RECORDS OF THE PAST

_______________

BEING
ENGLISH TRANSLATIONS
OF THE
ASSYRIAN AND EGYPTIAN MONUMENTS

PUBLISHED UNDER THE SANCTION
OF
THE SOCIETY OF BIBLICAL ARCHAEOLOGY
 

VOLUME TWELVE:

EGYPTIAN TEXTS

___________________

NOTE

Every Text here given is either now translated for first time, or has been specially revised by the Author to the date of this publication.

CONTENTS

{p.vii}

PREFACE

THE present volume, which completes the present series, closes the translations of the principal Assyrian and Egyptian texts. Those which here appear are equal in interest to the others which have gone before, but many that have been discovered have not found a place in the present work, and necessitate the production of a new series, which might be undertaken if the idea was favourably entertained by the translators. It has been already pointed out the great benefit which the "RECORDS OF THE PAST" have conferred on the advance of the researches into ancient Oriental mythology and literature, by laying before the general reader results obtained by the labours of all the leading students into the philology and inscriptions of the greatest Eastern nations of antiquity. Such results are the more valuable because {p.viii} they are derived from primary sources and from contemporaneous documents, in many cases official, and in all public, so as to invest them with the character of contemporary witnesses. In fact, without the know ledge of such texts as those published in the "RECORDS," it is impossible to comprehend the history of Egypt and Mesopotamia, or to adequately realize the historical narrative of Scripture. It must be borne in mind that whatever differences may exist in details, the general impression conveyed to the mind by these translations will always remain the same. The present volume is accompanied by an alphabetical list of the contents of all the twelve volumes, prepared by Mr. W. H. Rylands; and the series will hereafter be accompanied by a thirteenth or supplementary volume, containing a copious alphabetical index of the proper names and leading points of interest, which Mr. Rylands has also drawn up, and which will be found of great advantage to those consulting the "RECORDS OF THE PAST."

S. BIRCH.

LONDON, 3rd February, 1881.

{p.1}

THE BOOK OF HADES
(FROM THE SARCOPHAGUS OF SETI I)
(Continuation)
TRANSLATED BY
E. LEFEBURE.

IN the introduction to the first portion of the translation of this sacred book of the Egyptians M. Lefebure explained the general sense of the work and the position in which the various Divisions are to be found carved upon the sarcophagus.

The translation given on pages 85 to 134 of volume X of this series included the Divisions from the 1st to the 9th, the last-named, or the door corresponding to nos. 13 and 12 of the plates drawn by the late Mr. Bonomi.¹

The portion printed in the following pages completes the translation of the text. It commences with the 10th Division, or door of the serpent Stu, plates 12, 11, and 10, beginning at the foot of the sarcophagus; the 11th Division, or door of the serpent Am-netu-f, extending to the right, and finishing at
_______
1 Sarcophagus of Oimenepthah I, with Introduction by Samuel Sharpe. 1864.

{p.2}

the head, where is the 12th Division, the doors of the serpents Sebi and Reri. This ends the Book of Hades. From the 8th Division, the scenes represented lose their unity, the written explanations are shortened, and it seems as if the imagination of the author or authors of the work had become exhausted by so often reproducing the same fundamental idea under so many different forms.

The cover was found broken by Belzoni, but translations are here given of what remains, as figured by Bonomi, on plates 18 and 19. Those which cover the interior side of the lid belong in part to the "Book of the Dead," but are incomplete. Only a small portion of the upper side of the lid now remains, figured on the same plates. On the bottom of the sarcophagus is engraved a large figure of the goddess Neith (plates 16 and 17), her arms hanging down, and her body wrapped round with folding wings in the form of a tight-fitting dress.

The figure is surrounded with prayers and chapters from the "Book of the Dead."

In the Appendix M. Lefebure has given the version of the Book of Hades from the Tombs of Seti I.

W. H. R.

{p.3}

THE BOOK OF HADES
(FROM THE SARCOPHAGUS OF SETI I)
(Continued from Vol. X)
TRANSLATED BY
E. LEFEBURE.

TENTH DIVISION—PLATES 12, 11 AND 10

DOOR

The great god arrives at this pylon, and enters this pylon: this great god is adored by the gods who are there. The pylon Scri-t, or the chapel. At the entrance Nemi, holding a knife, and on the inside Kefi, robed in white. In the interior, sixteen uraei, opposite them:
Come to us, dweller on the horizon, great god, who opened the refuge! Open the holy gates, draw back the mysterious doors.
Door of the Serpent Stu.
He who is on this door opens to RA. SAU says to STU: "Open thy gate, draw back thy door. He will illuminate the darkness and the shades, and (will place) light in the {p.4} concealed abode, This door closes after the entrance of this great god, and the uraei which are in this pylon cry out when they hear this door close."

SCENES¹

A. Four persons, the Anti-it, or those who fix, holding with one hand a knife and with the other a kind of hook of rope or a club; four other persons armed with the same, but having each four uraei for a head, the Hati-u² or bearers of the club. Opposite, the serpent Apap, of which it is said: His cry is wafted into hell. He is tied by the neck with a chain on which the goddess Serk,³ one of the forms of Isis, is drawn out. The chain is held by four men, Stefi-u, or those who fire, placed opposite the Anti-u and the Hati-u. Twelve gods, T'atiu with the strong arm, holding also the chain and turning his back to the Stefi-u. An enormous hand, the concealed body draw ing towards it the chain, which then rises over the five serpents (the first of which is Uammeti), each attached by the means of a small chain to the larger one by Seb Mester Hupi. Kebhsenuf and Tuaumatef armed with hooks and clubs; these five gods issue by half from the great chain, and face the preceding gods. The chain ends at the feet of Osiris, Inhabitant of Amenti.

B. The boat of Ra and the Infernals, a person,
_______
1 Cf. for the scenes and the legends, Champollion, Notices, vol. II, pp. 532 to 536, tomb of Rameses.
2 Cf. tomb of Rameses VI, and Chabas, Egyptology. 1876, p. 20.
3 Cf. sarcophagus of T a-ho, Museum of the Louvre.

{p.5}

Unti, who with one hand raises a star and with the other hand raises another star. Four gods squatted, bearing on their head an uraeus with a long tail. Horus (hawk-headed), Serek, Abesh, and Sekhet (lion-headed). Three persons, the stars, each raising a star with one hand, and with the other hand drawing by a rope towards the solar bark a small boat in which is, half surrounded by an uraeus, a human head, the head of the disk, a winged serpent which rises up, Semi, a person, Best, pouring flame on the head of a bull placed at the end of a stick struck with a sword. An uraeus standing up, Ankhi, with its head flanked by two human heads. Four women, the Invocators, in a posture of adoration. Two bows supporting each three uraei, the diadem of the uraei. In the middle, with one foot placed on each bow, the Double-headed, with the head of Set and of Horus, with four arms in adoration.

C. Twelve bearers of oars, the gods Akhum-u Sek-u.¹ Twelve women holding a rope, the hours which tow along. Four gods with a sceptre: Bauti, or the monkey, with an animal's head. Seshesha, who has a star over his head. The Bull of Amenti, with the head of a bull, and He who names the stars with a star over his head. Opposite, on a bracket, and over his head a star, a monkey named the god of Ruten (Syria). On another bracket a large sacred eye. A god with a sceptre, the master of his house, advancing towards the sacred eye.
_________
1 The unknown who row, these are the circumpolar stars; the other stars, having a rising and setting, are the Akhem-u Urt-u, or, "the unknown who repose themselves."

{p.6}

A. Those who are in this scene rise for RA, who arises¹ and approaches them. (They sing to RA)²: "Arise, RA; Rule, Khuti. They beat down APAP in his bonds.³ Do not ascend, RA, towards thy enemy; thy enemy does not ascend, RA. May thy holy things which have a place in Mehen be brought forth. APAP is stricken with his swords: he is sacrificed! RA rises at the finishing hour: the great god ascends when his chain(s) is fixed.
The serpent which is in this scene, Serek, flings away his chain. The boat of this great god advances towards the narrow pass of APAP. The great god comes when his chain is fixed.
Those who are in this scene drag the chains of this evil doer. They say to RA: Come, RA; advance, Khuti! The chain is placed on Neha-her, and APAP is in his bonds.
Those who are in this scene as guardians of the Fomenters of trouble, watch over the murderous chain which is in the hand of the Concealed Body in the compass of which are placed the dead at the pylons of the Inhabitant of Amenti, The god says: "Darkness to thy countenance, Uammeti! Destruction to you, Fomenters of trouble (by) the concealed hand, which causes (you) evil by the means of the deadly chain which is in it! SEB guards your bonds, and the threads of the chain place the murderous chain on you." Watch under the inspection of the Inhabitant of Amenti.
Those who are in this scene load the chains of the Fomenters of trouble, and the boat of the good god advances.
B. The great god is towed along by the gods of Hell,
________
1 Autl-n, M. Naville.
2 Tomb of Rameses VI.
3 The words for Ra are wrongly repeated here; cf. tomb of Rameses VI.

{p.7}

and they say, those who tow along RA: Let us tow along towards heaven, Let us tow along towards heaven, Servants¹ of RA and of NU! Take possession, RA, of thy countenance, thy truth. Unite thyself, RA, to thy countenance, thy truth.² Let the countenance of RA open, and let the eyes of Khuti enter ! Let him drive away the darkness of Amend, let him shed light where he had sent shade.
He rises for RA, placing³ himself over UNTI: this god guides⁴ him, and the hour fulfils its duties.
Those who are in this scene, the inhabitants of the earth⁵ guard them. They rise for RA. They are seated (on) a large image which is under them, and they raise themselves behind RA with the mysterious image which is under them.
Those who are in this scene invoke with their stars. They drag the rope before this boat, and they enter Nu.
This countenance of RA glides along and advances in the land: those who are in hell invoke him.
It rises for RA; it guides the good god through hell towards the eastern horizon.
He rises for RA: he throws flame on the head, and the weapon (?)⁶ which is in the hand of the warrior servant of this god appears.
It rises for RA: the length of time marked out in years is established by this uraeus, who makes it ascend with him towards heaven.
_________
1 Tomb of Rameses VI.
2 Various readings from the tomb of Rameses VI: Take possession, Ra, of thy countenance. Arise higher! Unite thyself, Ra, to thy mysterious head! The meaning of this symbolism is, that the sun, having become by night ram-headed (pl. 5. c), i.e., "soul," as if he was dead, resumes in the morning a luminous countenance.
3 Nahap, tomb of Rameses VI.
4 Su, id.
5 The serpents.
6 Or, "the gift," ta, according to the tomb of Rameses VI. The gift, perhaps called thus through irony, is the blow of a knife. Is there any allusion here to the sacrifice of the bull?

