Full text of
"The Greenfield papyrus in the British museum.
The funerary papyris of Princess Nesitanebtaṡhru,
daughter of Painetchem II and Nesi-Khensu,
and priestess of Amen-Rā at Thebes, about B.C. 970.
Reproduced in collotype facsimile,
with introduction and description by E.A. Wallis Budge ."
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THE GREENFIELD PAPYRUS IN THE BRITISH MUSEUM.
Digitized by tine Internet Arcliive in 2015
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A Column i rclm thi. (iRlkm h i h Papyrus shkw ixc. thk kxact size ok the writin'G.
THE Greenfield Papyru IN THE BRITISH MUSEUM.
The Funerary Papyrus of Princess Nesitanebtashru, Daughter of
PaINETCHEM II AND NeSI-KhENSU, AND PrIESTESS OF
Amen-Ra at Thebes, about b.c. 970.
reproduced in collotype facsimile, with introduction and description
BY E. A. WALLIS BUDGE, M.A., Litt.D.,
KEEPER OK THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM.
Iprhite& ®r&er of tbe trustees.
SOLD AT THE BRITISH MUSEUM;
AND AT LONGMANS & Co., 39, PATERNOSTER ROW;
BERNARD QUARITCH, 11, GRAFTON STREET, NEW BOND STREET, W. ;
ASHER AND Co., 14, BEDFORD STREET, COVENT GARDEN;
AND HENRY FROWDE, OXFORD UNIVERSITY PRESS, AMEN CORNER,
LONDON.
I912.
[ALL RIGHTS RESERVED.]
LONDON :
HARRISON AND SONS, PRINTERS IN ORDINARY TO HIS MAJESTY,
ST. martin's LANE.
PREFACE.
ON
The present Volume contains a complete half-scale facsimile of the Greenfield Papyrus in the
British Museum, and a full description of its contents.
This papyrus was one of a number of funerary papyri that were found between 1871 and 1881 in the tomb at Der al-Bahari which served as a hiding place for the mummies of the kings and priest-kings who reigned from about 1550 B.C. to 950 B.C., and it was presented in May, 19 10, to the Trustees of the British Museum by Mrs. Mary Greenfield, by whose husband it had been acquired. This splendid gift is of unique importance, for it is the longest of all the papyri of the Theban Recension of the Book of the Dead, and it contains more Chapters, Hymns, Litanies, Adorations, and " Homages " to the gods than any other papyrus known. When unrolled it was found to be nearly 123 feet long, and i foot 6|- inches high. In order to make it available for study, and to save it from injury, it has been divided into ninety-six sections, which have been mounted on cardboard under glass, and bear the numbers 10554, 1-96.
The papyrus was written for or by Princess Nesitanebtashru, priestess of Amen-Ra at Thebes, of Mut of Ashru, of Nekhebet of Eileithyiaspolis, of Osiris of Abydos, and of the triad Menu, Isis,
and Horus of Panopolis, and the last of the great priestesses of the famous College of Amen-Ra, the King of the gods, at Thebes. She was born at Thebes, probably within the precincts of the temple of Amen-Ra, early in the tenth century before Christ, and she died apparently before 940 B.C. She was the daughter of the last great priest-king Painetchem H by his first wife Nesi-Khensu, the great priestess, whose religious authority extended from Northern Nubia to the Delta, and who had the right, through her grandfather, to the title " Prince of Kesh," i.e.. Viceroy of the Egyptian Sudan.
The Papyrus of Nesitanebtashru contains eighty-seven Chapters of the Theban Recension of the Book of the Dead, xioi reckoning duplicates bearing different titles, and a long series of Hymns, Litanies, etc., to Ra, Ra-Harmakhis, Osiris, Thoth, and other gods. All these are written in well-formed, clear, hieratic characters, and textual mistakes are remarkably few. The columns of vi
Preface writing vary in height and width, and most of the Chapters are accompanied by fairly faithful transcripts in black outline of the Vignettes found in the older painted papyri. Many of the Vignettes fill the whole height of the papyrus, but whether large or small, each is drawn in firm, bold lines with an accuracy of detail, and a delicacy of touch which command the highest praise. As the age of the papyrus is known within twenty years, its value as an authority on the writing and language, and the art and religion of the Egyptians of Upper Egypt under the New Empire, is unrivalled.
The care displayed in the writing and in the execution of the Vignettes, and the generous spaces between the Chapters, and in the larger Vignettes, suggest that the copyist was no hireling who covered so many feet of papyrus with text and Vignettes as quickly as possible, but a careful scribe to whom the work was a labour of love. The selection of the Chapters from the Book of the Dead, and the treatment of some of the Vignettes further suggest that the copyist was a member of the College of Amen, and may even have been Nesitanebtashru herself. In the list of her titles, which is found in several places in her papyrus, she is called the dakd, of the rolls, or
manuscripts, of Amen-Ra, the " King of the gods," and "singer of the liturgy of Mut, the Lady of Ashru."* What the duties of these offices were exactly is not known, but it is clear that the performance of them involved a knowledge of the contents of the "divine books " of Amen-Ra, and she must have taken part in arranging the musical portion of the service of Amen-Ra and Mut at Karnak. Now the latter half of the Papyrus of Nesitanebtashru contains a large selection of Hymns, Litanies, etc., which are not known to exist in any other papyrus, and it is not unreasonable to conclude that she was the bakd, i.e., " worker," or " author,'' of them. We may assume, also, that a great many of the sections of the liturgies which she sang at dawn, at sunrise, and at sunset, and the Hymns which she sang monthly on the day of the new moon, and during the great festivals at Karnak, were composed by herself.
Finally, the contents of the papyrus are exceedingly valuable for the study of the Egyptian Religion under the New Empire, for they illustrate the manner in which an educated priestess on the foundation of Amen-Ra .succeeded in adapting her belief in Osiris, the great national Ancestor- god, to suit the demands for supremacy in Heaven, Earth, and the Other World which were made by the brotherhood of Amen-Ra on behalf of their god. The selection of Chapters from the Book of the Dead was made with great skill, for by means of them Nesitanebtashru admitted her acceptance of the indigenous cults of the old gods of Busiris, Heliopolis, Memphis, Herakleopolis,
* The name Nesi-ta-nebt-Ashru means, " she who belongs to the Lady of Ashru," i.e., the goddess Mut.
Preface.
vii
Panopolis, Abydos, Thebes, and Syene, and of the doctrine of the interchaiigeability of the attributes of all the gods. Thus Amen-Ra and Osiris became to Nesitanebtashru not rivals, but an aspect, or phase, each of the other, and so she was able to believe that the "hidden" creative power which was materialized in Amen was only another form of the power of new birth and resurrection which were typified by Osiris. Of this belief her papyrus is the symbol. It is clear that she attached less importance to magical Chapters and the use of amulets than her ancestors, but the fact that she inserted two copies of the " Negative Confession " in her papyrus, one written in hieratic and the other in hieroglyphic characters, proves that she was not free from the ancient superstitious belief of the country, which regarded a papyrus with religious texts written upon it in hieroglyphs as the greatest and most powerful of all amulets.
Whilst this edition of the Papyrus of Nesitanebtashru was in course of preparation. Professor E. Naville published the first part of his Papyrus Fim^raires de la XXP Dynastic, which contains photographic reproductions of the Papyrus of Maatkara, the wife of Painetchem I, and the Papyrus of Nesi-Khensu ; the Papyrus of Maatkara is written in hieroglyphs, and the Papyrus of Nesi- Khensu in hieratic. Both codices belong to the period in which the Papyrus of Nesitanebtashru was written, and both illustrate the period of transition in the history of the Theban Recension of the Book of the Dead, which culminated with the production of this splendid papyrus. The material thus made available is invaluable, not only for the literary history of the Book of the Dead, but for the light which it throws on the religious beliefs of the period, and on the language in which they are formulated.
E. A. WALLIS BUDGE.
Department of Egyptian and Assyrian Antiquities,
British Museum. August 2,ist, 1912.
CONTENTS.
PAGB.
Preface ................ v
Introduction : —
Nesitanebtashru, the Daughter of Painetchem II and Nesi-Khensu, and her
Papyrus .............. ix
The Papyrus of Nesitanebtashru .......... xx
Description of the Plates ............ i
List of the Chapters of the Theban Recension of the Book of the Dead in the
Greenfield Papyrus ............. 91
Hymns, Praises, Adorations, Homages, etc., not in the Book of the Dead . . 98
LIST OF PLATES AND ILLUSTRATIONS.
A Column from the Papyrus of Nesitanebtashru, shewing Exact Size
of Writing ............ Frontispiece
PAGE.
Portrait of Painetchem II . . . . . . . . . Plate facing x
Portrait of Nesi-Khensu Plate facing x
Portrait of Nesitanebtashru Plate facing x
Scene from the Inside of a Coffin of Nesi-Khensu ...... >^ii
Nesi-Khensu Standing before Osiris ......... xiii
Nesi-Khensu Receiving a Libation and Offering -^iv
Nesi-Khensu Ploughing and Reaping in the Elysian Fields .... xv
Edicts of Amen-R.\ concerning the Usiiabtiu Figures of Nesi-Khensu Plate facing xvi
The Ends of the Papyrus Roll of Nesitanebtashru before Unrolling Plate facing xx
Bronze Libation Vase of Nesitanebtashru Plate facing xxii
Two Usiiabtiu Figures of Nesitanebt.'vshru ...... Plate facing xxii
Facsimile of the Papyrus of Nesitanebtashru ..... Pl.-vtks I-CXVI
INTRODUCTION.
nesitanebtAshru, the daughter oe painetchem n
AND NESI-KHENSU, AND HER PAPYRUS.
NesitanebtAshru, , or Nessu-ta-nebt-ashru, , was the daughter of Painetchem (II), high priest of Amen-Ra, the King of the gods, commander-in-chief of the Army, chief, supreme and of his niece Nesi-Khensu, | ^ ^ chief of the secluded women of
Amen." Painetchem II was the fourth' of the priest-kings who formed the Theban portion of the XX 1st dynasty, and he was a contemporary of Amen-em-apt, King of Tanis. During his comparatively short reign the robberies of the royal tombs, and the destruction of the mummies of the great kings of Egypt, which had begun under the last kings of the XXIst dynasty, continued, it would seem without check, and the high priest of Amen made great exertions to preserve the mummies of the most important kings. Thus he caused the mummies of Rameses I and Rameses II to be brought out of the tomb of Seti I in which they had been hidden, and, together with the mummy of Seti, they were removed to the tomb of Queen I-en-Hapi, in the sixteenth year of the reign of Sa-Amen, King of Tanis,^ probably in the second quarter of the tenth century before Christ. In the same year, many days before the removal of the mummies, Painetchem died, and three days after the work was carried out, he was buried in the hollow in the hill of Der al-Bahari, or tomb wherein the mummy of Amen-hetep I had been deposited, and the place was sealed and dated.
Nesi-Khensu, the mother of Nesitanebtashru, was the daughter of the lady Tahenta-henu- Tehuti, '^'^ ^ "^""^ I ^ ' a^J^d of Nesibanebtet, ^37 J | , the son of the priest-
king Men-kheper-Ra.^ It is not quite clear why Nesi-Khensu was such an important personage
1 The first was Her-Heru, the second Painetchem I, and the third Men-kheper-Ra.
2 See Maspero, Momies Roy ales, p. 523.
3 Maspero, op. cit., p. 712.
b
X
Introduction.
at Thebes, but there is no doubt that she enjoyed an ecclesiastical authority and wielded a power
in that city which was little less than that possessed by the " Morning Star Priestess," i.e., the
high priestess of Amen-Ra. She is never called "royal wife," or " queen," and her name
is never written in a cartouche. Her position in the palace is indicated by the title " chief of
the noble women," f=^ which, according to Prof. Naville, means the chief of the
women of inferior rank who lived in the royal harlm.^ Among the other titles of Nesi-Khensu
is one of considerable interest, namely, " Royal Son of Kesh, governor of the Lands of the South,"
^ ^AAw^ ""^^ ^ ^ \ ^ Now, "Royal Son of Kesh" was the title of the Viceroy of
Nubia, i.e., of the Egyptian Sudan, and it is nowhere else applied to a woman. Nesi-Khensu
was, it is true, a "priestess of Khnemu, the Lord of the Cataract Region," ' aaaaa^ ^ ^ -vz^
AAAAAA \\ ©
'■^^ , but however great her authority may have been at Elephantine and Philae, it
cannot have been great enough to justify her calling herself " Royal Son of Kesh." None of the
priest-kings can ever have exercised effective rule in the Sudan, still less a priestess in the position
of Nesi-Khensu. As priestess her chief duties were in connection with the oversight of the secluded
women of Amen, I ^■^■^ (| who formed a kind of college, and who helped in performing
the services in the temple of Amen-Ra. From her two coffins, which are described by
Prof. Maspero,^ we obtain a full list of her offices thus : —
L I. First head-woman of the secluded women of Amen-Ra, the King of the gods.
2. Chief lady of the Temple of Khensu-em-Uast, Nefer-hetep.
3. Priestess of Amen-Ra, Lord of Aarut.
4. Priestess of Nekhebet the White, of Nekhen.
5. Priestess of Osiris, Horus, and Isis in Abydos.
6. Priestess of Hathor, Lady of Cusae.
7. Divine Mother of Khensu-pa-khart.
8. Chief woman of Amen-Ra, the King of the gods.
9. Chief of the noble women.'*
^ Papyrus Fujiemires, Paris, 1912. - Edwards, Recueil, IV, 1883, pp. 80-82. ^ Op. cii., p. 578.
ill ^ ® 111 o H O I T III I I A
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{Tofaa- p. X.]
Portrait of Princess Nesitanebtashru.
(Drawn frcjm a photograph of her Mummy, pubHshed by Prof. Maspero,
Momies Royales, PI. XX.)
Introduction.
XI
II.
First head-woman of the secluded women of Amen-Ra, the King of the gods.
Chief Lady of the Temple of Mut, the great Lady, the Lady of Ashru.
Priestess of Mut, the great Lady, the Lady of Ashru.
Priestess of An-her-Shu, the son of Ra.
Priestess of Menu, and Horus, and Isis in Aapu.
Priestess of Horus, the Lord of Tuf.
Divine Mother of Khensu-pa-khart.
8. Chief woman of Amen-Ra, the King of the gods.
9. Chief of the noble women. ^
I.
2.
3-
4-
5-
6.
7-
In the copy of the Book of the Dead which was written for Nesi-Khensu,^ she is described as a
priestess of Hathor of Akana, ^ ^ ®' ^ place which was probably situated between Latopolis
(Esna) and Tuphium ; and she was also a priestess of the goddess Nebt-Hetepuit,
w
of the town of Sertu, [I _^?^®- As already stated, she was a priestess of the god Khnemu,
the god of the First Cataract,^ and of Tetu, or Tattu, which is written ^ , Thus it is
clear that the ecclesiastical authority of Nesi-Khensu extended from the First Cataract to the
North of the Delta. Details of her life are wanting, for the memorials known of her merely recite
the titles of her offices. She died in the fifth year of a king who is apparently Pasebkhanut 1 1 of
Tanis, i.e., about B.C. 950, and was buried in her husband's tomb, which had been originally that
of Amen-hetep I. Among the officials who superintended her burial were some who had been
present at the burial of her husband."*^ Nesi-Khensu's mummy was found at Der al-Bahari, in a
coflin^ which had originally belonged to Princess Astemkhebit*^ (No. 61030), and when it arrived
at Cairo it was numbered 5208. The first wrapping was decorated with a large figure of Osiris,
and on it was "Osiris, the chief directress of the secluded women of Amen, Nesi-Khensu." The
mummy had not been violated by the native antiquity dealers, and when the bandages were removed
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* See Maspero, op. cit., p. 520, and Aeg. Zeit:, 1882, p, 134.
5 See Aeg. Zeit., 1883, p. 70, and Maspero, op. cit., p. 578.
« See the description in Daressy, Catalogue Ghiiral {Cercueils des Cachettes Royales), pp. no fif.
b 2
Xll
Scene from the Inside of a Coflfin of Nesi-
Khensu in the Egyptian Museum, Cairo.
(Drawn from Daressy, Catalogue, PI. XLIX.) op. cit., pp. 594 ff.
Introduction.
the body was found to be in a very good state of preservation,
the eyes and the mouth being covered with the skin of an
onion, which closely followed the contour of those features.
Among the numerous objects which formed the funerary
equipment of Nesi-Khensu are several of considerable interest,
and among these may be noted the following: — i. Her
Book of the Dead, the greater part of which is written in
hieratic, and which contains Chapters I, II ibis), IV, V, VI,
X, XVII, XXXI, XXXVIIIb, XLI, LV. LXIIIb, LXV,
LXXVII, LXXXIa, LXXXII, LXXXIII, LXXXIV,
LXXXV, LXXXVI, XCVI, XCVII, XCVIII, XCIX, c,
CII, cm, CIV, CV, evil, CIX, CX (Vignette), CXI,
CXII, CXIII, CXXV (Introduction), CXXXVIa (twice),
C LI 1 1 A, CLIIIb. This has been published in facsimile by
Prof. Naville.^ 2. Her set of Canopic jars, in fine alabaster,
with covers made of the wood of the sycamore fig which
are engraved with her name and title of chief directress of the
secluded women of Amen.^ 3. Her wooden stele, engraved
with her name and titles, including that of " Royal Son of
Kesh," i.e., Viceroy of Nubia.^ 4. Her ushabtiu figures, in
brilliant blue glazed faience, some with a copy of the Vlth
Chapter of the Book of the Dead, and some without.* 5. Her
blue glazed faience unguent vases, with her name and chief
title written upon them.^ Far more important than these,
however, is the papyrus in the Egyptian Museum in Cairo
which is inscribed with a remarkable text containing what
is practically a contract between the god Amen-Ra and
Nesi-Khensu." The text opens with a summary of the titles
which were applied to Amen-Ra at that time in Thebes, and
they show that the Thebans believed him to be the great,
one god. To them he was the " holy god, the Lord of
" all the gods, the Lord of the throne of Egypt, the Prince
" of the Apt, the sacred soul who came into being in the
1 Papyrus Funeraires de la XXI' Dynastie, Paris, 1912, Plates XI ff,
~ Described in the Recueil, Vol. IV, p. 80.
3 Ibid., p. 82.
* There are three in the British Museum, Nos. 24397, 24399,
30403-
6 See the two fine examples in the British Museum, Nos. 13 152 and
17402.
" For a transcript of the text and a French translation see Maspero,
Introduction.
• • •
Xlll
" beginning, the great god who Hveth by truth, the being in whom every god existeth, the One
" of One (or the Only One), ^ the creator of the things which came into being when
" the earth took form in the beginning, whose births are hidden, whose forms are manifold,
" whose growth cannot be known, whose decrees are beneficent and gracious, and they fail not
" until they have effected their pur-
" pose, who multiplieth the years of
" those who are favoured by him,
" and giveth them long life, who
" protecteth graciously him that
" setteth him in his heart. He,
" Amen-Ra, is the maker of eternity
" and everlastingness, he is the
" King of the South and of the
" North, the King of the gods, the
" Lord of heaven, and of the earth,
" and of the waters, and of the
" mountains, with whose coming
" into being the earth sprang into
" existence, the mighty one who
" is the greatest of all the divine
" company." Following the titles
of Amen-Ra is a series of para-
graphs, each of which is put into
the mouth of Amen-Ra, the King
of the gods, and in these the god
agrees to perform certain things,
and to bestow upon her certain
benefits, because she had not done
anything harmful to her husband
Painetchem. She had neither at-
tempted to murder him herself, nor
had she permitted anyone else to
make an attack upon his life. She
had not attempted to shorten his
days by the use of magical spells
or ceremonies, and she had not
invoked the help of any malevolent
god or goddess, or any hostile spirit, male or female, to do him harm. She had done everything
m her power to benefit her husband and his wives, and their children, and his brethren, and her
own children by him. In return for her good deeds, and as a reward for her pious life, Amen-Ra
Nesi-Khensu standing before Osiris.
(Drawn from her Papyrus, ed. Naville, PI. XI.)
xiv
Introduction.
decrees that Nesi-Khensu shall be divine in the Other World, that she shall drink water in
Amenti, and that she shall partake of all the offerings which are made in Khert-Neter. The god
also promises : — i. To deify her soul and her body in Khert-Neter, and to make them equal in
rank and power to those of any other god or goddess in that region. 2. To give to her meat
and drink such as are given to any other god or goddess, and to prevent her from suffering any of
the annoyances that befall souls in Khert-Neter, and to secure for her the power to enter in and
to go forth from the Other World at will. 3. To make her heart to enjoy happiness with her
soul, to prevent her heart from being cast away from her soul, and her soul from her heart, and
her heart from her body. 4. To bestow upon her
all the happiness which a soul could possibly enjoy
in the Other World. 5. To cause someone to sing
for her the Seventy Songs of Ra in his name so that
her soul may not suffer destruction in Khert-Neter.^
6. To transmit to her all the benefit which results
from the utterance of wishes for her good by people
upon earth, and to protect her from the evil effects
of any imprecations upon her by ill-disposed persons
in this world. 7. To transmit, if necessary, offerings
for her to Sekhet-Aaru QOO 1 ' 1 , or
the Elysian Fields, and to provide an estate for her
in this region ; this estate was never to be taken
away from her, and her offerings were never to
suffer diminution. These extracts show that the
priests of Amen-Ra ascribed to their god all the
powers which the Egyptians had been accustomed
to ascribe to Osiris, and that their aim was to
make Amen-Ra the judge of the dead and lord of
Amenti, and of all the regions of the Other World,
just as they had made him the King of the gods
of earth and sky.
In connection with the promises of Amen-Ra
to provide meat and drink, etc., for Nesi-Khensu
must be mentioned the two remarkable decrees of
the god, each of which is extant in two copies, which
are written in hieratic on two wooden tablets, or boards. One tablet was acquired at Luxor in 1878
by Rogers Bey, British Vice-Consul in Cairo, and passed into the possession of the Museum
of the Louvre in 1880; a hieroglyphic transcript of the text, with a French rendering and
Nesi-Khensu Receiving a Libation and Offerings.
(Drawn from her Papyrus, ed. Naville, PI. XXX.)
'^1
1^
nnnn
nnn
X
I
P
Introduction.
XV
explanatory remarks, was published by Prof. Maspero in 1880.^ The other was purchased at Luxor
in 1874 by the Duke of Hamilton, but subsequently it became the property of Mr. A. MacCullum,
and was eventually purchased by the Trustees of the British Museum in 1886. It was exhibited at
the Society of Biblical Archaeology in 1883, and formed the subject of some remarks by Dr. Birch
Nesi-Khensu Ploughing and Reaping in the Elysian Fields.
(Drawn from her Papyrus, ed. Naville, PI. XXX.)
which were published in the Proceedings of that Society for February, 1883. The tablet (see Plate
facing p. xvi) in the British Museum (No. 16672) is made of a hard close-grained wood, of a very light
brown colour, and is i \\ inches long and 6^ inches wide. On the obverse are seventeen lines of fine,
bold hieratic writing, and there are ten on the reverse ; for a hieroglyphic transcript see pp. xviii, xix.
The text presents certain difficulties, but the general sense of it seems to be tolerably clear. The
first section contains an edict of " Amen-Ra, the King of the gods, the great god, the chief (or the
^ Recueil de Travaux, tome II, pp. 13 ff.
xvi Introduction.
Aged One) who came into being at the beginning," who orders that a certain kind of ushabtiu figures
j| «cp> ^ '"^ j u I I ^ shall be made for Nesi-Khensu, and who further orders that the services
which such figures render in the case of every perfect soul shall be effective in the highest degree, and
that these figures shall protect the dead priestess every year, every month, every week (literally,
every ten days), and every one of the five days which are added to the year of 360 days. The
second section contains a decree which is put into the mouth of Amen-[Ra, Lord of the] Two Lands
in Het-Berber, i.e., Het-Benben, or the " House of the Obelisk," and which is dated in the last month
of the fifth year of a king (Pasebkhanut II of Tanis ?), i.e., in the year in which Nesi-Khensu died.
The substance of this decree is an order that the " Tira-ushabti " figures that were made for Nesi-
Khensu should perform for her with good will and readiness, and to the utmost of their power, the
works which were necessary for her comfort in the Other World. The exact meaning of some of the
words in these texts are as difficult to explain now as when Prof. Maspero first translated them in
1880, and they will probably remain so until all the details of the cult of the dead as formulated by
the priests of Amen are known. The use of the Shabti figure is very ancient, and whatever the
original ideas which underlie their use may have been, it is quite certain that under the XVIIIth
and later dynasties they were expected to perform the labours connected with the growing of the
crops in the Kingdom of Osiris on behalf of those who lived there. This is clear from the text of
Chapter VI of the Book of the Dead which is cut or inscribed upon them. The two decrees written
on the tablet described above suggest that the Shabti figures did not always perform their duties in
the best possible manner, and that the souls of those for whom they had been made suffered in
consequence. To prevent Nesi-Khensu sufiering inconvenience, and to ensure her being treated with
the respect due to a priestess who had exercised' supreme ecclesiastical authority upon earth, Amen-
Ra issued special orders concerning the way in which the Shabti figures were to serve her, and these
orders, written on wooden tablets, were placed, no doubt, in a prominent position in her tomb
for the information of all whom it might concern. A facsimile of the tablet in the British Museum
is given opposite, and hieroglyphic transcripts of the hieratic texts will be found on pp. xviii, xix.
Of the birth and education of Nesitanebtashru, the daughter of Painetchem II and Nesi-
Khensu, nothing is known. That she was born at Thebes seems clear, and as Nesi-Khensu,
her mother, died in the fifth year of the reign of a king who was probably Pasebkhanut II, we
may assume that her birth took place between 1000 and 950 B.C. If, as the condition of the teeth
in her mummy suggests, she was about thirty-five or forty years of age when she died, she may
have been born early in the first quarter of the tenth century before Christ. Her titles, as
enumerated on her papyrus, show that she enjoyed in some particulars the same rank as her
mother, i.e., she was the "directress-in-chief of the secluded women of Amen-Ra, the King of the
gods," F=;i ^ ® ® AAww 0 1 T , and she was the "directress of the noble ladies,"
^ <=> ^ III □ 1 o I T 111 I
"^^lirlPm' '^^^^ ^'^^ never high priestess of Amen, "^^j and she never enjoyed the title of
"royal wife," ^ z'.^., "Queen." She filled many priestly offices, but it may be noted that in
the opening scene of her papyrus, where her titles are set forth in hieroglyphs, there is no
^ See also Wiedemann, Sphi/ix, XVI, p. 49.
