1943a-1 to 1948c + 3) " 667B (§§ 1948c + 4 to 1948c + 7) " 667C (§§ 1949-1 to 1958b + 1)	=	Sethe, Ut. 667 (§§ 1934-1958)
Ut. 691 (§§ 2120-2125) " 691A (§§ 2126a-1 to 2126b + 2) " 691B (§§ 2127a-1 to 2128b + 4) " 691C (§§ 2129-1 to 2136+6)	=	Sethe, Ut. 691 (§§ 2120- 2136)
Ut. 696 (§§ 2163 to 2168 + 6)	=	Sethe, Ut. 696 (§§ 2163-2168)

---

p. 20

1. NUT AND THE DECEASED KING, UTTERANCES 1-11

Utterance 1.

1a. To say by Nut, the brilliant, the great: This is (my) son, (my) first born, N., opener of (my) womb;

1b. this is (my) beloved, with whom I have been satisfied.

Utterance 2.

1c. To say by Geb: This is (my) son, N., of (my) body -----

1d. --------

Utterance 3.

2a. To say by Nut, the great, who is within the lower mansion: This is (my) son, N., (my) beloved,

2b. (my) eldest (son), (who is) upon the throne of Geb, with whom he has been satisfied,

2c. to whom he gave his inheritance in the presence of the Great Ennead.

3a. All the gods are in exultation; they say: "How beautiful is N., with whom his father Geb is satisfied!

Utterance 4.

A To say by Nut: N., I have given to thee thy sister Isis,

3c. that she may take hold of thee, that she may give thy heart to thee which belongs to thy body.

Utterance 5.

3d. To say by Nut: N., I have given to thee thy sister Nephthys,

3e. that she may take hold of thee, that she may give thy heart to thee which belongs to thy body.

Utterance 6.

4a. To say by Nut-Nekhbet, the great: This is (my) beloved, N., (my) son;

4b. I have given the horizons to him, that he may be powerful over them like Harachte.

4c. All the gods say: "It is a truth that thy beloved among thy children is N.,

p. 21

4d. to whom one will do service of courtier for ever."

Utterance 7.

5a. To say by Nut, the great, (who is) within the encircled mansion: This is (my) son N., of (my) heart.

5b. I have given to him the Dȝ.t, that he may be chief therein, like Horus, chief of the Dȝ.t.

5c. All the gods say (to Nut):

5d. "Thy father Shu knows that thou lovest N. more than thy mother Tefnut."

Utterance 8.

6. He lives, king of Upper and Lower Egypt, beloved of Rē‘, living for ever.

Utterance 9.

7a. Horus [lives], beloved of the two lands, N., king of Upper and Lower Egypt, N., of the two goddesses beloved bodily, N., lords of Ombos, N.

7b. Heir of Geb, whom he loves, N., beloved of all the gods, N., given life, endurance, joy, health, all happiness, like Rē‘.

Utterance 10.

8a. Horus lives, living apparition of the king of Upper and Lower Egypt, N.,

8b. (of the land of) the two goddesses, living apparition, N.,

8c. (of the land of) the two lords (of Ombos), N.,

8d. Osiris, lord of the Dȝ.t, N.,

8e. the beloved son of Geb, N.,

8f. son of Nut, opener of her body (womb), N.,

8g. endowed with life, endurance, joy, health, like Rē‘, eternally.

Utterance 11.

8h. To say by Nut: I unite thy beauty with this body (and with) this ba, for life, endurance, joy, health

8i. of Horus, divine apparition, king of Upper and Lower Egypt, N. (of the land of) the two goddesses, divine apparition, N.,

8j. powerful lord (of Ombos), N., living eter[nally].

---

p. 22

2. RITUAL OF BODILY RESTORATION OF THE DECEASED, AND OFFERINGS, UTTERANCES 12-203.

Utterances 12-19.

12.

9a. --------------------------------------------

13.

9b. To say: I give to thee thy head; I fasten for thee thy head to (thy) bones.

14.

9c. To say: I give to him his eyes, that he may be satisfied. Offering of food and drink.

15.

9d. To say: Geb has given to thee thine eyes, that thou mayest be satisfied -----

16.

10a. eye of Horus. One nmś.t--jar of water.

17.

10b. To say: Thot, he has given his head to him. A pitcher of water.

18.

10c. To say: He has caused it to be brought to him. One drink of water.

19.

10d. --------------------------------------------

Utterance 20.

11a. [To say: O] N., I have come in search of thee; I am Horus.

11b. I have pressed for thee thy mouth. I am thy son, thy beloved. I have opened for thee thy mouth.

12a. [He is the defender of his mother when she weeps for him, the defender of her who is united with him].

12b. [How good is the condition (?) of thy mouth after] I have adjusted for thee thy mouth to thy bones!

p. 23

12c. To say four times: Osiris N., I open for thee thy mouth with the thigh, the eye of Horus. One thigh.

Utterance 21.

13a. [To say: How good is the condition (?) of thy mouth after] . I have adjusted for thee thy mouth to thy bones!

13b. I open for thee thy mouth; I open for thee thine eyes, O N.

13c. I open for thee thy mouth with the nwȝ, the mśḫtiw-hook of copper (or, iron), which opens the mouth of the gods.

13d. Horus opens the mouth of this N.; [Horus opens the mouth of this N.].

13e. [Horus has opened] the mouth of this N.; Horus has opened the mouth of this N.

13f. with that wherewith he opened the mouth of his father; with that wherewith he opened the mouth of Osiris;

14a. with the copper, (or, iron) which comes forth from Set, the mśḫtiw-hook of copper (or, iron), which opens the mouth of the gods.

14b. He opens the mouth of N. therewith, that he may go,

14c. that he himself may speak before the Great Ennead in the house of the prince, which is in Heliopolis,

14d. that he may carry off the wrr.t-crown (which is) with Horus, lord of men.