{p.8}

They say, those who call RA: "Come, RA! Oh! come, son of hell; come, child¹ of heaven. Oh! arise, RA."
It is the diadem of the uraei; he traverses² hell.
The bows³ bear the Double-headed in his mystery. They direct RA to the eastern horizon of the heavens, and they advance on high with him.
C. Those who are in this scene rise for RA, and take their oars in this cavern of Unti. Their appearance, to
them, is for the births of RA in NU; their appearances are for the births of RA: they issue from Nun with him. They navigate for this great god when he places himself on the eastern horizon of the heavens. RA says to them: "Take your oars, unite yourselves to your stars!⁴ Your manifestations are (my) manifestations, your births are my births. Oh my pilots, you shall not perish, gods AKHEMU, SEKU."
Those who are in this scene take the rope to tow along RA⁵ in NU: they tow along RA and prepare the pathways in NU. These are the goddesses who guide this great god in NU; RA says to them: Take the rope, take your places, pull towards you, my followers to heaven, guide (me) in the pathways. My births are your births, my manifestations are your manifestations. Oh! establish the length of the years (for) him who is with us.
The god in this scene calls out that the gates of RA be opened: he rises with him.
______
1 Atu; cf. Naville, Litany of the Sun, p. 85.
2 Mehen is masculine, cf. Book of the Lower Hemisphere, 11th hour.
3 The two bows of hell are mentioned on the tomb of Rameses III; cf. Champollion, Notices, vol. I, p. 746.
4 Cf. tomb of Rameses VI.
5 S, and on the tomb of Rameses VI, su; in the corresponding part of the sentence there is sut, which varies in other texts with tut as, an expression very frequent in the Solar Litanies.

{p.9}

The god in this scene calls on the stars for the births of this great god: he rises with him.
The god in this scene calls on the gods of the boat of RA, and rises with him.¹
The god in this scene places the stars in their dwelling, and rises with him, this great god.
It is the Utef of RA: this god unites it to him, and it rejoices in its place in the boat.
He opens the gate of this cavern; he remains in his place, and does not rise with RA.²
______
1 Kher-f, tomb of Rameses VI.
2 The sacred eyes. Tomb of Rameses VI.

{p.10}

ELEVENTH DIVISION—PLATES 10 AND 9

DOOR¹

The god arrives at this pylon; this great god enters this pylon; this god is adored by the gods who are there.

The pylon Sheta-bes-u, or the most mysterious of passages. At the entrance, Mates, or the executioner; and inside, Shetan—each holding an enormous knife. In the interior, two sceptres, over which are two crowns of the South. By the side of one, Ser; by the side of the other, Horus; and between the two sceptres:
They say² to RA: (Come) in peace (twice), in peace (twice). Many-shaped! thy soul is in heaven and thy body on the earth; thou hast willed it, O great one! thyself.³
Gate of the serpent. Am-net-u-f.
He who is on this gate opens to RA. San says to Am-net-u-f: Open thy gate to RA, draw back thy door for Khuti; he will illuminate the darkness and the shades, and will place light in the concealed abode. The door closes after the entrance of this great god, and the gods who are in this pylon cry out (when) they hear this door closing.
________
1 Cf. Champollion, Notices, Vol. II, p. 530, tomb of Rameses VI.
2 Tomb of Rameses VI .
3 Id. The text of the sarcophagus would lead us to understand it, "the land united for thee."

{p.11}

SCENES¹

A. Four persons, each holding a disk, the bearers of light. Four bearers of stars. Four persons with a sceptre in their hands, those who go out. Four ram-headed persons with a sceptre, Ba, Num, Pe-neter, Tent. Four hawk-headed persons with a sceptre, Horus, Shenebt, Sapt, and he who is in his double boat. Eight women seated on uraei, and each holding a star with one hand; the protecting hours. A crocodile-headed person with a sceptre (Sebek-ra)² holding behind him a serpent in an erect position.
B. The boat and the Infernals. Nine persons, four of which are wolf-headed, each holding a large staff with a hook, and a knife, the nine who slay Apap. A pap tied by chains attached to five objects like the hieroglyph sent, the cords of Horus. Four monkeys, each holding an enormous hand. Two women wearing on their heads the diadems of Upper and Lower Egypt, Amenti. A person with a sceptre in his hand. Sebekh-ti.
C. Four men with the crown of the South, the Royal Heads. Four men bare-headed, the Afflicted. Four men with the crown of the North, the Nem-u. Four men bare-headed, the Renniu. Four women with the crown of the South, the Royal. Four women with the crown of the North (the Nemtiu).³ Four women without a crown (the Afflicted). Four
_________
1 For the scenes and legends, cf. Champollion. Notices, Vol. II, pp. 536 to 539, tomb of Rameses VI.
2 Tomb of Rameses VI.
3 Tomb of Rameses VI. Three of them have the complete crown there.

{p.12}

men half bent, the Aratti-u.¹ A cat-headed god. Ma-ti² holding behind him a serpent in an erect position.

LEGENDS

A. Those who are in this scene bear the disk of RA. They guide (in) hell and in heaven by this³ shape which is in their hands. These are they who (?)⁴ speak to the pylon of Aker-t that RA may place himself in the bosom of Nu.
Those who are in this scene carry stars. When the arms of Nun receive RA they shout with their stars, they raise themselves with him towards heaven, and they place them selves in the bosom of Nu.
Those who are in this scene, their sceptres in their hands, settle the possessions of this god in heaven, and in return RA points out their abodes.
Those who are in this scene, their sceptres in their hand, furnish (?) the food of the gods who are in heaven, and pass over (?)⁵ the water, RA not having (as yet) arrived at Nun.
Those who are in this scene, their sceptres in their hands, place the naos, put their hands to the side of the double boat of the god when he issues from the gate of Sam,⁶ and place the oars in Nu (when) (the present) hour is born in it, and (when) (the preceding) hour reposes in it.
Those who are in this scene, their uraei under them, and their hands holding stars, issue from the double sanctuary of this great god, four to the east, and four to the west.
______
1 Tomb of Rameses VI.
2 Mauti on the tomb of Rameses VI.
3 Pen on the tomb of Rameses VI.
4 Ari; there is ba, or "the soul," on the tomb of Rameses VI.
5 Nutt. This word seems an alteration of skat.
6 Cf. tomb of Rameses VI. It is the country of the reunion, Hades.

{p.13}

They call the souls of the east, they invoke this god, and adore him on his going out (when) Setti issues in his shapes; they direct the navigation of the pilots of the boat of this great god.
B. The gods of hell say:¹ The issuing from Amenti, installation in the double extent of Nun, and accomplishment of the transformations in the arms of Nun! The god does not enter heaven, he opens hell to heaven, in his shapes which are in Nun. What opens hell for Nu are the arms of Amen-ran-f²  he is in the black night, whence light issues from the shade.
Those who are in this scene, their staves in their hands, take their weapons and strike Apap: they accomplish his sacrifice, and inflict blows on (his) coils, which are in heaven. The chains³ of this wicked one are in the hands of the children of HORUS: they raise themselves towards this god, their ropes in their fingers. The god counts⁴ his members, when he whose arms are concealed opens to make a way for RA.
The serpent who is in this scene, the sons of HORUS strike him. They are placed in Nu in this scene. They
weigh down his chains, and if his coils are in heaven, his venom falls into Amenti.
Those who are in this scene direct RA to the eastern horizon of heaven. They direct this god, their creator, with their hands, two to the east and two to the west, in the two sanctuaries of this god. They issue behind him, and give praise to his soul when it sees them.
________
1 The coming out refers to the scene of the Twelfth Division.
2 The "mysterious being," Osiris.
3 Kha-u; cf. tomb of Rameses VI, where this word has the determinative of rope.
4 Cf. tomb of Rameses VI.

{p.14}

Those who are in this scene turn away SET¹ from this pylon (of Tuan-ti): they open the cavern and fortify the mysterious (?) pylons. Their souls arise behind RA.²
C. Those who are in this scene place the white crown of the gods who follow RA. They remain in hell: their souls arise and remain in the pylon.
Those who are in this scene in this pylon lament over OSIRIS,³ when RA issues from Amenti: (their) souls rise after him. They are behind OSIRIS.
Those who are in this scene join RA, producing his births on earth. Their souls rise behind him, and their bodies remain in their place.
Those who are in this scene name RA, and magnify the names of all his shapes: their souls rise behind Nun, and their bodies remain in their places.
Those who are in this scene raise Truth and place it in the naos of RA, when RA places himself in Nu: their souls ascend behind him, and their bodies remain in their place.
Those who are in this scene fix the length of time, and cause the existence of years for the guardians of the damned in hell and for the living in heaven. They follow this god.
Those who are in the scene in (this) pylon in their wailings lament over themselves in presence of the great god in Amenti: they drive away SET from this pylon, and do not enter heaven.
Those who are in this scene adore RA, and invoke him: They give praise to the gods who are in hell, guardians of the gate of the refuge (they remain in their places).
The porter of the cavern remains in his place.
_______
1 Set, as in the following lines this name has no determinative. The Book of the Lower Hemisphere places Set-Nehes to the east (20th hour.)
2 Tomb of Rameses VI.
3 Ser on the tomb of Rameses VI.

{p.15}

TWELFTH DIVISION—PLATES 9 AND 15

GATE¹

This great god arrives at this pylon: this great god is adored by the gods who are in it.
The pylon Teser-t ba-n, or the most holy of souls. At the entrance Pi, or perhaps Bai, and in the inside Akhekhi. In the interior, two heads at the end of two long poles; over one is the scarabaeus, hieroglyph of the god Khepru, over the other the solar disk, and the word Tum; between the two poles:
They hold themselves on their heads, they are on their poles in this pylon. The heads rise in this pylon.
Door of the serpent Sebi.
He who is on this door opens to RA. Sau says to Sebi: Open thy gate to RA, draw back thy door for Khuti: he will leave the refuge and will place himself in the bosom of Nu. The door closes, and the souls which are in Amenti cry out when they hear this door closing.
Door of the serpent Reri, almost touching the former one.
He who is on this door opens to RA. Sau says to Reri: Open thy gate to RA, draw back thy door to Khuti; he
_______
1 Cf. Champollion, Notices, vol. II, p. 540, tomb of Rameses VI.

{p.16}

will leave the refuge and will place himself in the bosom of Nu. This door closes, and the souls in Amenti cry out when they hear this door closing.
By the side of this door two uraei, Isis and NEPHTHYS, the first above and the second below.
They guard this mysterious door of Amenti, and raise themselves behind this god.

SCENE AND LEGENDS¹

Above, OSIRIS forms a circle with his body; it is OSIRIS, who surrounds hell. He raises his arms towards the goddess Nu, standing on his head: it is Nu who receives RA. OSIRIS and Nu have their heads below. The goddess holds the solar disk over a scarabaeus placed in a boat: this god places himself in the boat.² Around the scarabaeus are the gods who are in it (in the boat). These are, beginning at the side of the door and at the stern, Sau, Hu, Hak, Shu, and Seb: then Isis and NEPTHYS stretching out their hands under the scarabaeus, then Seba-ru (gates or doors) going forward. The boat is supported by Nun, whose bust and arms are only to be seen: these arms issue from the water and bear up this god. The entire scene is surrounded by the waves of Nun, which shows that the Egyptians looked upon the earth (or Osiris) as a spherical body floating through the air. The boat is directed, as a passage made through the waves indicates, towards a spot where a disk is represented on a band. This band, studded with points, represents the earth,³ from which the sun is about to issue, and it completely frames in the divisions of the Book of
_________
1 Cf. Champollion, Notices, Vol. II, p. 541, tomb of Rameses VI.
2 Aat.
3 Cf. Preface, p. 18.