I'J'o face p. xvi.]
Introduction.
xvii
mention that she was " priestess of Khnemu, the Lord of the region of the First Cataract," and
she does not appear to have inherited her mother's title of " Royal Son of Kesh " ^ ^
or Viceroy of Nubia. In the Vignettes of her papyrus we sometimes see her accompanied by
a male personage, who probably represents her husband, and who may be, as Prof. Maspero has
already suggested,^ Tchet-f-Ptah-auf-ankh, "^-^ ° | ^ a'"' official who appears to have
been descended from one of the Rameses kings of the XXth dynasty.
The mummy and coffins of Nesitanebtashru, together with a large number of ushabtm
figures in blue glazed faience, and many small objects of funerary furniture, were discovered at
Der al-Bahari in 1881, and the bulk of the "find" was removed to the Egyptian Museum in
Cairo. The two coffins are of the type which is peculiar to the XX 1st dynasty, and were
beautifully painted inside and out with series of mythological scenes, and with figures of all the
great gods of the dead. The colours used were similar to those which are found on the coffins of
Nesi-Khensu and on portions of the figures of the gods. Solar disks, scarabs, sacred symbols, etc.,
are made of colour paste, and they stand in low relief. The face and the hands of Nesitanebtashru
are gilded, and the general appearance of both coffins must have been very striking. At the
present time, however, they are covered with bitumen, and it is quite impossible to transcribe the
inscriptions beneath it, or to describe the details of the ornamental scenes.^ Any attempt made to
remove the bitumen would destroy both texts and scenes. The presence of the bitumen can only
be accounted for by assuming that it was laid over the coffins to prevent the tomb robbers from
finding out from the inscriptions who their occupant was. The outer cartonnage case of a mummy
in the British Museum^ has been treated in the same way, presumably for the same reason.
The mummy of Nesitanebtashru was i metre 75 centimetres in length, and it was opened on
June 30th, 1886.* In the swathings were found two straps, which were crossed over the breast,
and on each of the four leather ends was stamped the following inscription : " Mut, the great lady,
the lady of Ashru, the Queen of all the gods," ^ kz^ (| ^"^"^"^^^3:7. Under these,
folded in four, was a piece of stuff, which seems to have been part of the funerary swathings that
were made for Queen Ast-em-khebit in the thirteenth year of a king whose name is not given. ^
The face is painted and rouged like that of Queen Hent-taui. The hair is dark brown in colour,
and wavy, and inclined to be coarse ; it is about 10 inches long. The eyebrows are somewhat
thick, and the eyelashes abundant, and the deep eyelids fall and almost cover the paste eyes,
with dun-coloured irides, which probably resemble the colour of the eyes of the princess in life.
The nose is arched, and the lips somewhat thick and fleshy. The teeth are good, but the incisors
of the upper jaw project somewhat. The ears are well separated from the head, but the lobes
were stretched and unduly expanded by the weight of heavy earrings, which were taken out at
the moment of death, and were not replaced. The state of the teeth suggested to Dr. Fouquet
that Nesitanebtashru was thirty-five or forty years of age when she died.
1 Op. cif., p. 718. 2 See Daressy, Cercueils des Cachettes Roy ales, pp. 196 ff.
3 First Egyptian Room, Case M, No. 20744. ^ Maspero, op. cit,, p. 579.
xviii
Introduction.
HIEROGLYPHIC TRANSCRIPT OF THE
DECREES OF AMEN-RA ON BEHALF OF NESI-KHENSU.
(Brit. Mus. No. 16672.)
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Introduction.
XIX
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XX
Introduction.
THE PAPYRUS OF NESITANEBTASHRU.
The papyrus of Nesitanebtashru was found in a tomb at Der al-Bahari, where it may have
been placed either with her mummy inside her coffin, or in the hollow pedestal of a figure of Osiris.
Owing to the systematic pillage of the tombs which went on at Thebes during the tenth and ninth
centuries before Christ, and which the successive governments of the period were not able to
prevent, it was found necessary to remove the royal mummies, and their coffins, and their funerary
furniture to a place of safety if they were to be preserved at all. A tomb in the "circle" of
Der al-Bahari, or Western Thebes, which had at one time served as the tomb of Amenhetep I,
was chosen as a hiding place for the mummies of the Pharaohs of the XVIIIth, XlXth and XXth
dynasties, and there also were buried the priest-kings of the' XXIst dynasty, and their wives and
daughters, and there also were deposited the mummy of Nesitanebtashru and all her funerary
furniture.
To approach this hiding place it is necessary to descend a shaft about 40 feet deep and
6 feet 6 inches square. In the west wall at the bottom is an entrance to a corridor about 24 feet
6 inches long, 4 feet 6 inches wide, and 2 feet 9 inches high, and at the end of this, but at
right angles to it, is another corridor about 195 feet in length, and from 4 feet 6 inches to
6 feet 6 inches in breadth. At the end of it is a chamber measuring 23 feet in length,
16 feet in height, and 13 feet in width; and here were heaped up royal mummies, coffins,
Canopic jars, funerary coffers, rolls of papyri, ushabtiu figures, in utter confusion. All along
the corridor objects of funerary furniture, coffins, libation vessels, garlands of flowers, etc., were
scattered, and it is evident that the contents of the royal tombs were transported to this
hiding place in frantic haste. A massive door, set in heavy wooden jambs, was built at the
end of the smaller corridor, which opened directly into the shaft, and when the removal was
complete, this door was sealed with clay seals bearing the names of high officials. We have
already seen that the seals were broken and the door opened to admit the mummy of Nesi-Khensu
five years after her husband's mummy had been placed here, and this hiding place was again
opened to receive the mummy of Nesitanebtashru, though in what year is not known. The
last time it was opened was in the tenth ^ or eleventh year of Shashanq I, the first king of the
XXIInd dynasty, and on this occasion it was to receive the mummy of the " prince of Ra-mes,
Tchet-Ptah-auf-ankh, third priest of Amen-Ra, and governor of a province," | l| ^ ^ m 1
tI^^ \ ^ ' ? ff ° I ^ ^' hsive seen, may well have been the husband of
Nesitanebtashru. When Tchet-Ptah-auf-ankh died, the power of the priest-kings had passed into
the hands of Shashanq 1, who was not only supreme at Thebes, but had appointed his son Auput,
□ ^ ]|. high priest of Amen-Ra, the King of the gods. Thus the succession of the priest-kings
of Amen was broken, the last great members of their hierarchy being Nesitanebtashru and
Tchet-Ptah-auf-ankh.
^ See Maspero, o/>. cit., p. 573.
\_Tofact- p. XX.]
The Ends of the Papyrus Roll of Nesitanebtashru before Unrolling. Exact Size.
Introduction.
xxi
When the rule of the priest-kings came to an end at Thebes, their hiding place for their dead
seems to have been no longer used. Whether Auput, the new high priest of Amen, had the shaft
which led to it filled up, or whether the shifting of the sand and fragments of stone about its
mouth, and the constant falling of debris into it, caused it to be filled up, cannot be said. It
is, however, quite certain that the existence of the tomb was forgotten, and that its occupants
remained undisturbed until about 187 1. In the summer of that year^ it was discovered by
Muhammad 'Abd ar-Rasul, a native of KCirnah, a village of Western Thebes, who was well known
as an active seeker for antiquities, and dealer in the same. Having taken into his confidence one
of his sons and his two brothers, he succeeded with their help in unrolling some of the royal
mummies, and in bringing to the surface amulets, ushabtiu figures, Canopic jars, rolls of papyri,
' several figures of Osiris containing copies of the Theban Recension of the Book of the Dead, and
a large number of small objects which could be transported to his house without difficulty, and
without attracting the attention of his neighbours. In the winter of 187 1-2 he began to sell these
objects to visitors to Luxor, and he continued to do so for several years without exciting the suspicion
of the authorities of the Service of Antiquities. In 1874 he sold many valuable things to English
travellers, e.g., the papyrus of Tchet-Ptah-auf-ankh to Miss Brocklehurst, one of the wooden
tablets of Nesi-Khensu to the Duke of Hamilton, and, in 1876, a fine copy of the Book of the
Dead, which was written for Painetchem, high priest of Amen, to a British officer called Campbell.
When 'Abd ar-Rasul's supply of antiquities was exhausted, he and his brothers re-visited the
tomb at Der al-Bahari and carried away more treasures. Meanwhile many of the smaller objects,
ushabtiu figures, etc., found their way into various parts of Europe, and in 1878, when Rogers
Bey exhibited a second tablet of Nesi-Khensu in Paris, and Mariette bought the papyrus of
Queen Hent-taui at Suez, Prof Maspero became convinced that the fellahin had discovered the
tombs of the priest-kings of the XX 1st Theban dynasty. Steps were taken to collect information
by the Service of Antiquities, and, in the year 1881, Prof Maspero succeeded in making
'Abd ar-Rasul lead him to the hiding place of the royal mummies at Der al-Bahari. The chamber
and the corridor of the tomb were promptly cleared out, and mummies, coffins, funerary furniture,
etc., were transported from the mountain to Luxor, and thence by steamer to the old Bulak Museum
in Cairo.
When this priceless collection of objects was examined and classified by Prof Maspero, the
mummy and coffins of Nesitanebtashru were found, but a great many objects which belonged
to her funerary equipment were missing. Among these were her copy of the Book of the Dead,
a large number of blue glazed faience ushabtiu figures, her bronze libation vase which she used
ceremonially, all her objects for the toilet, and the wooden figure of Osiris, with the pedestal which
probably held her papyrus. All these things had been taken away from the tomb at Der al-Bahari
by 'Abd ar-Rasul and his brothers between the summer of 1871 and the summer of 1881, and
he had sold them to travellers who were passing through Luxor. Examples of the ushabtiu
figures soon made their way to England, and a very fine figure (No. 16652) was acquired by the
Trustees of the British Museum in 1885 (Fig- 0- This example is of a fine blue colour, with
the headdress and the two hoes, and the basket on the back, outlined in black ; the glaze is thick,
^ See Prof. Maspero's account of the discovery in Les Motnies Royales, p. 511.
xxii
Introduction.
but somewhat dull. The name and titles of Nesitanebtashru are followed by a version of the Vlth
Chapter of the Book of the Dead, which is written upon it in solid hieroglyphs arranged in
perpendicular lines. Another example (No. 20402, Fig. 2) shows the deceased wearing a heavy
wig, and with her right hand laid on her chest, whilst her left hangs by her side. She wears a sort
of deep projecting apron, upon which are written in black her name and titles. The bronze libation
vase of Nesitanebtashru (No. 25567), which she is seen holding in her hand in some parts of her
papyrus, was purchased for the Trustees of the British Museum at a sale in London in 1894,
together with the bronze libation vase of Queen Ast-em-khebit.^ Both vases had been purchased
in Luxor by a traveller and brought by him to England between 1872 and 1880. The vase of
Nesitanebtashru is the same height as that of Ast-em-khebit, but is smaller in diameter ; its cover
is still attached to it by its ancient fastening. On the body of the vase are cut in outline the name
and titles of the princess thus :
® □
A ^
0 1
^ III
\ ini
(j°°
The roll of papyrus inscribed with the text of the Theban Recension of the Book of the
Dead, which was buried with Nesitanebtashru, and which she intended to use as a " Guide " to
the Other World, may have been placed in one or other of her two coffins, but the large size of
it makes this unlikely. The perfect state of completeness in which the papyrus arrived in England
suggests that it was laid not with the mummy, but in the long hollow, rectangular box which
formed the pedestal of a painted wooden figure of Osiris. The copies of the Book of the Dead of
many of the priests and priestesses of Amen-Ra have been found thrust up inside hollow figures
of Osiris, e.g., the Papyrus of Anhai, the Papyrus of Painetchem, the Papyrus of Hent-taui, but
nearly all the large inscribed rolls have been found in the pedestals of wooden figures of Osiris.
Before the Papyrus of Nesitanebtashru was opened it formed a compact roll of papyrus about
I foot 8| inches in length, and it was flatter at one end than the other. The illustrations on the Plate
facing p. XX show the exact appearance of the two ends before unrolling ; the greatest diameter was
6 inches, and the least 4 inches. The roll had been tied about the middle with a papyrus cord,
which had probably been fastened with a seal, and in removing this those who first tried to open
the roll broke away parts of the opening scene of the papyrus, including portions of the figures
of Osiris and Nesitanebtashru and a few hieroglyphs giving the titles of Isis and Nephthys, etc.
With these exceptions the codex is complete, and the text and Vignettes are in a remarkable
state of preservation. The papyrus is nearly 123 feet long and i foot 6|- inches wide; it contains
2,666 lines of text, hieratic chiefly, arranged in 172 columns. The material is composed of three
* No. 25566. Its height is 1 inches, and the cover is wanting. On the flat lip is cut the following inscription: —
r Af-o jj: ^ ^1 3 ? AP^ :i5= M-
[ To face p. xxii.]
The Libation Vase of Nesitanebtashru
in the British Museum [No. 25567]
Introduction.
xxni
layers of papyrus, supplied by plants which measured in the stalks about 4 inches in diameter.
The layers have been joined together with great neatness, and the repairs and additions have
been made with great skill. The papyrus is the longest of all the Theban codices of the Book of
the Dead} and with the exception of the great Harris Papyrus, which measures 133 feet by
1 6\ inches, is the longest papyrus known.
The Papyrus of Nesitanebtashru contains a long series of Chapters of the Theban Recension
of the Book of the Dead ^xiA a series of Hymns and Litanies to Osiris, Ra, Thoth, and other great
gods. All the texts are written in black ink, the titles of the Chapters, the Rubrics, catchwords,
etc., being in red. The texts are fully illustrated with a fine long series of Vignettes, which are
drawn in black outline throughout. The greater number of these are placed above the text, but
the draughtsman took no care to draw the Vignettes immediately above the texts which they
illustrated, except in a few cases. Some of the Vignettes are identical in form with those found
in the old Theban papyri, but in many the draughtsman appears to have given a free rein to his
fancy, and his treatment of the Vignettes is unlike that found in any other papyrus. The artistic
work throughout is of a very high character, and, making due allowance for the fettering influence
of the priestly conventionality of the period, is probably the best example extant of line drawing
under the New Empire. The figures of animals and reptiles are especially well drawn, and, even
in the somewhat stiff figures of gods and human beings, the lines are clean and bold, and firm and
accurate. The artist paid great attention to detail, but was careful to avoid over-elaboration. The
general arrangement and appearance of the Vignettes suggest that they were drawn on the papyrus
before the text was written, and the artist appears to have forgotten exactly what Vignettes he had
drawn. Thus we have duplicates of the Vignettes of Chapters XVIII, CXLVIII, etc., and there
are two representations of the Judgment Scene. A very interesting feature of the papyrus is the
large full-page Vignettes which are met with after Plate LXIV {see Plates LXV, LXXI, LXXIII,
LXXIV, LXXXIX, XCII, XCIII, XCIV, CII, CVI, CVIII, and C IX), and in no other codex
of the Book of the Dead will be found the large, finely drawn representation of the Creation which
is given on Plate CVI.
The Papyrus of Nesitanebtashru is written chiefly in hieratic, a script which is both written and
read from right to left, and therefore begins at the right-hand end of the papyrus. Papyri written in
hieroglyphs begin at the left-hand end. The scribes of the priesthood of Amen-Ra appear to have
been the first to write their copies of the Book of the Dead throughout in hieratic ; this they did
probably because they possessed little knowledge of the hieroglyphic characters. Once, however, they
had adopted the hieratic script in their copies of the Book of the Dead, it was, as Prof. Naville
has shown, ^ absolutely necessary to begin to read them from right to left, and therefore the
introductory scene is found at the right-hand end of the roll of papyrus, instead of at the left, as in
copies written in hieroglyphs. Tradition among the Egyptians asserted that the Book of the Dead
was a divine book, and that it had been composed by Thoth, who was at once the " mind of God,"
and the scribe of the gods ; therefore its words were divine. Since Thoth wrote the Chapters of
1 The Papyrus of Nebseni is 77 feet 7^ inches long, the Papyrus of Hunefer is 18 feet, the Papyrus of Nu is
65 feet 3^ inches, the Papyrus of Ani is 78 feet, and the Papyrus of Nekht is 46 feet 7 inches.
Papyrus Funeniires, Paris, 1912, p. 4.
xxiv
Introduction.
the Book of the Dead in hieroglyphs, '^J^j. these characters were regarded as holy, and were
supposed to possess magical powers. Therefore, for many, many centuries, the copies of the Book
of the Dead, which were made on the walls of tombs, and sarcophagi, and coffins, and on papyri, were
written in hieroglyphs. Under the New Empire, the Egyptians lost much of the knowledge of the
ancient form of their religion, and their scribes ceased to read and copy the old religious texts.
Though the scribes of the temple of Amen-Ra wrote the greater part of each copy of the Book of
the Dead in hieratic, they took the greatest care to make their papyri open with the traditional
introductory scene, and to write the accompanying inscriptions in hieroglyphs. Thus, in the
introductory scene in the Papyrus of Nesitanebtashru the names and titles of Osiris, I sis, and
Nephthys are written in hieroglyphs, and also the lines of text which contain the prayer that Osiris
will grant funerary offerings to Nesitanebtashru, and her names and titles. The importance
attached to texts written in hieroglyphs by Nesitanebtashru is proved by the fact that she included
in her papyrus two copies of the Second Section of Chapter CXXV, i.e., the " Negative Confession,"
one in hieratic (Plates XLIII and XLIV), and one in hieroglyphs (Plates CX-CXII). If the
hieroglyphs of the latter be compared with those of some good XlXth dynasty copy of this section,
the want of skill in the copyist of this portion of our papyrus will be at once clear. The stiffness of
the figures and his mistakes in details prove that he had no familiarity with hieroglyphic characters.
The scenes of the weighing of the heart (Plates LXXIII and XCIII) lack inscriptions, probably
because the scribe did not know how to write them, or how to arrange them in their proper places.
The hieratic text throughout the papyrus appears to be the work of one hand, and it is very
probable that Nesitanebtashru was herself the copyist. In Plate I (1. 3) she is described as :
worker of the rolls of Amen - Ra King of the gods,
singer of the quarter of Mut, the Great Lady of Asher.
And there is no reason for assuming that these were purely honorary titles. The latter half of her
papyrus is filled with Hymns, Litanies, etc., which do not exist in any other funerary papyrus, and as
she was the keeper of the sacred rolls of Amen-Ra, and a chief singing woman of the goddess Mut.
the female counterpart of Amen-Ra, we shall probably not be far wrong if we assume that she wrote
her own copy of the Book of the Dead ; and she included in it the Hymns and religious compositions
which it was her duty to sing to the great god and goddess in their shrines in the Apt, or the
modern Karnak.
The copying of each Chapter, Hymn, etc., has been done with great care, and there are very
few mistakes, comparatively, in the papyrus. It is interesting to note that the words viadt-kheru,
^^P<=>^l^' '^'"'^'^ word," which we should, according to rule, expect to find always
following the names of Nesitanebtashru and her mother, Nesi-Khensu. only occur a very few times.
It is possible that some special religious belief may lie at the root of this omi.ssion. Duplicate copies
Introduction.
XXV
of some Chapters have crept into the papyrus, e.g., Chapter XXVI, which is found on Plate XV
and on Plate XLV, and has a different tide in each place; Chapter XXVII, which is found on
Plate XVI and on Plate XVIII; Chapter XXVIII, which is found on Plate XVI and on
Plate XIX ; Chapter XXXVI, which is found on Plate XVII and on Plate XXII ; Chapter LXI,
which is found on Plate XVIII and on Plate XX, and has a different title in each place;
Chapter CVIII, which is found on Plate XXXIV and on Plate XXXV, and has a different title in
each place ; Chapter CXLI, which is found in two places, with a title on Plate XL and without one
on Plate CXI 1 1 ; Chapter CXLI I, which is found in two places, Plates CXI 1 1 and CXIV, and
Plate XLI, and in each case without a title ; Chapter CXLV, which is found on Plates LIII-LVII
and Plates XCVIII-CI ; Chapter CXLVIII, which is found on Plate XLV and on Plate CXV,
and has a different title in each place. On Plate CXI 1 1 is a note indicating that the texts written
on this and on the three following plates are taken from other codices, ^"Tl ■-^ ' j\
AAAAAA
c:^ I 1 I
About the date of the Greenfield Papyrus there is fortunately no difficulty. Nesitanebtashru,
princess and priestess, flourished, as has been shown above, in the first half of the tenth century before
Christ, and as she was probably buried at Der al-Bahari before 950 B.C., her papyrus must have been
written in the second quarter of the tenth century before Christ. Thus it becomes practically a dated
document possessing unquestionable authority for deciding difficult questions concerning hieratic
palaeography under the New Empire. For grammatical and linguistic purposes also its value is
very high, and the language of the Hymns and Litanies which are peculiar to it, and which throw
much light on the Liturgy of the temple of Amen-Ra at Thebes, is of the greatest interest.
The Greenfield Papyrus contains eighty-six Chapters^ of the Theban Recension of the Book of
the Dead, in the following order :— I (with Rubric), XVI, XV, XVII, XVIII (with Rubric), XXIII,
XXIV, XXV, XXVI, XXVIII, XXVII, XXXVIII, XL, XXXVI, XXXIII, XXXVII, LVI,
LXI, XXXb, XXIX, XXVII bis, XXVIII bis, XI, II, IV. XLIII, LXI bis, VI, V. CV, XLVII,
CIV, XCVI and XCVII, XCIV, CIII, XXXVI bis, LV, CXVII, CXVIII, XXI, CXX, CXXII,
XXXI, X (with Rubric), XC, CXXXI, CI I, XXXII (with Rubric), CXXXIV (with Rubric), XV
(a version of), XCIX (wanting Introduction), CVIII, CXII, CXIII, CVII, CVIII bis, CIX, CXIV,
CXV, CXVI, LXXXI, LXXX, LXXXVII, LXXXVIII, LXXVI, LIII, XCI, XLIV, XCIII,
Lb, CLXXXVIII, CXLI, CXLI I, CXXIV, CXXV (Part I, short extract only ; Part II, " Negative
Confession," with the addition of the names of six new Assessors ; Part III, extract only), XXVI bis,
CXXXV, CXLVIII, CXLVII, CXLVI, CXLV, CXLIX, CLXXXII, CLXXXIII, CX
(Vignette only), CXLIV, CXLV bis, CXXV ("Negative Confession," in hieroglyphs), CI,
CXLVIII bis, CXXXI 1 1. The titles of these Chapters arranged according to the numeration
introduced by Lepsius are as follows :
Chapter I. The Chapter of going into the presence of the Chiefs of Osiris. This
Chapter is usually headed " Here begin the Chapters of ' Coming Forth by Day,' and the songs
" of praise and of glorifying and of coming forth from and of going into the glorious Khert-Neter
" in the beautiful Amenta ; to be recited on the day of the burial." See Plate II.
* To these must be added the " Chapter of carrying away the two Merti fiends," *^ ' ^ "^"^
(Plate XXVI) to which no number has yet been assigned.
xxvi
Introduction.
Chapter II. The Chapter of coming forth by day, [and] of living after death.
See Plate XIX.
Chapter IV. The Chapter of travelling on the road of heaven and earth. See
Plate XX.
Chapter V. The Chapter of not letting a man perform work in Khert-Neter. See
Plate XX.
Chapter VI. The Chapter of making the shauabti figure do work [for the deceased]
IN Khert-Neter. See Plate XX.
Chapter X. The Chapter which maketh a man escape from his enemy in Khert-
Neter. See Plate XXV.
Chapter XI. The Chapter of escaping from enemies in Khert-Neter. See Plate XIX.
Chapter XVa. Hymn of praise to Ra Heru-Khuti when he riseth in the eastern
horizon of heaven. See Plate V.
Chapter XVb. Hymn of praise to Ra Heru-Khuti, the prince of the dawn, when
he riseth in the eastern horizon of heaven. See Plate XXX.
Chapter XV. Hymn of praise to Atem when he cometh forth from the palace of
Ament. See Plate XXXI. A text peculiar to this papyrus.
Chapter XVc. Hymn of praise to Ra when he setteth in the land of life. See
Plate XXXII.
Chapter XVd. Hymn of praise to Rs Heru-Khuti when he riseth in the eastern
horizon of the sky, and when he setteth in the land of life. See Plate XXIX.
Chapter XVI. Vignette only. See Plate IV.
Chapter XVII. Here begin the praises and glorifyings of coming forth by day,
AND OF COMING FORTH FROM KhERT-NeTER, AND OF UNION WITH THE EARTH IN THE BEAUTIFUL
Amenta, and of coming forth by day, and of performing every transformation desired
therein, and of playing at draughts, and of sitting in the seh hall, and of coming
forth IN THE FORM OF A LIVING SOUL. See Plates VIII-XII.
Chapter XVIII. Without title. See Plate XII.
Chapter XXI. The Chapter of giving a mouth to the Osiris. See Plate XXIII.
Chapter XXIII. The Chapter of opening the mouth of the Osiris. See Plate XV.
Chapter XXIV. The Chapter of bringing the word of power to the Osiris. See
Plate XV.
Chapter XXV. The Chapter of giving the power of recognition to the Osiris.
See Plate XV.
Chapter XXVI. The Chapter of giving a heart to the Osiris. See Plate XV.
Another copy of this Chapter is given on Plate XLV under the title : The Chapter of not
LETTING THE HEART OF THE DECEASED BE CARRIED AWAY FROM HIM IN KhERT-NeTER.
Chapter XXVII. The Chapter of not letting the heart of the Osiris be taken
away from him. See Plate XVI. A duplicate copy of this Chapter will be found on
Plate XVIII, under a somewhat similar title.
Introduction.
xxvii
Chapter XXVIII. The Chapter of not letting the heart of the Osn
found on Plate XIX, under a somewhat similar title.
Chapter XXIX. The Chapter of not letting the heart of a man be snatched away
FROM HIM in Khert-Neter. See Plate XVIII.
Chapter XXXb. The Chapter of not letting the heart of a man be taken away
from him through lying in Khert-Neter. See Plate XVIII.
Chapter XXXI. Another Chapter of repulsing the crocodile which cometh to carry
OFF THE word OF POWER FROM A MAN IN Khert-Neter. With RubHc. See Plate XXIV.
Chapter XXXII. The Chapter of repulsing the four crocodiles which come to
carry away the heart of the deceased from him in Khert-Neter. See Plate XXVII.
Chapter XXXIII. Another Chapter of repulsing every worm {i.e., serpent). See
Plate XVII.
Chapter XXXVI. Another Chapter of repulsing the fiend Shaau. See Plate XVII.