Utterance 22.

15. To say: Osiris N., I bring to thee thy ba, whom thou lovest. I open thy mouth.

Utterance 23.

16a. Osiris, carry off all those who hate N., who speak evilly against his name.

16b. Thot, go, carry off him who has injured Osiris. Bring him who speaks evilly against the name of N.

16c. Get him into thy hand. To say four times: Do not separate thyself from him.

16d. Take care that thou be not separated from him. A libation.

Utterance 24.

16e. (Nt. Jéquier, IX 68). To say: Thot, hurry, carry off the enemy of this N.

p. 24

16f. ----- N. to Osiris.

Utterance 25.

17a. He who goes, goes with his ka: Horus goes with his ka; Set goes with his ka;

17b. Thot goes with his ka; the god goes with his ka; Osiris goes with his ka;

17c. Mḫnti-’irti goes with his ka; thou also goest with thy ka.

18a. O N., the hands of thy ka are before thee; O N., the hands of thy ka are behind thee;

18b. O N., the feet of thy ka are before thee; O N., the feet of thy ka are behind thee.

18c. Osiris N., I have given to thee the eye of Horus, so that thy face may be equipped with it.

18d. Let the odour of the eye of Horus adhere to thee. To be said four times: Fire of incense.

Utterances 26-28.

26.

19a. Horus who art in Osiris N., take to thyself the eye of Horus for thou art as the eye of Horus which (lit. who) has extended with its odour.

27.

19b. To say: Osiris N., take the eye of Horus, equip thyself with its odour.

28.

19c. Osiris N., Horus has given to thee his eye that thou mayest equip thy face with it. One pellet of incense (1644a).

Utterance 29.

20a. To say: O N., I have come, I have brought to thee the eye of Horus,

20b. that thou mayest equip thy face with it, that it may purify thee, that its odour may (come) to thee.

20c. The odour of the eye of Horus is for N.; it drives away thy sweat.

20d. It defends thee against the violence (?) of the arm of Set.

p. 25

21a. O N., the eye of Horus, is pleasing to thee; it is sound for thee. The eye of Horus is sound; thou art sound. Three pellets of incense (1644b).

Utterance 30.

21b. To say: Horus, dweller in Osiris N., equip thee with the eye of Horus; take it to thee.

Utterance 31.

21c. To say: Osiris N., Horus has completely filled thee with his eye.

Utterance 32.

22a. This is thy cool water, Osiris; this is thy cool water, O N., which went forth from thy son, which went forth from Horus.

22b. I have come; I have brought to thee the eye of Horus, that thy heart may be refreshed by it. I have brought it to thee. It is under thy soles.

23a. Take to thyself the efflux (sweat), which goes forth from thee; thy heart shall not be weary thereby.

23b. To say four times, when thou goest forth justified: Libation; two pellets of natron.

Utterance 33.

24a. To say: Osiris N., take to thyself this thy libation, which is offered to thee by Horus,

24b. in thy name of "He who is come from the Cataract"; take to thyself the efflux (sweat) which goes forth from thee.

24c. Horus has made me assemble for thee the gods from every place to which thou goest.

24d. Horus has made me count (for) thee the children of Horus even to the place where thou wast drowned.

25a. Osiris N., take to thyself thy natron, that thou mayest be divine.

25b. Nut has made thee to be as a god to thine enemy (or, in spite of thee) in thy name of "god."

25c. Ḥrnp.wi recognizes thee, for thou art made young in thy name of "Fresh water."

p. 26

Utterance 34.

26a. Smin, smin opens thy mouth. One pellet of natron.

26b. O N., thou shalt taste its taste in front of the sḥ-ntr-chapels. One pellet of natron.

26c. That which Horus spits out is smin. One pellet of natron.

26d. That which Set spits out is smin. One pellet of natron.

26e. That which the two harmonious gods (spit out) is smin. One pellet of natron.

26f. To say four times: Thou hast purified thyself with natron, together with Horus (and) the Followers of Horus. Five pellets of natron from Nekheb, Upper Egypt.

Utterance 35.

27a. Thou purifiest (thyself); Horus purifies (himself). One pellet of natron. Thou purifiest (thyself); Set purifies (himself). One pellet of natron.

27b. Thou purifiest (thyself); Thot purifies (himself). One pellet of natron. Thou purifiest (thyself); the god purifies (himself). One pellet of natron.

27c. Thou also purifiest (thyself)--thou who art among them. One pellet of natron.

27d. Thy mouth is the mouth of a sucking calf on the day of his birth.

27e. Five pellets of natron of the North, Wadi Natrûn (št-p.t)

Utterance 36.

28a. Thou purifiest (thyself); Horus purifies (himself). Thou purifiest (thyself); Set purifies (himself). Thou purifiest (thyself); Thot purifies (himself).

28b. Thou purifiest (thyself); the god purifies (himself). Thou purifiest (thyself); thy ka purifies (himself). Thou purifiest (thyself); thy god purifies (himself).

28c. Thou also purifiest (thyself); it is thou who art among thy brothers, the gods.

29a. Thy natron is on thy mouth; thou purifiest thy bones, (and) all. Equip thyself with that which belongs to thee.

29b. Osiris, I have given to thee the eye of Horus to equip thy face therewith; adhere (to it).

29c. One pellet of natron.

p. 27

Utterance 37.

30a. O N., shut now thy two jaws which were divided. Pśš-kf-instrument (or, -bread).

Utterances 38-42.

38.

30b. Osiris N., I open for thee thy mouth. A sacred copper (or, iron) (instrument) of South and North.

39.

31a. N., Take to thyself the eye of Horus, towards which he (Horus) runs; he brings it to thee; put it in thy mouth.

31b. Three pellets of incense of the South; three pellets of incense of the North.

40.

31c. O N., take to thyself the šik of Osiris. šik-pellets.