{p.17}

Hades which is contained in the inside of the sarcophagus. The divisions of the outside of the sarcophagus were framed in the same way, and the dotted band appears also under the divisions of the cover.

END OF THE BOOK OF HADES

{p.18}

OUTER SIDE OF THE COVER
HORIZONTAL INSCRIPTION

Under the dotted band which surrounds the 6th and 7th divisions of the Book of Hades, on the out side of the cover, there are fragments of a horizontal inscription divided into two halves: the first is on the right side (pl. xviii.), the second begins at the edge and is continued on the left side. (pl. 18 and 19.) We must remark that the second fragment of pl. 19 ought to be the third.

PLATE 18

D. Nu the great says: I have made him great, I have made him a soul, I have made him powerful, I have made him master in the bosom of his mother Tefnu, I who never bring forth, I come, I unite myself to OSIRIS, King.

PLATES 18 AND 19

D. THOTH says: My son, Master of the Two Lands, RA(menma) .... OSIRIS King, Master of the Two Lands. RA(menma), the son of RA, master in doing things, who is Seti-merenptah, truthful, his soul lives for ever ..... The son of RA, Master of the Diadems, who is Seti-merenptah .... in this name of mine from Nu. I do not depart from (him).
_______
1 Cf. pl. 16.

{p.19}

INNER SIDE OF THE COVER
RIGHT SIDE—PLATE 18

F. Thoth between two fragments of wings, remains of the general decoration of the inside of the cover, pulls with both his hands a rope attached to heaven, as in certain portions of chapter 161 of the Todtenbuch.
..... of the gods by him. He is like .... with the great breath, the great one of heaven, the great SATNE, who is in the middle of the spirits of Heliopolis.¹ ....
H .... in Memphis. He has made the things of the altar (?) of the lord of Sekhem to breathe. He has led the men to Nemti .... to raise on the partition.²
Below, a horizontal line gives the beginning of the 72nd chapter of the Todtenbuch.
F. (Health) to you, lords of justice, who are free from iniquity, you who live for ever, for the double period of eternity! Let pass the OSIRIS (King), RA(menma), truthful, towards earth, powerful in qualities, Master ....

LEFT SIDE—PLATE 19

L. Thoth and the hieroglyph of night as on the right side.
.....in the tank of flame; he extinguishes the fire.
________
1 Chap, xxiii of the Todtenbuch.
2 Text foreign to the Todlenbuch.
3 Cf. Todtenbuch.

{p.20}

Below, a horizontal line, which is continued on the fragments N and M, contains the continuation of the text, which begins at the corresponding line of the right side.
.... (do not close) the door against me, because .... (my) drinks are in Tep. My arms are joined in the divine abode which (my father) has given me. (there is corn and) barley in them, no one knows how much. There is prepared for me (there, a festival). by the son of my body. Give me funereal offerings of incense, of oil....
In N, M, O, and P, fragments of a text which accompanies the Litany of the Sun in the royal tombs,¹ and which also occurs in some books of the dead of a good period.²
N..... The Master of the Two Lands, who is RAMENMA, truthful, in hell, he he comes out of it. The arms of TATNEN receive (him) .... Stretch out your arms to me! I know the gates lead (me) invoke, be ye glad for my sake he has (placed) food for you, he masters I am his son on earth. I have made the way ... M .... (let) him pass ..... The headdress of Amen-ran-f.... (gods) who cross through hell, order that ....deliver the OSIRIS, King, Master of the Two Lands.³
_______
1 Cf. Naville, Litany of the Sun, p. 98, and pl. 15., 21., 31., and 40.
2 Cf. Pierret, Etudes Egyptologiques, fasc. 1, pp. 89 to 92, and papyrus without name from the Louvre, No. 3073.
3 This arrangement of the text does not correspond with that of the royal tombs, but it is found in the papyrus without a name in the Louvre.

{p.21}

O ... with perishable shapes: open .... raise yourselves on your funereal couches; order it so that he reposes himself in .... (draw back) for him your doors; open for him (your) locks ... (it is the guide) of the souls, it is¹ the conductor of the gods; he .... the guardian of his gates, who places the gods in their abodes the companion of the husbandmen ..... I have made my offerings .... P .... friends of RA who follow his soul truthful, by your towing (it is the image) of RA! Towers .... the OSIRIS, son of RA, Master of the Diadems, Seti-(meren)ptah .... in Amenti. He says:² Hail to thee .... thy splendour, in making transformations....
___________
1 Tut, as in the papyrus without name in the Louvre; the royal tomb have sut, which is a variant of su as may be seen in pl. 11. c.
2 Beginning of a new text.

{p.22}

LOWER PORTION OF THE UPPER PART OF THE COVER

PLATE 18

E. Runners of the divine hall .... Seti-meren(ptah) truthful, in every place where he is ... to lead this soul to me .... (RA)MENMA, truthful. Thou wilt find the eye of Horus taking part against these .... the catchers: does he rest, those who rest in .... (of) cities in him? If he were carried away....¹
_______
1 Chapter lxxxix. of the Todtenbuch; cf. pl. 17, where the same text occurs with some differences in the beginning.

{p.23}

BOTTOM OF THE SARCOPHAGUS

PLATES 16 AND 17

The goddess Nu, her arms hanging down, and her body wrapped round with folded wings, is surrounded with texts. She has over her head the hieroglyphs of her name the last of which, that of heaven, is studded with stars.
Words of OSIRIS, King, Master of the Two Lands, who is RAMENMA, truthful, of the son of RA, who is Seti-merenptah, truthful. He says: Nu, support me! I am thy son. Separate¹ my weakness from what makes it so.
Nu, inhabiting the abode of Hennu, says: (O) this son, the OSIRIS, King, Master of the Two Lands, who is RAMENMA, truthful, the son of RA, of his loins, who loves him, Master of the Diadems, the OSIRIS who is Seti-merenptah!
SEB says: This chosen one, who is RAMENMA, and who loves me, I have given given him purity on earth, and power in heaven, to the OSIRIS, King, Master of the Two Lands, who is RA-MEN-MA, truthful, to the son of RA, who loves Nu, and who is Seti-merenptah, truthful, in the presence of the lords of hell.
Speech. (O) OSIRIS, King, Master of the Two Lands, who art RAMENMA, son of RA, of his loins, who art Sefi-merenptah, truthful ! Thy mother Nu stretches for thee her arms over thee, OSIRIS, King, Master of the Two Lands, who
_________
1 Literally, "destroy;" i.e., destroy my weakness (by separating it) from what makes it so.

{p.24}

art RAMENMA, truthful, son of RA, who loves him, Master of the Diadems, Seti-mtrenptah, truthful. Thy mother Nu has given thee the health which is in her for thy safety. Thou art in her arms. Thou shalt never die. Removed and discarded are the evils which remained for thee. That will come no more to thee, that will ascend no more to thee, OSIRIS, King, Master of the Two Lands, who art RAMENMA, truthful: HORUS stands behind thee, OSIRIS, son of RA, Master of the Diadems, Seti-merenptah, truthful, since thy mother Nu is come to thee: she purifies thee, she unites herself to thee, she renews¹ thee as a god, vivified, established among the gods.
Nu, the very great, says: I have made him a soul, I have made him powerful, I have made him master in the bosom of his mother Tefnu, I who never bring forth. I have united him, the OSIRIS, King, Master of the Two Lands, RA MENMA, truthful, son of RA, the Master of the Diadems, who is Seli-merenptah, truthful, with life, stability, and happiness. He shall no longer die. I am Nu with the powerful heart. 1 have placed a seed in the bosom of his mother Tefnu, in this name of mine, Nu, of the mother of whom no one is master. I have entirely fulfilled all my splendours: the entire earth, I have taken possession of it, I have taken possession of the south and of the north, and I have surrounded all things in my arms to restore to life the OSIRIS, King, Master of the Two Lands, who is RAMENMA, the son of RA, of his loins, loving SAKAR, the Master of the Diadems, the Sovereign with joyous heart, Seti-merenptah, truthful. His soul will live for ever.
Nu, says the OSIRIS, King, who is Seti-merenptah, truthful, support me! I am thy son. Separate my weakness from what made it exist.
_____
1 Literally, "destroys."

{p.25}

The sovereign of the two parts of Egypt, who is RAMEN-MA, truthful, the son of RA, who is Seti-merenptah, truthful. Chapter to bring out the day and to pass through Ammati.¹
Speech of OSIRIS, King, Master of the Two Lands, who is RAMENMA, truthful, of the son of RA, of his loins, who loves him, Master of Diadems, who is Seti-merenptah, truthful; he says: Health to you, lords of justice, who are free from iniquity, and who are living for ever, for the double period of eternity! (The OSIRIS, King, Master of the Two Lands) who is RAMENMA, truthful, the son of RA, of his loins, who loves him, the Master of the Diadems, who is Seti-merenptah, come to us; he is powerful by his qualities; he is master of his (magical) virtue, he is endowed with protective (formulae). Deliver the OSIRIS, King, Master of the Two Lands, who is RAMENMA, truthful, the son of RA, Master of the Diadems, who is Seti-merenptah, of the crocodile of this tank of the just His mouth is his, he speaks by it. Let him be granted liberty to act in your presence, because I know you: I know your names; I know this great god to whose nostrils you present exquisite things. Rekem is his name; he passes to the eastern horizon of heaven, Rekem; he departs, I depart; he is safe, I am safe. May I not be destroyed on the Mesak! May the impious not take possession of me! Do not drive me from your doors, do not close your arms for the OSIRIS, King, Master of the Two Lands, who is RAMENMA, truthful, for the son of RA, of his loins, who loves him, the Master of the Diadems, who is Seti-merenptah, truthful, because (my) bread is in Ta, and my drink is in Tep. My arms are
________
1 Chapter lxxii. of the Todtenbuch.

{p.26}

united in the divine house which my father has given me. He has established for a dwelling above the earth; there are corn and barley in it, the quantity of which no one knows. A festival is celebrated there for me by my son, of my body. Give me funereal offerings, incense, oil, and all good and pure things, upon which the gods feed. The OSIRIS, King, RAMENMA, truthful, the son of RA, of his loins, who loves him, the Master of the Diadems, the Sovereign with the joyous heart, Seti-merenptah, truthful, exists for ever under all shapes which please him, he navigates in ascending and in descending the plain of Aam, he is united to life for ever in the plains of offerings. It is I, the double lion.
Said by OSIRIS, King, Master of the Two Lands, Ramen-ma, truthful, by the son of RA, who loves him, Seti-merenptah, truthful: Oh! keep that destroyer of my father for me, the OSIRIS, King, Master of the Two Lands. RAMENMA, truthful, for he is my father who is under my legs which rise, OSIRIS, son of RA, Master of the Diadems. Seti-merenptah, truthful, strike him with thy hand! Search him, for he is taken, he is taken by thy hand. OSIRIS, King, Master of the Two Lands, RAMENMA, truthful, thou shalt not grow weak! Nu comes to thee, she hides thee as a great uniter. Thou shalt not grow weak, she unites herself to thee, she protects thy weakness, she collects thy limbs, she unites thy heart to thy bowels, she has placed thee among living essences. OSIRIS, King, Master of the Two Lands, RAMENMA, truthful, before the good god, Lord of Taser-t.
Said by OSIRIS, King, Master of the Two Lands, RA-MEN-MA, truthful, son of RA, of his loins, and who loves him, the Master of the Diadems, Seti-merenptah, truthful:¹ O,
______
1 Chap. lxxxix. of the Todtenbuch.