A duplicate copy of this Chapter will be found on Plate XXII, under a somewhat similar title.
Chapter XXXVII. Another Chapter of repulsing the Merti fiends. See Plate XVII.
Chapter XXXVI I Ib. The Chapter of living by air in Khert-Neter. To be said also
to repulse the Merti fiends. See Plate XVI.
Chapter XL. The Chapter of repulsing the ass. See Plate XVII.
Chapter XLIII. The Chapter of not letting the head of a man be cut off from
his body in Khert-Neter. See Plate XX.
Chapter XLIV. The Chapter of not dying a second time. See Plate XXXVIII.
Chapter XLVII. The Chapter of not letting the seat of a man be taken away
from him in Khert-Neter. See Plate XXI.
Chapter Lb. The Chapter of not entering in to Khert-Neter (read, the block of
THE god). See Plate XXXIX.
Chapter LI 1 1. The Chapter of not eating filth or drinking urine in Khert-Neter.
See Plate XXXVIII.
Chapter LV. The Chapter of giving wind to the Osiris in Khert-Neter. See
Plate XXII.
Chapter LVI. The Chapter of snuffing air [and drinking water in Khert-Neter].
See Plate XVII. The latter part of the title is incorrectly written.
Chapter LXI. The Chapter of not letting the soul of a man be snatched away
from him in Khert-Neter. See Plate XVIII. A duplicate copy of this Chapter is given on
Plate XX under the title : The Chapter of drinking water in Khert-Neter.
Chapter LXXVI. The Chapter of performing every transformation which it pleaseth
the deceased to make. See Plate XXXVIII.
Chapter LXXX. The Chapter of performing the transformation into the god. See
Plate XXXVII.
Chapter LXXX I. The Chapter of performing the transformation into a lily. See
Plate XXXVII.
d 2
xxviii
Introduction.
Chapter LXXXVII. The Chapter of performing the transformation into the
SERPENT Sata. See Plate XXXVII.
Chapter LXXXVII I. The Chapter of performing the transformation into a Crocodile.
See Plate XXXVIII.
Chapter XC, The Chapter of not letting the soul of a man be snatched away
from him in Khert-Neter. See Plate XXV. The correct title of this Chapter is : The
Chapter of giving the power to remember to the deceased in Khert-Neter.
Chapter XCI. The Chapter of not letting the soul of a man be kept in restraint
IN Khert-Neter. See Plate XXXVIII.
Chapter XCI 1 1. The Chapter of not letting the deceased journey to the east in
Khert-Neter. See Plate XXXIX.
Chapter XCIV. The Chapter of offering the divine cake and beer in Khert-Neter.
See Plate XXII. The correct title of this Chapter is: The Chapter of offering an ink-jar
AND A palette.
Chapters XCVI and XCVII. The Chapter of being close to Thoth, and of giving
A spirit-soul to a man in Khert-Neter. See Plate XXI.
Chapter XCIX. [The Chapter of bringing a boat in Khert-Neter.] See Plate XXXII.
Chapter CI. The Chapter of adoring the spirit-soul. See Plate CXI 1 1.
Chapter CI I. The Chapter of embarking in the boat of Ra. See Plate XXVI.
Chapter CI 1 1. The Chapter of being close to Hathor. See Plate XXII.
Chapter CIV. The Chapter of sitting among the Great Gods. See Plate XXI.
Chapter CV. The Chapter of making the ka (double) of a man to dwell
contentedly with him in Khert-Neter, See Plate XXI.
Chapter CVII. The Chapter of going in and of coming out from the Tuat of the
Amentiu beings, and of being among the followers of RS, and of knowing the Souls of
the West. See Plate XXXV.
Chapter CVII I. The Chapter of knowing the Souls of the West. See Plate XXXV.
A duplicate copy of this Chapter will be found on Plate XXXIV under the title : The Chapter of
knowing the Souls of Pe.
Chapter CIX. The Chapter of knowing the Souls of the East. See Plate XXXVI.
Chapter CX. Viornette only. See Plate XCV.
Chapter CXI I. The Chapter of knowing the Souls of Pe. See Plate XXXIV.
Chapter CXI 1 1. The Chapter of knowing the Souls of Nekhen. See Plate XXXV.
Chapter CXIV. The Chapter of knowing the Souls of Khemenu (Hermopolis). See
Plate XXXVI.
Chapter CXV. The Chapter of coming forth into heaven, of making a way through
THE Amiiet hall, and of knowing the Souls of Anu (Heliopolis). See Plate XXXVII.
Chapter CXVI. The Chapter of knowing the Souls of Anu (Heliopolis). See
Plate XXXVII.
Chapter CXVI I. The Chapter of setting out on the road in Re-stau. See Plate XXIII.
Chapter CXVI 1 1. The Chapter of arriving at Re-st.\u. See Plate XXIII,
Introduction.
xxix
Chapter CXX. The Chapter of entering into and of coming forth from Khert-
Neter. See Plate XXIII.
Chapter CXXII, The Chapter of lifting up the foot, and of coming forth from
the earth, and of entering in after coming forth. See Plate XXIII.
Chapter CXXIV. The Chapter of entering into the presence of the Chiefs of
Osiris, See Plate XLIII.
Chapter CXXV. Part I. [The Chapter of entering into the Hall of Maati.] See
Plate XLIII.
Chapter CXXV. Part II. [The "Negative Confession."] See Plates XLIII and XLIV,
CX-CXII.
Chapter CXXV. Part III. [Address to the gods of the Hall of Maati.] See Plate XLV.
Chapter CXXXI. The Chapter of not letting the heart of a man be carried
AWAY from him. See Plate XXVI. The usual title of this Chapter is : " Chapter of being
with Ra."
Chapter CXXXI 1 1. A Chapter which is to be recited on the day of the new moon.
See Plate CXVI.
Chapter CXXXIV. Another book for making the spirit-soul perfect. With Rubric.
See Plate XXVIII.
Chapter CXXXV. Another Chapter, which is to be recited when the deceased
seeth the moon renewing itself. See Plate XLV.
Chapter CXLI. Another Chapter of making perfect the spirit-soul, which a man
SHALL recite FOR THE BENEFIT OF HIS FATHER, OR OF HIS MOTHER, ON THE [COMMEMORATION Of]
THE FESTIVAL OF THOSE WHO ARE IN Amenti. See Plate XL. For a duplicate copy, without
title, see Plate CXI 1 1.
Chapter CXLI I. [Without title.] See Plates X L I, CXI 1 1, and CXI V.
Chapter CXLIV. The Seven Arits. [Without title.] See Plate XCVI.
Chapter CXLV. The Pylons of Sekhet-Aanru of the House of Osiris. See
Plates LIII-LVII. A duplicate copy of this Chapter is found, but without a tide, on
Plates XCVIII-C.
Chapter CXLVI. The Chapter of the pylons of the House of Osiris in Sekhet-
Aanru. See Plate LI.
Chapter CXLVI I. The Chapter of knowing the Arits of the House of Osiris
Khenti Amenti, and the gods who dwell in the circles thereof, to whom offerings are
TO BE made on earth. See Plates XLVI-XLVIII.
Chapter CXLVI 1 1. The Chapter of building a house on the earth. See Plate XLV.
Another version of this Chapter is found on Plate CXV under the tide : The Book of making
perfect the spirit-soul in Osiris, and of placing his power before Atem, and of placing
HIS STRENGTH BEFORE THE GOVERNOR OF THOSE WHO ARE IN AmENTI.
Chapter CXLIX. The Fourteen Aats. [Without title.] See Plates LIX-LXVI.
Chapter CL. The Aats in tabular form. See Plates LXV, LXVI.
Chapter CLXXXII. [The Book of stablishing Osiris.] See Plate LXVI I.
XXX
Introduction.
Chapter CLXXXIII. Hymn of praise to Osiris and a song of humble thanksgiving
TO Un-Nefer. See Plate LXXH.
Chapter CLXXXVHI. The descent of the soul to build an abode, and the coming
FORTH BY DAY.
HYMNS, LITANIES, etc., NOT IN THE THEBAN BOOK OF THE DEAD.
I. Hymn to Ra Heru-Khuti, with blessings and addresses. See Plate XXX.
II. Hymn of praise to Atem (j ^ ' fourteen petitions to the god, "Watch as
thou settest, O Atem." See Plate XXXI.
HI. Hymn of praise to Osiris Un-Nefer, with Rubric. See Plate L.
IV. Addresses to Osiris, resembling those found in Chapter CLXXXII. See
Plates LXVII-IX.
V. The Suten TA-hetep prayer, and dedications to the Doubles of Thoth. See
Plate LXX.
VI. The Chapter of smelling the earth before Ra Heru-Khuti, Prince of the
Dawn, containing addresses of homage and ascriptions of "blessings," and
a series of short praises of Ra, each of which is to be repeated four times. See
Plates LXXV, LXXVI.
VII. Addresses to Ra in his various forms. See Plates LXXVI I -IX.
VIII. Fourteen addresses to Rs. See Plate LXXX.
IX. The thirteen beatitudes of Ra. See Plate LXXX I.
X. Hymn to R.\ Heru-Khuti and the Eight Groups of the gods Khepera. See
Plates LXXXI and LXXXII.
XI. Hymn to Ra Heru-Khuti, sung by the Hours. See Plate LXXXII.
XII. The Twenty-four Addresses to Ra Heru-Khuti. See Plate LXXXI 1 1. -
XIII. Litany of Ra Heru-Khutl See Plate LXXXII I.
XIV. Hymn to Ra when he setteth. See Plate LXXXIV.
XV. Twenty-six Addresses to Atem when he setteth. See Plate LXXXV.
XVI. Dedications to Atem in his various forms. See Plates LXXXV-LXXXVII.
XVII. Addresses to Osiris, Thoth, etc. See Plate LXXXVIII.
XVIII. Adorations to Ra-Atem after he hath set in the Tuat. Sec Plate XC.
XIX. Adoration to the Doubles of Atem. See Plate XCI.
DESCRIPTION OF THE PLATES.
Papyrus of Nesitanebtashru.
DESCRIPTION OF THE PLATES.
PLATE I (Sheet i).
Vignette: Introductory scene to the whole papyrus. The god Osiris is in his shrine, and
is seated on a throne, or chair of state, which resembles the funerary chest, or coffer, on which
he is made to sit in the older papyri. In the bottom left-hand corner is the device which
symbolizes the union of Upper and Lower Egypt, and indicates that Osiris is here seated as
god of all Egypt, as well as of heaven. The throne is set on a mat made of reeds, tied together
in the middle and at the ends, and this is supposed to be laid upon a platform, the side of
which is in the form of the hieroglyph for " truth," inaat ^=i. On the head of Osiris is set
the "Atef" crown, ""^^ ^ > the peculiar symbol of his sovereignty. This crown appears
to have been made of strips cut from the hide of some animal, which were fastened to a band
that fitted tightly on the forehead, and were drawn together near the top by strips of the same
material. On the summit is a disk, or ball, which was probably made of some metal. Attached
to each side of the crown is an ostrich feather, and in the front of it, fastened to a part which
came just above the forehead, are a pair of horns, probably those of a ram, and a uraeus. The
feathers and horns were probably added to the crown of Osiris, the original form of which was
by his priests when they identified Osiris with Khenti Amenti, a very ancient god of Abydos,
and made him to assume the attributes of that god. Osiris wears the long, pointed, plaited beard,
which is characteristic of many tribes and peoples in Central Africa at the present day, and round
his neck is a deep collar, formed of four rows of beads and pendants. In his right hand he holds
the staff with a curved and rounded end J, which is the emblem of the authority of the Heq"
or " Governor " of all Egypt, and in his left a whip, which symbolizes the power of the god to
punish wrong-doers. The body of Osiris is supposed to be painted white. The title of the god
is " Osiris, lord of Eternity, Khenti Amenti," © | fff) ™ | \ ^ ©•
Just above the feet of Osiris is a short pole, standing in a bowl, to which is attached the skin
of an animal, which it is difficult to identify : it seems to be that of some creature of the lynx class.
In the older papyri, e.g., the Papyrus of Ani (Plate IV), the skin which is tied to the pole is that
of a pied cow or bull, with the head cut off ; the same also is the case in the Papyrus of Anhai
A
2
Papyrus of Nesitanebtashru.
(Plate V), which appears to have been written and painted under the XX 1st dynasty. Now, this
skin is sup{)osed to be that of the bull which was slaughtered during the solemn ceremonies
that were performed when Osiris was laid in his tomb. This cow, or bull, like every animal
and bird which was sacrificed at the same time, represented Set,^ the god of evil, who murdered
his twin-brother Osiris and hacked his body in pieces, and its slaughter symbolized the
slaughter of Set, and its skin the skin of Set. Tradition asserted that when I sis and Horus
had re-united the members of the body of Osiris which Set had scattered, and wished to revivify
the re-constituted body, they wrapped it up in the skin of the cow or bull that had been
slain as the funeral sacrifice. This skin symbolized the human placenta, and when Osiris was
enveloped in it he received "new life," and his exit therefrom was regarded as his "new birth,"
i.e.. re-birth. 2 The skin was called "Meskhent," f|]P™'^^'Oi'|[l^ "birth-place,"
but this name was also applied to the grave or tomb, and to the necropolis in general.^ According
to some authorities Osiris did not himself actually pass through the skin, but the passage was
performed by him vicariously, either by Anubis* or Horus.^
Behind Osiris stand " Isis, the mother of the god," i.e., Horus, and Nephthys, the sister of
the god. The right hand of Isis is raised in salutation, and her left arm is about the body of
Osiris ; Nephthys also has her right hand raised, and in her left, which hangs by her side, she
holds the symbol of "life," dnkh Each goddess has a fillet bound round her forehead, and
wears a close-fitting tunic, which reaches below her knees.
In front of the god stands Princess Nesitanebtashru, the daughter of Queen Nesi-Khensu,
wearing a heavy wig and a long, loose fine linen garment, with large loose sleeves. On her
wig rests a conical-shaped object containing unguent, which, melting slowly, passed through the
hollow-work sides, and ran down over the head and body, giving great refreshment to her. She
stands before the god with both hands raised in adoration, and in her right hand is a vessel
of burning incense
Text: " May Osiris, the lord of Eternity, give bread (or cakes), and beer, and oxen, and
" geese to his daughter, the Osiris, the great chief lady of the ladies of Amen-Ra, the king of
" the gods, priestess of Amen-Ra, the lord of Aarut," priestess of Nekhebet, the goddess of
" Nekhen the White,'' priestess of Anher-Shu, priestess of Pekht, the great goddess, lady of Set,
1 See Marietta, Denderah, IV, p. 86/^ ; Maspero, Mhnoire sur quelques papyrus, p. 40.
2 See Virey, Le Tombeau de Rekhmara, Plate XXVI ; Maspero, Le Tombeau de Montouhikkopshouf, p. 453 j Moret,
Mystires Agyptiens, p. 29 ; Junker, Die Stundenwache?i in den Osiris Mysterien, pp. 51 ff.
' 'c-p- P^— Ml^^i' Pu^!^. ilP^. Mi^-
The four goddesses wlio presided over the Meskhent are enumerated in the Book of the Dead (Chapter CXLII).
•* Budge, Book of the Dead, Chapter CLXXVI (text, p. 460).
Todtenbi/ch, Chapter XVII, 11. 79-81 (ed. Lepsius).
c
or '^®,a district in the Sixteenth Nome of Upper Egypt, where the cult of Amen was
established under the Ancient Empire; see Brugsch, Did. Gi'og., p. 466; and Maspero, Mimoires, torn, i, p. 713.
' Eileithyiaspolis, capital of the Third Nome of Upper Egypt.
The Funereal Procession.
3
" priestess of Osiris, lord of Abydos, priestess of Menu, Horus, and Isis of Ta-Aput,^ the Osiris,
" the chief of the noble ladies, Nesitanebtashru, the daughter of Nesi-Khensu." The text reads : —
1. rv ^ 8 ©
2. ^O^lS^^i)! ^
^ Q (^3) I X =0= " I ^ -5^
III □ 1 I t 111 I I A
■ I ® Lll J c^'W il C I 3S □ 1 ® ,
PLATES II (Sheet i) and III (Sheet 2).
Vignette : The funereal procession to the tomb : running the length of the two Plates.
In the upper register in Plate II the mummy of Princess Nesitanebtashru is seen lying on a bier
under a canopy, mounted on a boat which rests on a sledge ^^rr-it drawn by oxen. In the boat,
at the feet of the mummy is a figure of Isis, and at the head is a figure of Nephthys ; each
goddess has her hands raised in an attitude of mourning. On the sledge, by the side of the
mummy, kneels the mother, or some near relative of the deceased, beating her forehead in grief.
In front of the sledge is the Sefn priest, who holds in his hand a censer, with burning incense
in the pan, and behind it follows a woman who is beating her forehead in grief. She is followed
by a man of high rank, who holds a staff of authority in his right hand, and behind him march
four men who are probably servants on the deceased's estate. In front of the oxen which haul
the bier are two wailing women, whose breasts are bare, and who are beating their foreheads in
token of grief (Plate III). In the lower register on Plates II and III are seen the cow and
her calf with three legs only, which are to be slaughtered for the funeral feast ; two men
bearing funerary coffers, with legs, containing offerings ; two men bearing smaller coffers
containing offerings to be presented during the ceremonies that were to be performed at the
tomb ; three men hauling by a rope a sledge on which is set a funerary coffer surmounted
by a figure of Anpu, ; and three men hauling a second sledge, on which is set another coffer.
The first coffer contains the four jars which hold the mummified intestines, heart, liver, gall-
bladder, etc., of the deceased, and the second objects for use in the ceremonies connected with
the " opening of the mouth."
^ The Panopolite district.
^ See Naville, Papyrus Funeraires de la XXI' Dynastie, Paris, 191 2, p. 22.
A 2
4
Papyrus of Nesitanebtashru.
In the upper register on Plate III, to the left, is a representation of the solemn ceremony
which was performed at the entrance to the tomb. By the side of the funerary tablet Q, which
is close to the pyramidal structure of the tomb, stands the jackal-headed god Anubis, who is
embracing and holding upright the mummy of Nesitanebtashru. In front of the mummy, by the
side of a table of offerings, kneels the mother, or near relative of the princess, and behind her,
standing at a table loaded with fruit, vegetables, bread, meat, etc., is an assistant priest, who is
presenting a box of ointment ^. Close by stands the Kher-heb priest, who is reading from
an opened roll of papyrus the magical formulae that gave back to the deceased the use of her
members, and transmuted the offerings, which were presented to her one after the other, into
something on which her Ka, or " Double," could live. Below this scene two attendant priests
are seen occupied in carrying out the ceremonies dictated by the Funerary Service, which is
being read before the mummy. One of these is carrying to the chamber of offerings the foreleg
of an ox, or bull, which is supposed to have been slaughtered, with which it was customary to
touch the lips of the mummy, or statue, of the deceased before it was consigned to the tomb.
This ceremony restored to the deceased the power to breathe, to think, to speak, to walk, and,
in short, did away wholly with the restraint of the mummy swathings. A second ministrant is
engaged in pouring out a libation at the foot of an altar, on which are placed conical loaves of
bread, 'ind round cakes, © © © ; and a third ministrant is presenting a vase of flowers
and vegetables.
Text: [Chapter I.] The text opens with the title of the collection of funerary Chapters
given in the papyrus, and reads : Beginning of the Chapters of coming forth by Day and
"OF RECITAL OF WORDS OF COMMEMORATION IN Khert-Neter, " i.e., the Other World, "which are to
be recited on the day of burial, going in after coming forth." This is followed by a full list of
the priestly offices which were held by the Princess Nesitanebtashru, and is as follows :
secluded women of Amen- R a, the king of the gods.
I I ^ (] ^ 5^ o ^ @ Priestess of Amen-Ra, lord of Aarut.
I I ^ ^^AA^A ]|, J ^ I © ^ PHestess of Nekhebet, the goddess of Nekhen the White.^
Ji^'^^iP^^'^®^ Priestess of Anher-Shu, son of Ra.
I I ^ ^ — V ^ ^ S\ .^2^ © Priestess of Pekhthut, the great goddess, lady
of Set.2
I I ^ ^wA^ jj Q ^ Jl © Priestess of Osiris, lord of Abydos.
^ Nekhen was called Eileithyiaspolis by the Greeks, and it was the capital of the Third Nome of Upper Egypt.
2 A district near Beni Hasan.
The Sunrise.
5
I I ^ AAAAAA ^ ^ ^ jj o B\ P"6stess of Menu, Horus, and Isis.
I ^ ^ — , /wwvv ^^-=>- prJestess of Tcheba (?), the lord of the Nome Antaeopolites.
□
1 1 I
]Zi 1111 i Servant of the books of
Amen-Ra, the king of the gods.
Singe, of the district of
Mut, the great goddess, the lady of Asher.'
'^^J^'P . ■-- . ^^^! Pi'esident of the noble ladies.
Following the list of the titles of the princess comes the text of the Chapter which is called
"Chapter of entering into the presence of the Divine Chiefs of Osiris,"" i rO^^^O
<=> i ^ io^' *^ given the paragraph which corresponds to the last
section of the Chapter as found in the Turin Papyrus ; this is the oldest known version of it.
It is interesting to note that in the Rubric (Plate III) the , name of Ra, ~^<^' is written in
black ink.
PLATE IV (Sheet 2).
Vignette only : This Vignette, which represents the Sunrise, belongs properly to the Hymn
to the Rising Sun, which forms Chapter XV of the Boo^ of the Dead. In the centre the disk
of the sun, O, is seen being thrust aloft by a pair of arms, /|, which proceed from the cross-bar
of the symbol of " life," which in turn is supported upon the top of the Tet, ^, the symbol of
the re-birth, or resurrection, of Osiris. The Tet, as here depicted, is a conventional representation
of the sacrtuu bone of Osiris and of his backbone generally, and, in the mystery plays which
were performed at Abydos and at other towns in Egypt, the act of setting upright the Tet, or
model of the backbone of Osiris, was symbolic of the reconstitution of the body of the god and
of his new life. The goddesses Isis, j|, and Nephthys, kneel, one on each side of the Tet, and
hold it up with their hands. Above, on each side of the arms which bear up the sun's disk,
are three apes, with their fore-paws raised in adoration of the rising sun. They represent the
nine Ape-gods who open the gates of the sky to the Sun-god, and are called the "Openers,"
■^"||(|^ and the nine Ape-gods who sing to him, and are called " Singers," f ^ ^
but they are generally known as the " Spirits of the East," and their work was to sing praises
to the Sun-god when he rose. In the older coloured papyri of the Book oj the Dead the apes
are sometimes four and sometimes seven in number.
' A quarter of Thebes which contained the temple of Mut.
" The translations of many of the Chapters in this papyrus are given in The Papynes of Am, London, 1895, 4to, il. 10s.,
and in Facsimiles of the Papyri of Hunefer, etc., London, 1899, fol., 2/. \os. ; translations of the remainder will be found in
Budge, The Chapters of Coming Forth by Day, 2nd edit., London, 1909. ^ gee the Book "Am-Tuat," Section I.
6
Papyrus of Nesitanebtashru.
PLATE V (Sheet 3).
Vignette : The god Ra Ijeru-Khuti, hawk-headed, seated on a throne. On his head rests
the solar disk encircled by a serpent 2CX ; in his right hand lie holds the symbol of "life," and
in his left the sceptre |. Before him is an altar on which rest a libation vase and a lotus flower, and
near it kneels Nesitanebtashru, with her hands raised in adoration. She wears a heavy wig
with fillet, lotus, and "cone" (see p. 2), and she is arrayed in a voluminous garment made ot
royal linen, or byssus.
Text : [Chapter XV.] " A Hymn of Praise to Ra Heru-Khuti at his rising on the
EASTERN horizon OF THE SKY,
w
I
The paragraphs begin :
I. "O Ra, lord of light," 0- 2).
o
W II
o
2. " Homage to thee, Ra-Harmakhis," (j^f ^ ^-J,
J. " Homage to thee! Thou risest in thy horizon as Ra," (|"|°'
3 1 (1. .3).
it.
^ (1- 7).
4. " Thou risest in the morning," ^ J ^ ^"^^ ^'
5. " Praise be to thee ! Thou risest like gold, illumining the earth," (| ^ ^ J q ^
o
PLATE VI (Sheet 3)-
Vignette : Similar to that on Plate V .
Text : Chapter XV — continued.
6. " May I appear in heaven, may I sail over the sky,"
□ Q
PLATE VII (Sheet 4).
Vignette : The Princess Nesitanebtashru kneeling, with both her hands raised in adoration
of the disk of the setting sun, to which she offers a large lotus flower, etc. The disk rests in
the middle of the " Boat of the Setting Sun," which is being steered by a hawk-headed god,
i.e., one of the forms of Horus ; the steering pole is also hawk-heeided, and the post to which it
Hymns to the Rising and the Setting Sun.
7
is attached has likewise the head of a hawk. (3n the side of the Boat, forward, is the Utchat
symbolic of "protection" and "strength." In front of the disk, in the forepart of the Boat stand
the goddess Maat, ^ P ' Thoth, j^^- The former directs the course of the
Boat, and makes it to sail in a straight line to the entrance to the kingdom of the Night Sun,
and the latter formulates and utters the words of power which make the progress of the Boat
irresistible.
o
^ □
Text : [Chapter XV.] A Hymn to the Setting Sun, i<: nbsp="" p="">
i fv/\yi ' ^^^^ opens with a series of ten addresses to the setting sun, in which the god
is called Akhepertu, the Creator of the gods. Soul of Souls in Amentet, Chief of the
gods, God of light. Greatest of the gods. Opener of the Tuat, Weigher of deeds and words,
Secret One, Very Great One, and Slayer of rebels. In 1. 15 a short hymn to Ra-Harmakhis
begins, and this is followed by a second hymn (1. 20) "which is to be sung when Ra setteth in the
Land of Life," ^^=5^ ^ j -^-^ ^ ^ ; T J^^^" A.ccording to the Rubric the hands of the singer
are to be placed in an attitude of humility and deprecation, - — 0 ? 1X ^2
PLATE VIII (Sheet 5).
Vignettes : I. The symbol of Ament, ^ , i.e., the West, the Land of the Dead, with a loaf
of bread Q, and a vessel of drink ^ , to indicate the funerary offerings which are to be enjoyed there.