41.

32a. Take the tip of the bodily breast of Horus; take it in thy mouth. A jug of milk (or, one jug of fine milk).

42.

32b. Take the breast of thy sister Isis, which is protected(?); take this in thy mouth. An empty mnsȝ-jar.

Utterance 43.

33a. Take the two eyes of Horus, the black and the white; take them to thyself to be in thy face, that they may illuminate thy face.

33b. A white jar, a black jar, for carrying. N. has white mnw-stone and black mnw-stone hȝtś-jars (which are) the right eye and the left eye.

Utterance 44.

34a. May the sun in heaven be favourable to thee; may he cause the two lords to be favourable to thee.

34b. May the night be favourable to thee; may the two ladies be favourable to thee.

p. 28

34c. The offering which is brought to thee is an offering which thou seest, an offering which thou hearest.

34d. An offering is before thee, an offering is behind thee, an offering which is with thee. A wdȝ.t-cake.

Utterances 45-48.

45.

35a. Osiris N., take to thyself the white teeth of Horus which equip thy mouth. Five white cakes.

46.

35b. To say four times: A royal offering to the ka of N. Osiris N., take to thyself the eye of Horus.

35c. (It is) thy cake; eat thou. A cake of offering, a wdȝ.t-cake.

47.

36a. Osiris N., take to thyself the eye of Horus, which is free from Set, and which thou shalt take to thy mouth,

36b. and with which thou shalt open thy mouth. Wine; one white mnw-stone hȝtś-jar.

48.

36c. Osiris N., open thy mouth with that with which thou art full. Wine; one black mnw-stone hȝtś-jar.

Utterances 49-52. 49.

37a. Osiris N., take to thyself the liquid going forth from thee. Beer; one black mnw-stone ḥnw.t-bowl.

50.

37b. Rē‘ thou adorest; (he who is) in heaven thou adorest. To N., the lord (belong) all things.

37c. To thy body (belong) all things; to the ka of N. (belong) all things; to his body (belong) all things.

37d. To lift up before his face a splendid offering table.

51.

38a. N., take to thyself the eye of Horus, which thou tastest. One dp.t-loaf.

p. 29

52.

38b. Darkness increases (?). One ȝḥ-cake.

Utterances 53-57.

53.

38c. N., take to thyself the eye of Horus, which thou shalt embrace. One joint of meat.

54.

39a. N., take to thyself the eye of Horus, wrested from Set, which was taken from thee, with which thou openest thy mouth.

39b. One white mnw-stone bowl of wine.

55.

39c. N., take to thyself the liquid which went forth from Osiris. One black mnw-stone bowl of beer.

56.

40a. N., take to thyself the eye of Horus, which was taken from thee; it is not far from thee. One copper (or, iron) bowl of beer.

57.

40b. N., take to thyself the eye of Horus; equip thyself with it. One ḥtm-bowl of beer.

57A.

40c (Nt. Jéquier, XII 2 83). To say: I bring two eyes of Horus. An ’iwn.t-bow.

57B.

40d (Nt. 284). To say: From (or "in") the place where they fell. Ḫr.t-sea.

57C.

40e (Nt. 285). To say: Take them which I give to thee. A bowstring.

57D.

40f (Nt. 286). To say: He cast them to the ground. A rwd-whip.

p. 30

57E.

40g (Nt. 287). To say: Osiris N., I bring to thee two eyes of Horus. An ’iwn.t-bow.

57F.

40h (Nt. 288). [To] say: [I gave to thee] ----- Set. A pd.t-bow.

57G.

40i (Nt. 289). To say: I gave [to thee] ---- heart of Set. A [d ---].

57H.

40i (Nt. 290). [To say] ----------- n [b]. ---- rwd.

57I.

40k (Nt. 291). [To say] ------------- thou (?) hast seized them. -----

57J.

40l (Nt. 292). [To say] ---- [Osir]is N. I bring to thee the two eyes of Horus, [thy] joy (?) --------

57K.

40m (Nt. 293). To say: Osiris N., take (?) to thyself the eye of Horus; protect it; let it not cease (to be).

57L.

40n (Nt. 294). To say: Osiris N., take to thyself the eye of Horus, as it was returned to him.

57K-L.

40m-n (Nt. 293-294). Like dry fruit (?) of Horus

57M.

40o (Nt. 295). To say: Osiris N., take to thyself the eye of Horus; protect (it), for it is given (back) to him. The ’idr-tail.

57N.

40p (Nt. 296). To say: Osiris N., take one eye of Horus. One tail.

p. 31

57O.

40q (Nt. 297). To say: Osiris N., take to thyself the eye of this Horus, which was taken by him from Set--he had robbed it. One tail.

57P.

40r (Nt. 298). To say: Osiris N., take to thyself the eye of Horus, which is guarded by Geb. One bs-block.

57Q.

40S (Nt. 299). To say: Osiris N., take to thyself the eye of Horus over which Set enjoyed himself. Mśi (?) pn mr.

57R.

40t (Nt. 300). To say: Osiris N., take to thyself the eye of Horus. which he saw side (by side) with Set. A dagger.

57S.

40u (Nt. 300. To say: Osiris N., take to thyself the eye of this Horus, which was taken by him from Set--[he] had robbed it. One tail.

Utterances 58-71.

58.

41a (Nt. 302). To say: Osiris, N., take to thyself the eye of Horus, and the ointment for him, which [he] put in it. A trimmed garment.

59.

41b (Nt. 303). To say: Osiris N., take to thyself the eye of Horus; be like it (in) its wisdom. A śȝ.t-garment (?).

41c (Nt. 304). To say: Osiris N., take to thyself the eye of this Horus, which was taken by him from Set--he had robbed it. A tail.

60.

42a-b (Nt. 305). To say: Osiris N., I have given him to thee; take him, envelop his heart (to thee). A royal garment of ntri-stuff.

p. 32

61.