{p.27}

ravishers! (O) runners! Oh! do not seize me,¹ great god; grant that that soul of mine may come to me in every place where I shall be. If thou delayest in leading this soul to me in every place where I shall be, thou wilt find the eye of HORUS placing itself against these in the same way as the watchers. Is it that he lies down of those who lie down in Heliopolis, a country where there are thousands of towns? If my soul, with which is my state of elect,² is brought to me in every place where I shall be, thou shalt have laboured, guardians of heaven and earth! for this soul of mine; (yet) if thou delayest in making my body see its soul thou wilt find the eye, HORUS, placing itself against thee in the same way (as the watchers). O (you), these gods who tow the boat of the Lord of Multitudes, who lead heaven to hell, who clear (the path)³ of Nu, who make the soul approach the mummy, its hands full of bonds, seize and grasp with chains, destroy the enemy. The boat rejoices, the great god passes in peace; behold, you have granted that this soul may issue from OSIRIS, King RA-MEN-MA, truthful, with his legs, on the eastern horizon of heaven, for ever, for ever."
Words of OSIRIS, King, Master of the Two Lands, who is KA-MEN-MA-AAT-RA, truthful, of the son of RA, loving PTAH-SUKAR, of the Master of Diadems, who is Seti-merenptah, truthful. He says: Let the great ones pass behind me. May these limbs of mine never grow weak!
The OSIRIS, King, Master of the Two Lands, who is RA NI EN-MA-RA, truthful, the son of RA, of his loins, who loves him, the Master of Diadems who is Seti-merenptah, truthful, says: Nu, support me! I am thy son. Separate (my) weakness from what makes it exist. OSIRIS, King, Master
________
1 Literally "him."
2 Khu.
3 Cf. Todtenbuch, chap. lxxxix. 5.

{p.28}

of the Two Lands, who art RA-MEN-MA-RA, truthful, son of RA, of his loins, and who loves him, Master of the Diadems, who art Seti-merenptah, truthful, I have given thee thy head; of thy body there shall not grow weak any of those limbs of the Master of Diadems, who is Seti-merenptah, truthful.

END OF THE SARCOPHAGUS OF SETI I

{p.29}

APPENDIX

It has been said that the tombs of Seti I¹ and Merenptah I² give a different version of the Book of Hades, completely different from that which the other tombs and the sarcophagus of Seti I present. The following is the version from the tomb of Seti I:

GATE

The god arrives at this pylon and enters this pylon: this great god is adored by the gods who are there.³
The pylon Neb-hau⁴ the lower part of which is injured. At the entrance Ma-ab, in the interior six male mummies, the gods and goddesses also are in opposite them.
Come to us, Inhabitant of the Horizon, great god, who opened the refuge! Open.

In Champollion's copy the representation of the pylon is accompanied by a large scene which, perhaps, takes the place of that of the Psychostasis, and which is described thus:
The god HORUS presenting the Pharaoh-Osiris to his father OSIRIS, assisted by the goddess of Amenti. Door of the serpent Set-m-ar-f:
_______
1 Champollion, Notices, vol. I, p. 432 and 770 to 775.
2 Id., pp. 827 and 829. 3 Id., p. 772.
3 Id., p. 773.
4 Champollion, Notices.

{p.30}

He who is on this door opens to RA. Sau says to Set-m-ar-f: Open thy gate to RA; draw back thy door for Khuti. He will illuminate the darkness and the shades, and will place light in the concealed dwelling. The door closes after the entrance of this great god, and those who are in this pylon cry out when they hear this door closing.

SCENES

FIRST LINE

Twelve bearers of forked sticks. Twelve bearers of the Devourer of the coils from which heads issue. Twelve bearers of the rope from which the hours issue. The Devourer is a serpent which has twelve human heads on his back. The rope is double, and over it twelve stars; it terminates at a standing mummy, Kena, which is opposite the other persons.

SECOND LINE

The boat and the Infernals. Twelve persons, standing, their arms wrapped up in yellow, blue or red mantles; the concealed arms, bearers of mysteries. Eight gods of the temples. Four gods who dwell there.

THIRD LINE

Tttanti, the Infernal Horns, standing, and leaning on a staff, before a funereal couch made of the serpent Nehap, which supports twelve mummies, those who

{p.31}

accompany Osiris, the sleepers who are in repose. Four persons, between whom is written the word Khasit, lowering their arms in sign of adoration.

LEGENDS

FIRST LINE

RA says to them: Take your staves and strike. Go, O you, against the Devourer!  Oh! strike on him. Let the heads come out of him, and let him draw back. They say to RA: Our staves are for RA. We strike the evil-doing serpent, O RA, because he has eaten the heads. They issue from his coils ; he draws back. These are the gods who are in the boat. They drive Apap from Nu, and they raise themselves in hell. They drive away Apap far from RA, in Amend, (where) the infernals guide this god. Their food is (made) of bread, their drink of the liquor feser, their refreshment is of water. Offerings are made to them on earth because they drive away the impious far from RA in Amenti.

These are the gods who sacrifice the evil-doers to over throw the enemies of RA. They strike the wicked one and make the heads which were in him come forth. (RA) says to them: Make the wicked one retreat: make APAP draw back. Let the heads which were in him come forth. Let him perish. He calls them: He is destroyed, oh eaten heads; you that were eaten, you that were devoured Come out of him. (RA) calls them and they come out of him whose coils had absorbed them to raise himself over them. Now the heads had entered their coils, because this serpent does not see, does not feel, does not hear; he {p.32} feeds on their cries, he lives on calling on himself. Their food is of offerings (made) on earth, when RA issues from hell. Oblations are made to them as they remain under trees. (RA says): Pull the rope, tear (it) from the mouth of Ken! Make your hours come forth. Take your opportunity for yourselves, by them, and place yourselves in your dwellings. (When) the rope which has entered Aken comes out, the hour is not (yet) born: RA calls it, and it puts itself in its place, for ANK swallows the rope.¹ They say to RA: The rope is with Ak, and the hours are with thy divine (soul?), RA, when thou shinest, thou whose body is the most mysterious of things, their food is (made) of bread, and their drink of the liquor feser, their refreshment is of water. Offerings are made to them on earth because they make (?) the rope rise (?) out of him.

SECOND LINE

The great god is towed by the Infernals. They say to RA: Towing for thee, great god, the Master of the Hours, acting according to what is in the earth: the gods live by his powers, and the elect (by) the sight of his shapes. RA says to them: Power to you, towers; holiness to you, towers! I come for the things of hell. Tow me towards the dwelling of stable things. Free yourselves on this mysterious mountain of the horizon.
They possess the mystery of the great god, the dangerous (?) (when) those who are in hell see him, and (when) the dead who burn in Ha-ben-ben,² see him, on the spot,
_______
1 Cf. the Oknos of the Greek, (Pausanius, x. 24), and the Festival of the Ap at Acanthopolis (Diodorus, 1. 97).
2 Ha-ben-ben was the name of the great temple of Heliopolis.

{p.33}

where the body of this god is. RA says to them: "Let us take, O you, my image, embrace your mysteries in Ha-ben-ben, in the place where my body is, which is with me. Mystery to what is in thee! The mystery of hell is what your arms conceal. They say to RA: "That your soul may be in heaven, Inhabitant of the Horizon, let thy shadow ascend to the refuge. May thy body be on earth, thou who dwellest in heaven; we give him RA in him. RA (?) feed thyself and unite thyself to thy body, which is in hell. Their food is (made) of the nutriment of Ternet, in which the souls repose. Offerings are made to them on earth because they see the light in hell.
They are at the gate of Ha-ben ben; they see what RA sees; enter with his mysterious image and examine what the great ones bring. RA says to them: My food is your food, my nutriment is thy nutriment. You are those who are with my mysteries. Here I am to protect my mysteries which are in Ha-ben-ben. Glory to you! that your souls may live. Their nutriment is the nutriment of Khuti.
Tuanti says to them:²2 O God, who dwelleth in hell, who art with us and the sovereign of Amenti, you who cheer yourselves in your places and who recline on your beds, raise up your flesh, unite your bones, close together your limbs, collect together your flesh that the agreeable breath be wafted to (your nostrils.)

THIRD LINE

Tuanti says to them: O Gods, who dwell in hell, who are with the sovereign of Amenti, who cheer yourselves
_______
1 Form of Ra, cf. Litany of the Sun. [Note: This footnote is not assigned anywhere.]
2 This end is the beginning out of its place of the following line.

{p.34}

in your places and who are reposing on your heads, raise up your flesh, unite your bones, close together your limbs, bring together your flesh, that the agreeable breath be wafted to your nostrils. Overturning to your coffins, carrying off to your headdresses¹ that your divine eyes may glisten. See the light by them. Arouse yourselves from your swoon! Receive for yourselves your fields in the plain Neb-hatap-u. Fields are yours of this plain, and its water is yours. Unite, thanks to me, fields in Neb-hatap-u. Their refreshment is of water. NEHAP is he who places their bodies; their souls arise there towards the plain of Aam, which is given (to them) to refresh themselves there. This land produces their food and their meat, their refreshment is of water. Offerings have been made to them on earth as to the mummy which reposes on its bed.
They are in the circuit of this Khaset, there is an uraeus erect in this Khaset. The water of this Khaset is on fire. The gods of the earth and the souls of the land do not descend towards this Khaset, on account of the flame of this uraeus. This great god who is in hell lives on the water of this Khaset. RA says to them: Oh! return to gods and souls, the holy Khaset, given for the water which is in Anker. The water of this Khaset is OSIRIS,² and this tank the inhabitant of hell. Thy fire being burning, be devouring for the mouth of the souls, which rise towards thee. O OSIRIS, thou dost not perish! O Khaset, thou dost not perish. The gods do not take possession of it, and take care of his water. Their food is (made) of bread, and their drink of the liquor feser, their refreshment is of water. Offerings are made to them on earth as to the
________
1 Ant, instead of Apent.
2 The assimilation of Osiris to water is known by other texts.

{p.35}

destroyer in AmentL Neb-hatap-u,¹ these are fields of this plain for you, and its water is yours. Return to, thanks to me, fields in Neb-hatap-u. Their refreshment is of water, Nehap is he who places their bodies. Their souls rise towards the plains of Aam to take possession of (their tanks).
________
1 These last sentences, which have already been given, are wrongly repeated here.

{p.37}

SCARABEI OF AMENOPHIS III
TRANSLATED BY
S. BIRCH, LL.D., D.C.L.