2. The Ka, or " Double," of Princess Nesitanebtashru, seated on a chair of state within
a seA hall the chair standing on a reed mat. She wears the usual wig, with lotus and
cone ; her right hand is raised in adoration, and in her left she holds the kherp sceptre | , symbolic
of her noble birth. In the front part of the hall stands a table covered with offerings of bread,
cakes, a vessel of wine, and some vegetables. Above, written in hieroglyphs, is the legend
" The Osiris Nesitanebtashru prayeth " ™j^^(jV^^|^^^1^ O '
From the fact that she is seated by herself we may conclude that she was unmarried, or a
widow. In all the large painted Theban papyri we see the deceased sitting in the sek hall
playing draughts on a board which is set upon a small table, but here a table of offerings
takes the place of the draughtboard and its stand, and the hand of the princess is raised, not
to move a piece, but in prayer.
3. The heart-soul (ba of Nesitanebtashru, in the form of a woman-headed hawk,
standing on a rectangular building, which symbolizes the tomb.
4. The god Ra, hawk-headed, and wearing on his head the disk encircled by a serpent,
seated on a throne, which rests on a pedestal with its sides in the form of the symbol of tnaat,
8
Papyrus of Nesitanebtashru.
or " Truth." He wears a collar and a tunic, to the waistband of which was fastened a tail,
which hancrs down behind him when standing up ; here it is supposed to have been passed under
him, for its end is seen falling down from his knees. The god holds the symbol of "life" in his
right hand and the ordinary tchdin sceptre in his left ; before him kneels the spirit-soul of
Nesitanebtashru in its spirit-body, "offering thanks and singing praises to Ra," ^ ^ _ ? ^ V
5. Behind Ra is a bearded god, seated upon a tomb, who may represent the father of
Nesitanebtashru beatified, or her husband, if she had one.
Text: [Chapter XVII.] " The beginning of the Praisings^ and Commemorations of coming
" forth by Day, and of appearing in Khert-Neter {i.e., the Other World), of union with the earth
" {i.e., being buried) in the Beautiful Ament, of coming forth by day, of being transformed there,
"and of carrying out all the transformations which she {i.e., the deceased princess) wisheth to
" perform there, of playing at draughts, of sitting in the hall of the tomb, and of coming forth in
" the form of a living soul."
PLATE IX (Sheet 6).
Vignettes : I. Two Lions seated back to back and supporting the horizon with the disk
of the sun on it, One lion is called " Sef," P'^o"^' "Yesterday," and the other
" Tuau," ^ ^ ^ ' "To-day" (or, "To-morrow"). The Lion "Yesterday" symbolizes
Osiris and the Lion "To-day" Ra.
2. The symbol of Ament , i.e., the West, with a loaf of bread on one side of it and a
vessel of drink on the other ; these symbolize the funerary offerings which are to be enjoyed there.
3. The god Osiris seated on the symbol of " truth," He wears the Atef crown
^ , with two ostrich feathers, symbolic of " truth," attached, from the back of his neck
hangs the mendt amulet, symbolic of virility and joy, and a deep, wide pectoral covers his breast.
From his chin hangs his characteristic beard, and on his knees rests the symbol of "life,"
He is seated here as King of Ament, i.e., the Other World, and is supposed to represent the
Night Sun, or the dead Sun-god : hence he is identified with Ra.
^ ^ ^ , before which are placed a small altar, with a libation
vessel upon it, and a large lotus. This bird was believed by the Egyptians to be an incarnation
of the soul of Ra, the Sun-god, and it typified to them the morning sun. new birth, renewed life,
and resurrection ; it was also identified with the Morning Star, and it was thought to spring from
the great cosmic egg which Keb, the Earth-god and Nut. the Sky-goddess, produced at Heliopolis.
The Benu has been frequently identified with the phoenix, of which bird most extraordinary
' I.e., the formulae which " raise " the soul of the deceased.
The God of Millions of Years, or Eternity.
9
stories have been related by Herodotus (II, 73), Philostratus {Vit. Apollon., Ill, 49), Tzetzes
{Cki/iar., V, 397), Pliny {Nat. Hist., X, 2), Pomponius Mela (III, 8), and other classical writers.
According to the text of the XVI Ith Chapter of the Book of the Dead, the Benu is " Osiris who
is in An," i.e., Heliopolis. (Plate VIII, 1. 13.)
5. A hawk-headed god seated on the symbol of " truth," / — 1, and wearing the double
crown of the South and North, ^ . The form of this god is that of Heru-netch-her-tef-f,
^^^'lo'T'^^^ T \^ ' Horus, the defender of his father Osiris, but it is clear
from the text (Plate VIII, 1. 15) that the god actually referred to is Menu ^ , or
an ithyphallic god, who wore plumes on his head, and had his right hand raised.
Text: [CHArxER XVII — continued.']
PLATE X (Sheet 7).
Vignettes : I. The mummy of Princess Nesitanebtashru, lying on a bier with legs in the
form of the legs of a lion ; the bier rests on a building resembling a mastdbah tomb in form, and
stands between two pylons. On the pylon at the head of the bier stands a vulture, emblematic of
the goddess Nephthys, whose name is above its head "Q^, and on the pylon at the foot of the bier
stands another vulture, emblematic of Isis, whose name is written above its head jj.
2. A large uraeus, which holds itself upright by coiling its tail round the stalks of a
lotus flower. In the old illuminated papyri [e.g., the Papyrus of Hunefer) we find two uraei,
which represent " the two exceedingly great uraei which are upon the head of their father Tem,"
and symbolize the South and the North, i.e.. Upper Egypt and Lower Egypt respectively. This
fact suggests that the artist who drew the Vignettes in the Papyrus of Nesitanebtashru omitted
one of the uraei inadvertently.
3. The god Heh, j ^, i.e., " Millions of Years," kneeling, and holding in his left hand
a notched palm branch, symbolic of the reckoning of time ; his right hand is stretched out over
an oval object with an eye in it, which probably represents a lake.
4. A bearded god, standing upright, with each hand extended over a lake. This god is
called " Uatcht-ur," """l^ )| \ ^ > ^^'^^ symbolizes a sea, either the Mediterranean or the
Red Sea. The two lakes are called "Lake of Hesmen" '•^^ \ [1 '"^ ^ \ °, and "Lake of
SI A j Ji III
Maa" i^^) ^-^M " Lake of Natron " and " Lake of Salt." These two Lakes
symbolize the "great double nest" in Hensu, 1 ^ which the Egg of the Sun was
hatched, and the god thereof was Ra himself.
5. A bearded god, with the solar disk on his head, sitting in a doorway which rests on
B
lO
Papyrus of Nesitanebtashru.
a mountain, ; the two leaves of the door are supposed to be thrown wide open. Various
ex|)lanations of this door are jiiven in the text. It is said to be Re-stat, ^ ^ the door
leading to the underworld of Memphis, or the southern gate of Na-rut-f ^ ® '
the underworld of Hensu, or the " Holy Door " leading into heaven, between the two leaves
of which the Sun-god passes daily, when he comes from the Tuat, where he has passed the night,
to rise upon this earth. The representation of this Door in the older coloured papyri is quite
different from that here given (see the Papyrus of Ani, Plate VIII).
Text: [Chapter XVII — contiimcd.']
PLATE XI (Sheet 8).
Vignettes : I. Two bearded gods seated. These are the gods Hu and Sa, who follow
Osiris, as well as the Sun-gods Ra and Temu. Hu \ ^ ^ and Sa ■^^'^,5^ ^•'^ ^^e
personifications of the senses of feeling, or perception, and intelligence, and they are the sons of
Ra, from whose blood they sprang into existence.
2. A dog-headed ape holding in his fore-paws the " Utchat," ^ | ^^"^^i or Eye of Ra,
which he is presenting to the god Osiris. This ape was the companion of the god Thoth, whose
behests he carried out, and his presence here has reference to some very ancient legends about
the sun and moon, which were called the " Eyes " of the Sky-god. When the Eye of the Sun
was obscured during a storm, or suffered eclipse, it was thought that it had been injured or eaten
by Set, the god of darkness and evil. Similarly, when the Eye of the moon waned each month,
it was thought that this same god Set bit a piece off it daily, and finally swallowed the last part
of it. Whenever these disasters took place, the god Thoth pursued Set, and beat him, and
made him disgorge the Eye of the Sun or the Eye of the Moon, which he then brought back
and restored to its place in the sky. The restoration of the Utchat here signifies that Thoth
will renew the life of Nesitanebtashru in the Other World, as he renews the light of the sun
daily, and creates the moon anew each month.
3. A cow-goddess wearing a collar, to which is attached at the back of her neck the amulet
of the 7nendt, which symbolizes fertility and happiness ; she is called " Meh-urit," ~vvJ<:i> rA ,
and was, according to one tradition, the mother of the Sun-god Ra.
4. A son of Horus, called " Oebhsenuf," | -
hawk-headed, and in mummy form.
5. A son of Horus, called "Tuamutf," ^ jackal-headed, and in mummy form.
6. A son of Horus, called " Mesta " (or Kesta ?), man-headed, and in mummy form.
Text: [CiiAi'TER XMW—con/iintcd.']
The Seven Spirit Guardians of Osiris.
PLATE XII (Sheet 9).
Vignettes : I. A funeral chest, or coffer, from the vaulted cover of which the head of a god,
Osiris, or Ra, is emerging. This chest represents the necropolis of Abydos, Abtu, Jj ^
where, according to a very ancient tradition, Osiris was buried, and where he rose from the dead.
2. A son of Horus, called " Hepi," dog-headed, and in mummy form.
The four "sons of Horus" protected the internal organs of the dead, which were placed in
jars provided with covers, each surmounted by a head of one of the sons of Horus.
3. A hawk-headed god called " Maa-atef-f," ^(j^-
in mummv form.
4. The god " Kheri-beq-f," ' Jl ' niummy form.
5. The god " Heru-khent-ariti (.'^)," ([[[] ^, in mummy form.
The three last-named gods and the four sons of Horus form the " Seven Spirits " who were
appointed by Anpu (Anubis) to stand in the sarcophagus chamber of Osiris, and commanded to
prptect the body of the god from attacks by foes, both visible and invisible.
6. A figure of "the Osiris, Nesitanebtashru, the priestess of Osiris, giving praise and thanks
to the gods," ^ || V ^ 1 J ™ ^Tl M^.^ 1 ^-
7. The god Osiris, bearded and wearing the Atef crown, seated, with the Utchat
before him (Plate XHI).
Text : Chapter XVII — contimied, and the opening lines of Chapter XVIII.
PLATE XIII (Sheet 10).
Vignettes : I. 2. Two hawk-headed gods seated facing each other.
3. A ram-headed god, seated, with the solar disk resting on his horns.
4. A ram-headed god, seated, and wearing the Atef crown, with solar disk, above his horns.
5. A ram-headed god, seated, and wearing a pair of plumes above his horns.
6. A ram-headed god, seated.
7. A ram-headed god, seated.
The seven gods, who have here forms different from those which are found in the older
papyri, represent the " Seven Spirits " who protected the body of Osiris as it lay in the sarcophagus
chamber. Their names are :
I. Netcheh-tcheh ^ I i ^
- Qetqet 1 T 1 ^
3. Kanertanefnebaut Khentihchf V ^ ^ ^ ZT 1 ! "1 ^ ~ ^ S ^ I
B 2
12 Papyrus of Nesitanebtashru.
4. Aquherimiunnut,
5. Tesheraruiamihetanes ^rta^N-fK^Qnl^PsI
6. Asebherperien,khe.khet ^ P J [| 2^ | ^ ^ k H TAi
7. Maaemkerhanhru •5^^kJ>l'^J^'rD?^s3
8. The Princess Nesitanebtashru kneeHng, with her hands raised, offering praise to the God,
(3 ®
Text: Chapter XVIII — continued.
PLATE XIV (Sheet ii).
Vignettes : I. The famous Persea tree of HeliopoHs, which was associated with the worship
of the Sun-god, who is here represented in the form of a large male cat.
2. Ra, in the form of a large male cat cutting off the head of a huge serpent, which is the
type and symbol of Set, the god of all physical and moral evil. This scene refers to the great
battle which was fought in predynastic times at Heliopolis, near the Persea tree, between the
followers of Osiris, or Ra, and a host of evil men who served Set, the opponent of Osiris and Ra,
and of all the other gods of light and goodness. The rebels were slaughtered in large numbers
and very many of them were taken alive, and dragged in fetters into the temples of the gods of
Heliopolis, where they were slain in the presence of the symbols of the gods, and their blood
poured out over their altars. This victory was celebrated for thousands of years by an annual
festival known as the " Slaughter of the Antiu," and the picture of Ra destroying his foe. is
inserted here as an earnest to the Princess Nesitanebtashru, that as Thoth made Ra and Osiris
to triumph over their foes, so he will make her to destroy her foes in the Other World.
3. A god seated, with two hawks' heads, each facing in an opposite direction, and each
having a feather rising from it. This god is neither Anaf, ^ ^ " ^ , nor Shesmii, |i| ^^^j^'
the headsmen of Osiris, but a form of Horus, " who riseth up with two heads, the one bearing
" truth, p, and the other falsehood."^
4. A goddess seated. The artist has probably inadvertently omitted to add a beard, for the
fieure which should be here is that of Horus.
5. An ibis-headed god, seated, i.e., Thoth.
The Ten Great Sanctuaries of Egypt.
13
6. A bearded god, seated, wearing two pairs of plumes, and a mendt amulet, which hangs
from the back of his neck. This is probably Nefer-Tem, J, ^ or Septu, |\ ^ ^•
7. "The Osiris, the priestess of Menu, Heru, and Ast, Nesitanebtashru," kneeling with
C3a (2 K_>
her hands raised in adoration to the gods, J ^ , ^ O w
Text: I. [Chapter XVIII — continued.'] This Chapter contains ten addresses to the gods
of the ten great mythological centres in Egypt, and their names are : —
1. Anu (Heliopolis).
2. Tet (Busiris).
3. Sekhem (Letopolis).
4. Pe-Tep (Buto).
5. Taui Rehti.
6. Abtu (Abydos).
7. Up-miti,
8. Tattu (Mendes).
9. Narutf,
10. Re-stau.
n ©
Atem, 1]^^^.
Shu and Tefnut.
Osiris, Isis, Nephthys, Heru-netch-her-teff.
Heru-khenti-n-ariti.
Heru-sa-Ast, Kesta and Hep.
Isis, Horus and Kesta.
Osiris, Isis and Upuat.
Thoth, Osiris, Anep and Ats, jj ^^O,
Thoth, Osiris, Anep and Upuat.
Ra, Osiris, Shu, Upuat.
Horus, Osiris, Isis.
2. Rubric.
PLATE XV (Sheet 12).
Vignettes : I. A human form shrouded in a covering which falls a little below the knees ;
from the upper part of the covering two eyes, =^'^^, look out. This figure probably represents
the god Metchet, \70>^, who seems to have been a form of Heru-khent-ariti, who
" shooteth forth light from his eyes, but is himself invisible ; who revolveth in heaven inside a flame
"produced by his own mouth, whilst his own form is invisible," ^ ^ ^^Z^
(S J\ »U=w F=^ .Mir 4 ^0=^ ^ o o 2^-=^
2. A hawk with outspread wings, about to fly, and a goose : these illustrate the words " she
" flieth like a hawk, she cackleth like a goose," ""^^^ J Ij ^'^^^ ^ ^ ^ P
P™^{P1««5CI, 1. 4).
3. A dog-headed god, seated. This is the " god whose face is like unto that of a dog, whose
" brows are like those of a man, who feedeth upon the dead, and swalloweth hearts," and is called
" Am-heh,"?^^l!-
Papyrus of Nesitanebtashru.
4. A bearded god, seated, who is probably Horus or Ra.
5. Two bearded gods, in mummy forms, who assist the god who snatches at souls as they
pass, and carries them away, and devours hearts.
6. A rectangular object, from which project the heads and parts of the bodies of three
large serpents ; before it are two stands on each of which rests a bowl of burning incense (?).
Behind the serpents is a crocodile-headed god, who holds a large butcher's knife in his left hand.
He lived in the darkness of the kingdom of Seker, the god of Death, and he is called either
" Suti" ^^^"^ ^, or " Smam-ur" P ^^5^^^. the " Great Slaughterer."
7. Princess Nesitanebtashru standing before the god Khepera in his boat, with her hands
raised in adoration of the god.
8. The goddess Nephthys holding a papyrus sceptre in her right hand, and the symbol
of " life " in her left.
Text: I. [Chapter XXIII.] "The Chapter of opening the mouth of Osiris." This
formula caused the mouth of the deceased to be "opened," that is to say, its magical power caused
the bandages of the mummy to be loosed, and permitted the princess to regain her natural bodily
powers, and to think and speak in the Land of the Dead as she had done upon earth. The
openers of the mouth were Ptah and Shu.
2. [Chapter XXIV.] " The Chapter of bringing words of power to Osiris." By the use
of the formulae in this Chapter the deceased was able to realize every wish, and to transform
herself into Khepera, the great Creator.
3. [Chapter XXV.] " The Chapter of giving memory (or the power of recognition)
to Osiris."
4. [Chapter XXVI.] " The Chapter of giving a heart to Osiris," which provided for the
restoration of the heart of the deceased to her body, and the renewal of her bodily powers.
PLATE XVI (Sheet 13).
Vignettes : I. The Boat of the god Khepera, who has a human body, with a beetle for
a head. At the prow is a sort of mat, which was probably made of reeds, or rushes, and on the
upper part of it is perched a swallow, between two ostrich feathers, which symbolize the two
goddesses of Truth, Isis and Nephthys. In front of the boat stand the goddesses Isis and
Nephthys (Plate XV), in human form. The two steering oars rest close to their poles, and each
of these objects terminates in the head of a hawk, i.e., Horus.
2. Two dog-headed apes, each having his fore-paws raised in adoration. These represent
" the watchers who give judgment," i.e., Isis and Osiris.
3. The Lion-god, or Shu, who assists Temu in building a habitation for the deceased in the
Other World.
The Repulse of the Ass and of the Serpent and Apshai. 15
4. The Jackal god, with his tail raised in an unusual manner. He represents Anubis, and he
brought Nesitanebtashru through the Mesqet (see above, p. 2) even as he did Osiris.
5. The Serpent-goddess Uatchet, the " lady of flame," resting upon a cluster of papyrus
plants, ^.
With this figure the series of Vignettes illustrating the XVI Ith Chapter comes to an end.
6. Nesitanebtashru kneeling before thirty-one gods, with her hands raised in adoration of them.
The text reads : " The Osiris, the great and supreme lady of the secluded women of Amen, the
" directress of the noble women, Nesitanebtashru, praiseth these gods."
Text: I. [Chapter XXVIII.] "The Chapter of not letting the heart of the Osiris be
"carried off from her in Khert-Neter (the Other World)." The words of this Chapter were
addressed to a monster who went about the Land of the Dead cutting out people's hearts with his
large knife, and also to the "fighting gods" of Heliopolis who were ruled by Set, the Power of
Evil.
2. [Chapter XXVII.] "The Chapter of not letting the heart of the Osiris be stolen."
These formulae prevented the sorcerers of the Other World from stealing the heart of
Nesitanebtashru, by means of charms, incantations, and magical arts generally.
3. [Chapter XXXVI I Ib.] "The Chapter of living by air (or wind) in Khert-Neter, which
is to be recited to repulse Merti (?)." The recital of this Chapter provided the deceased with air in
the Other World.
PLATE XVII (Sheet 14).
Vignettes : I. A series of figures of the gods who are grouped in Chapter XVIII. The order
of the figures does not agree with that given in the text, and one figure is wanting.
2. Nesitanebtashru standing before two funerary chests : the upper one probably contains the
jars which held her intestines, and the lower her body.
Text: I. [Chapter XL.] "The Chapter of repulsing the Ass." The variants in other
papyri show that we must read " Eater of the Ass," a | ^ , i.e., the monster serpent
which was identified with Apep.
2. [Chapter XXXVI.] "Another Chapter of repulsing Shau,"or Apshai, MtT (] ()
as we find in other papyri. This was an insect which devoured the body.
3. [Chapter XXXIII.] "Another Chapter of repulsing every kind of serpent." This
formula was specially directed against the serpent Rerek, ^
4. [Chapter XXXVII.] " Another Chapter of repulsing the two serpent-fiends called Merti."
By reciting this formula these terrible serpents became motionless and powerless.
i6
Papyrus of Nesitanebtashru.
5. [CiiAi'TER LVI.] " The Chapter of breathing air in the earth." By reciting this formula
the deceased will obtain air as did the dweller in the " egg of the Great Cackler," "^^^^
PLATE XVIII (Sheet 15).
Vignettes : I. Nesitanebtashru standing, with her left hand stretched out to receive holy
water which a priest is about to pour from a libation vessel.
2. Nesitanebtashru standing upright and pressing to her breast a vase, Q, symbolic of her
heart ; before her stands a priest, probably the Kher-heb, |^ /I\ J| > about to touch her mouth with
the fingers of his left hand. This scene is intended to be the Vignette of the " Chapter of Opening
the Mouth" (Chapter XXIII).
3. Three gods seated upon a rectangular funerary chapel. These form the Vignette of
Chapter XXVII, and represent the " Stealers of hearts."
4. A bearded god, holding a sceptre in his right hand, and the symbol of " life " in his left.
He perhaps represents the god who bewitched the hearts of men out of their breasts.
5. Nesitanebtashru standing upright, and holding a sail, -i-^ , in her right hand ; this is
probably intended to be the Vignette of Chapter LVI, i.e., the "Chapter of breathing air in
the earth."
6. Four gods seated, one on each of the four sides of the symbol ||.
Text : I. [Chapter LXI.] " The Chapter of not letting the souls of a man be carried away
from him in Khert-Neter." The connection of this title with the contents of the Chapter is not
clear, for no mention is made of the snatching away of the souls in it.
2. [Chapter XXXb.] " The Chapter of not letting the heart of a man be wrested from
him through false accusations in Khert-Neter." The form of the title of this Chapter here given
is very unusual and is probably unique ; the ordinary title is " The Chapter of not letting the
heart of the Osiris be repulsed in Khert-Neter." This is the Chapter which is cut upon the
so-called " heart scarabs," and it was believed to be a spell possessing very great power. It is
here given as a separate Chapter and without the Rubric, but the Papyrus of Nu (Sheet 21)
shows that it was originally a part of Chapter LXIV.
3. [Chapter XXIX.] "The Chapter of not letting the heart of a man be taken away from
him in Khert-Neter." The text of this Chapter is identical with that given in the Turin
Papyrus (ed. Lepsius, Plate XV), and wholly different from that which Professor Naville has
printed in two versions in his Todtenbiich (Bd. I, Plate XL).
4. [Chapter XXVII.] "Another Chapter of not letting the heart of a man be carried away
from him in Khert-Neter." The text of this Chapter has already been given in the papyrus
(see Plate XVI).
of Living after Death.
17
PLATE XIX (Sheet 16).
Vignettes : I. A bearded god in mummy form, with his legs up to the knees buried in the
ground.
2. Nesitanebtashru standing upright, with her hands by her side ; the column of hieroglyphs
in front of her gives her name and that of her mother. On the ground near her are two small
tables, standing on reed mats, containing offerings of bread, fruit, flowers and vegetables.
3. A man wearing a short tunic which is fastened round his waist by a belt ; his hands are
raised in an attitude of supplication.
4. Nesitanebtashru standing before a god, and holding a sail, emblematic of air, in her right
hand. The god is probably Tem, of whose nostrils the "sweet breezes of the north wind" were
the breath.
5. Two divine beings, each clasping a hand of the other and wearing a tail, standing in the
presence of a god, who holds a sceptre in one hand and " life," in the other. The two figures
may represent kinsmen of Nesitanebtashru.
6. The same two divine beings, facing in the opposite direction, standing before the open door
of a tomb ; the foremost has his right hand raised as if he were addressing or saluting the occupant
of the tomb.
Text: I. [Chapter XXVIII.] " The Chapter of not letting the heart of a man be carried
away from him in Khert-Neter." A copy of the text of this Chapter has already been given in the
papyrus (see Plate XVI).
2. [Chapter XI.] " The Chapter of appearing against enemies in Khert-Neter." The
recital of this Chapter enabled the deceased to obtain all the attributes of Ra, Horus, and Ptah, and
to destroy all her enemies.
3. [Chapter II.] "The Chapter of coming forth by day, and of living after death." The
recital of this formula enabled the deceased to reappear on the earth from the Other World, just
as the moon reappeared in the sky each month, after its wane and death.
PLATE XX (Sheet 17).
Vignettes : I. "The Osiris Nesitanebtashru, daughter of Nesi-Khensu, seated on a chair of
state, the legs of which are in the form of the legs of a lion ; she wears a long loose garment which
reaches to her feet as they rest on a stool, and in her left hand she holds the Kherp sceptre, ^ .
Before her, resting on a table made in the form of the dat stand, , are heaped up offerings,
C
i8
Papyrus of Nesitanebtashru.
flat round cakes, ©, loaves of bread, Q, lotus flowers, etc., all placed inside the ka, |_J , which
indicates that the food is of a spiritual or mystical character.
2. The god Thoth, ibis-headed, standing and holding the sceptre, | , in his right hand, and
"life" in his left; behind him stands a god, who may be a deified kinsman of Nesitanebtashru.
Before Thoth stands Nesitanebtashru with her right hand raised in salutation to the god. The
attitude of the princess suggests that she has just emerged from the tomb which is behind her,
having been brought forth therefrom by the recital of magical formulae by Thoth, who in
predynastic times supplied Isis, Anubis, and Horus with the " words of power " that restored the
reconstituted body of Osiris to life.
3. Nesitanebtashru seated as before, with a table of offerings before her. Above it are
written in hieroglyphs the name of the princess and that of her mother, and to the left of
these is the name Ptah-Ka, ^ ^ LJ ^ , which seems to be that of the god v/ho provided the
princess with food in the Other World.
Text : I. [CiiArxER IV.] " The Chapter of traversing the road above the earth." The
recital of this formula enabled the deceased to travel to the land of the blessed by a special
road through the sky.
2. [Chapter XLIII.] "The Chapter of not letting the head of a man be cut off in
Khert-Neter." From this Chapter it seems clear that in very primitive times the heads of the
dead were severed from their bodies to prevent their return in the body to earth. Osiris himself
IS said to have suffered dismemberment, but in the early dynastic period the custom of cutting off
the heads of the dead fell into disuse, and still later a formula was composed with the special
intention of ensuring the inviolability of the body.
3. [Chapter LXI.] "The Chapter of drinking water in Khert-Neter." This formula has
already been given on Plate XVIII, where, however, it has the title "Chapter of not letting
the souls of a man be carried from him in Khert-Neter."
4. [Chapter VI. J " The Chapter of making the Shauabti figure do work in Khert-Neter."