42c (Nt. 306). To say: Osiris N., take to thyself the thigh of Set torn out by Horus. A royal garment of ntri-stuff.

62.

43a (Nt. 307). To say: Osiris N., take to thyself the water in the eye of Horus. Do not separate thyself from it. A ḥr-ś-club.

43b (Nt. 308). To say: Osiris N., take to thyself the eye of Horus, whose water Thot saw therein. A trimmed (garment); one mdw-club; one sword.

63.

44a. [To say: Osiris N., present thyself to thy son, Horus];

44b. put him in thyself (lit. thy body). A mhn-club; an ’isr-club.

44c. -------------------- One ḥr-ś-club.

63A.

45a-i (Nt. 309). To say: Osiris N., make thyself great over him.

64.

45a-b (Nt. 309). To say: Behold, take it to thyself. A dśr-club.

65 (Sethe 65).

45C (Nt. 310). To say: Osiris N., he whom thou lovest is Horus. A ḥr-ś-club.

66.

46a (Nt. 311). To say: Osiris N., take to thyself the eye of Horus. One club of śḫ.t-wood.

67.

46b (Nt. 312). To say: Osiris N., put nhhw upon thee, put it in thy hand, ndśdś wś-water. An ’iwnw-ḥr-ś-club.

68.

47a (Nt. 313). To say: Osiris N., take to thyself the water which is in the eye of Horus, O N.

p. 33

68A.

47b (Nt. 314). To say: Fill thy hand with a ḥr-ś-club; equip thyself with a ḥr-ś-club.

68B.

47c (Nt. 3 15). To say: It equips thee like a god; do not separate thyself from it, that it may protect thee; do not separate thyself from it.

68C.

47d (Nt. 313-315). One ḥr-ś-club.

69.

48a (Nt. 316). To say: Osiris N., take to thyself the finger of Set, which causes the white eye of Horus to see. A śmȝ-club.

70.

48b (Nt. 317). To say: Osiris N., take to thyself the eye of Horus that it may shine upon the finger of Set. A d‘m-sceptre.

71.

49 (Nt. 318). To say: Osiris N., take to thyself his hand--the hand of thine enemy. A d‘m-sceptre.

71A.

49 + 1 (Nt. 3 19). To say: Osiris N., take his wȝ in thy hand. A wȝś-‘nḫ-(sceptre).

71B.

49 + 2 (Nt. 320). To say: Osiris N., thou art mighty, thou art mighty against his two fingers. An ‘b.t-tool.

71C.

49 + 3 (Nt. 32 1). To say: Osiris N., thou livest, thou livest. Rē‘nḫ; An‘nḫ.

71D.

49 + 4 (Nt. 322). To say: Osiris N., take to thyself the eye of Horus, protected by his sons. One nḫȝḫȝ-whip.

p. 34

71E.

49 + 5 (Nt. 323). To say: Osiris N., take to thyself the hand of ḥt (?) that he may give it to them. An ‘w.t-sceptre.

71F.

49 + 6 (Nt. 3 2 4). To say: Slay that ‘ḥ‘ (?). A pd-‘ḥ‘w-weapon.

71G.

49 + 7 (Nt. 324). To say: Thot, bring it. A nw-weapon

71H.

49 + 8 (Nt. 32 5). To say: Thot, bring it. A sacred decorated (weapon?).

71I.

49 + 9 (Nt. 325). To say: Have I not given it to thee? Take it to thyself (as) thy nw. A rwd-nw-whip

71J.

49 + 10 (Nt. 3 2 6). To say: Thou belongest to him. To say: Osiris N., seize it for thyself; hasten to Osiris N. A sacred ’ir-weapon (?).

71K.

49 + 'I (Nt. 327). To say: Said Geb, Thot, bring him that bow. A pd-‘h‘w-weapon.

71L.

49 + 12 (Nt. 328) --------- this ‘ḥ‘-bow, in the presence of N., the ‘ḥ‘ of N. A pd-‘ḥ‘w-weapon.

Heading to Utterances 72-78.

50a. Pouring a libation of oil.

Utterances 72-76.

72.

50b. Osiris N., I fill thine eye for thee with ointment. To say four times. Śt-ḥb-oil.

p. 35

73.

50c. Osiris N., take to thyself that with which a liquid offering is made. Ḥknw-oil.

74.

51a. Osiris N., take to thyself the eye of Horus, on account of which he was punished. Śft-oil.

75.

51b. Osiris N., take to thyself the eye of Horus, which is united with him. Nhnm-oil.

76.

51c. Osiris, N., take to thyself the eye of Horus, with which he brought and carried the gods. Twȝ.t-oil.

Utterance 77.

52a. Oil, Oil, arise, open thou; (thou) who art on the brow of Horus, arise, open thou.

52b. Thou who art on the brow of Horus, put thyself on the brow of this N.

52c. Make him sweet with thyself; glorify him with thyself.

53a. Make him to have power over his body (himself); put his fear in the eyes of all spirits

53b. who shall look at him, and of everyone who shall hear his name through thee. Ḥȝt.t ‘š.

Utterance 78.

54a. Osiris N., I bring to thee the eye of Horus, which he took from thy brow. Ḥȝt.t Tḥnw.

Heading to Utterances 79-80.

54b. Bring (an offering) before his face.

Utterance 79.

54c. To say four times: Osiris N., join thou the sound eye of Horus to thy face.

Utterances 79-80.

54d. Two bags of green cosmetic.

p. 36

Utterance 80.

55a. To say: Horus, who is in Osiris N., take to thyself the sound eye of Horus.

55b. Horus, who is in Osiris N., join thou it to thy face

55c. (as) Horus joined his sound eye (to his face).

55d. O N., I join for thee thy sound eyes to thy face that thou mayest see with them.