AMONGST the various monuments of Amenophis III important information is afforded by three large scarabaei, which record as many historical facts. This class of monuments is exceedingly rare, and almost limited to the reign of Amenophis III. The scarabaei here translated have been published as follows: the first scarabaeus, recording his marriage with the queen Tai or Tii, an event which took place before his tenth regnal year, has been published by Rosellini, Monumenti Storici, Tav. 44, 1, and translated by the same author in his Monumenti Storici, tom. III., pl. 1, p. 263. The second scarabaeus, recording the lion hunts of the same monarch, has been published Zeitschrift fur Egyptische Sprache, 1880, p. 81; the {p.38} third, from two different examples, by Dubois, Pierres Gravees, 1747, pl. 22, and by Young, Hieroglyphics, 1828, pl. 13, and although not translated entirely is often alluded to by Egyptologists. The fourth scarabaeus, in the Vatican at Rome, has been published by Rosellini, Monumenti Storici, Tav. 44, 2, and imperfectly translated by him in the same work, Monumenti Storici, tom. III., pl. I, p. 263. Attention to its correct meaning was first called by Hincks, Trans. Royal Irish Academy, vol. XXI, part I, 1843. This is the most important of the series, showing, as it does, the commencement of the disk heresy, and from it a chronological deduction has been drawn as to the probable date of the reign of Amenophis III. Examples of the 1st and 3rd scarabaei are in the British Museum, Nos. 4095-4096.

{p.39}

SCARABEI OF AMENOPHIS III

I

1 The living HORUS, the Strong Bull, crowned by Truth,
2 the Lord of Diadems, establishing laws, pacifier of
3 the two countries, great warrior,¹ smiter of the Eastern foreigners,² King of the Upper and Lower Egypt.³
4 NEB MA RA, Son of the Sun, AMENHETP,⁴ the ruler of the Thebaid, the Giver of Life, the Great Royal Lady⁵ Tii, the living; the name of her father was IUA,
5 the name of her mother was TUAU.
6 She is the wife of the powerful King.
7 His southern frontiers are to the Karui,⁶
8 his northern are to
9 Naharaina.⁷

II

1 The X year under the Holiness
2 of the Horus, the Strong Bull crowned with Truth.
3 lord of diadems, establisher of laws, pacifier of the two countries, golden hawk and great warrior
4 smiter of the Eastern foreigners, King of Upper and
________
1 aa χeps; see Pierret, Vocabulaire, voce χeps.
2 Satu.
3 As of the orbit of the Upper and Lower world.
4 Amenophis III.
5 Wife, queen.
6 Gallas.
7 Mesopotamia.

{p.40}

Lower Egypt, Lord doing things, NEB MA-RA approved of the Sun.
5 Son of the Sun, AMEXHETEP, ruler of the Thebaid, giver of life, the great royal lady Tii, the living.
6 The name of her father was IUA.¹
7 The name of her mother was TUAA, the marvel
8 brought to his Holiness the living and well, the daughter of the chief of Naharaina,³
9 SATHARNA,⁴ KIRIKAIBA.⁵
10 The chief of her women
11 317 persons.

III

1 The living HORUS, the Strong Bull, crowned in Truth,
2 the Lord of Diadems, establisher of laws, pacifier of two countries,
3 Golden Hawk, great warrior, smiter of the Eastern foreigners, King of Upper and Lower Egypt.
4 NEB MARA, Son of the Sun, AMENHETP⁶ ruler of the Thebaid of his race, Giver of Life, (and)
5 The Queen, Tii, the living; the number of lions
6 brought⁷ by His Majesty, by his own shooting, beginning
7 from his first year, and continued to his tenth, fierce
8 lions, 102.
________
1 Lord of the Vulture, Neben or Eileithyia and the Uraeus, Buto.
2 The division of lines not marked here.
3 Mesopotamia.
4 Or Sathlana.
5 Kirgip, Brugsch.
6 Amenophis III.
7 an, brought as tribute.

{p.41}

IV

1 The year XI, the 1st of the month Athor,¹ under
2 the Holiness of the HORUS, the Strong Bull, crowned with Truth, the Lord of Diadems,
3 establisher of laws, pacifier of the two countries, great warrior,²
4 smiter of the Eastern foreigners,³ King of Upper and Lower Egypt, NEB MARA, Son of the Sun.
5 AMENHETP,⁴ Ruler of the Thebaid, Giver of Life, (and) the Great Royal Lady Tii, the living.
6 His Majesty ordered that the tank of the Great Royal Lady (Queen) Tii should be made
7 in the city of TSARUKHA,⁵ excavating its length
8 3600 cubits, its breadth 600 cubits, his Majesty made the great festival
9 of the waters of the month of Athor, the i6th day, his Majesty sailed⁶ in
10 the barge (named) Atennefru⁷ within it.
_______
1 The third month of the Sa, or first season of the year.
2 Aaχepi, great man of the sword, or scimitar.
3 Satu.
4 Amenophis III.
5 Mansourah, Brugsch, Geogr, Dict., p. 986, reads em dema en Tsarutha.
6 Or, "rowed," apparently χen, the text here badly given by Rosellini, loc. cit.
7 "The most beautiful disk," or "orb," or "of the most beautiful disk."

{p.43}

DREAM OF THOTHMES IV
TRANSLATED BY
S. BIRCH, LL.D., D.C.L.

THIS inscription is found upon a tablet, the lower part of which is much injured, about 14 feet high, placed before the breast of the Great Sphinx at Gizeh. This inscription was first copied by Salt, in 1820, when it was in better condition than the subsequent copies show. His MS. copy is in the British Museum, with other drawings and papers, entitled Memoirs on the Pyramids and the Great Sphinx, fo., 1820. Salt's copy was first published by Young, Hieroglyphics, fol. Lond., 1828, pl. 80, and a subsequent republication of Salt's copy was given in Vyse, Appendix to Operations Carried on at the Pyramids of Giseh, 8vo, Lond. 1842, vol. III, pl. 6. It was subsequently published by Lepsius, Denkmaler, Abth. III, Bl. 38, {p.44} and a portion of it by Brugsch-Bey, Zeitschrift fur Aegyptische Sprache, 1876, se. 89, who first gave a translation of the most important portion of the text relating to the dream. A translation of part of the contents had been given by me in the above cited work of Vyse, p. 114, and following. The present translation is the first given of the whole, and a collation of the different texts has been made for the purpose. It is indeed to be regretted that the monument has been so much injured, as otherwise the wanting portion would have contributed still more to the history of the Sphinx. It would appear, from the inscription, that the Sphinx was a representation of the king Cephren, the successor of Cheops; that the dream of Thothmes IV happened when the king was still a youth and had not yet mounted the throne, and that in remembrance of the dream, as soon as Thothmes had ascended the throne, he proceeded to fulfil the injunction laid upon him in his dream by the god.

{p.45}

DREAM OF THOTHMES IV

At the top of the tablet is the Hut, and right and left the Sphinx, on an edifice like the facade of a tomb of the 4th dynasty, adored by Thothmes IV. The inscriptions read:
The King of Upper and Lower Egypt, the Lord of the two countries, MEN KHEPERU RA, TAHUTIMES (THOTHMES), Crown of crowns, Giver of Life, gives incense and water.
Above the Sphinx is HAREMAχU (HARMACHIS) says I give great power to the Lord of the two countries, TAHUTIMES, Crown of crowns.
On the left side Thothmes IV offers a jar to the Sphinx.
The King of Upper and Lower Egypt,¹ Lord of the two countries, MENKHEPERU-RA, Giver of Life, established and powerful like the Sun.
Over the Sphinx:
HAREMAχU (HARMACHIS). The speech. I give a strong life to the Lord of the two countries, TAHUTIMES, Crown of crowns.
Between the two scenes is .....The speech. I have given to be crowned MEN KHEPERURA,² on the throne of SEB, TAHUTIMES³ Crown of crowns in the dignity of TUM.
__________
1 As of the Upper and Lower orbit of the sun;
2 Thothmes IV.
3 Harmachis.

{p.46}

The text then follows
1 The year 1, the 18th of the month Athor, of the sanctity of the HORUS, the Powerful Bull, image of rulers, Lord of diadems, establisher of kingdoms like TUM, Golden hawk, rich in years, destroyer of the Ninebows, King of Upper and Lower Egypt, MEN KHEPERU RA (Son of the Sun of his race, TAHUTIMES, Crown of crowns), beloved of giver of life, stability, and health, like the Sun immortal.
2 The living good god, Son of TUM, support of HAREM-AχU, the living Sphinx of the entire Lord, crowns the chief son,¹ made of his substance, formed of KHEPERA, created by KHEPERA in the likeness of his strength,² the image proceeding to the earth in his form as HAREMAχU, father of the King of Upper and Lower Egypt,³ most beautiful,⁴ agreeable to the circle of the gods, purifying ANNU,⁵
3 protecting its peace, protecting the abode of PTAH-[KA],⁶ giving what is due to TUM, carrying it to him who is the South wall⁷ making memorials in the daily course⁸ to HORUS, making all things, seeking out the glories of the gods of the North and South, building their abodes .... in making all their substance,⁹ the son of the Sun of his race, TAHUTIMES,¹⁰ Crown of crowns, like the Sun.
_______
1 The word here is apparently sa, "son," perhaps of the sun.
2 her me hekutf, uncertain phrase.
3 su χeb, or of the Upper and Lower world
4 Perhaps Nebui
5 Heliopolis.
6 Memphis.
7 Ptah, one of his titles.
8 Ameni.
8 Pant.
10 Thothmes IV.

{p.47}

4 The substance of HORUS, on his throne, MENKHEPERU-RA, Giver of Life. Then His Majesty was like a young Anepu¹ like a young HORUS, in the Lower country;² his beauties, like the sustainer of his father, seen like a god himself, rejoicing on account of it, the soldiers, the princes, and all the leaders; he was in his strength by his exaltations.
5 He doubled the circle of his riches like the Son of NUT. Then he made a hunt for his enjoyment in the Hill of the Southern wall,³ in its direction North and South, to shoot at a mark with bronze bolts, to hunt the lions of the gazelle land,⁴ journeying in his chariot, his horses fleeter
6 than the wind, with two of his followers; they did not perceive any one. Then it was an hour of giving rest⁵ to his servants, at the time HAREMA^U selects to be with SEKAR in Rusta, Ranen is in Tsammut⁶ above with (to} Isis, Lady of the Wall of the North, Lady of the Wall of the South,
7 SEKHET, resident in Khas,⁷ SET-APEP, the Great Enchantress, in the holy place from the first beginning to the place of the Lords of Kharkar,⁸ the holy road of the gods to the western horizon of Annu.⁹ Then the form of the Sphinx of KHEPERA reposed in this place, the greatest of spirits, worthy in honour, rested upon it, were
_________
1 Anubis, or youth
2 χeb.
3 The Acropolis of Memphis.
4 Desert.
5 Desert.
6 A doubtful phrase. Brugsch reads "grains of corn, with flowers." It is known as Gemi, Pakemis, or Pasemis.
7 Xois.
8 Babylon.
9 Heliopolis.