This formula is the well-known text which is cut on the numerous small ushabtm which are found
in such numbers in all large museums. In primitive times many slaves were buried alive
with a king, or chief, in his tomb, and the spirits of these were intended to serve his soul in the
Other World, as their bodies had ministered to his body in this world. In dynastic times the
Egyptians gradually dropped this custom, and substituted figures in stone, faience and wood for the
living slaves. The formula of this Chapter was ne.xt cut on these figures, and the Egyptians
believed that when it was recited, the inanimate figure would turn into a being which would be
able to minister as effectually to the soul of the dead person as the spirit of the living slave had
done. In the case of a great man 365, or 366, of such figures were buried in his tomb, that is to
say, one for each day of the year. More than 700 tishabtiu figures were found in the tomb
of Seti I.
5. [Chapter V.] " The Chapter of not letting a man do work in Khert-Neter."
The Mantis a Guide to the Other World.
19
PLATE XXI (Sheet 18).
Vignettes : I. Nesitanebtashru standing and holding in her right hand a large knife, with
which she is about to attack a monster serpent, which is biting the shoulder of a large horned
animal of the gazelle class. Strictly speaking, this is the Vignette of Chapter XL.
2. Nesitanebtashru standing by the side of the goddess Isis, who has on her head a pair
of high horns between whii.h is the disk of the full moon.
3. A rectangular bench, or dhudn, on which are seated a god and a goddess facing a god ;
these three forms perhaps represent Nesitanebtashru holding converse with her father and mother,
or kinsfolk, or taking her seat with the great gods (Chapter CIV).
4. A god holding in his right hand, and a sceptre in his left. He probably acted as a guide
to the deceased.
Text : I. [Chapter CV.] " The Chapter of making the Ka {i.e., Double) of a man to be at
peace with him in Khert-Neter." The object of this formula seems to have been to provide the
Ka with offerings in such sufficiency that it might be at peace with the deceased.
2. [Chapter XLVIL] "The Chapter of not letting the seat of a man be taken away
from him in Khert-Neter."
3. [Chapter CIV.] " The Chapter of sitting among the Great Gods." This formula enabled
Nesitanebtashru to obtain the services of Abait, or Bebait, (the mantis) in the Other World, and to
reach the abode of Osiris and the great gods, and to take his seat among them.
4. [Chapters XCVI and XCVII.] "The Chapter of being by the side of Thoth, and of
making glorifyings in Khert-Neter." The first formula bestowed upon the deceased the power of
Thoth, and enabled her to pacify the Red Devil in the sky, and to disarm Set as Thoth did.
The second enabled her to propitiate the four Spirits, Maa-teff, Kheribeqf, Heru-Khenti-anmerti,
and Anpu.
PLATE XXII (Sheet 19).
Vignettes : I. A god, wearing a tail, with his right hand raised in address.
2. A god (Thoth ?), holding a sceptre | and ^.
3. Four gods, or Spirits, seated on a rectangular bench, or dtwdn, illustrating probably
Chapter XCIV.
4. Nesitanebtashru standing, and holding a sceptre in her right hand.
5. Two uraei, which probably represent Apshait (Chapter XXXVI).
6. A jackal standing on a bench, the god Shu (?). See Chapter LV.
c 2
20
Papyrus of Nesitanebtashru.
Text: I. [Chapter XCIV.] "The Chapter of offering cakes and ale in Khert-Neter."
This formula secured for the deceased the help of Maa-atef-f, the keeper of the Books of Thoth.
The things usually offered by the deceased are a palette and an ink-jar, not cakes and ale.
2. [Chapter CIII.] " The Chapter of being with the goddess Hathor."
3. [Chapter XXXVI.] "The Chapter of repulsing Apshait." By means of this formula
the deceased identified herself with Khnemu, the Lord of Shennu, Q ^ ®- The
Apshait appears to have been an insect possessing the power to gnaw through the mummy
wrappings into the body.
4. [Chapter LV.] " The Chapter of giving air to Osiris in Khert-Neter." This formula
gave the deceased power to breathe in every part of heaven and earth, and by it she identified
herself with the "Jackal of jackals," and with Shu, the god of the air.
PLATE XXIII (Sheet 20).
Vignettes : I. A divine being carrying a sail, symbolic of air, i.e., the Vignette of Chapter LV.
(See Plate XXII.)
2. A god, or divine being, standing before the door of a tomb. He is probably Anubis ; see
the Vignette in the Turin Papyrus, Chapter CXVII, ed. Lepsius, Plate 44.
3. Nesitanebtashru presenting an offering to a god, and being welcomed by him.
4. Nesitanebtashru grasping the left hand of a god with her right, and being welcomed
by him.
5. Nesitanebtashru grasping a staff, and ready to set out on her journey through Re-stau,
<^r> — ^— <=^
I ci ^ 1^^ "
6. A monster serpent which guarded the ways in Re-stau.
7. A beardless god (?), standing before Nesitanebtashru, who is seated on a chair of state
and is smelling a lotus-flower ^>-).
Text : I. [Chapter CXVII.] " The Chapter of taking to the road in Re-stau." This formula
enabled the deceased to find her way through the Valley of the Dead to the waters of the
Great Lake.
2. [Chapter CXVII I.] "The Chapter of coming forth from Re-stau." This formula
ensured for the deceased a welcome by the beings of Re-stau.
3. [Chapter XXI.] " The Chapter of giving a mouth to the Osiris." This formula restored
to the deceased her power of .speech, and brought back to her her reasoning powers.
4. [Chapter XII or CXX.] "The Chapter of going into and of coming out from Khert-
Neter." This is a prayer to Ra for power to journey successfully through the Other World,
and to possess freedom to move about there at will.
Spells against the Crocodile-God Shui.
21
5. [Chapter CXXIL] "The Chapter of raising the foot, and of coming forth upon the
earth, and of entering in after having come forth." This formula is a prayer that food may be
provided for Nesitanebtashru on the journey, and that she may fly Hke a hawk, and appear Hke
the Benu (Phoenix), and rise Hke the Morning Star.
PLATE XXIV (Sheet 21).
Vignettes : I. Nesitanebtashru, holding her sceptre, followed by one of the beings of Re-stau,
who appears to be addressing words of salutation to her.
2. Nesitanebtashru being welcomed by one of the gods of Re-stau, who touches her right hand
with his left.
3. Nesitanebtashru adjuring three serpents.
4. Nesitanebtashru reciting spells over the Crocodile Shui, P ^ "'^^ - adjuring it to fall
down senseless at her words, and not to attempt to approach her to steal her hekmi, LJ ^ | j '
or " words of power." The monster's head is turned away from her as the result of her spells.
5. Nesitanebtashru grasping her sceptre, and reciting spells over four crocodiles (see Plate
XXV).
Text: [Chapter XXXI.] "Another Chapter of repulsing the Crocodile which cometh to
carry away the words of power of a man from him in Khert-Neter." This Chapter contains
a series of spells against the great Crocodile Shui and his companions, which take the form of
serpents, and the deceased claims special power over them because she is identified with Osiris,
Horus, and Anpu. The knowledge of this Chapter, according to the Rubric, gave her power to
walk about on earth among the living. The text of the Chapter in this papyrus contains many
readings which are different from those of the Theban and Saite Recensions.
PLATE XXV (Sheet 22).
Vignettes : I. Nesitanebtashru reciting spells over four crocodiles, each of which comes from
one of the Four Quarters of the earth and sky to bar her passage, and as a result the heads of the
four monsters are " turned back," i.e., turned away, so that they cannot snap at her as she passes.
2. Nesitanebtashru uttering a spell over a great serpent, which has its head turned away ; this
is probably the Vignette of Chapter X.
3. Nesitanebtashru uttering a spell over a great serpent which has its head directed against her.
4. Nesitanebtashru standing with her right hand clenched and laid upon her breast as if
protecting her heart ; this is the Vignette of Chapter XC.
22
Papyrus of Nesitanebtashru.
5. Nesitanebtashru grasping her sceptre, and addressing a god seated in a boat ; this is
the Vignette of Chapter XC.
Text: I. [Chapter X.] " The Chapter of making a man to come forth against his enemy in
Khert-Neter." This formula enabled Nesitanebtashru to traverse heaven and earth, and rave her
words of power for millions of years.
2. [Chapter XC] " The Chapter of not letting the soul of a man be taken away from him in
Khert-Neter." This Chapter is addressed to the "cutter off of heads," who is seated in a boat, and
Nesitanebtashru prays that his head may be turned behind him, so that he may see the fiends who
are coming up behind him to cut off his head. In the Vignettes of this Chapter in the Theban and
Saite Recensions, the head of the god is seen to be turned round, and his eyes are able to look
behind. In the Saite Recension this Vignette stands above Chapter XCIII.
PLATE XXVI (Sheet 23).
Vignettes : I. The Boat of Ra. On a rectangular platform, in the middle of the Boat,
rests the solar disk enveloped by a serpent, (iCK, and in front of it are a table of offerings, bread,
cakes, and a lotus flower. At one end of the Boat stand I sis and a figure of Nesitanebtashru,
and at the other Nephthys and a figure of Nesitanebtashru.
2. Two of the Eight human-headed hawks which represent the Company of the Spirits of
Heaven which adore Ra in his Boat.
Text: I. [Chapter CXXXI.] "The Chapter of not letting the heart of a man be carried
off from him." This Chapter is a formula, the recital of which gave Nesitanebtashru the power
to enter into the Boat of Ra, and to travel with him, and to be under the protection of the goddess
Mehen, whose duration was for millions of years.
2. [Chapter CI I.] "The Chapter of embarking in the Boat of Ra." This is a prayer in
which Nesitanebtashru entreats the god's permission to enter the Divine Boat, so that she may
be among his bodyguard, and among the " stars which never rest " (planets ?).
3. [Unnumbered Chapter.] " The Chapter of taking possession of the Merti."
The Text reads : (] ^ P ^ ^
1 0
(£ I I
T ®
1 1 1
I I I
I I I
I I I
I I I
1 1 1 ©
0
(3
Formulas for Perfecting the Spirit-Soul.
23
PLATE XXVII (Sheet 24).
Vignettes : I. Six of the Eight human-headed hawks which form the Company of the Spirits
of Heaven, and which adore Ra in his boat.
2. Nesitanebtashru kneeling, with both hands raised in adoration.
Text: [Chapter XXXII.] "The Chapter of repulsing the Four Crocodiles which come
to carry away the heart of the deceased from her." This Chapter enabled Nesitanebtashru to
repulse the Four Crocodiles of the West, East, South, and North, and to assume the powers of
Set, Osiris, Sept, and Uatch-Merti. The later text of this ChajDter in the Saite Recension
mentions the " Eight Crocodiles." The object of all such spells as are found in this Chapter
seems to have been to paralyse temporarily fiends of all kinds, and not to destroy them. At
the end of the Chapter is the rubrical direction : " Say when a man is delivered from the Four
Crocodiles in Khert-Neter," ^ili^-^k^^ — k P I ^ m k 1 ^ ^■
PLATE XXVIII (Sheet 25).
Vignettes: I. Nesitanebtashru kneeling (Plate XXVII), with her hands raised in adoration
before three ibis-headed gods, who are seated on a rectangular stand.
2. Nesitanebtashru kneeling in adoration before the Four Sons of Horus, Kesta, Hep,
Tuamutef, and Qebhsenuf, who are seated on a rectangular stand.
3. Nesitanebtashru kneeling in adoration before a hawk-headed god (Horus), a jackal-headed
god (Anubis), and a woman-headed goddess (Nephthys?). In the Vignette to Chapter CXXXII
in the Saite Recension the deceased is seen standing in prayer before a hawk wearing the White
Crown, and the Great Company of Gods, Tem, Shu, Tefnut, Keb, Nut, Osiris, Horus, Isis, and
Nephthys.
Text: [Chapter CXXXIV.] " Another Book of making perfect the Khu {i.e., Spirit) of the
deceased." The Chapter is a hymn of praise to Ra, who is identified with Khepera, and its recital
by Nesitanebtashru gave her the power of Ra, wherewith to destroy all her enemies, and the power
of Horus, wherewith to defeat Set, and secured for her a passage in the Boat of Ra daily. The
Rubric orders the Chapter to be said over a model of the Boat of Ra, in which is placed a new tile,
with figures of a hawk and other gods painted upon it in yellow colour. The model was to be
anointed with cedar oil, and incense was to be burnt to it, and fowls were to be sacrificed ; these
ceremonies constituted an act of worship to Ra.
PLATE XXIX (Sheet 26).
Vignettes : I. Nesitanebtashru kneeling, with her hands raised in adoration before Osiris,
wearing the Atef crown, a crocodile-headed god (Bebi ?), and a woman-headed goddess (Isis.''),
all of whom are seated upon a rectangular stand.
24
Papyrus of Nesitanebtashru.
2. The sun's disk rising on the horizon between the Tv/o Trees of the Sunrise.
3. The Morning Star, symbolized by a bull, with a god in attendance. See the Vignette of
Chapter CIX in the Saite Recension, where a small bull-calf is represented.
4. A swallow, perched on a conical object ; this bird here symbolizes I sis. This is the Vignette
of Chapter LXXXVI.
5. A golden hawk. This is the Vignette 01 Chapter LXXVII,
Text: [Chapter XV (.^).] "A Hymn of Praise to Ra Heru-Khuti, when he riseth on the
horizons, and when he setteth in Ankhet," i.e., the I^and of Life, the West. This hymn very
closely resembles in form and subject matter the various Hymns to Ra that form Chapter XV.
The paragraphs begin :
PLATE XXX (Sheet 27).
Vignettes : I. A hawk on a stand. This is the Vignette of Chapter LXXVHL
2. The Serpent-god Sata, with human legs. This is the Vignette of Chapter LXXXVI I.
3. A Crocodile-god on a stand. This is the Vignette of Chapter LXXXVI 1 1.
4. The god Ptah on a cubit / — 1, in mummy form, and holding a sceptre symbolizing serenity,
life, and stability, ^; from his neck hangs the mendl, ^^(j^^f^'^, symbol of virility and
liappiness. This is the Vignette of Chapter LXXXII.
5. The Ba, or Soul, of Osiris Ba-neb-Tet, This is the Vignette of
Chapter LXXXV. ®
6. A goose. In the older papyri the bird is a heron. This is the Vignette of Chapter
LXXXIV.
7. A goose. In the older papyri the bird is a Benu (Phoenix). This is the Vignette of
Chapter LXXXII I.
Hymn to the Rising Sun.
25
Text: [Chapter XV?.] "A Hymn of Praise to Ra Heru-Khuti, first one of the dawn,
when he riseth on the eastern horizon of heaven."
" Homage to thee, Ra Heru-Khuti, holy god, creator of the things which exist : Tanen who
givest life to the gods and to the beings of primeval matter, maker of heaven, which thou didst
stablish firmly by thy two hands, and didst make for thyself a place wherein to rise.
" Beautiful art thou, O Ra Heru-Khuti, in thy rising on the eastern horizon I Gods and men
lift up their hands in praise of thy beautiful face.
" Beautiful art thou, O Ra Heru-Khuti, in thy rising in the egg within the sky ! All the
Hamemet beings praise thee after thy rising.
" Beautiful art thou, O Ra Heru-Khuti, in thy rising on the Tuat {i.e., the Other World)
within Akert ! The ape-gods sing praises to thy beautiful face.
" Homage to thee, Watcher, living one, new being, whose youth is renewed, first one of the
dawn ! The gods in Amenti praise thee !
" Homage to thee, rising, shining, crystal in colour, thou vanquishest the darkness.
" Homage to thee. Mighty One, who art exalted in thy name of ' Lord of the Mighty Ones,'
twice-valiant Power.
" Homage to thee. Great One, Divine One, in thy name of ' Lord of the Utchati,' who dost
make thy birth to come to pass.
" Homage to thee, who dost rise anew in thy name of ' Giver of Thrones, Advancer to
Dignities.'
" Homage to thee, the Company of the gods praise thee, and men and gods greet thee with
cries of joy when thou settest, O Beautiful Face ! "
PLATE XXXI (Sheet 28).
Vignettes : I. A human head rising out of a lotus flower, the symbol of Nefer-Tem, growing
in a lake ; this is the Vignette of Chapter LXXXIb.
2. A bearded god seated on a reed mat ; on his head he has the solar disk encircled by
a serpent ; this is the Vignette of Chapter LXXX.
3. Nesitanebtashru, holding a staff in her right hand, in converse with a goddess who is facing
her and is identical with herself in form and holds a staff in her left hand. Behind each of these
stands a goddess (?) with one hand resting upon her breast. The goddess may be the Queen
Nesi-Khensu.
4. Nesitanebtashru standing, with her hands raised in an attitude of adoration before a goddess,
who resembles herself.
Text: "A Hymn of Praise to Atem, when he cometh forth from the Chamber
of Ament."- This composition consists of a series of fourteen Addresses to Atem, the god of the
D
26
Papyrus of Nesitanebtashru.
setting sun. Each begins with the words " Thou watchest in setting, O Watcher Atem,"
jI I jI ^ S S ' ^^^^ contains a number of the great names and tides which
collectively describe the god as the creator of heaven, and earth, and the Other World, and of
everything in them. This text is different from the Litany which is found in Chapter XV, and
seems to be peculiar to the Papyrus of Nesitanebtashru.
PLATE XXXII (Sheet 28).
Vignettes : I. Nesitanebtashru standing, with her hands raised in an attitude of adoration
before a goddess, who resembles herself.
2. The mummy of Nesitanebtashru lying on a bier. Above it is the goddess Mut in the form
of a vulture spreading out her wings over it, and holding out above it the s/zen, Q , or symbol of
eternity, to indicate that she will give to the dead body of the princess eternal existence.
3, Nesitanebtashru, holding a staff, standing before the " Great House," «^ , of the Sun-god
at Heliopolis.
Text : [Chapter XCIX.] " The Chapter of bringing a boat in Khert-Neter." The text of
this Chapter is incomplete in the Papyrus of Nesitanebtashru, and the whole of the introductory
section is wanting. By the recital of this Chapter the deceased secured for her use a boat wherein
she might sail about on the rivers and canals in the Other World. It was, however, one thing to
have a boat, and another thing to know how to work it. As no being in the Other World wished
to have to labour when sailing in the Other W^orld, the deceased was provided with the secret names
of every part of the " hidden boat," so that, when occasion required, she could, by merely uttering
their names, cause the sail to run up the mast, and the rudder and oars to work, and every part of
the boat to perform its allotted functions. The text in the papyrus begins with the section wherein
each part of the boat asks the deceased its name, thus :
Question. — " Tell me my name," saith the Mooring-post.
Answer. — " Lord of the Two Lands, dweller in the Shrine," is thy name.
Question. — " Tell me my name," saith the Rudder.
Answer. — " Leg of Hepiu," is thy name.
Question. — " Tell us our names," say the Paddles.
Answer. — " Fingers of Heru-Semsu," are thy names.
Plate XXXIII (Sheet 28).
Vignette : Nesitanebtashru standing before the symbol of the name of the town of
Heliopolis ; this is the Vignette of Chapter LXXV in the Saite Recension.
Text: [Chapter XCIX — continued.']
The Souls of the Towns of Buto and Eileithyiaspolis.
27
PLATE XXXIV (Sheet 29).
Vignettes : I. Nesitanebtashru standing at the door of a tomb (?), and presenting a table ot
offerings on which are set cakes, loaves of bread, fruit, flowers, etc.
2. Nesitanebtashru, with her hands raised in adoration, standing at an altar which is set upon
a wooden stand, before the god Thoth, who is depicted with the head of an ibis. This is the
Vignette either of Chapter XC or Chapter XCIV.
3, A boat with a sail hoisted and filled with wind. In the bows is a table of offerings, and
before and behind the mast sits a man ; in the stern, near the steering-post, is a woman.
Text: I. [Chapter CVIII.] "The Chapter of knowing the Souls of Pe." The town of
Pe was a part of the town of Per-Uatchit, or Buto, in the Delta, and the three gods Temu, Sebek,
and Hathor were its " Souls." The recital of this Chapter gave Nesitanebtashru the power to
conquer Apep, , the personification of Evil, and to trample him under foot. It also enabled
her to defy the Serpent, 46 feet long, which guarded the Mountain of the Sunrise. The Souls here
mentioned are usually associated with Ament.
2. [Chapter CXI I.] " Another Chapter of knowing the Souls of Pe." The knowledge of
this Chapter secured for the deceased the assistance of Horus and two of his sons, or uncles,
Kesta and Hepi. In this Chapter we have a version of the legend which tells how Set, the god
of Evil, in the form of a black pig, attacked Horus, and smote him a blow in the eye which
temporarily blinded him. Ra healed the wound, and Horus recovered the sight of his eye through
the ministrations of Ra, Kesta, and Hepi. By knowing the names of these gods, and by
uttering them, Nesitanebtashru was able to preserve herself from all the attacks of Suti ^ ^
w
PLATE XXXV (Sheet 30).
Vignettes : I. The Four Sons of Horus, viz., Kesta, Hepi, Tuamutef, and Qebhsenuf.
2. Nesitanebtashru kneeling, with her hands raised in adoration before the head of the Hawk-
god, Horus, in a boat.
Text: I. [Chapter CXIIL] "The Chapter of knowing the Souls of Nekhen." Nekhen
was a very ancient town of Upper Egypt, and its Souls were Horus, Tuamutef, and Qebhsenuf.
The knowledge of the secret names of these gods enabled Nesitanebtashru to avoid the accident
which happened to Horus, z.e., falling into the water.
2. [Chapter CVII.] "The Chapter of entering in and coming forth from the Tuat of the
Amentiu among the followers of Ra, and of knowing the Souls of Amenti."
3. [Chapter CVIII.] " Another Chapter of knowing the Divine Souls of the West."
D 2
I
28
Papyrus of Nesitanebtashru.
PLATE XXXVI (Sheet 31).
Vignette : A series of thirty-five seated gods, arranged in two rows. Each god wears on his
head the ^^/^y crown, i.e., the White Crown with a feather on each side of it, and from the back of
his neck hangs a mendt, . These probably represent the gods of the great towns mentioned in
Chapter XVIII.
Text: I. [Chapter CIX.] " The Chapter of knowing the Divine Souls of the East." The
recital of this Chapter gave the deceased power to travel over the eastern part of the sky, and made
him master of the Elysian Fields.
2. [Chapter CXIV.] " The Chapter of knowing the Divine Souls of Khemenu (Hermopolis) " :
their names, according to the Sai'te Recension, were Thoth, Sa, and Temu.
PLATE XXXVII (Sheet 32).
Vignettes : I. Four funerary coffers and four seated goddesses.
2. A series of thirty-six seated gods (ten on Plate XXXV II and twenty-six on
Plate XXXVIII), arranged in two rows ; see the gods on Plate XXXVI.
Text: I. [Chapter CXV.] "The Chapter of coming forth into heaven, of making a way
through the Other World (Amhet, (| 1 ^ ^ ^ ), and of knowing the Divine Souls of Anu
(Heliopolis)." The recital of this Chapter gave the deceased the power to be re-born like Ra, daily,
and to emerge unhindered from the Other World, like Ra. The Divine Souls of Anu were Ra,
Shu, and Tefnut.
2. [Chapter CXVI.] "The Chapter of knowing the Divine Souls of Anu (Heliopolis)."
The version of this Chapter here given is shorter than that in the older papyri, and it has no Rubric
as in the Papyrus of Nu. The knowledge of this Chapter enabled the deceased to avoid drinking
filthy water and eating offal. The Divine Souls of Anu were Thoth, Sheta-Saa, and Rekh-Tem.
3. [Chapter LXXXI.] " The Chapter of making the transformation into a lily (or lotus)."
The recital of this Chapter gave the deceased the purity of the "pure lily " and the attributes of
Nefer-Tem, or the rising sun.
4. [Chapter LXXX.] " The Chapter of making the transformation into the god " {or, God).
The recital of this Chapter enabled the deceased to transform herself into " the girdle of the robe of
the Sky-goddess, or Heaven," and into the sun, who " lightened the darkness," and led it captive :
in short, it gave her the power to transform herself into Light.
5. [Chapter LXXXVIL] "The Chapter of making the transformation into the serpent
Sata," ^^=???=75mn. The recital of this Chapter enabled the deceased to take the form of the great
The Chapters of Transformations.
29
serpent Sata, and to glide at will into every place where this Snake-god went, and especially to
move through the thick undergrowth which was supposed to exist in Dead- Land, which she would
have to pass through on her way to the kingdom of Osiris.
PLATE XXXVIII (Sheet 33).
Vignettes : I. Twenty-six seated gods, each wearing the Atef crown, and each with a inendt
amulet suspended from the back of his neck.
2. A " Company" of sixteen bearded gods (twelve gods on Plate XXXIX), arranged in pairs,
each god holding a sceptre, |, with both hands.
Text: I. [Chapter LXXXVIII.] "The Chapter of making the transformation into a
crocodile." The recital of this Chapter gave to the deceased the power to traverse quickly the
rivers of the Other World from one end to the other, and to pass through its waters unseen, if
necessary, on her way to the kingdom of Osiris. Moreover, armed with the strength of the
crocodile, she would have no need to fear the attacks of other monsters of the rivers and streams.
2. [Chapter LXXVI.] "The Chapter of making any transformation which Nesitanebtashru
may be pleased to make." The recital of this Chapter secured for the deceased the services of
the ^ Jl e (| || 1 , which would lead her safely along all the roads of Dead- Land and
bring her to the kingdom of Osiris.
3. [Chapter LIIL] "The Chapter of not eating filth, and of not drinking urine in Khert-
Neter." The recital of this Chapter secured for the deceased the bringing to her of the divine
food of Ra, and the food of the Earth-god Keb, in the event of the failure of the customary
funerary offerings. The Doubles of the dead who abode in the tombs lived upon the spirit of the
food offered to them by their friends who were still on the earth. If such offerings were, for any
cause, discontinued, it was believed that the Doubles would be driven to leave their tombs and
to eat any unclean substance, and to drink any and every kind of dirty water.
4. [Chapter XCI.] " The Chapter of not letting the heart-soul (Ba) of a man be shut up in
Khert-Neter." The recital of this Chapter prevented the heart-soul of Nesitanebtashru from
being caught and kept in any kind of place against its will, and made it quite certain that it would
come to her body at the proper time, and be united to her. In the Vignette in the Saite Recension,
the soul, in the form of a human-headed hawk, is seen Hying to its body.