Utterance 81.

56a. Awake thou in peace, (as) Tȝi.t awakes, in peace, (as) Tȝit.t (she of Tȝi.t) awakes in peace,

56b. (as) the eye of Horus in Buto (awakes) in peace, (as) the eye of Horus which is in the houses of the Lower Egyptian crown (awakes) in peace,

56c. (the eye) which the weavers wove (?), (the eye) which the sedan-chairman planned (?).

57a. Cause thou (0 Eye) the two lands to bow to N., as they bow to Horus,.

57b. Cause the two lands to fear N., as they fear Set.

57c. Sit thou before N., as his god; open thou his way before the spirits,

57d. that be may stand before the spirits like Anubis, "First of the Westerners."

57e. To say four times: Forward, forward to Osiris. Two rolls of linen.

Heading to Utterances 82-84.

58a. To say.

82.

58b. To say: It is Thot who brings himself (here) with it. He comes forth with the eye of Horus. One table of offerings. To make a mortuary offering.

83.

58c. To say: The eye of Horus is given to him. He is satisfied with it. O come with the royal offering.

84.

59a. To say: Osiris N., take to thyself the eye of Horus. He was satisfied with it. Royal offering, twice.

p. 37

Heading to Utterances 85-92.

59b. Place on the ground the table of offerings.

85.

59c. To say: Osiris N., take to thyself the eye of Horus; be satisfied with it. Two offerings of the broad-hall.

86.

59d. To say: Make it return to thee; sit in silence. A royal mortuary offering.

87.

60a. To say: Osiris N., take to thyself the eye of Horus; unite it with thy mouth. Food: One loaf; one beer.

88.

60b. To say: Osiris N., take to thyself the eye of Horus; take care lest he trample it. One ttw (?)-bread.

89.

60c. To say: Osiris N., take to thyself the eye of Horus, which intimidates him. One tȝ-rtḥ-loaf.

90.

61a. To say: Osiris N., take to thyself the eye of Horus; what Set has eaten of it is little. One mug of dśr.t-beer.

91.

61b. To say: Osiris N., take to thyself the eye of Horus, which they put out for him. One mug of ḫnmś-beer.

92.

61c. To say: Osiris N., take to thyself the eye of Horus, put it to thy face. To lift up one bread, one beer.

Utterance 93.

62a. To lift up before his face. To say: Lift up thy face, Osiris; lift up thy face, O N., whose spirit hastens.

62b. Lift up thy face, N., be mighty, be sharp (pre-eminent?),

p. 38

62c. that thou mayest see that which cometh forth from thee. Praise it (?); partake in it.

63a. Wash thyself, N.; open thy mouth with the eye of Horus.

63b. Summons, thy ka, like Osiris, that he may protect thee from all anger of the dead.

63c. N., receive thy bread, even the eye of Horus. To deposit (an offering) on the ground before him.

Heading to Utterances 94-96.

64a. To give food for offering; offering: One loaf, one beer.

94.

64b. To say: O Osiris N., take to thyself the eye of Horus, on which thou mayest live. One šnś-cake.

95.

64c. To say: Equip thyself with the liquid which goes forth from thee-four times. One mug of beer.

96. 64d. To say: Osiris N., take to thyself the eye of Horus-a joint of (św.t.t)- meat. One joint of (św.t-) meat.

Utterances 97-99. Heading.

65a. Placed in the left hand.

97.

65b. To say: Osiris N., this eye of Horus is that which he demanded from Set.

98.

65c. To say: Osiris N., Horus has given his eye to thee in thy hand.

99.

66a. To say: Osiris N., O, I give to thee the eye of Horus; give me thy hand, that I may give it to thee.

Postscript.

66b. Go thou there (?).

p. 39

Utterances 100-102.

Heading.

67a. Placed in his left hand.

100.

67b. To say: Osiris N., he has fought a little; (but) I have loved thee; (I have?) avenged (thee?) -----

101.

67c. To say: Osiris N., I who avenge thee am come; seize the eye of Horus --------

102.

68a. To say: I am Horus, Osiris, N -------------------

68b. Give (me) thy hand -------------------------

68c. Seize ---------------------------------

Postscript.

68d ----------

Heading to Utterances 103-105.

68e. Placed in his left [hand].

103.

68f. To say: Osiris [N.] --------------- [to] thee

104.

68g. Tosay: Osiris [N.] ------------- thy left ---

105.

68h. [To say]: ------------------------ in it

105A.

68i (N. Jéquier, V 392 + I) ----------------- thou

105B.

68j (N. V392 + 2) ----- thou ---------------- thou

p. 40

105C.

68k (N. V392 + 3). To say: He who lives is living, lived(?) --to them [life]

105D.

681 (N. V392 + 4). To say: Father, Osiris N ----------------

105E.

68m (N. V392 + 5). To say: He intimidates thee, (but) hinder (take care) lest thou yield; fill thyself, Osiris N. ----

105F.

68n (N. V392 + 6). [To say]: N., I am come to av[enge] -------

105G.

68c, (N. V392 + 7). [To say]: N., given (?) ----------

105H.

68p (N. V392 + 8) -------- to thee, Osiris, I give ----- to thee.

105I.

68q (N. V392 + 9) -------- thee, to thee, to thee.

Utterance 106.

69a. To say: O N., I am thy son; I am Horus.

69b. I am come; I have brought to thee the two bodily eyes of Horus.

69c. Take them; unite them to thyself.

70a. I have collected them for thee; I have united them for thee--they are whole (?).

70b. Horus [has placed?] them before N.,

70c. that they may lead N. [to ḳbḥ.w, to Horus, to heaven to the] Great [God],

70d. [that they may avenge] N. of a[ll] his enemies.

71a. [O N., I bring to thee the two eyes of] Horus, which make his heart glad.

p. 41

Utterance 107.