{p.48}

given to it the houses of Ptah-ka¹ and every town which was in its district. Their hands adored its face,
8 having great offerings for his being.² One of these days it happened a journey was made by the Prince TAHUTIMES³ journeying at the time of noon. A rest it was he made in the shade of this god; it (sleep) fell on him, dreaming in slumber at the moment of the Sun being in the zenith,⁴
9 he found the sanctity of this noble god speaking with his own mouth, as a father speaks to his son, saying: Look at me! behold me, my son, TAHUTIMES⁵ I am thy father, HAREMAKHU,⁶ KHEPRA, RA, TUM, will be given to thee my kingdom.
10 upon my seat dwelling amidst the living. Thou will bear the Upper and Lower crown on the throne of SEB, the heir⁷ Every land in its length and breadth with (which) the beaming eye of the Lord entire lightens will be thine. Supplies will be thine of the product of the two countries, and the great tribute of every land, the duration of a long time of years. My face is to thee, my heart is to thee.
11 Consider as if you were encircled by all my special flesh, the sand of the country encroaches on me, on that which is my existence. Answer⁸ me that you will do me what is in my heart. I shall know to say thou art my son, my true helper; come nearer, let me be with you, I am
_________
1 Memphis.
2 Qa, "Genius."
3 Thothmes IV before his accession to the crown.
4 The Horus.
5 Thothmes IV before his accession to the crown.
6 Harmachis.
7 Repa, "youth," Brugsch.
8 An-na, uncertain.

{p.49}

12 conducting thee. (When) he had finished this speech, the prince awoke; he listened to these, he recognized the words of that god; he made silence in his own heart. He said, let us go to the temples of the country let us They dedicate offerings to that god,
13 give ye tribute to him of cattle bread, beer and incense; we raise our hands to the protector noble
14 The KHAFRA, the image made to TUM, HARMACHIS,
15 gifts in the festivals (of Egypt),
16 in all places numerous were
17 of His Majesty, who was at
18 of KHEPRA¹ in the western horizon of Annu²
19 was done.³
_________
1 The god, form of Ra.
2 Heliopolis.
3 This latter portion is in Salt.

{p.50}

THE FOUNDATION OF THE TEMPLE OF THE SUN OF HELIOPOLIS
POETICAL TEXT WRITTEN ON A LEATHER ROLL
TRANSLATED BY
LUDWIG STERN.

THE leather roll which contains the following record of the XIIth dynasty was secured by Dr. Brugsch in 1858, at Thebes, and sold, after his return in 1859, to the Royal Egyptian Museum at Berlin. It remained unknown till 1874, when I published the texts, in facsimile, with a transcription, in the Zeitschrift fur Aegyptische Sprache of Berlin. Though I recognized its contents as referring to the foundation of the Temple of Heliopolis, yet it was not without an appeal to the indulgence of the candid reader, that I ventured a translation of a text so full of difficult phrases and obsolete words. Dr. Reinisch republished the hieratic text in his Chresto- {p.52} mathy; Dr. Birch, the transcript in his reading-book of Egyptian Texts; and Dr. Brugsch gave a short analysis of its contents in the recent edition of his History of Egypt. The following translation is a revision of my first attempt.

The document refers to the foundation of a Temple of the Sun, in the 3rd year of the reign of Usertsen I. This king having ruled for several years, together with his father Amenemha I, the date of the present account ought to fall into this co-regency; and in my first attempt I even thought the father himself alluded to in the text. But, after due consideration, I abandoned this supposition, since, if this were the case, we should expect him to be introduced with his full titles. There can be no doubt that the temple, the foundation of which is described here, is the temple of Horus and Tum, the rising and the setting sun, at On or Heliopolis. It is the famous "House of the Sun," mentioned in the prophecy of Jeremiah (xliii. 13): "He shall break also the images of Beth-Shemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire."

{p.53}

RECORD OF FOUNDATION

1 The year 3, month Athor, of the reign of the King of Upper and Lower Egypt, KHEPER-KA-RA, the Son of the Sun, USERTSEN I, may he triumph and live for ever!
2 The King¹ was crowned with the double crown, there was a sitting in the hall, a council of his attendants. the counsellors of PHARAOH, may he live!
3 and the great ones for the place of the foundations.²
4 "Come, let my Majesty order the works, let me think duly of the glories.
5 Henceforth I will make monuments and erect carved columns to the Double Harmachis.³
6 He created me to do what becomes him, to fulfil what he ordered to do. He made me overcome⁴ this country, he took note and inclined, (?)
7 he bestowed on me his protection, illustrating what is in the eyes (?). Let me do the same in his love,
8 I am a king of his making; a monarch long-living, not by the father (?). I occupied as a mere child, not yet worshipped,
________
1 Read sutn, instead of atf.
2 For adtu, as given in the edition, might be read senenlu. The meaning of some expressions is suggested by a similar inscription in Mariette's Karnak, pl. xii.
3 Read en Hor, instead of Hor.
4 Read ken-a (beating man), instead of uau-d.

{p.54}

9 in the egg already I was a superior of the road of ANUBIS. He exalted me as lord of both parts,¹
10 as an infant not yet gone forth. He anointed my forehead as lord of men,
11 creating me as chief of mortals. He placed me into the palace, as youth not yet come forth from my mother's womb.²
12 He gave me his length and his width, and I have a name in his being victorious. He gave me the land, I am its lord, and I penetrated unto the souls in the heights of heaven.
13 Let me do good deeds³ to him who made me, let me conciliate the god by offerings to him. his son
14 He ordered me to occupy what he had occupied. I come, O HORUS, examiner of the body.⁴ I established the offerings of the gods,
15 and I shall make works in the house of father TUM. May he give increase as he made me begin (?).
16 I shall fill his altar upon earth, and I shall build, while I abide. There will be a remembrance of my benefits in his house.
17 Let my name be the temple, my monument the lake. Immortality is a glorious deed.
18 There is no calculating a king of age out of his works, they will not know (how) to name him, (?)
______
1 Read pesesti "both parts of Horus and Set," as it is found elsewhere. Lepsius, Denkm. III. 5, 2,
2 Compare: "when thou comest from the ahti of thy mother." Lepsius, Denkm. VI. 115, 19.
3 Mäars perhaps to be explained: "success, good deed, happiness." Comp. Goodwin in the Zeitschrift, 1876, p. 103.
4 An epithet of Horus, ap-set, which I have met with in another instance. Mariette, Karnak, xvi. 39.

{p.55}

unless his name be engraved.
19 There is no desolation by the effect of time, the works will last, it is a striving for glories;
20 it is an enterprise of a perfect name; it is the watching over an eternal work."

{p.56}

PART II

1 They spoke thus, the King and the counsellors, and these replied to their god: "Hu is (in) thy mouth, and SA is within thee.¹
2 O long-living ruler! thou plannest² and it is so. King crowned as uniter of both countries. to extend (the cord) in thy temple.³
3 Magnificent, when the morning is looking upon the glories of the age!
4 They all will not finish it without the lord, thy Majesty is now the eyes of everybody. Let large statues be made for thy monuments in the house of the gods
5 to thy father, the Lord of the Great house, TUM, the bull of the circle of the gods,
6 who makes thy house, its construction of hard stone; let it be made with a sculptured idol, let thy statues be placed in the interior on pedestals⁴ everlasting."
7 The King himself said: "Chancellor and intimate counsellor, chief of the treasure house,
8 chief of the mysteries of THOTH, it is proposed to execute the work; the Majesty likes to have it made.
9 Let the superintendent in this matter
_______
1 The gods of eloquence and wisdom.
2 Read sexeru instead of sexer.
3 To extend the cord is to lay the foundation.
4 Read, em dnut, but the meaning is doubtful.

{p.57}

carry it on as is desired. Let everybody be vigilant,
10 let them make it void of fatigue. Let every ceremony required be done,
11 and let the foreman perform it. Thy hour is a time for doing it,
12 since it becomes thee to order the things (?); let the beloved place arise.
13 Order the workmen to perform as thou art charged." The King (rose) with the diadem and double pen, all men following him. The lecturer read the holy book, while extending the cord and laying the foundation on the spot to be occupied by this temple.¹
Then his Majesty departed²
______
1 Almost the same expressions are found in a text of the time of Thutmes III, in Mariette's Karnak, 15, 25. Here the King extends the cord with his own hands.
2 It is impossible to give a sure translation of the lost lines of the text, explained only conjecturally in the Zeitschrift. In line 18 I discern the groups "the South and the North;" anen su, will be rather "he returned."

{p.59}

INSCRIPTION OF AMENI-AMENEMHA
TRANSLATED BY
S. BIRCH, LL.D., D.C.L.

THE following inscription, which is found in one of the entrance halls of the well-known tomb at Benihassan, has been translated by Birch, Transactions of the Royal Society of Literature, vol. V, 1856, p. 212, and by Brugsch-Bey, Histoire d'Egypte, 4to, Leipzig, 1859, p.55-56 again in his Geschichte Aegyptens unter der Pharaonen, p. 139 and foll., and by Reinisch, Aegyptische Chrestomathie, fo. Wien, Taf. I, 5. It is also translated by M. Maspero, Recueil de Travaux relatifs a la Phulologie et a l'Archeologie Egyptiennes et Assyriennes, 4to, Paris, 1879, vol. I, p. 160. It occurs in a hall, or chamber, leading into the celebrated tomb of Beni-hassan, and refers to one of the ancestors of Chnumhotep, whose inscription is also given, containing the account of the hereditary investiture of {p.60} his family with the governorship of the district Mah, or Sah, known, at a later period, by the name of Antinbe. These inscriptions throw some light on the condition of Egypt under the XIIth dynasty, and the present one records the famine which then prevailed, similar to the great seven years famine recorded in the Book of Genesis. Dependent upon the annual increase of the Nile, which sometimes failed, Egypt was occasionally subject to famines, and these, at the time of the XIIth dynasty, were so important that they attracted great attention and were considered worthy of record by the princes or hereditary lords who were buried at Beni-hassan. Under the XIIth dynasty, also, the tombs of Abydos show the creation of superintendents or storekeepers of public granaries, a class of functionaries apparently created to meet the emergency, while the disturbance of the level of the Nile, at Samneh, points to the cause of deficient inundations. The text is given, Lepsius, Denkmaler, Abtheilung II., Bd. IV, Bl. 122. The person who narrates his merits in the text is Ameni, surnamed Amenemha.

{p.61}

INSCRIPTION OF AMENI-AMENEMHA

1 The year 43 of the sanctity of the HORUS, life of the born, the King of the South and North, RA-KHEPER-KA, ever-living.
2 Lord of Diadems, life of the born, golden hawk, life of the born, son of the SUN, USERTESEN (I), ever-living, for ages.
3 in¹ the 25th year, in Mah, of hereditary chief the officer² AMENI justified.
4 The 43rd year, the 15th of Choiak, Oh, all who love life (and) hate
5 death, say³ thousands of food and beer, bread, oxen, geese,
6 for the person⁴ of the hereditary chief functionary, great one of Mah, guardian⁵ of Syene, superior⁶ superintendent of prophets, AMENI justified, I followed my lord in his
7 sailing up the river to overthrow his enemies in the four⁷ foreign lands; I sailed up as the son of a chief chancellor, general of troops, the chief of Mah.
8 as the representative⁸ of my old father, the favoured of the palace, beloved⁹ of the court, I passed
_______
1 χeft used as her, "when," or "in."
2 Am-tut "gracious hand."
3 May Osiris give.
4 qaa, "double," Maspero.
5 Nem, "lesser guardian."
6 Her may apply to Syene.
7 The cipher four occurs in the text, perhaps by error.
8 Em atten, sa aten is an officer.
9 Meri.