5. [Chapter XLIV.] "The Chapter of not dying a second time." The recital of this
Chapter prevented the deceased from dying a second time, either through the failure of her
relatives to provide funerary offerings, or through the attacks of the fiends and devils who were
supposed to infest Dead- Land. Every soul in the Other World was liable to suffer death a
second time from some cause or other, and the only being who could not die a second time was
Osiris. The recital of this Chapter enabled the deceased to mingle her soul ^N\ih. that of Osiris,
and, in this way, to escape the second death.
30
Papyrus of Nesitanebtashru.
PLATE XXXIX (Sheet 34).
Vignettes : I. Twelve of a " Company " of bearded gods, who are arranged in pairs, and
seated on thrones, each holding a sceptre in his hands.
2. The goddess Maat, in human form, wearing on her head the feather of Maat.
3. A goddess, Isis or Hathor, wearing on her head a pair of horns, between which is the disk
of the full moon.
Text: I. [Chapter XCIII.] "The Chapter of not sailing to the East." The recital of this
Chapter by the deceased when she was sailing on the streams in the Other World, prevented her
boat from being taken in the wrong direction, i.e., to the east instead of to the west, where the Elysian
Fields were situated. It also secured for her the guidance of the god Her-f-ha-f, ,
who acted as a sort of Charon, and ferried the souls of the dead over the river which divided this
world from the Other World. It was believed that this god only transported the souls of the
righteous in his boat, and that the boat itself refused to allow any except those who were
" truth-speakers " to enter it.
2. [Chapter Lb. J " The Chapter of not entering into Khert-Neter." The ordinary title of
the Chapter is, " The Chapter of not entering to the block of the god," but our papyrus has
[W] instead of and the Vignette in the older papyri proves that it is the block
of the god which is referred to. This block was set up near the Judgment Hall of Osiris, and
it was presided over by the terrible god Shesmu, ' ^ ^ , who was his headsman-in-chief
After the wicked were decapitated, their bodies were cut up by the assistants of Shesmu, and the
pieces were cast into pits of fire. The recital of this Chapter enabled the deceased to escape from
the block and the slaughter-chamber.
3. [Chapter CLXXXVIII.] "The Chapter of the going in of the soul to build abodes,
and to come forth by day." The recital of the Chapter gave to the deceased the power to build
an abode, or abodes, for herself on this earth, and, whensoever she wished, to return to it from the
Other World. It would also cause her heart-soul and her shadow to rejoin her body, and make
them to come to it from any place whatsoever. At the end of the Chapter comes the following-
short hymn to Ra : —
" Homage to thee, O Ra, in thy beautiful rising, Prince of the Morning.
" Homage to thee, O Ra, in thy beautiful ascending. Prince of the Morning.
" Homage to thee, O Ra, in thy beneficent advent to Nesitanebtashru, on this beautiful day."
It
o
of Perfecting the Spirit Soul.
31
PLATE XL (Sheet 35).
Vignettes : I. The goddess Isis.
2. The goddess Nephthys.
3. Eight [sic] Cows and their Bull. This is the Vignette of Chapter CXLVIII.
Text: [Chapter CXLL] "Another Chapter of making perfect the Spirit. [This] book
shall be recited by a man for his father [or] for his mother, in the festivals of the Amentiu. It shall
make the Spirit perfect within Ra, and shall make him powerful before the gods, and it shall magnify
him before the Holy Spirits. It shall be recited on the sixth day of the festival." Here follows
a list of gods whose names are to be recited : Osiris, Ra-Harmakhis, Nu, father of the gods, Maat,
Boat of Ra, Atem-Khepera, the Great and Little Companies of the Gods, Horus, Shu and Tefnut,
Keb and Nut, Osiris and Isis, the Seven Cows and their Bull, the Four Rudders of Heaven, the
Four Sous of Horus, the Aterti, the Sektet Boat, the Antchet Boat, Isis and Nephthys, Thoth and
Maat, the gods of the South, North, West, and East, the gods of the Great Bear, the gods
of Per-ur, of Per-shet, of the Aats, of the Fields, of the Circles, and the " Little Gods," the Roads
of the South, North, West, and East, the Doors and Pylons of the Tuat, etc. A number of the
names of gods which are found in the Saite Recension are omitted in our papyrus.
PLATE XLI (Sheet 35).
Vignettes: I. The Four Rudders of Heaven, ^\>^\>^^N-^N5^ • These form part of the
Vignette of Chapter CXLVIII.
2. The Lion-gods of To-day and Yesterday, supporting on their backs the horizon with the
sun on it, (^Sq . This is a part of the Vignette of Chapter XVII.
3. The mummy of Princess Nesitanebtashru lying on its bier ; at the head stands Isis, and at
the foot Nephthys. Each goddess has her hands raised in an attitude of lamentation.
Text : [Chapter CXLII.] This Chapter has no title in the papyrus of Nesitanebtashru ; it
actually begins on Plate XL, col. 3, 1. 22, with the name of "Osiris Un-Nefer." In the Saite
Recension its title is " The Book of making perfect the Spirit [i.e., the deceased), and of making
him to advance with long strides, and to come forth by day in all the transformations which please
him, and to know the names of the god Osiris in every place wherein he chooseth to be " :
^ ® I 1-77-1 7\ tk n ® A
(£ Si 1 0 / Jl I O ^ III J\ 01 W
™ ^ T?i l\ rl" " ^ S ^ — W
III I Jm ^ ii o »<- h="" nbsp="" p="">
From this title it is clear that the knowledge of the names of all of the torms of Osiris and of his
shrines was demanded from the deceased in the Other World.
32
Papyrus of Nesitanebtashru.
PLATE XLII (Sheet 36).
Vignettes : I. A hawk, with outstretched wings, fluttering over the mummy of Nesitanebtashru,
which Hes on a bier, and holding over it the symbol of eternity. This Vignette seems to refer to
the incident in the Legend of Isis and Osiris, in which it is said that the goddess Isis, in the form of
a hawk, hovered over the body of Osiris as it lay on its bier, and restored it to life. A somewhat
similar Vignette is found above Chapter LXXXIX, where we see the soul of the deceased, in the
form of a human-headed hawk, hovering over its body.. It illustrates the Chapter which is entitled
" The Chapter of uniting the soul to its body in Khert-Neter."
2. Anubis, jackal-headed, and Horus, hawk-headed, standing, each with his left hand raised,
addressing the mummy of Nesitanebtashru, or pronouncing words of power which shall effect her
resurrection.
3. The Four Sons of I Jorus, standing ready to perform the ceremonies which may be ordered
by Anubis and Horus.
4. The goddess Isis kneeling on one knee, and holding in her hands a table on which are
cakes, fruit, etc., of an immaterial nature on which Nesitanebtashru is to live in the Other World.
5. The god Ptah, bearded and in mummy form, wearing a mendt amulet at the back of his
neck, and holding in his hand a sceptre, the upper part of which consists of the symbols of
"life," and "stability."
Text: [Chapter CXLII — continued7\ List of the forms of Osiris and of the names of
cognate gods. At the end of the list is the following short text, which is not to be found in the
Saite Recension :
PLATE XLIII (Sheet 37).
Vignettes : I. A cat, symbol of the Sun-god, chopping off the head of Apep, the personi-
fication of darkness, with a large knife which it holds in its left forepaw. See the Vignette of
Chapter XVII.
of Appearing before the Taskmasters of Osiris.
33
2. A bearded god seated, with both hands raised, and wearing on his head a young plant, the
symbol of " year." He is the " god of Millions of Years," and is the personification of eternity.
3. A ram, with wavy horizontal horns, the symbol, or incarnation, of Amen, or of one of the
Four Souls of Osiris.
4. A goddess, who has on her head a cluster of lotus, or lily plants, standing with both hands
raised in adoration before Ra. In front of her is a small altar with a libation vessel. She is either
Mert of the South, or Mert of the North, the goddesses who presided over the Inundation in the
South and North respectively. Both goddesses are depicted in the Papyrus of Anhai, a priestess
of Amen (see Plate V), which was written and painted about the same time as the Papyrus of
Nesitanebtashru.
5. One of the forms of the Sun-god, Ra, or Ra-Harmakhis, in the form of a hawk-headed
man seated on a throne. He wears on his head the y^/^ crown, and holds " life," in his right
hand, and a sceptre, |, in his left. The end of the tail which is attached to his girdle falls just in
front of his knees.
Text: I. [Chapter CXXIV.] " The Chapter of going into the presence of the Tchatchaiu,
or ' Chiefs,' of Osiris." The recital of this Chapter brought the deceased into the presence of
Osiris, and enabled her to satisfy the " Chiefs of Osiris," whose duty it was to examine souls, and
to recommend them for reward if they were found to be good, and to inflict punishment upon
them if they were found to be bad. It also enabled her to speak boldly to Osiris, and to
understand the god's replies, and made her to be a " spirit equipped with the powers of the Spirits
of Heliopolis, Busiris, Herakleopolis, Abydos, Akhmim, and Sennu."
2. [Chapter CXXV. Part I.] This section of the Book of the Dead contains a sort of
introductory confession on the part of the deceased to Part II, which is commonly known as the
Negative Confession. Our papyrus omits the greater part of the section, and only has the
concluding words, " Last day of the second month of the Season Pert, before the Lord of the
World, I have seen the Utchat in Anu," etc.
3. [Chapter CXXV.] The Negative Confession, Nos. 1-19.
PLATE XLIV (Sheet 38).
Vignettes : I. The god Thoth, the scribe of the gods, and advocate of Osiris on the day of
the " Great Judgment " at Heliopolis, holding a palette in his left hand, and reporting to Ra the
result of his examination of Nesitanebtashru, who is standing before Ra (see Plate XLIII).
E
34
Papyrus of Nesitanebtashru.
2. The goddesses Isis and Nephthys, who here play the parts of " Ladies of Truth," or
goddesses of the Hall of Judgment, standing with their left hands raised as they address Ra and
confirm the judgment of Thoth.
3. The Ape-God, the associate of Thoth, holding in his forepaws the Utchat, or Eye of
Ra, . A very ancient legend asserted that Set, the god of evil, attacked the Eye of Ra,
i.e., the Sun, and cursed it, and threw missiles at it, and that he finally succeeded in injuring the
Eye and then carried it away out of the sky altogether. Thereupon Horus, guided by Thoth,
pursued Set, who had taken the form of a black pig and had eaten the Eye, and when he came up
with him he cut off one of the pig's legs, and made him throw up the Eye, which Thoth, having
restored its strength, replaced in the sky. The "bringing back of the Eye" here refers to the
revivification and resurrection of the body of Nesitanebtashru.
4. Six bearded gods seated and wearing the Atef crown. They are probably intended to
represent some of the Forty-two Assessors, each of whom heard the deceased deny having
committed a certain sin in the Hall of Judgment.
Text : I. [Chapter CXXV.] The Negative Confession, Nos. 20-42. At the end of the
forty-two negative statements, six gods of judgment are addressed, whose names are not found in
the older papyri, but in each case the negative statement is wanting. The names read :
9 I
1 ^
I ^ 111
D (2
"III
111
1
Athi-em-auai.
Sekhem-her.
Neb-heriu-asht-anuit.
Neb-neteru-aa-em-aaut-tuf.
Nenu-emm-neteru.
Sekhem-em-pet-ababut-nefer-f.
2. [Chapter CXXV.] The opening lines of the Address to " the gods who are in the Hall of
Maati " (lines 1-4 of the Papyrus of Nu).
PLATE XLV (Sheet 39)-
Vignette : Eleven bearded gods, seated, each wearing the Afe/ crown. They are probably
intended to represent some of the Forty-two Assessors.
Text: I. [Chapter CXXV.] Address "to the gods who are in the Hall of Maati"
(lines 1-15 of the Papyrus of Nu). The greater part of the Address itself, about two-thirds, and
the Rubric are omitted from the papyrus of Nesitanebtashru.
2. [Chapter XXVL] " The Chapter of not letting the heart of the deceased be carried away
from her in Khert-Neter." The recital of this Chapter enabled the deceased to keep possession of
her heart, and therefore of all her faculties also.
The Mansions of the House of Osiris.
35
3. [Chapter CXXXV.] " Another [Chapter] which is to be recited when [the deceased]
seeth the moon waxing " (or, becoming young again).
4. [Chapter CXLVIII.] The tide of this section here is " the Chapter of building a house
upon earth," which is the tide of Chapter CLII, but the text itself is Chapter CXLVIII, without
the long title which we find before the Chapter in the Sai'te Recension,
PLATE XLVI (Sheet 40).
Vignettes : l. A large horned beetle, with outspread wings, in a boat ; this is probably the
symbol of Khepera, a form of the Sun-god.
2. A bearded god seated in a boat, and having on his head a crescent moon, with the full-
moon disk in it.
Text: [Chapter CXLVII.] "The Chapter of knowing the Halls of the House of Osiris
Khenti Amenti, and the gods who are in their Circles." The Arits, or Halls of the House
of Osiris, were seven in number, and before the gate of each stood three divine beings : the first
was the Gatekeeper, who guarded the gate, the second was a Look-out man, who cried out when
any one approached, and the third was a Herald, who announced to the god the name of the
comer. No one could gain admission into the Arits unless he could, when called upon, recite the
names of the officials of each Arit. The second portion of the Chapter, when complete, contains
a long address to the Arits and their keepers, which the deceased was expected to recite. A
Rubric ordered that figures of the gods of the Arits were to be painted on the papyrus with their
Arits, and that a figure of the deceased was to be made to approach each Arit in turn. At each
Arit the Chapter was to be recited, and certain offerings made, among them being four vessels
of blood.
On Plate XLVI we have the names of the officers of Arits I and II, and the prayers of the
deceased to them.
PLATE XLVII (Sheet 41).
Vignettes : i. The P rincess Nesitanebtashru and her husband, or some male relative, seated
in a boat, sailing on one of the streams of the Other World. In the forepart of the boat is placed
a stand, on the top of which are loaves of bread, or bread-cakes, and vessels of ale or wine.
2. The Princess Nesitanebtashru kneeling before Ra, with her hands raised in adoration,
and presenting to the god a table loaded with offerings ; on each side of the table is a large
wine jar.
3. The god Ra with the head of a hawk surmounted by the solar disk encircled by a serpent 5CX.
4. Four of the Seven Cows of Heaven which supplied the dwellers therein with milk.
Text : [Chapter QYA^ \\~continued:\ The names of the officers of Arits III, IV, V, and
VI, and the prayers of the deceased to them.
E 2
36
Papyrus of Nesitanebtashru.
PLATE XLVIII (Sheet 42).
Vignettes : I. Three of the Seven Cows of I leaven, and their Bull ; the artist has
inadvertently drawn Eight cows in all, and omitted the Bull. The names of the Cows are :
1. Het-kau-Neb-er-tcher. 5. Khenemet-em-ankh-annuit.
2. Akert-khentet-ast-s. 6. Sekhmet-rens-em-abet-s.
3. Meh-khebitet-sah-neter. 7. Shenat-pet-utheset-neter.
4. Ur-mertus-teshert-sheni.
The name of the Bull is Ka-tchai-kauit.
2. The Four Beautiful Rudders of Heaven which, under the direction of Ra, steered the
boat of the deceased to the south, north, west, and east as required.
3. A funerary cpffer, or shrine, before which stand Osiris, I sis, and Nephthys.
4. Princess Nesitanebtashru kneeling before a table of offerings, which she presents to Osiris,
I sis, and Nephthys, and undergoing a ceremony of purification at the hands of a ministrant who is
pouring holy water over her from a libation vase.
Text : The names of the officers of Arit VII, and a long prayer for funerary offerings.
PLATE XLIX (Sheet 43).
Vignettes: I. The dog-headed ape of Thoth bringing back the Utchat, , or Eye of Ra,
which it holds in both forepaws,
2. The mummy of Princess Nesitanebtashru lying upon its bier under a canopy ; at the head is
Nephthys kneeling upon a reed mat, and at the foot is Isis (Plate L).
Text: Two paragraphs, each beginning with the words ^.^IjP^j]- '^"^ referring to the
burial of Nesitanebtashru. Omitting the titles of the deceased the text reads :
w
(2
The Pylons of the Mansions of Osiris.
37
PLATE L (Sheet 44).
Vignettes : I. The goddess I sis seated on a mat at the foot of the bier of Nesitanebtashru.
2. The Lion-gods of Yesterday and To-day bearing on their backs the horizon with the sun
on it.
3. Nesitanebtashru standing arrayed in a long flowing garment, and having on her head a disk,
from which rays of light descend over her.
Text : "A Hvmn of Praise to Osiris Un-Nefer [to be sung] after he hath set in the Tuat :
the gods 0/ the West say": Here follow eleven short lines of text, each beginning with the words,
"Homage to thee," which are written in red. In these Osiris is addressed as: i. Un-Nefer;
2. Lord of the Shrine ; 3. Sovereign (Ati) ; 4. Eldest One ; 5. Lord of Heaven, Lord of Earth ;
6. Governor of the Desert, King of Punt ; 7. Prince of the World ; 8. King of the Universe ;
9. Governor of the Red Crown; 10. Bull of the West; 11. Son of Nut, fashioned by Atem,
(|^^^^, created by Khepera, ^^5^- The Rubric orders that whilst a man is singing this
Hymn he shall throw incense on the fire at each mention of any one of all the names of Osiris,
I /WWNA
PLATE LI (Sheet 45)-
Vignettes : I. Nesitanebtashru standing before a Pylon of the House of Osiris, which is
guarded by a god, holding a large knife in his left hand, and by a porter, who stands by a small pool
of water.
2. Nesitanebtashru standing before another Pylon, which is guarded by a god who has two
snakes projecting from his body instead of a neck and head, and by a porter.
Text : [Chapter CXLVI.] "The Chapters of the Pylons of the House of Osiris in Sekhet-
Aanru " (the Elysian Fields). According to our Papyrus the Pylons were fifteen in number, and on
this Plate their order and the names of the gate-gods and porters agree with those found usually in
the Saite Recension. As the deceased came to each Pylon she was obliged to declare to the god
and the porter their names, and unless she was able to do this she was not permitted to pass through
it. The long section of the Chapter in which the deceased is supposed to enumerate his, or her,
travels, will be found on the following Plate.
PLATE LI I (Sheet 46).
Vignettes : I. Nesitanebtashru standing before a Pylon of the House of Osiris, which is
guarded by a bull-headed god, holding a large knife in his left hand, and by a porter.
38
Papyrus of Nesitanebtashru.
2. Nesitanebtashru standing before a Pylon of the House of Osiris, which is guarded by
a crocodile-headed god, holding a large knife in his left hand, and by a porter.
Text: [Chapter CXLVI — coittinued.~] The text here is substantially that which is found in
Lepsius, Todtenbuch, Plates 65, 66.
PLATE LI 1 1 (Sheet 47).
Vignettes : I. Nesitanebtashru standing before a Pylon of the House of Osiris, which is
guarded by a jackal-headed god, holding a large knife in his left hand, and by a porter.
2. Nesitanebtashru standing before a Pylon which is guarded by a lion-headed god, holding
a large knife in his left hand, and by a porter.
Text: [Chapter CXLV.] "[Here] begin [the Chapters of] the Pylons of Sekhet-Aanru of
the House of Osiris." Chapters CXLV and CXLVI are two versions of one and the same text.
Of these. Chapter CXLV is the longer. Before the finding of the Greenfield Papyrus, only two
forms of this Chapter were known, and both are imperfect ; the version there of the Chapter which
is given on Plates LIII-LVI is very important, for it is the fullest that is known to exist in
Theban Papyri. The Texts on Plate LHI refer to Pylons I-V.
PLATE LIV (Sheet 48).
Vignettes : I. Nesitanebtashru standing before a Pylon of the House of Osiris, which is
guarded by a vulture-headed god, holding a large knife in his left hand, and by a porter.
2. Nesitanebtashru standing before a Pylon of the House of Osiris, which is guarded by
a bearded god, holding a large knife in his left hand, and by a porter.
Text: [Chapter CXLV — continued.'] Pylons VI-VHI.
PLATE LV (Sheet 49).
Vignettes : I and 2. Nesitanebtashru standing before a Pylon of the House of Osiris, which
is guarded by a bearded god, holding a large knife in his left hand, and by a porter.
Text : [C HAPTER CXLV — continued.] Pylons IX— XII.
PLATE LVI (Sheet 50).
Vignettes : I. Nesitanebtashru, with her hands laid upon her breast and the uraeus. symbolic
of her royal rank, over her forehead, standing in the Boat of Osiris. The god stands in the forepart
of the boat ; behind him is a figure of a Jackal-god, Anpu or Up-uat, standing on a pedestal, '«-^ ,
The Boat of Millions of Years.
39
and before him is a figure of the hawk of Horus perched upon a papyrus sceptre. Between the god
and the princess is a rectangular box or chest, on which rest a bowl, ^ , and an object which
resembles the plumed hat of Osiris.
2. A boat containing a chest, or funerary coffer ; the end of the handle of the steering oar and
the end of the steering post are in the form of the head of the hawk of Horus.
3. Osiris, in mummy form, and wearing the Atef crown, standing with a pillar altar before
him ; on the altar are a libation vessel and a lotus flower, or lily. Facing him is a Jackal-god,
couchant, on a standard, with the sceptre, | , upright before him.
Text: [Chapter CXl^V— continued.'] Pylons XII I-XVI.
PLATE LVII (Sheet 51).
Vignettes : I. A bearded god, standing in a boat, with his right hand raised to his forehead,
being punted by a god to meet the Sun-god in his boat ; behind him four male servants wearing
loin-cloths are kneeling on the floor of the boat, and presenting to him vessels containing sweet-
smelling unguents.
2. The Boat of the Sun-god, who appears therein in the form of a disk which rests on the head
of the Hawk-god, which was a personification of the sky. On each side of the disk is an Utchat,
, the one representing the right eye of the Heaven-god, i.e., the sun, and the other his left eye,
i.e., the moon.
3. Nesitanebtashru kneeling in adoration before Osiris, who is seated on his throne, and holding
the sceptre, J , and whip, ^\ .
Text: [Chapter Cy^\J\f —continued.'] Pylons XVI I-XXI.
PLATE LVIII (Sheet 52).
Vignette : The god Ra Harmakhis, ^ , seated upon a throne which is set upon
a pedestal made in the form of madt, / — 1 , i.e., "Truth." He wears the Atef crown, to which is
attached a pair of horns, and at the top is a circular disk, which was probably made of gold. He
wears a deep necklace and a short tunic, the upper part of which is made of " scale work "; to the
waistband of this is attached a tail, which passes under his body, and emerges by his knees. In his
right hand is the symbol of " life," and in his left a sceptre. Before him stands the god Thoth, ibis-
headed, and having upon his head the crescent moon, with the full moon resting in it. Thoth is
supposed to be writing on the palette which he holds in his left hand the result of his examination
of the heart of Nesitanebtashru, and above his head is his tide, " Thoth, lord of the words of the
god, " ^^^37 '^l^'iYi'- Thoth wears a heavy wig and a short tunic with a waistband, to which
is attached the tail that falls behind him.
40
Papyrus of Ncsitanebtashru.
PLATE LIX (Sheet 53).
This plate, and the five following, are devoted to Chapter
" Aats," or Domains of the Kingdom of Osiris, and describes the beings who dwell therein, and
mentions the gods who rule over them. The Vignettes give the form of these Domains, which are
to the Other World exactly what city, towns, and villages are to this. This Chapter was at one
period of Egyptian history the last of the Chapters of the Book of the Dead, a fact which is proved
by some codices having at the end of it the words " Here endeth [the Book] in peace,"
Vignette: The pictures of Aats I-III.
Text : I. The First Aat. This is the Aat called " Amentet."
2. The Second Aat. This is the Aat called " Sekhet-Aarru," which was presided over by
the god Ra-Harmakhis. Here grew wheat five cubits high, and barley seven cubits high, which
was reaped by the beatified spirits, who were nine cubits high. The walls of the region were of the
substance of which heaven is made, and in the eastern wall was a door, with a sycamore of turquoise
on each side .of it, through which the Sun-god Ra set out on his journey daily to traverse the
heavens. In this Aat there lived also the "Souls of the East," who sailed about with the Boat
of Ra.
PLATE LX (Sheet 53).
Vignette : The pictures of Aats IV and V.
Text : I. The Thh
flames, which purified ever more and more those who were permitted to enter this region of the
great Spirit-soul ^ . Here lived Ra, and the warmth and heat which he sent forth kept
alive the land of Egypt and her inhabitants. The monster Apep, the personification of rain, hail,
hurricane, storm, whirlwind, darkness, fog, night, etc., was shrivelled and finally burnt up by the
heat which Ra obtained from this Aat.
2. The Fourth Aat. This Aat was three hundred leas^ues in leno^th. and two hundred and
thirty leagues in width, and it was called the " Hidden Aat." It w^as presided over by a chief, or
god, but there was in it a mighty serpent seventy cubits long which was called " Sati-temui,"
^ ^^^^^\ ' which lived upon the souls and bodies of the dead which it slew. This
serpent lived on a very high mountain, and prevented from passing over it every soul that was not
provided with the words of power which were necessary for rendering it powerless. The fortunate
soul who was equipped with these was assisted by Sati-temui, and guided by it through the difficult
and mountainous roads over the Aat. In the Saite Recension we have a representation of this
serpent being supported by three men {Todtenbuch, ed. Lepsius, Bl. LXXI).
The Domains of the Kingdom of Osiris.
41
PLATE LXI (Sheet 54).
Vignette : The pictures of Aats VI, VII, and VIII.
Text : I. The Fifth Aat. This is the Aat or Domain of the Spirit-souls, who appear not to
have been under the government of any god, and who lived upon the shades, ^ I "j" , of the souls
that were helpless, and were too weak to force their way through the Aat. No soul, it would seem,
could hope to traverse this Aat successfully, unless it had performed the rites and ceremonies
associated with the observance of the monthly and half-monthly festivals when on earth. It was
also necessary to have the assistance of Thoth and of the Eye of Horus, and an order from Osiris,
the Spirit-soul, and Lord of all Spirit-souls. A soul thus equipped feared nothing, for every god
and every goddess in the Aat would strike down any enemy that attempted to molest it, or to bar
its passage.
2. The Sixth Aat, This Aat was called " Amhet," (| ^ / heavenly
counterpart of the famous subterranean cave of Seker, the god of Death, at Sakkarah. The god
who presided over it was called " Sekher-at" (?), or " Sekher-remu," and he was incarnate in a kind
of worm, with two horns, or an eel-like fish. This Aat was "hidden," i.e., was inaccessible to the
Soul-spirits in other parts of the realm of Osiris, and it was a calamitous place for the dead, for they
were tortured there by the presiding god, and his " divine slaughterers," and his murderous fiends.