71b. I col[lect them for thee; take them for thyself].

71c. ----------------------------------

Utterances 108-110.

108.

72a. To say: Osiris N., unite to thyself the water which is in it (the eye).

72b. To say four times: For N., a lifting up of the offering, four times. Two cups of water.

109.

72c. To say: Osiris N., take to thyself the eye of Horus, which purifies his mouth.

72d. To say four times: For N., a lifting up of the offering, four times. Two pots of natron.

110.

72e. To say: Osiris N., take to thyself the eye of Horus; unite it to thy mouth.

72f. To say four times: For N., a lifting up of the offering, four times. Food: One loaf, one beer.

Utterances 111-113.

111.

73a. To say: Osiris N., take to thyself the eye of Horus, which Set trampled.

73b. To say four times: For N., a lifting up of the offering, four times. One (or two) loaves.

112.

73c. To say: Osiris N., take to thyself the eye of Horus, which intimidates him (Set).

73d. To say four times: For N., a lifting up of the offering, four times. One tȝ-rtḥ-loaf.

113.

73e. To say: Osiris N., take (it) upon thee.

p. 42

73f. To say four times: For N., a lifting up of the offering, four times. Two ḥt-loaves.

Utterances 114-116.

114.

74a. To say: Osiris N., I bring to thee that which is befitting to thy f ace.

74b. To say four times: For N., a lifting up of the offering, four times. Two nḥr-loaves.

115.

74c. To say: Osiris N., I put in place thine eye.

74d. To say four times: For N., a lifting up of the offering, four times. Four dp.t-loaves.

116.

74e. To say: Osiris N., take to thyself the eye of Horus. Prevent him (Horus) from suffering because of it.

74f. To say four times: For N., a lifting up of the offering, four times. Four psn-cakes.

Utterances 117-119.

117.

75a. To say: Osiris N., receive thy head.

75b. To say four times: For N., a lifting up of the offering, four times. Four šnś-loaves.

118.

75c. To say: Osiris N., take thine eye; seize it (or, take it to thyself).

75d. To say four times: For N., a lifting up of the offering, four times. Four ’im-tȝ-loaves.

119.

76a. To say: Osiris N., take to thyself the eye of Horus, which he swallowed

76b. To say four times: For N., a lifting up of the offering, four times. Four cake-baskets.

p. 43

Utterances 120-122.

120.

76c. To say: Osiris N., take to thyself the eye of Horus,; come, cause it to be respected.

76d. To say four times: For N., a lifting up of the offering, four times. Four ḥbnn.t-baskets.

121.

77a. To say: Osiris N., take to thyself the eye of Horus, which intimidates him (Set).

77b. To say four times: For N., a lifting up of the offering, four times. Four ḳmḥ-loaves.

122.

77c. To say: Osiris N., take to thyself the eye of Horus, which thou shalt put in thy mouth.

77d. To say four times: For N., a lifting up of the offering, four times. Four ’idȝ.t-cakes of thy North

Utterances 123-125.

123.

78a. To say: Osiris N., take to thyself the eye of Horus; (it is) thy cake; eat thou.

78b. To say four times: For N., a lifting up of the offering, four times. Four pȝ.t-cakes.

124.

78c. To say: Osiris N., take to thyself the eye of Horus, which intimidates him.

78d. To say four times: For N., a lifting up of the offering, four times. Four baskets of tȝ-ȝšr-bread.

125.

79a. To say: Osiris N., take to thyself his teeth, white, sound.

79b. To say four times: For N., a lifting up of the offering, four times. Four bunches of garlic.

p. 44

Utterances 126-128.

126.

79c. To say: Osiris N., take the joint of meat, the eye of Horus.

79d. To say four times: For N., a lifting up of the offering, four times. One joint of meat.

127.

80a. To say: Osiris N., dance (for joy), Geb is not angry with his legitimate heir.

80b. To say four times: For N., a lifting up of the offering, four times. One joint of meat.

128.

80c. To say: Osiris N., take to thyself the eye of Horus, which thou shalt embrace.

80d. To say four times: For N., a lifting up of the offering, four times. One joint of śḫnw-meat.

Utterances 129-131.

129.

81a. To say: Osiris N., take to thyself the św.t.t, the eye of Horus.

81b. To say four times: For N., a lifting up of the offering, four times. One joint of św.t-meat.

130.

81c. To say: Osiris N., take to thyself those who rebel against thee.

81d. To say four times: For N., a lifting up of the offering, four times. Four ribs of meat.

131.

82a. To say: Osiris N., take to thyself the ’iśšȝwk.

82b. To say four times: For N., a lifting up of the offering, four times. One pot of roast, one liver (?), one spleen, one limb, one breast of meat.

p. 45

Utterances 132-134.

132.

82c. To say: Osiris N., take to thyself the eye of Horus; mayest .thou go to it.

82d. To say four times: For N., a lifting up of the offering, four times. One liver (?).

133.

83a. To say: Osiris N., take to thyself the eye of Horus, to which he goes.

83b. To say four times: For N., a lifting up of the offering, four times. One spleen.

134.

83c. To say: Osiris, N., take to thyself the eye of Horus, which is on his brow.

83d. To say four times: For N., a lifting up of the offering, four times. One limb.

Utterances 135-137.

135.

84a. To say: Osiris N., take the eye of Horus, which is on the brow of Set.

84b. To say four times: For N., a lifting up of the offering, four times. One breast of meat.

136.

84c. To say: Osiris N., take to thyself the severed heads of the Followers of Set.

84d. To say four times: For N., a lifting up of the offering, four times. One goose.

137.

85a. To say: Osiris N., take to thyself as much as the heart desires.

85b. To say four times: For N., a lifting up of the offering, four times. One goose.

p. 46

Utterances 138-140.

138.

85c. To say: Osiris N., take to thyself the eye of Horus, which he brought.