{p.62}

9 to Kash¹ sailing up. I led things everywhere; I brought all my tribute my favour it reached as far as the heaven.
10 His Majesty went, and came round in safety; he over threw his enemies in the vile Kash. I came, following him, protecting²
11 no loss of my troops. I sailed up to bring the treasure of gold³ to the sanctity of the King of the South and North RA-XEPER-KA, ever living for ages.
12 I sailed up with the hereditary chief, the prince, eldest of his race, AMENI. May he live and be well! I went with my number⁴ of 400 of all the picked men of
13 my troops, I came in safety. I did not lose any of them. I was rewarded;⁵ I was praised on account of it by the kings.⁶
______
1 Aethiopia.
2 Em, sept, her, no one was wanting of my warriors. Brugsch. "As a brave one."
3 All sorts. Maspero.
4 Or body.
5 s'a na.
6 The two monarchs at the time reigning together.

{p.63}

LEFT SIDE

1 I adored the Prince. I sailed up to bring the treasure to the city of Qaba,¹ with the hereditary chief, the governor of the district, the magistrate USERTESEN. May he live and be well! I sailed with my body of 400
2 of all the brave men of Mah. I brought in safety my troops; certainly I did all I said. I am a favoured chief, very much beloved, a ruler beloved of his district. I made a course of years
3 as ruler of Mah, and all the work² for the palace was done by my hand. I was appointed superintendent³ of the serfs of the temples of the gods of Mah, 3000 bulls with heifers. I was
4 praised on account of it by the palace for the yearly produce of cattle. I worked the whole of Mah⁴ with abundant labourers.⁵ No little child have I injured; no widow have I oppressed; no fisherman have I hindered; no shepherd have I detained; no
5 foreman of five men have I taken from his gang out for the labour.⁶ There was no poverty in my days, no starvation in my time, when there were years of famine.
6 I ploughed all the fields of Mah⁷ to its southern and
______
1 Coptos.
2 Revenue. Maspero.
3 Brugsch made, "Behold the chiefs of the temples gave me thousands of bulls with their cattle."
4 Antinoe, or Beni-hassan.
5 Labouring feet, labours. Maspero.
6 Referring to the corvee, or forced labour.
7 Owner of the land. Brugsch.

{p.64}

northern frontiers. I gave life to its inhabitants, making its food; no one was starved in it. I gave to the widow as to the
7 married woman. I made no difference between the great and little in all that I did. When the Nile made¹ great waters, all types² all cultivation³ all things, I did not take out of the fields.⁴
_____
1 r or ar.
2 χeper neb, all things to assume their forms. He who sowed was the master of the crop. Brugsch.
3 A mutilated word, ending ruti, determined by two parallelograms.
4 I did not take from the revenues of the field. Brugsch.

{p.65}

INSCRIPTION OF CHNUMHETEP
TRANSLATED BY
S. BIRCH, LL.D., D.C.L.

THE following inscription, taken from the celebrated tomb at Beni-hassan, belonging to a most remarkable family which flourished at the XIIth dynasty, has long been known. The text was first published by Burton, Excerpta Hieroglyphica, fo., Cairo, 1830, pl. 33-34, and afterwards, in a more complete and exact form, by Professor Lepsius, Denkmaler, Abth. II, Bl. 124 and 125. It is taken from the walls of a well-known sepulchre. The most important and historical portion has been translated by Brugsch-Bey, Histoire d'Egypte, 4to, 1856, p. 55; his Geschichte Aegyptens, 8vo, Leipzig, 1877, pp. 139, 143, 146, and the translation, A History of Egypt under the Pharaohs, 8vo, London, 1879, pp. 148, 149, {p.66} 157, 158, comprising the first half; but the other portion, although not so interesting, is far more difficult. Later, a translation of the whole has been given by M. Maspero in the Recucil des Travaux relatifs a la Philologie et a l'Archeologie Egyptiennes ct Assyriennes, 1879, p. 160 and foll. The contents show the old feudal constitution of Egypt, the power of the monarch over the principalities, the amount they paid, and the hereditary succession of the great nobles, as also the rights of women to the hereditary estates under the Crown.

{p.67}

INSCRIPTION OF CHNUMHETEP

1 The hereditary chief, the royal relative, loving the god,¹ governor
2 of the lands of the East, XNUMPETEP, son of NEHERA, justified,
3 son of the daughter of a chief, BEQAT, justified,
4 has made a monument for the first time² to embellish³
5 his district, he has sculptured his name for ever⁴
6 he has embellished it for ever by his chamber
7 of KARNETER⁵ he has sculptured the name of his
8 household, he has assigned their place.
9 The workmen, those attached to his
10 house, he has reckoned amongst his
11 dependents of all ranks,⁶ he gave to
12 all the ministers,⁷ it was as they were.
13 his mouth said, granted me
14 the sanctity of the HORUS adoring with truth, the Lord of Diadems adoring with
15 Truth, the Golden Hawk the justified, the King of the South and North, RANUBKA, son of the Sun.
16 AMENEMHA (II), Giver of Life, established and strong like the Sun, immortal, to be
_________
1 Beloved of his god. Maspero.
2 The first time he made any monument.
3 Smenχ, to fabricate or make; translated, throughout, "embellish," or "adorned," or "complete."
4 Srui, some read, "made to flourish."
5 His tomb.
6 χeft, at this period χeft, replaces the face, and usually read "her."
7 Net'en χet, a kind of officers, a word like the net χet of the Tablet of Canopus.

{p.68}

17 the hereditary chief governor of the lands of the East,
18 HORUS, PAχET¹ to the succession² of
19 the father of my mother in Mena-
20 XUFU, he set up to me
21 the landmark of the South; he made
22 the Northern like the heaven;
23 he stretched the great river at
24 its back,³ as was done to my father
25 and mother,⁴ by the decree
26 proceeding from the mouth of the sanctity of
27 the HORUS, the second born, the Lord of Diadems, the second born,
28 the Golden Hawk, the second born, the King of the South and North, RASATETPAB, son of the Sun.
29 AMENEMHA(I), Giver of Life, established and strong like the Sun for ever,
30 he appointed him to be hereditary chief of the lands of the East, in Mena-Xufu;⁵
31 he established the landmark⁶ of the South; he sculptured
32 the Northern like the heaven; he stretched the great river
33 on its back,⁷ its place in the East
34 was Apollinopolis,⁸ to remain in the East.
35 Came his sanctity doing away with
________
1 The patron god. Brugsch reads, "these god as patents or makes the chief their priest." Perhaps of the East of Har-Pakhet.
2 Fau, race.
3 In its middle. Maspero.
4 Father of my mother. Brugsch.
5 Minieh.
6 Hutu, tablets.
7 Or spine, aat; either the Nile flowed through or behind the district,
8 Tu-Har,

{p.69}

36 negligence,¹ crowned² as ATUM
37 he was ATUM
38 himself, he set right what he found
39 wasted; he made the district
40 in its two parts³ knowing⁴
41 its frontiers, for a district:
42 setting up their land marks⁵
43 like the heaven, determining their waters;
44 by what was in the list, making
45 the dues by the valuation of the greatness
46 of his love of justice. He appointed him
47 hereditary chief, great protector of the land of Mah;⁶
48 he made the land marks of
49 the South of his frontiers at
50 Unnut,⁷ his northern at Cynopolis;⁸ he stretch-
51 ed the great river at its back⁹
52 his waters, his fields, his tamarisks,¹⁰
53 his soil¹¹ to remain to the lands of the West,
54 He gave his eldest son NEKHT,
55 justified, a worthy person, (to be) ruler
56 of his heritage in Mena-Xufu¹²
57 by the great favour
58 of the King, by an eternal decree
_______
I Suppressing the insurrection. Brugsch.
2 Rising. Maspero.
3 Taking one town after another. Brugsch.
4 Reχ, or calculating.
5 Determining the two parts.
6 Benihassan.
7 Hermopolis.
8 The nome Anupu.
9 He distributed to him the great river over his territory. Brugsch.
10 Aser, here for trees in general.
11 Sâ, sand arena.
12 Minieh.

{p.70}

59 coming from the mouth of the Sanctity of the HORUS, life of the born,
60 Lord of Diadems, life of the born,¹ the Golden Hawk, life of the born,
61 RAXEPERKA, son of the son USERTESEN (I.) Giver of Life,
62 strong (and) firm, like the Sun immortal,
63 I succeeded from my birth²
64 My mother proceeded as an hereditary
65 chief, the daughter of a ruler³
66 of Mah, to the palace of RASATEPAB⁴
67 the giver of life, strong and firm, like the Sun immortal, to be the wife
68 of the hereditary chief, the ruler of nomes,
69 satisfying⁵ the heart of the King of the South, favourite
70 of the King of the North, to his succession of governor of the country.
71 NEHERA justified, a worthy person brought
72 me the King of the South and North, RA-NUB-KAU, Giver of Life, strong and sound,
73 like the Sun immortal, as the son of a chief, to succeed
74 to the rule of my father and mother out of
75 the greatness of his love to me, truly he was ATUM
76 himself, RA-NUB-KAU⁶ Giver of Life,
77 established and strong, like the Sun immortal, he appointed
78 me for chief in the 18th year,⁷ in
_______
1 Or living born.
2 The first of my race, or those born as heir.
3 Heka, or hyk, small prince.
4 Amenemha I.
5 Met-met.
6 Amenemha II.
7 Uncertain if of his reign, but probably so.

{p.71}

79 Menaχufu.¹ I was adorning
80 it. I was making it to be (provided)
81 with all things. I caused to prosper²
82 the name of my father. I completed
83 the existing temples of the Ka.³ I served⁴ my statues
84 at the great temples. I sacrificed to them
85 their food, bread, beer, water, vegetables,
86 pure herbs. My priest has verified. I procured⁵
87 them from the irrigation
88 of my workpeople.⁶ I ordered
89 the sepulchral offerings of bread, beer, cattle, fowl, in all the festivals
90 of Karneter,⁷ at the festivals of the beginning of the year, the opening of the year, increase
91 of the year, diminution of the year,⁸ close of the year,⁹
92 at the great festival, at the festival of the great burning,
93 at the festival of the lesser burning, the five inter-
94 calary days, at the festival of bread-making,¹⁰
95 at the twelve monthly and twelve half-monthly festivals,
96 all the festivals on the earth (plain) terminating on the hill.¹¹ But
97 should my sepulchral priest or men
_______
1 Minieh.
2 Or flourish.
3 Or Genius.
4 I dragged my statue to the temples. Brugsch.
5 I chose a priest of the Ka or Genius. Maspero.
6 Mer, vassals, peasants, serfs.
7 Hades or Purgatory, sepulchral.
8 Little year. Brugsch.
9 These festivals varied according to the fixed or vague years, were in the year but did not mark separate years.
10 Set fa s'a, civil and funereal, or s'et ta sâ, flour and food. Entry of grain, Maspero.
11 On the hill, or, "over the hill" is a hill of Anubis.