The spell in this text provided the deceased with offerings wherewith she was able to please the
beings in Amhet.
3. The Seventh Aat. The name of the Aat was "Ases," and it seems to have been
a region which was invisible by reason of flames of fire which proceeded from it and hid it. The
god who presided over it took the form of a serpent called " Rerek," liSlL , which lived upon
the Spirit-souls and drew their splendour into itself, and was notorious for the baleful glare in its
eyes. The main portion of its backbone was seven cubits long. This text when recited secured for
the deceased the help of the Lynx-goddess (Maftet), which tore off the head of the serpent Rerek,
and caused its bones to be broken, and the poison of its fangs when shot forth to fall and lie
inoperative on the ground. As the strength of Rerek failed, that of the deceased grew greater.
PLATE LXII (Sheet 55).
Vignette : The picture of Aat IX.
Text : The Eighth Aat. This Aat was the heavenly counterpart of the earthly Abydos,
and in it was situated a well whereout flowed a stream which bore upon its waters the offerings
made by the living in this world to the spirits in the Other World. The whole Aat was guarded
by a god called Qa-ha-hetep, ^ > "^^o allowed none but the beatified to enter it. The
well and its stream bore the name of Ha-Hetep, i.e., " the place of the descent of offerings." The
r
42
Papyrus of Nesitanebtashru.
well was a place of awe and mystery, and the mighty sounds of the rushing water which flowed out
of it struck terror into the hearer. On earth the votaries of Osiris who made offerings to their god
and wished to make sure that they reached him, carried them to the famous Well at Abydos, which
was fed by a subterranean arm of the Nile, and laid them on a sort of grating, or threw them into
the water. In cither case the stream was supposed to carry the offerings into the Nile, and from
the Nile on earth they passed into the Celestial Nile, and thence to the Kingdom of Osiris, which
was situated near the place where the Nile of Egypt emerged from heaven. The deceased was
wholly unable to pass through this Aat on her feet, but it was thought that she might fly over it, if
she could take the form of the Ennur bird. The text here, when recited, enabled her to do this,
and to carry with her offerings to present to the god Tem. Thus, by flying over the Aat, she was
able to avoid any attacks which the " lords of offerings " might make upon her, and to escape from
the " block of slaughter."
2. The Ninth Aat. This Aat was called " Aksi," and it was ruled by a god
called Ma-athi-f, ' ^^i^. ^ , who appears in the Vignette in the form of a huge crocodile,
which is thrusting its snout into a vase-shaped object. This god permitted none to enter the Aat,
the situation of which was unknown to the gods. The entrance to it was enveloped in fire, and the
burning winds which came from it scorched the noses and mouths even of those who followed in the
train of the god. The recital of the text here given secured for Nesitanebtashru the permission of
the god to follow in his train, and to have power to enter and to leave Aksi, and to be able to
breathe the fiery air of the place uninjured.
PLATE LXIII (Sheet 55).
Vignette : Pictures of Aats X and XI.
Text : I. The Tenth Aat. This Aat was inhabited by the Qahu gods, i.e., beings who
seized upon the spirits travelling from this world to the Kingdom of Osiris, and laid violent hands
on the shadows of the dead, and devoured them. The recital of the text made all these monsters
to fall upon their faces in fear, and to permit Nesitanebtashru to pass by uninjured, and it enabled
her, if necessary, to take the form of a "divine hawk." It also brought her the companionship of
Isis and Nephthys. The governor of the Aat was a god who carried a knife in each hand, and the
guardian of it was a huge winged serpent with a pair of human legs, called Naru, Ttji
this monster was vanquished immediately Nesitanebtashru cried out the words of the text " I am
the Bull of heaven, the Serpent-god Nehebka," Jj^^H^^- He was rendered helpless
by the mere utterance of the name of a Serpent-god greater than himself.
2. TiH', Eleventh Aat. This Aat was called " Atu," and was the abode of the Star-goddess
Sept (Sothis) ; the spirits which succeeded in reaching it, but were not sufficiently well equipped
with amulets, etc., were kept prisoners there, and could not go in and out of it. The guardian of
the Aat was a jackal-headed god who held a large knife in one hand. The recital of this text
The Domains of the Kingdom of Osiris.
43
enabled Nesitanebtashru to acquire the help of this monster, to fly like a hawk, and to make her
way through the realm of the Star-gods. The doors of heaven flew open before her, the doors of
the great deep unbolted themselves as she approached them, and she passed through them and
set up a ladder to the place where the gods were, and having climbed it, sat down with them.
Her voice was like that of the Smen goose, which the gods hearken to readily, and her speech
resembled that of the Star-goddess Sothis,
PLATE LXIV (Sheet 55).
Vignette: The pictures of Aats XII and XIII.
Text : I. The Twelfth Aat. This Aat was called " Unt," or " Astcht-t-Ament," and was
situated near the region Re-stau. It was filled with blazing fire, and the gods could not approach
it ; the spirits were unable to assemble anywhere near it because, in addition to the heat thereof,
the place was infested with deadly asps and cobras. The recital of this text enabled Nesitanebtashru
to take the form of "the Great God of the Spirits," i.e., Osiris, and to take her place for all time
among the imperishable stars, and it also made the denizens of the Aat to love her more than they
loved their own gods. In the Saite Recension the Aat is guarded by a hippopotamus.
2. The Thh
■ called " Hebt-raf," | Jj ' ^\\o appears in the Vignette in the form of a hippopotamus,
accompanied by a beetle, ^ . It was a place filled with fire, its waters were boiling, and even the
flowing streams contained boiling water. The gods and the spirits who are travelling to the
Kingdom of Osiris flock thither to quench their thirst, but the great heat and the steam rising from
the waters terrify them, and they are driven back, their cravings for water being unsatisfied. By
the recital of this text Nesitanebtashru obtained the help and protection of the god of cool water,
Hebt-raf, and so secured a supply of water wherewith to quench her thirst. This god allowed her
to drink from the Nile, from which the god Osiris drank, and to partake of the fresh young
vegetables which grew on its banks, and to bathe herself in the cool shallows.
PLATES LXV, LXVI (Sheet 56).
Vignettes : I. The god Thoth, ibis-headed, standing on a pedestal in the form of a funerary
building, with an altar slab resting on its stand in front of him. On his head is the crescent moon
with the disk of the full moon within it. In his right hand he holds a mast and sail, symbolic
of air, and in his left a kind of shallow basket and the symbols of " life " and " serenity."
2. The Sun-god, Ra-Harmakhis, in the form of the head of a hawk surmounted by the solar
disk encircled by a serpent. This is the god of the First Aat which has already been described.
3. Three serpents ; in the older papyri four serpents are represented.
F 2
I
44
Papyrus of Nesitanebtashru.
4. Below these serpents are arranged in three rows the pictures of the Aats, which practically
represent a summary of Chapter CXLIX in tabular form. To this section of the Book of the
Dead Dr. Lepsius gave the number CL. In the older papyri, e.g., the Papyrus of Nu (Sheet 30),
fifteen Aats are enumerated, and the name of each of them is given with its picture ; some of the
names are, however, different from those which are given in the later papyri.
5. A lake of fire (or, a lake of boiling water) from each side of which fire, , breaks out ; at
each corner is seated a dog-headed ape. This Vignette belongs to Chapter CXXVI, and is not in
any way connected with the Aats.
Text: The Fourteenth Aat. This is the Aat called Kher-Ahau fVA . and
it was the heavenly counterpart of the town which was situated on the right bank of the Nile, near
the site of Old Cairo. Through it ran a large canal which was fed by the Nile, and was the home
of a Serpent-god, and was supposed to come from the Qerti, ^ \\ O ' caverns
at Elephantine through which the Nile appeared on earth, bringing with him fertility for the whole
country of Egypt. The recital of the text given in connection with this Aat brought Nesitanebtashru
under the protection of the great god of Kher Aha, and of his overseers, and secured for her an
abundance of provisions in perpetuity. Under their favour she obtained a plentiful supply of water
at all times, and so was able to lift up her feet and walk boldly forward through the Aat into the
Kingdom of Osiris, which was very near to it.
PLATE LXVII (Sheet 57).
Vignette : A large net, spread out and fastened to the ground at each end by a peg ; the
upper part of the peg on the left terminates in a bearded human head, and behind it is one of the
trees of heaven. This net forms the Vignette of Chapter CLIIIa, which is entitled, " The Chapter
of escaping from the Net." The net here depicted was of a magical nature, and it was under the
control of the god Maa-haf, "^^"^^ ^ ^ ; each part of it had a special name, and each
part was endowed with superhuman intelligence, which enabled it to act independently of the other
parts, or conjointly with them. This net was used by Maa-haf for catching the souls of the wicked
when they endeavoured to make their way unseen by him through the forests of Dead-land, and
also when they tried to escape his vigilance by betaking themselves to the streams therein. The
Egyptian was afraid lest his soul might be caught in this net inadvertently, and he therefore learned
the names of every part of it, so that, if occasion required, he might appeal to them to set him free.
Besides this he was anxious to be allowed to use the net for catching birds and fish for food in the
Other World, for if these failed him he would starve, unless the God of the Net supplied him with
food. If this Chapter was recited over a figure of the deceased placed in a boat, and the proper
offerings were made on the Birthday of Osiris, " the soul of him for whom these things were done
would live for ever and ever, and he would not die the second death."
Speeches of Thoth, the Scribe of the Gods.
45
Text: A portion of Chapter CLXXXII which, according to the Papyrus of Mut-hetep, is
entitled, " The Book of stablishing Osiris finally, of giving air to him whose heart is still, whilst
Thoth repulseth the foes of Osiris." This Chapter consists of a series of addresses to Osiris which
are put into the mouth of Thoth, who enumerates in them all the things which he has done for
Osiris. They begin thus :
6.
7.
(2 ^
A_0
III
I I
I 1 1 1 I I
p
£3 ^
I W
0
W I ^
000
(2 ;
I
^ ^ ^ "^^f
w \^^^ <==>
In this address allusion is made to the praises which the gods of Hensu (Herakleopolis) and
Heliopolis sing to Ra, and the homage which the whole Company of the Gods and Hathor pay to
him.
PLATE LXVIII (Sheet 58).
Vignette : Three gods dragging a fishing net through a pool of water ; this is the Vignette
of Chapter CLIIIb, which is entitled "The Chapter of escaping from the Catcher of Fish."
This Chapter supplied the deceased with the names of every part of the magical net which
was used for fishing in the Other World, and also with the name of the " Catcher of Fish,"
P
was able to catch fish at will, and to assume all the attributes of Ra, and " to create herself, with the
Sky-goddess, in her name of Khepera," and to take her place with " the princes on their estates."
46
Papyrus of Nesitanebtashru.
Text: An address to the "Bull of Amentet," i.e., Osiris, the son of Tern, in which are
repeated a large number of the names and titles of the god. It begins thus :
<=^ w
1^
It!
1^
I
^ /v^r^A/\r
4. C3a w
P ^"^^ /www || ^
1
iWWVA
^3
7\ ^
o
I s
I I I — *- Q W
O I /w
0 6)^
I
(2 ^
1
The second section begins with the words
p 6
^ , ] ^ I
_^ 9 I
,©
— " — d
I I <=>
PLATE LXIX (Sheet 59).
Vignette : The Seven Arits, or Halls in the Kingdom of Osiris ; these form the Vignette of
Chapter CXLIV. Each Arit was guarded by a door-keeper, and a watcher, and a herald, but the
figures of these gods have been omitted in the papyrus of Nesitanebtashru.
Text : Address to the Bull of Amentet — continued. The third section begins with the
words :
1. ^
^ I _ ^ I
1 1 1
•WWV\
Address to Osiris, Gracious of Heart.
47
II D
-0 /WW\A
I no
9.
The concluding section of the Address begins with the words :
0'
I
rvrn \\
I
w ,1. 0
1^
□
(2
0
A/WWS
W A
~ C I AAA/WV
7\
w
i
Q
I
1 1 I
The phrases in each of the four sections are derived from well-known Hymns to Ra, and many of
the ideas expressed in them are borrowed from the Addresses of Thoth to Osiris, which form
Chapter CLXXXII of the Theban Recension of the Boo/c of the Dead.
PLATE LXX (Sheet 60).
Vignettes : I. Nesitanebtashru standing and making an address to a seated goddess, who
has upon her head a disk and a pair of horns ; she is probably Isis or Hathor.
2. Nesitanebtashru standing and making an address to Thoth, on whose knees she rests her
left hand.
3. A bearded god, perhaps Osiris, holding a whip and sceptre, seated between two goddesses,
each of whom wears a tiara and a very full wig.
48
Papyrus of Nesitanebtashru.
Text I : A Prayer for Funerary Offerings, which is not usually found in this form in
codices of the Book of the Dead. It begins with the words, " Suten ta hetepu," I ^ A I
^ 1 AAAAAA \ t / A\
^ (S I I I , I.e., "May the king give offerings," and these are followed by an enumeration
of the gifts which the king is expected to give, viz., thousands of loaves of bread, thousands of
vessels of beer, thousands of oxen, thousands of geese, thousands of linen garments, thousands of
other articles of apparel, thousands of cakes of incense, thousands of vessels of unguents for
anointing" purposes, thousands of vessels of dnti (myrrh), thousands of offerings of all kinds good
and pure, and thousands of offerings of all kinds good and sweet whereon the gods live, of the pure
provisions which are given by Ra, the beloved, to the gods who dwell in the two horizons :
In this text it seems that the words " may the king give offerings," were not a mere figure of speech,
for the kinsmen of Nesitanebtashru belonged to the reigning family, and the high priest of Amen who
was king would take care that offerings were made in her tomb " regularly and unfailingly." Apart
from this, the princess believed, as did every Egyptian, that the mere utterance of the words
" suten ta hetepu " by a visitor to her tomb was quite sufficient to cause a good supply of offerings
to appear immediately. It may be noted that no god's name is mentioned in the prayer of
Nesitanebtashru, and that she relied exclusively upon the ancient formula for procuring a supply of
offerings in her tomb, which was composed in very early dynastic times, and when men only
received burial by the express command of the king, who sent an offering to the grave as a proof of
the high honour in which he held the person whom he had permitted to be buried in a grave or
rock tomb.
2. A text referring to the offerings and libations which were to be made to the Kau, or
" Doubles," of the various forms of Thoth. An offering and a libation :
" to thy Ka, Thoth, Lord of Khemenu,"
" to thy Ka, Thoth, Lord of divine words,"^
" to thy Ka, Thoth, King of books,"
" to thy Ka, Thoth, Pacifier of the gods,"
" to thy Ka, Thoth, appearing as Judge (?) "
1 Or hieroglyphic writing.
Adorations to the Doubles of Thoth.
49
" to thy Ka, Thoth. the Guide of the World,"
" to thy Ka, Thoth, giver of eloquent speech,"
" to thy Ka, Thoth, in every name of thine,"
" to thy Ka, Thodi, in every form of thine,"
" to thy Ka, Thoth, stablisher of the Right,"
" to thy Ka, Thoth, Judge of Horus and Set,"
" to thy Ka, Thoth, the Guide of the World,"
" to thy Ka, Thoth, ministrant of Anu,"
" to thy Ka, Thoth, Righteous Judge,"
" to thy Ka, Thoth, darling of the heart of Ra,"
" to thy Ka, Thoth, beloved of the gods,"
The remainder of the text consists of a prayer of Nesitanebtashru to Thoth, whom she
addresses as the " Lord of souls, the mighty one, who giveth air to the still-heart {i.e., the dead)
" and the triumph of innocence before the Great Assessors." She next entreats him to destroy
every accursed enemy, both male and female, no matter what kind they might be, who would
molest her, and she calls upon him to deliver her because of the great works which he has done
in the heavens, and before the Great Company of the Gods in Heliopolis, when he proved to
them the innocence of Osiris, and revealed to them the falsehood of Set.
PLATE LXXI (Sheet 6i).
Vignette only. The god " Ra Heru-Khuti, the great- god, the lord of heaven," hawk-
headed, seated on a chair of state, resting on a pedestal made in the form of the hieroglyph
meaning " truth" niaat. On his head he wears an elaborate crown, with an ostrich feather on
each side, the front of which is ornamented with a pair of horns, from which rise two uraei
representing Isis and Nephthys, and in the centre is a disk, symbolic of the sun. His apparel
consists of a deep collar and a short tunic, which reaches a little above the knees ; the upper part
of it is ornamented with scale-work, and to the band at the back is attached the tail, which passes
under his body, and falls in front of his legs. He holds the usual symbols of " life " and
"sovereignty." Immediately in front of him is a table of offerings, upon which are seen loaves of
bread, bread cakes, a piece of ribs of beef, a leg of beef, onions and other vegetables, and lotus
flowers, and by its side, naked, stands the Princess Nesitanebtashru, with her hands raised in praise
of the Sun-god. On her head is a heavy wig, and in her ears are earrings.
G
Papyrus of Nesitanebtashru.
PLATE LXXII (Sheet 62).
Text : " The Princess Nesitanebtashru praiseth Osiris, and payeth honour and homage unto
Un-Nefer, and boweth to the earth in adoration of the lord of the Holy Land, and magnifieth
the god who is upon his sand, saying : ' I have come unto thee, O son of the goddess Nut,
" Osiris Prince of everlastingness. I am in the following of the god Thoth, and I have rejoiced
" at everything which he hath done for thee,' " etc. The text follows very closely that which is
found in hieroglyphs in the Papyrus of Hunefer (No. 9901, Sheet 3), and which I have called
Chapter CLXXXIII, but it contains some interesting variants. Thus in the older text the
deceased says : " I have come into the City of God," and in the latter the princess says :
" I come daily into the City of my God, Memphis," Q(jv.TI1™^fiT1^S°is^
Qj—j 'Y^^. The last section, beginning "I am Thoth, the perfect scribe," which is found
in the P^ipyrus of Hunefer, is omitted in the Papyrus of Nesitanebtashru, and in its place we
have five long lines of text containing praises to Osiris. The opening words are :
III ^ "T ^^z:^ o \
3=1
A ^fiJ^^ /"A^/wv
^1 ^
o
1=1CEI
S
n ILi □
9.
I
1
The last section is practically a string of names and titles of Osiris, which are found in many hymns
to him, and needs no special mention.
PLATE LXXIII (Sheet 63).
Vignette : The Judgment Scene, or the weighing of the heart of Princess Nesitanebtashru in
the Great Balance against maat (Truth or Righteousness). The ceremony is supposed to be
identical with that which took place when the heart of Osiris was weighed in primeval times before
the full Companies of the Gods, who were assembled in the House of the Very Aged One in
Heliopolis. The object of this weighing was to discover whether Osiris, after his mummification
and resurrection, was meet to be elected the Great God of Heaven and the Judge of the Dead.
Set, the personification of evil, brought forward a series of charges against Osiris, which the gods
The Judgment Scene.
51
arranged to try, and when these had been stated clearly, the defence of Osiris was undertaken by
Thoth, the scribe of the gods and the " mind " of Ra, who proved to the satisfaction of all the gods
that Set was a liar and a calumniator, and that Osiris was a speaker of the truth, ; ^ |
Then Osiris and Set were placed one in each of the pans of the Great Balance, which was set up for
the purpose in the sky, and Osiris was found to outweigh his twin brother. In our papyrus we see
the Great Balance set in position in the Judgment Hall of Osiris. The central pillar is held in
position in a socket with a broad base, and from the upper end of it, from a peg made in the form of
the hieroglyph of p, Maat, or Truth, hangs the beam. In one pan of the Balance is a figure of
the goddess of Truth, ^ , and in the other is the heart of Nesitanebtashru. Perched on the top of
the pillar of the Balance is the dog-headed ape which was associated with Thoth, and aided the god
in his calculations. In the upper part of the Plate we see two pairs of bearded gods, seated on
thrones and holding sceptres in their hands. These represent the Great and Little Companies of
the Gods of Heliopolis. In front of them, resting in his boat, is the Beetle of Khepera, a form of
the Sun-god which is associated with new life, or re-birth, and resurrection ; on one side of him is
shems, ^, the symbol of "follower" or "bodyguard," and on the other is a funerary coffer.
The boat rests on a sledge, "^^^"^ , which in turn rests upon a pedestal, no doubt identical in shape
with that on which the Boat of the Rising Sun rested in its sanctuary in the temple. The long
poles attached to the sledge were used by the priests when carrying the boat in procession on their
shoulders. On one side of the pedestal is a table with three vases of unguents upon it, and on the
other another table, with vessels of oil, wine, and incense, and above them a censer.
The weighing of the heart of Nesitanebtashru is being watched by the princess herself with the
deepest concern, and she stands naked by the pan containing her heart. The actual weighing is
carried out by the jackal-headed god Anubis, who kneels on a stand by the side of the Balance, and
seems to play the part in the ceremony which must have been played by Set at the trial of Osiris.
In his right hand he holds the weight which is attached to the pointer of the Balance, and in his left
a writing palette, presumably for the purpose of registering the result of the weighing. It is a most
unusual thing to find a palette in the hand of Anubis, and in none of the papyri which I have been
able to examine is a similar representation found. Behind Anubis stands Thoth, ibis-headed, writing
with a reed pen on his palette the result of the weighing. On the other side of the pillar of the
Balance is the monster Am-mit, '^^^ " Eater of the Dead," i.e., an animal with the
head of a crocodile, the body of a lion, and the hind-quarters of a hippopotamus. He stands waiting
to eat up the heart of Nesitanebtashru if it be found light in the Balance. Unlike the other representa-
tions of the Judgment Scene which are found in papyri of all periods, the Scene here depicted lacks
the descriptive texts which make it understandable. From other papyri we know the method of
procedure in the Judgment Scene. The deceased, on entering the Hall of Osiris, recited the words
of Chapter XXXb of the Book of the Dead, and in addressing her heart as "her mother," prayed
that nothing might happen to hamper her during her trial ; that no opposition might be made to her
trial by the Taskmasters ( Tchatchaii) ; that her heart might not be separated from her ; that the
high officials of the Court of Osiris might not " cause her name to stink " ; and that no false swearing
G 2
UNIVERSITY OF
ILUNOI.S LIBRARY,
52
Papyrus of Nesitanebtashru.
mii^ht be made against her during her trial. The heart of the deceased having been set in one pan
of the Balance, and "Truth" in the other, Anubis pulled the cord which raised the beam of the
Balance, and Thoth registered the result. The best possible result for the deceased was obtained
when the beam remained absolutely horizontal, for then the heart counterbalanced " Truth "
exactly. If there was no excess of merit, there was at least no lack of it, and Thoth straightway
reported to the Companies of the Gods that the heart of the Osiris [i.e., the deceased who was
identified with the god) had indeed been weighed, and that it had been found to be exactly heavy
enough to counterbalance " Truth." The Companies of the Gods always ^idopted the report of
Thoth, being satisfied that the deceased had been a speaker of the truth when upon earth, and that
she had sinned in no way against the gods. They next ordered that not only should the deceased
not be handed over to the monster which devoured the hearts of the dead, but that she should be
admitted into the presence of Osiris, where she would partake of the offerings which were made to
the gods, and that subsequently she should be admitted to the company of the " Followers of Horus,"
and should have bestowed upon her an estate in the "Field of Offerings" as an everlasting
possession.
PLATE LXXIV (Sheet 63).
Vignette : Osiris Khenti Amentiu, i.e., " Osiris, the Governor of those who are in Amenti,"
, seated upon a chair of state, with the Aief crown on his head, and
the symbols of rule and sovereignty in his hands. Behind him are the two goddesses I sis and
Nephthys, touching his right arm with their hands ; the inscription above them reads, " the mother
of the god, the sister beloved of the god," the word "mother" referring to Isis, and the word
" sister " to Nephthys {}). The weighing of the heart of Nesitanebtashru is thus seen to take place
in the presence of Osiris, but we miss in the Judgment Scene as here given the presence of Horus,
the son of Isis, who in the other papyri always acts as an intermediary between Osiris and the
deceased. After the gods had ordered that the deceeised was to enter the presence of Osiris,
it was believed that Horus, the son of Isis, who was present in the Hall of Osiris during
the Judgment, stepped forward, and taking the deceased by his hand led him into the presence of
Osiris. As he did so, he repeated to Osiris the report of Thoth, and supplemented the order of the
gods in respect of offerings, praying that the deceased might be treated by Osiris in every way as
a " follower of Horus." The deceased then knelt down before Osiris and said to him, " There is
no sin in me, I have not spoken what is false wittingly, and I have not performed any act with
a double motive"; he then begged the permission of the god to join the company of his votaries.
From this and many other passages taken from texts of all periods, it is clear that truth-
speaking and honest dealing formed the chief passport to the Kingdom of Osiris and the favour
of this god. It is difficult to accoui:t for the absence of the ordinary explanatory texts from
this scene in our papyrus, but it is probably due to the personal views of Nesitanebtashru about
the Judgment.
Hymn to Atem.
53
PLATE LXXV (Sheet 64).
Vignette : Two women, naked, kneeling on their knees, and with their faces bowed
to the ground before a Company of nine gods, each of whom holds a large knife in his right hand,
and a serpent, or a rod in the form of a serpent, in his left. The third god wears the White
Crown, dij , and the ninth has the head of a jackal.
Text: ["The Chapter of smelling the earth before Ra Heru-Khuti, the Prince of
THE Morning."] This Chapter is a sort of Litany to Ra Harmakhis and contains fourteen
petitions, which read as follows :
1. Homage to thee, who comest as Atem, coming into being as the creator of the gods.
2. Homage to thee who comest as the Soul of Souls, the Holy Soul, who dwellest in Amenti.
3. Homage to thee, O Chief of the Gods, who dost illumine Tuat with thy beauties.
4. Homage to thee, O Traveller, Holy Soul, who makest thy journeyings in thy Disk.
5. Homage to thee, O thou mighty one of the gods, the Lord of risings in the sky, Governor
of the Tuat.
6. Homage to thee, O thou who makest a path through the Tuat, thou Mighty Guide in
Amenti.
7. Homage to thee, O thou who art with the gods, thou Weigher of words and deeds who
dost dwell in Akert.
8. Homage to thee, O thou who dwellest in thy hidden habitation, who dost fashion the Tuat
with thy light.
9. Homage to thee, O thou who dwellest in the Company of the Gods, thou great god, thou
lord to whom fealty is paid, holy one.
10. Homage to thee, O thou who dwellest in the limits of eternity, who givest life to the
livintj.
11. Homage to thee, O Governor of the Gods, Lord of the Tuat, thou Chief of the Great
House.
12. Homage to thee, thou Great One of the Gods, thou Lord of life in the two horizons ot
Amenti.