85d. To say four times: For N., a lifting up of the offering, four times. One goose.

139.

86a. To say: Osiris N., take to thyself those who come when they are faint (?).

86b. To say four times: For N., a lifting up of the offering, four times. One goose.

140.

86c. To say: Osiris N., take to thyself the eye of Horus, prevent him from sickening on it.

86d. To say four times: For N., a lifting up of the offering, four times. One pigeon.

Utterance 141.

86e. To say: Osiris N., take to thyself the eye of Horus, which intimidates him.

86f. To say four times: For N., a lifting up of the offering, four times. One tȝ-sif-bread.

Utterances 142-143.

142.

87a. To say: Osiris N., take to thyself the eye of Horus; it shall not be sundered from thee.

87b. To say four times: For N., a lifting up of the offering, four times. Two š‘.t-loaves.

143.

87c. To say: Osiris, N., the eye of Horus is assigned to thee.

Utterances 143-145.

End of 143.

87d. To say four times: For N., a lifting up of the offering, four times. Two baskets of npȝ.t.

p. 47

144.

88a. To say: Osiris N., take the eye of Horus, out of which he poured (?) the water.

88b. To say four times: For N., a lifting up of the offering, four times. Two pots of liver.

145.

88c. To say: Osiris N., take to thyself the eye of Horus; what Set has eaten of it is little.

88d. To say four times: For N., a lifting up of the offering, four times. Two bowls of dśr.t-beer.

Utterances 146-148.

146.

89a, To say: Osiris N., take to thyself the eye of Horus; the ’iśšnw come by means of it.

89b. To say four times: For N., a lifting up of the offering, four times. Two bowls of dśr.t-Theban (beer?)

147.

89c. To say: Osiris N., take to thyself the eye of Horus, which they put out for him.

89d. To say four times: For N., a lifting up of the offering, four times. Two bowls of ḫnmś-beer.

148.

90a. To say: Osiris N., equip thyself with the liquid, which goes forth from thee.

Utterances 148-150.

End of 148.

90b. To say four times: For N., a lifting up of the offering, four times. Two bowls of beer.

149.

90c. To say: Osiris N., equip thyself with the liquid, which goes forth from thee.

90d. To say four times: For N., a lifting up of the offering four times. Two bowls of śḫp-t.

p. 48

150.

90e. To say: Osiris N., equip thyself with the liquid, which goes forth from thee.

90f. To say four times: For N., a lifting up of the offering, four times. Two bowls of pḫ.

Utterances 151-153.

151.

91a. To say: Osiris N., equip thyself with the liquid, which goes forth from thee.

91b. To say four times,: For N., a lifting up of the offering, four times. Two mugs of Nubian beer.

152.

91c. To say: Osiris N., take to thyself the breast of Horus, which they taste.

91d. To say four times: For N., a lifting up of the offering, four times. Two baskets of figs.

153.

92a. To say: Osiris N., open thy mouth with it.

Utterances 153-155.

End of 153.

92b. To say four times: For N., a lifting up of the offering, four times. Two jars of wine of the North. Wine: Two bowls of the North; two jars of ‘bš; two bowls of Buto; two bowls of (wine) Of ḥȝmw; two bowls of Pelusium.

154.

92c. To say: Osiris N., take to thyself the eye of Horus, which they spat out. Prevent him from swallowing it.

92d. To say four times: For N., a lifting up of the offering, four times. Two jars of wine of ‘bš.

155.

93a. To say: Osiris N., take to thyself the damsel who is in the eye of Horus; open thy mouth with her.

p. 49

Utterances 155-157.

End of 155.

93b. To say four times: For N., a lifting up of the offering, four times. Two jars of wine of Buto.

156.

93c. To say: Osiris N., take to thyself the eye of Horus, which he fished up. Open thy mouth with it.

93d. To say four times: For N., a lifting up of the offering, four times. Two jars of wine of ḥȝmw.

157.

94a. To say: Osiris N., take to thyself the eye of Horus. It shall not again be separated from thee.

94b. To say four times: For N., a lifting up of the offering, four times. Two jars of wine of Pelusium.

Utterances 158-160.

158.

94c. To say: Osiris N., take to thyself the eye of Horus; honour it.

94d. To say four times: For N., a lifting up of the offering, four times. Two baskets of ḥbnn.t-(fruit?).

159.

95a. To say: Osiris N., take to thyself the eye of Horus, which he carried about with him (?), (or, which he swallowed?).

95b. To say four times: For N., a lifting up of the offering, four times. Two baskets of ḫnfw-cakes (fruit ?).

160.

95c. To say: Osiris N., take to thyself the eye of Horus, which he took from Set.

Utterances 160-162.

End of 160.

95d. To say four times: For N., a lifting up of the offering, four times. Two baskets of ’išd-fruit.

p. 50

161.

96a. To say: Osiris N., take to thyself the white eye of Horus; prevent him from tearing it out.

96b. To say four times: For N., a lifting up of the offering, four times. Two baskets of śh.t-fruit.

162.

96c. To say: Osiris N., take to thyself the green eye of Horus; prevent him from tearing it out.

96d. To say four times: For N., a lifting up of the offering, four times. Two baskets of śh.t-fruit.

Utterances 163-165.

163.

97a. To say: Osiris N., take to thyself the eye of Horus; prevent him from carrying it off.

97b. To say four times: For N., a lifting up of the offering, four times. Two baskets of sw.t-‘g.t-corn.

164.

97c. To say: Osiris N., take to thyself the eye of Horus; prevent him from carrying it off.

97d. To say four times: For N., a lifting up of the offering, four times. Two baskets of ‘g.t-corn.

165.

98a. To say: Osiris N., take to thyself the eye of Horus, which is like nbȝśbȝ.

Utterances 165-167.

End of 165.