{p.72}

98 conduct them wrong may he not exist,
99 nor his son in his place. I was more
100 favoured in the palace than
101 any other courtier,¹
102 who reckoned me his following;²
103 before those who were
104 before me, in opposition to
105 chamberlains³ of the palace,
106 I paid my court by
107 touching the forehead in
108 the homage. It was
109 in the presence of the word of mouth of the king
110 himself, never was like done
111 by servants to their lord in their homage:
112 he knew the place of my tongue,
113 the humility of my thought;
114 I was one worthy
115 of the sanctity of the king, the honoured
116 of those around him,
117 favoured in the presence
118 of his courtiers, the hereditary chief,
119 XNUMHETEP'S son NEHERA, a devoted person.
120 Also praised⁴ be what has done for me.
121 Appointed has been my eldest son NEKHT
122 of the lady of the house, KHRATI, to be ruler of Cynopolis,
123 for the hereditaments of the father of
124 his mother. He is a courtier⁵
_______
1 Sabmer, or, as some read, s'mer, a courtier or minister.
2 χenhu f, his condition or position, degree, nobility.
3 qanbut, pillars of the palace, "or household."
4 Hesut, thanked, or homage be rendered.
5 Sabmer, one of the king's friends. Brugsch.

{p.73}

125 appointed ruler of the district
126 of the South, given to him, have been each
127 hereditaments by the sanctity of
128 the HORUS, conducting the two countries, the Lord of Diadems, crowned (by) truth,
129 the Golden Hawk of the gods,¹ King of the South and North, RA-SHA-χEPER, son of the Sun,
130 USERTESEN (II), Giver of Life, established and strong like the Sun, for he made
131 his memorial in Cynopolis, making good
132 what he found defective. He made
133 the district into two parts,² causing to be determined
134 its frontiers, adjusting
135 the dues by valuation,
136 he placed a landmark³ at his frontiers
137 on the South, he completed the North
138 like the heavens, placed in the fields
139 of the fallen,⁴ making a total
140 of fifteen landmarks set up on
141 his fields, the Northern frontiers
142 to Uas-b-uas,⁵ he stretched
143 the great river at its back.⁶
144 Its western place of Cynopolis to remain
145 (as far as) in the land of the West as requested.⁷
146 The hereditary chief NEKHT, son of KHNUMHETEP,
147 justified a worthy person, says: Not has known my wish
________
1 Or third divine golden hawk.
2 Brugsch translates, taking possession of one town after the other.
3 Hutu, tablets.
4 Uncultivated. Brugsch.
5 Oxyrynchite, nome.
6 See before.
7 etf sper, when, or, as asked by me.

{p.74}

148 favoured greatly
149 by the King, any other grown old in
150 the service as a courtier,¹
151 any among the
152 numerous courtiers,²
153 led to the palace as a courtier.³
154 There is not in his district who has heard
155 (such) great hearings, a mouth
156 stopping mouths, bearing⁴ the honour⁵
157 of the great lord, door and gate of lands,
158 XNUMHETEP, son of NEHERA, son
159 of the lady of the house, KHRATI,
160 keeping alive the name of my father.
161 (which) I found injured
162 on the doors known by
163 the hand,⁶ judged by the condition,⁷ not
164 was given another instead
165 of the other, lo, I a son completed,
166 making to flourish the name,
167 of the ancestors of NEHERA,
168 son of XNUMHETEP, justified, a worthy person,
169 the chief ancestor, first I completed
170 the upper part⁸ of the door to let pass
171 a person to do what a father had done;
172 my father made for it a statue
173 and a sepulchral temple for it, of his great love of the district,
________
1 Safaner, or smer.
2 Ibid.
3 Hid
4 Ar, making.
5 χut, the lustre or glory.
6 Or form.
7 Set.
8 Her, the lintel.

{p.75}

174 of good and beautiful¹ stone,
175 causing his name to flourish for ever.
176 He completed it for ever, his name lives
177 in the mouth of men, established
178 in the mouth of the living,
179 through his chamber of Karneter,² his place
180 completed for ever, placed
181 is his house of eternity, through the favour
182 of the sanctity of the King, who loved him,
183 in his palace. He ruled his district when
184 he was a babe, clothed in male attire;
185 he accompanied the King, his feathers
186 they³ danced as a boy
187 on his forehead, in the South,
188 the place of his tongue and humility of his thought SEBAK-
189 ANKH'S son NEHERA, justified, a pure person.
190 He knew⁴ the hereditaments of his ancestors
191 to rule his district. It was IXNUMHETEP,
192 making his noble memorial within the district.
193 I built a colonnade, which I found
194 on the place, I set it up
195 with new columns
196 inscribed in my own name.
197 I kept alive the name of my father in order
198 to perpetuate what I had done,
199 in all the memorial; a door of six cubits,
200 of brass⁵ and cedar, inlaid⁶ for the first
________
1 Or, of good stone to see, or in appearance.
2 Hades, sepulchral.
3 χet, dressed; the feathers were s'u, ostrich.
4 Or had assigned reχ.
5 Apparently determinative of this metal, and the word at, cedar.
6 Neka.

{p.76}

201 gate of the chamber; two gates of seven cubits
202 at the turn¹ of the noble
203 house which is within² that chamber; a table of
204 offerings, sepulchral meals of bread, beer, oxen, geese, food in all;
205 the monuments I caused to be made hollow. The area
206 of its circuit, giving air to
207 the great colonnade placed
208 within this district for fathers,
209 (as) a child of this district completing
210 the memorials of its district to the ancestral places those before,
211 adding to the turn made before me.
212 I am noble³ by the monuments,
213 I ordered all the years of
214 disgust⁴ within that district
215 enveloped;⁵ sculpturing my name
216 on all the monuments. I
217 held on them without defect in them; I embarked
218 on the boat, as my father ordered.⁶
219 I the hereditary chief,
220 KHNUMHETEP, son of NAHRI,
221 son of the lady BEGAT, justified
222 a devout person.
223 The chancellor BEGAT made the tomb.
_______
1 Or area, kar, corner.
2 χen.
3 Sah, or χetit,
4 teft.
5 Meru. Hall of Libations. Maspero.
6 ha hut atef, or else the boat named Hut atef.

{p.77}

LIBATION VASE OF OSOR-UR
PRESERVED IN THE MUSEUM OF THE LOUVRE, NUMBERED 908
TRANSLATED BY
PAUL PIERRET.

THIS vase, in bronze, of an oblong form and having a movable handle, is covered with inscriptions finely traced with a pointed instrument. Saitic epoch. Capacity 5 litres (about five pints).

The text (the translation of which here follows) is found in the 2nd vol. of my Recueil d'Inscriptions du Louvre, in the eighth number of the Etudes Egyptologiques.

The goddess Nout standing in her sycamore, pours the water, which is received by the deceased from one side and by his soul from the other.

Saith the OSIRIS: Divine father and first prophet of AMMON OSOR-UR, truthful: Oh, Sycamore of NOUT! Give me the water and the breath (of life) which proceed from thee. That I may have the vigour of the goddess of vigour; that I may have the life of the goddess of life; that I may breathe the breath of the goddess of the respiration of breaths, for I am TOUM. {p.78} Saith NOUT: Oh, the OSIRIS, divine father, etc., thou receivest the libation from my own hands; I, thy beneficent mother. I bring thee the vase containing the abundant water for rejoicing thy heart by its effusion, that thou mayest breathe the breath (of life) resulting from it; for I give water to every mummy: I give breath to him whose throat is deprived of it, to those whose body is hidden, to those who have no chapel. I am with thee.

I reunite thee to thy soul, which will separate itself no more from thee never.

The deceased is in adoration before Osiris Ounnefer, who is seated and followed by Harsiesi, Isis and Nephthys, who assure him of their protection.

Saith the OSIRIS: Divine father of AMMON RA, King of the gods, first prophet of AMMON OSOR-UR, truthful, son of NESPAOUT-TA-UI, born of the lady NEHEMS-RA-TAUI: I come near to thee, my lord OSIRIS, to implore the breath and the water from thee. Grant that I may receive them, to rejoice my heart.

Underneath these two scenes, one reads an address to the deceased:

Oh, divine father, servant of AMMON RA, servant of the diadem of HORUS, prophet of KHEM, prophet of MONTH, lord of Tserout, prophet in twelfth part of AMMON, become first prophet of AMMON, OSER-UR, son of the very dignitary NESPAOUT-TAUI, born of the lady of the house, priestess of AMMON RA, NEHEMS-RA-TAUI, to thee is offered this libation drawn from ABYDOS, flowing come from OSIRIS, which SOTHIS bringeth thee with his own hands.¹
_______
1 It refers to the water of the Nile, the return of which was announced by the rising of Sothis.

{p.79}

KHXOUM telleth thee of it. Cometh to thee an abundant Nile in his time; his hands hold the water of renewal; he bringeth thee all the offerings, all the plants at their season, without lack from their total. TOUM maketh thy bones firm ; his good north-wind is for thy nostril; he giveth thee the daily aliments; his beverages are not lacking to thee. Thy flesh liveth by the purification which thy son maketh thee in thy retreat. The Resident of the West hath established thy person among the sages of the divine lower region; he giveth stability to thy body among those who repose, and causeth thy soul not to distance itself from thee. Isis, divine mother, offereth thee her breast, and thou hast, by her, the abundance of life; she giveth thee the things in the hall of OSIRIS; she granteth that thou enterest amongst the august personages of the Thebaid; she placeth thy person near to the Good Being; thou dost not cease to belong to His followers. Thou receivest the libation from the hands of thy son, at the period of every ten days, when the barque of the Divinity of Libations appeareth at the west of Thebes for the purification in Medinet-Abou, where is the face of the father of thy fathers.

He evoketh the remembrance of thy person and saveth thy body entirely and for ever.

Every son maketh the purification for his father, accomplishing the ceremony of water to thy person,¹ and he anointeth his father and reuniteth him to his mother by invoking thy name with that of his father. The beneficent sister repeateth the formula and provideth thy soul with her conjurations. She granteth that thou leavest and that thou enterest into the Halls. She hath placed thee amongst her benevolent genii Thy person is strengthened by all her formulae of incantation. Thou shalt not be repulsed by
_______
1 The deceased is here addressed as if he were Osiris himself. Isis.

{p.80}

OSIRIS on the day of his great festival of the Arm of the gods. I invoke their name, that they may give thee the aliments of the other life, and that they may establish thy person in the middle of their sacred dwelling. At all times of appeal and of invocation thy heart doth follow thee on the waves of the stream, where thou dost eat according to thy desire, for ever and ever.

{p.81}

THE GREAT TABLET OF RAMESES II
AT ABU-SIMBEL
TRANSLATED BY
EDOUARD NAVILLE.

IN the great temple of Abu-Simbel, between two pillars of the first hall, there is a large tablet which has been added, evidently, a long time after the completion of the temple. This tablet, which is the object of the present translation, is covered with a text of 37 lines, containing a speech of the god Ptah {p.82} Totunen to the king Rameses II, and the answer of the king.

It was very likely considered by the kings of Egypt to be a remarkable piece of literature, as it has been repeated, with slight alterations, on the pylons of the temple of Medinet-Habu, built by Rameses III. The tablet, which is decaying rapidly, has been published three times; first, by Burton, in the Excerpta Hieroglyphica, pl. 60; then from the copies of Champollion, in the Monuments de l'Egypte et de la Nubie, I, pt. 38; and, finally,