98b. To say four times: For N., a lifting up of the offering, four times. Two baskets, of bȝbȝ.t-seedy-fruit.

166.

98c. To say: Osiris N., take to thyself the eye of Horus, which they swallowed.

98d. To say four times: For N., a lifting up of the offering, four times. Two baskets of nbś-fruit.

p. 51

167.

99a. To say: Osiris N., open thine eyes that thou mayest see with them.

99b. To say four times: For N., a lifting up of the offering, four times. Two baskets of tȝ-nbś-fruit.

Utterances 168-170.

168.

99c. To say: Osiris N., take to thyself the eye of Horus; prevent him from seizing it.

99d. To say four times: For N., a lifting up of the offering, four times,. Two baskets of w‘ḥ-fruit.

169.

100a. To say: Osiris N., take to thyself the sweet eye of Horus; cause it to stay with thee.

100b. To say four times: For N., a lifting up of the offering, four times. Two baskets of every sweet thing (fruit ?).

170.

100c. To say: Osiris N., take to thyself the eye of Horus; reclaim it for thyself.

Utterances 170-171.

End of 170.

100d. To say four times: For N., a lifting up of the offering, four times. Two baskets of all fresh plants.

171.

100e. To say: Osiris N., O may it be pleasing to thee, for thee, with thee.

100f. To say four times,: For N., a lifting up of the offering, four times. A ḥnk.t-offering.

Utterance 172.

Heading

101a. To say four times: An offering of a meal to N.

101b. To say: May Geb make an offering to N.

p. 52

101c. I give to thee every festal offering, every oblation of food and drink, which thou canst desire,

101d. wherewith thou shalt be happy with the god for ever and ever.

Utterance 173.

101e. To say: Osiris N., Horus is come to take care of thee; thou art his father.

101f. ‘b.t-barley.

Utterances 174-176.

174.

101g. To say: Betake thee to Geb. Two pots of natron.

175.

102a. Geb has given to thee thy two eyes, that thou mayest be satisfied. One table of offerings.

176.

102b. To say: Osiris N., thou art his ka. One kḥȝ-loaf.

Utterances 177-186.

177.

103a. To say: Take the two eyes, Great One, Osiris N. Two wr.t-loaves.

178.

103b. To say: Be satisfied with them. Two tables of offerings of the broad-hall.

179.

103c. To say: Be thou satisfied with Horus; thou art his father. One offering of bread.

180.

104a. To say: Nekhbet takes the eye of Horus, nbȝbȝ.ś; Horus. has given (it) to thee. Two baskets of bȝbȝ.t-fruit.

181.

104b. To say: Nekhbet takes the eye of Horus which they swallow. Horus has given (it) to thee. Two baskets of nbś-fruit.

p. 53

182.

105a. To say: Take the eye of Horus, which he seized; [Horus] has given (it) to thee. One basket of w‘ḥ-fruit.

183.

105b. To say: Take to thyself the liquid which goes out of Osiris. Two jugs of ḥbi.t.

184.

106a. To say: Osiris N., take the water which is in thee; Horus has given (it) to thee. ---- of tnm.

185.

106b. To say: Take to thyself the eye of Horus; open thy mouth with it. Two bowls of wine of the North.

186.

107a. To say: Osiris N., take the green eye of Horus, which he carried off: Horus has given (it) to thee. Two dishes of fresh bread.

Utterances 187-196.

187.

107b. To say: Take the eye of Horus; honour (?) it; Horus has given (it) to thee. Two baskets of ḥbn.t-fruit

188.

108a. To say: Take the eye of Horus, which he possesses; Horus has given (it) to thee. Two baskets of hrḫnf, or, ḫnfw-fruit-cake.

189.

108b. To say: Take the white eye of Horus, which he tore out; Horus has given (it) to thee. Two baskets of white śh.t-fruit.

190.

108c. To say: Take the green eye of Horus, which he tore out; Horus has given (it) to thee. Two baskets of green śh.t-fruit.

p. 54

191.

109a. To say: Take the eye of Horus, which he recognized; Horus has given (it) to thee. Two npȝ.t-cakes.

192.

109b. To say: Take the eye of Horus, which he hastily carried off; Horus has given (it) to thee. Two pots of corn.

193.

110. To say: Osiris N., take to thyself the eye of Horus; regale thyself with (it). Two baskets of figs.

194.

111a. To say: O Osiris N., this eye of Horus which is sweet, cause it to stay with thee. Two baskets of every sweet fruit,

195.

111b. To say: Reclaim it for thyself. Two baskets of all fresh (fruit?).

196.

112. To say: O may it be pleasing to thee. Two libations.

Utterances 197-198.

197.

113a. To say: Osiris N., this hard eye of Horus, take it for thyself, in thyself, in thyself,

113b. that thine enemy may fear thee--he who carried (thee), during his time.

198.

114. To say: Osiris N., Horus has completely filled thee with his eye, as an offering.

Utterance 199.

115a. To say: O Osiris N., turn thyself towards this thy bread;

115b. receive it from (my) hand. To say four times: May the eye of Horus flourish (?) for thee.

115c. A wdb offering-which-the-god-gives of bread, cake and liquid.

p. 55

Utterance 200.

116a. Homage to thee, Incense; greetings to thee, Divine Brother; greetings to thee mnwr (incense), in the limbs of Horus.

116b. Be great, my father; propagate thyself in thy name of pȝd (pellet of incense).

116c. Thine odour is for N.; thy perfume is f or N.

116d. Eye of Horus, thou art higher, thou art greater than N. Incense.

Utterances 201-203.

201.

117a. To say: Father N., take to thyself the eye of Horus, the bread of the gods with which they nourish themselves.

202.

117b. To say: Father N., take to thyself the liquid (?) which comes from Osiris.

203.

117c. To say: Osiris N., take it; the eye of Horus belongs to thee.

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The Pyramid Texts

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