13. Homage to thee. Great One, Mighty One, thine enemies have fallen on the blocks of
slaughter.
14. Homage to thee, O thou who hast crushed the Seba fiend, and hast destroyed Apep.
These are followed by four addresses to Ra :
1. Praise be unto thee, O Ra, lord of heaven, Khuti Horus of the East, ° ^ ^ ^
2. Praise be unto thee, O Ra. Praise be unto thee, O Atem, at thine auspicious coming.
3. Praise be unto thee [O Ra], thou risest in the goddess Mehent, thou Lord of heaven,
thou foremost one of all those who dwell in it.
54
Papyrus of Nesitancbtashru.
4. Praise be unto thee, O Atem, and to Khepera, thou Living Soul, at the head of thine Abode.
At the end of each of these eighteen addresses comes the petition, " Grant thou sweet {i.e., fresh)
air to the Osiris Nesitancbtashru, whose mother was Nesi-Khensu," and the name "Osiris" is
followed by one or more of the titles of the deceased, each line containing different titles.
PLATE LXXVI (Sheet 65).
Vignette : The great tree of heaven, the branches of which were believed to be loaded with
all manner of good things, which were to serve as meat and drink for the beatified on their arrival
in heaven. In front of it stands the goddess Hathor or Nut, holding in her right hand a vessel
from which she pours celestial water, and in her left a table loaded with bread cakes and dainty
food. In front of her kneel three women, the first probably being Nesitancbtashru, each
bearing a small table loaded with offerings of meat, drink, flowers, etc. The meaning of this
Vignette is not clear. It may be intended to indicate that Nesitanebtashru is making abundant
offerings to Nut or Hathor, or that she is receiving large supplies of food from the goddess.
Text : I. Five addresses to Ra, in which the god is praised in his names of i. Heru-Khuti,
2. Atem, 3. Khent Aa-t, 4. Neb-Mehenu, 5. Osiris Un-Nefer Ba-Temt her-ab Het-Aas :
^-^ziVA- s-Mm-hi
2. A TRIPLE GLORIFICATION OF Ra :
1. " Beautiful art thou, O Ra Heru-Khuti, when thou appearest in the morning.
2. " Beautiful art thou, O Ra Heru-Khuti, when thou mountest up in the sky in the
earliest morning.
3. " Beautiful art thou, O Ra Heru-Khuti, when thou settest."
3. The praise of Ra by the gods :
1. Khepera praiseth Ra in the form of Khuti.
2. Shu praiseth Ra in the form of Khuti.
3. Tefnut praiseth Ra in the form of Khuti.
4. Keb praiseth Ra in the form of Khuti.
5. Nut praiseth Ra in the form of Khuti.
6. Osiris praiseth Ra in the form of Khuti.
7. Isis praiseth Ra in the form of Khuti.
8. Set praiseth Ra in the form of Khuti.
9. Nephthys praiseth Ra in the form of Khuti.
10. Horus praiseth Ra in the form of Khuti.
The Gods welcome Ra.
55
4. The Gods and the Goddesses praise Ra Heru-Khuti at dawn, and they acclaim
him, and cry out, as he rolleth gloriously up into the sky, a fourfold " Ahhai," Welcome, welcome,
O Ra!
1. Shu saith, " Welcome! Welcome! O Ra," four times.
2. Tefnut saith, " Welcome ! Welcome! O Ra," four times.
3. Keb saith, " Welcome ! Welcome! O Ra," four times.
4. Nut saith, "Welcome! Welcome! O Ra," four times.
5. Osiris saith, " Welcome ! Welcome ! O Ra," four times.
6. Isis saith, " Welcome! Welcome! O Ra," four times.
7. Set saith, " Welcome! Welcome ! O Ra," four times.
8. Nephthys saith, " Welcome ! Welcome ! O Ra," four times.
9. Horus saith, " Welcome ! Welcome ! O Ra," four times.
10. Hathor saith, "Welcome! Welcome! O Ra," four times.
And the Osiris Nesitanebtashru saith, " Welcome! Welcome ! O Ra," four times.
5. Fourteen addresses to Ra :
1. Beautifully thou sailest, O Ra, thou settest in the west of the sky.
2. Beautifully thou sailest, O Ra, thou givest orders to the night about thee.
3. Beautifully thou sailest, O Ra, thy radiance floodeth thy path.
4. Beautifully thou sailest, O Ra, Atem himself directeth thy boat.
5. Beautifully thou sailest, O Ra, Apep hath fallen, he existeth not.
6. Beautifully thou sailest, O Ra, thou hast overthrown every enemy of thine.
7. Beautifully thou sailest, O Ra, thy mariners shout for joy.
8. Beautifully thou sailest, O Ra, thy mariners ascribe victory unto thee.
9. Beautifully thou sailest, O Ra, thy mariners cry out, " Ahhai " !
10. Beautifully thou sailest, O Ra, in the Disk this day.
11. Beautifully thou sailest, O Ra, thy wind is fair for thy journey.
12. Beautifully thou sailest, O Ra, the amulets which give life are about thee.
13. Beautifully thou sailest, O Ra, thy heart rejoiceth greatly.
14. Beautifully thou sailest. O Ra, for ever, and for ever, and for ever.
PLATE LXXVII (Sheet 66).
Vignette: The Sun-god Ra Heru-Khuti seated ; before him is a table of offerings which is
presented to him by the three women, who kneel before him with their hands raised in adoration.
Text : I. Address to Ra — to be said four times :
Beautifully thou traverses t the two horizons, thou sailest with a fair wind. Ra
triumphed over his enemies, and Nesitanebtashru triumpheth over her enemies."
Papyrus of Nesitanebtashru.
2. Twelve addresses to Ra : —
1. Travel, travel, dweller in the horizon, in thy name of Heru-Khuti.
2. Travel, travel, dweller in the horizon, in thy name of Atem.
3. Travel, travel, dweller in the horizon, in thy name of Khepera.
4. Travel, travel, dweller in the horizon, in thy name of Ra.
5. Travel, travel, dweller in the horizon, in thy name of Lord of Truth.
6. Travel, travel, dweller in the horizon, in thy name of Beautiful Setter {?).
7. Travel, travel, dweller in the horizon, in thy name of Lord of Heaven.
8. Travel, travel, dweller in the horizon, in thy name of Governor of the Earth.
9. Travel, travel, dweller in the horizon, in thy name of Lord of Transformations.
10. Travel, travel, dweller in the horizon, in thy name of Lord of the Two Utchati
{i.e., Sun and Moon).
1 1. Travel, travel, dweller in the horizon, in thy name of Lord of the Two Plumes.
12. Travel, travel, dweller in the horizon, in thy name of Peace — Peace.
3. The Priestess Nesitanebtashru praisetii Ra Heru-Khuti, and saith :
1. Homage to thee, O Ra, in thy beautiful rising.
2. Homage to thee, O Ra, in thy beautiful coronation.
3. Homage to thee, O Ra, in thy beautiful shining.
4. Homage to thee, O Ra, who doest beneficent things,
5. Homage to thee, O Ra, who workest with might.
6. Homage to thee, O Ra, who doest great things.
7. Homage to thee, O Ra, who shinest continually.
8. Homage to thee, O Ra, who art endowed with soul.
9. Homage to thee, O Ra, who art adored.
10. Homage to thee, O Ra, who art divine.
11. Homage to thee, O Ra, who art complete.
12. Homage to thee, O Ra, the number of whose members are perfect.
13. Homage to thee, O Ra, who art stablished firmly,
Heru-Khuti maketh offerings to Ra ; the lords of Ra make offerings to him, the dweller in
heaven, the dweller in earth.
PLATE LXXVIII (Sheet 67).
Vignette : Ra Heru-Khuti seated with a table of offerings before him ; by the side of the
table kneel three women with their hands raised in adoration of the god.
Text : I. [Offerings be] to Ra Heru-Khuti.
2. [Offerings be] to his Disk, his Eye, and his Body.
3. [Offerings be] to Ra, the Lord of the two horizons.
4. [Offerings be] to Ra, the Lord of Heaven.
The Offerings to the Gods.
57
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the President of the Gods,
the beloved one.
the dweller in the earth,
the dweller in the Tuat,
the Lord of radiance,
the Lord of the Souls of light,
the god ot the crystal face, ^ |
the Lord of the disk,
the Lord of Creation, ^^3^ ^ "
the Fashioner,
I ^ I
o © i
the Lord of the White Crown,
the Lord of the Sceptre, 1 1 ^ •
the Lord of the Ames whip, "^[j] p 'f\'
the Lord of ornaments,
I I I
who riseth according to law, ^ Jj q 5U ^ „ ^ ^
who setteth according to law, |j ^ ^ '
who shineth according to law.
the august Form Sah, " ^ |^ S 8 ' ' ^-ccording to law.
the Contented One, j I ^ . according to law
who is stable according to law.
the mighty one according to law.
conqueror of the Two Lands,
who doeth good to the Gods,
who placeth the Utchat, ^ j
who counteth up the Utchat.
who stablisheth the gods,
the Lord of An (?).
the Lord of the Palace,
the Lord of the House of the Obelisk
to Ra in the House of the Aged One.
to Ra, in Kher-Aha.
to Horus of the two horizons,
to his Soul in the heavens. ,
to his Soul in the earth.
to the goddess Maat in the front of the Boat of Ra.
to the goddess Hathor in the front of the Boat of Ra
to Thoth.
to Horus.
IJJ I I AAAA/VV /VWVNA t!ii 1 I
H
Papyrus of Nesitanebtashru.
PLATE LXXIX (Sheet 68).
Vignette : The Boat of Ra, containing his disk, resting in the sky. In the fore part of the
Boat stand the goddess Maat and her male counterpart Thoth, ibis-headed. As the goddess of
law Maat directs the course of the Boat, and Thoth recites the words of power which enable it
to overcome all opposition. In the after part of the Boat stands Horus working the steering pole.
Kneeling before the Boat are three women, each of whom has her hands raised in adoration of the
solar disk ; the second of these, who is probably Nesitanebtashru, holds an ear of wheat in her
right hand.
Text : I. List of the gods to whom offerings are to be made : continued from the
preceding Plate.
1. [Offerings be
2. [Offerings be
3. [Offerings be
4. [Offerings be
5. [Offerings be
6. [Offerings be
7. [Offerings be
8. [Offerings be
9. [Offerings be
10. [Offerings be
1 1. [Offerings be
12. [Offerings be
13. [Offerings be
14. [Offerings be
15. [Offerings be
16. [Offerings be
17. [Offerings be
18. [Offerings be
19. [Offerings be
20. [Offerings be
21. [Offerings be
22. [Offerings be
23. [Offerings be
24. [Offerings be
25. [Offerings be
26. [Offerings be
to Set in the front of the Boat of Ra.
to Hekau, | LJ '^^'S ' front of the Boat ot Ra.
to Hu, I (S. in the front of the Boat of Ra.
to Sau in the front of the Boat of Ra.
to Khensu in the front of the Boat ot Ra.
to Isis in the front of the Boat of Ra.
to Nephthys in the front of the Boat of Ra.
to the Sailors of Ra.
to the Ferrymen of Ra.
to the Boat of Ra.
to the Sektet Boat (boat of the setting sun),
to the Antchet Boat (boat of the rising sun).
to Neb-nerau, 'vi^ 0 S ^ , i.e., Lord of Victory.
to the Lord of the Boat,
to the Lord of the Shrine.
to the Lord of Faces, ^^37 ^ j .
to the Lord of Hair, fl^^^i j).
to the Lord of the Two Thrones,
to the Lord of Crystal.
CO White Eye, J J.
to the gold of heaven.
to the gods, the Lords of heaven.
to the gods, the Lords of earth.
to the Lords of the Palace [in Heliopolis].
to the Lords of Heliopolis.
to the Soul (Khu) of Ra in heaven.
Hymn to Ra Heru-Khuti.
59
27
28
29
30
3f
32
33
34
35
36
37
38
Offerings be] to the Soul
Offerings be] to the Soul
Offerings be] to the Soul
Offerings be] to the Soul
Offerings be] to the Soul
Offerings be] to the Soul
Offerings be] to the Soul
Offerings be] to the Soul
Offerings be] to the Soul
Offerings be] to the Soul
Offerings be] to the Soul of Shu.
Khu) of Ra on earth.
Khu) of Ra in the South.
Ba) of Ra in the North.
Ba) of Ra in the West.
Ba) of Ra in the East.
Ba) of Ra in every transformation of his.
Ba) of Ra in every form of his.
Ba) of Ra in every place wherein he is.
Ba) of Ra.
Ba) of Atem.
The odour thereof
Offerings be] to the Soul of Khepera.
2. A short text beginning : " Accept ye the Eye of Horus {i.e., incense),
cometh to your mouths. The odour of the Eye of Horus is to your mouths."
3. Another text of similar character, beginning : " The incense cometh, the odour of the
incense of the god cometh. The odour thereof cometh to thee, O Ra Heru-Khuti. The odour of
the Eye of Horus is to thee."
PLATE LXXX (Sheet 69).
Vignettes : I. The emblem of the West, ^ , with a loaf of bread, Q , and a vessel of wine
or ale, ^ ,
2. Nesitanebtashru, seated on a chair of state, in a roofed chamber, f ] ; her right hand is
raised as she addresses the offerings which are placed on a table before her, and in her left hand she
holds an object resembling a cord or bandlet.
3. The disembodied Ba, or heart-soul, of Nesitanebtashru, in the form of a human-headed hawk,
standing upon a funerary building.
Text: Another Hymn of Praise to Ra Heru-Khuti [to be sung] at dawn.
1. Thou art beautiful. In the Southern heaven thou unitest thy form with the forms of
the gods.
2. Thou art beautiful. Thou scatterest the darkness, absorbing it into thy body thou
destroyest the storm.
3. Thou art beautiful. Thou risest on thy throne with thy head, thy company of gods
exalt thy beauties.
4. Thou art beautiful. Thou rulest the two heavens, thou destroyest thine enemy with
every form of thine.
5. Thou art beautiful. Thou appearest, thou shinest, those who are in thy train rejoice.
H 2
6o
Papyrus of Nesitanebtashru.
6. Thou art beautiful. Thou seest, thou begettest what is holy, what dwelleth in the
House of the Obelisk.
7. Thou art beautiful. Thou rulest thy two heavens, thy spear {niab) destroyeth thine
enemy.
8. Thou art beautiful in thine august Form, thou Soul, thou Great God, at the head of
Anu (Heliopolis).
9. Thou art beautiful. Thou sailest over heaven, thy boat goeth onwards with thy
mariners.
10. Thou art beautiful. Thou receivest thine Eye, thou becomcst like unto Heru-Khuti.
11. Thou art beautiful. As the Soul, the Lord of Hat-mehit (the Mendesian Nome), thou
receivest that which is on thy brow.
12. Thou art beautiful. Thou traversest Nubia, thou travellest over the high place of the
Land of the Sunrise ( Bakha, J| | .
13. Thou art beautiful, O Ra, in thy rising.
14. Thou art beautiful, O Ra, in thy setting.
PLATE LXXXI (Sheet 70).
Vignette : Two women, perhaps Nesitanebtashru and Nesi-Khensu, kneeling, with their
hands raised in adoration of Ra, behind whom, seated on a funerary building, is a bearded god.
Text : I. Hymn to Ra Heru-Khuti — continued.
1 5. Thou art beautiful, O Ra, being endowed with soul.
16. Thou art beautiful, O Ra, when thou takest thy seat.
17. Thou art beautiful, O Ra, when thou advancest.
18. Thou art beautiful, O Ra, when thou ascendest thy throne.
19. Thou art beautiful, O Ra, when thou puttest forth strength.
20. Thou art beautiful, O Ra, when thou revolvest.
21. Thou art beautiful, O Ra, in thy Boat.
22. Thou art beautiful, O Ra, in thy Sekti Boat.
23. Thou art beautiful, O Ra, in thy Antchet Boat.
24. Thou art beautiful, O Ra, when thou soarest in the sky.
25. Thou art beautiful, O Ra, when thou sailest over the sky.
26. Thou art beautiful, O Ra, when thou art acclaimed.
27. Thou art beautiful, O Ra, every day.
2. Nesitanebtashru praiseth Ra Heru-Khuti and saith :
" Homage to thee, O Ra Heru-Khuti, thou Hidden Form in the House of the Aged
" One [in Heliopolis], thou Holy Hawk, of crystal-yellow splendour, gazing over the two
The Eight Kheperu of Atem.
6i
" horizons, thou divine god in heaven, thou god Khuti, who dost come forth from the depths
" of the celestial waters, thou ' Governor of Millions of Years,' who dost rest on law, thou
" Paut, Creator of the gods."
3. *' The Osiris, the priestess ot Osiris, the Lord of Abydos, Nesitanebtashru, whose mother
was Nesi-Khensu, cometh to thee, O Atem."^ These words are followed by the names of eight
groups of gods, each group representing a form of Atem, thus :
First Kheperu to Ra.
to Nut.
to Shu.
to Osiris,
to Atenu.
to Isis.
to Nephthys.
Second Kheperu to Khepera.
to Atenu.
to Maat.
to Thoth.
to Utchat.
Ill
III!
Third Kheperu to Ba.
to Qemh.
to Upset,
to Neserti.
Fourth Kheperu to Her-en-bauk,
to Khuti.
to liekau-aau.
to Hathor.
to Mehen.
W (2
Fifth Kheperu to Ba-en-heh.
to Hekau-aau.
to Hu.
to Sau.
to Ka-Amenti.
to Ka-Abti.
to Ur-Hekat.
to Maat.
to Hathor.
to Set.
to Mehen.
Sixth Kheperu to Ba-en-heh.
to Hekau-aau.
to Hu.
to Sau.
to Ka-Amenti.
to Ka-Abti.
to Ur-Hekat.
to Maat.
to Hathor.
to Set.
to Mehen.
^ This address is supposed to be said to each god.
62
Papyrus of Nesitanebtashru.
Seventh Kiieperu to Ba-en-heh.
to Hekau-aau.
to Hu.
to Sau.
to Ka-Amenti.
to Ka-Abti.
to Ur-Hekat.
to Maat.
to Hathor.
to Set.
to Mehen.
Q /SAAAAA
Eighth Kheperu to Ba-en-heh.
to Hekau-aau.
to Hu.
to Sau.
to Ka-Amenti.
to Ka-Abti.
to Ur-Hekaut.
to Maat.
to Hathor.
PLATE LXXXII (Sheet 71).
Vignettes : I. The Lion-gods of Yesterday and To-day seated on their haunches, with the
solar disk on the horizon, qS^ , resting on their backs. Above them is spread out the sky, i^=q .
2. The symbol of Amenti, w , with a loaf of bread and a wine jar.
3. Osiris wearing the Atef crown, and holding the symbol of life on his knees ; before him is
a small altar, with a libation vase and a lotus flower.
4. The Benu bird, with a small altar in front of it.
5. A Horus-god, wearing the double crown of the South and North, seated on a pedestal, -c=i.
Text : A Hymn of Praise to Ra Heru-Khuti, which is supposed to be sung to the god
by the Hours, who say that they follow him across the sky, and accompany him to his place of rest
in the western part of heaven. ^ ^ |1 ^ ^ ^ l| ^
=.111 III
I I I
Four of the Hours, or perhaps four
groups of them, say : " I have followed the dweller in the two horizons to his place of rest in the
" west of heaven ; I have sung praises to the dweller in the two horizons, and I have guided
" him on the Road of the West." I) ^ ^ P ^ ^ -{[-
(2 ;
The end of the section : [j ^ 3 ^ =] ^ ^^j |l ^ =]
C2
w
I
Hymn to Un-Nefer in his every Name.
63
PLATE LXXXIII (Sheet 72).
Vignette : The mummy of Nesitanebtashru lying on a bier, at each end of which stands
a hawk ; the hawk at the head represents Nephthys, and that at the foot Isis. Behind Isis is
a uraeus, the tail of which is coiled round the stalk of a lotus plant.
Text: I. A Hymn of Praise to Ra Heru-Kiiuti, beginning:
" Homage to thee, O thou who comest as Atem, and who bringest about the creation of the
gods.
" Homage to thee, O thou who comest as the Soul of Souls, the Holy Soul who dwellest in
Amenti.
" Homage to thee, President of the gods. Thou illuminest the Tuat with thine Eye."
Each section begins with the words " Homage to thee," and after the last of them comes the
prayer : " O show thy face gracious to the Osiris Nesitanebtashru," ^ 1 1 1 \\ ' JNj '^"^i <=—
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2. Another Hymn of Praise to Osiris Un-Nefer in all his names. Whilst Nesi-
tanebtashru was reciting this she made an offering of incense, and said :
Hail, Ra, who livest by law [maat).
Hail, Ra, who risest by law.
Hail, Ra, who mountest up by law.
Hail, Ra, who shinest by law.
Hail, Ra, who art exalted by law.
Hail, Ra, who art made stable by law.
Hail, Ra, who art strong by law.
Hail, Ra, who art ornamented by law.
Hail, Ra, who art happy through law.
Hail, Ra, in thine every name.
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Papyrus of Nesitanebtashru.
PLATE LXXXIV (Sheet 73).
Vignettes : I. A goddess seated, holding in her left hand the symbol for " year" ; her right
hand is extended over a pool with an eye in it.
2. A god standing upright, with each arm extended over a rectangular object which is
intended to be a lake. This god is Ra, and one lake is called " Begetter of Millions of Years," and
the other " Great Green." See Chapter XVII.
3. The horizon of heaven, and the Gate of the East resting upon it ; the two halves of the
door are open, and beyond the opening the Sun-god Ra, with the solar disk on his head, is
seated.
4. Two bearded gods seated ; they probably represent the gods Hu and Sa, who sprang
into being out of the drops of blood which fell from Ra on the day when he mutilated himself.
A later form of the legend made these gods the children of Temu, who is said to have produced
them from his actual body in or near the House of the Aged One in Heliopolis.
5. The dog-headed ape of Thoth bringing back the Eye of Horus, which had been carried
off from him by Set, during the great fight which he had with the Sun-god. Set threw filth at
Horus which entered his eye, and temporarily blinded him, but Horus succeeded, notwithstanding,
in cutting off one of Set's legs. When Thoth settled the dispute between these two " Fighting
Gods," the Eye of Horus was restored to its former strength and power, and the leg of Set was
placed in the sky, where it formed the constellation of the Great Bear.
Text : A Hymn of Praise to Ra when he setteth in the Land of Life, beginning :
" Praise be unto thee, O Ra Atem ! Thou comest with thy beauties of thy horizon.
Thou mountest up in the sky (or, art crowned), thou manifestest power, and enterest like
a divine being into the Land of Life, and into the Holy Land, and into the horizon of the west,
and into thy domains which are in the region of Manu {i.e., the Sunset). The two Uraeus-
goddesses are by thy head. Horus uniteth thine Eye to thee." ^| f\ | ,^3:, 5^ ^
^'f'^^l5^r@^^si' remainder of the hymn resembles very
closely the hymns to the setting sun of which several fine examples occur in Chapter of
the Theban Recension of the Book of the Dead. The subjects treated of in it are the light
and brilliancy of Ra. his lighting up of the Other World, and his power and majesty as the
Hymn to Atem at Sunset.
65
destroyer of the darkness. The last paragraph contains a sort of summary of the earlier part
of the Hymn, and some of the variants are interesting.^
PLATE LXXXV (Sheet 74).
Vignettes : I. The ancient Cow-goddess, Meh-urit, couchant, on a pedestal. Between her
horns is the lunar disk, which is surmounted by the two plumes of the Sun-god, and she wears
a collar, with a mendt amulet which lies behind her neck, on her back.
2. A funeral chest, or coffer, out of the cover of which projects the head of Osiris ; this chest
is symbolic of Abydos.
3. The Seven Spirits who protected the dead body of Osiris, and whose names are : Kesta,
Hepi, Tuamutef, Qebhsenuf, Maa-tef-f, Kheribeqf, and Heru-Khenti-an-maati (or, ariti).
4. Princess Nesitanebtashru, wearing a long flowing garment, standing with her hands raised
in adoration.
Text : A Hymn of Praise to Atem when he setteth in the Land of Life, in his
form of Ra, dweller in heaven. This Hymn reads :
1. Homage to thee, saith Atem, O Ra, that is to say, Heru-Khuti.
2. Homage to thee, saith Shu, in thy name of Heru-Khuti.
3. Homage to thee, saith Tefnut, in thy name of Lord of the Atenu (Disk).
4. Homage to thee, saith Keb, in thy name of Ra.
5. Homage to thee, saith Nut, in thy name of Horus.
6. Homage to thee, saith Osiris, in thy name of Dweller in the Disk.
7. Homage to thee, saith I sis, in thy name of Khent-Amentiu.
8. Homage to thee, saith Set, in thy name of Lord of the Uraeus.
9. Homage to thee, saith Horus, in thy name of Lord of the Two Plumes.
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Papyrus of Nesitanebtashru.
10. Homage to thee, saith the Company of the gods, thou Power who appearest in the
Two Horizons.
11. Homage to thee, Governor of the Company of the Gods.
12. Homage to thee, thou Lord of the Two Horns.
13. Homage to thee, O thou who dwellest in thy cradle (or mould), thou of the two lofty
plumes, arrayed with the Utchatti (Sun and Moon).
14. Homage to thee, Power of heaven, thou Paut, Creator of the gods.
15. Homage to thee, Atem, thou art great.
16. Homage to thee, Atem, thou art beautiful,
17. Homage to thee, Atem, thou art divine.
18. Homage to thee, Atem, thou art crowned king.
19. Homage to thee, Atem, thou art stable.
20. Homage to thee, Atem, thou art equipped (or ready).
21. Homage to thee, Atem, thou art stablished.
22. Homage to thee, Atem, thou art strong.
23. Homage to thee, Atem, thou art adorned with beauty.
24. Homage to thee, Atem, Lord of transformations.
25. Homage to thee, Atem, Lord of the Uraeus.
26. Homage to thee, Atem, Lord of the Powers.
Nesitanebtishru maketh offerings to Atem when he setteth in the Land of Life, T « ^ >
in every name that he hath, saying :
1. An offering to Atem, Lord of Heaven.
2. An offering to Atem, Lord of Earth.
3. An offering to Atem, Lord of the Great House (in Heliopolis).
4. An offering to Atem, Lord of Adornments.
5. An offering to Atem, Lord of the Hani Couch (.'') in Heliopolis.
6. An offering to Atem, Lord of the Pylons.
7. An offering to Atem, Lord of the Roads.
8. An offering to Atem, President of the Gods.
9. An offering to Atem, Chief of the Company of the gods.
10. An offering to Atem, Lord of the Gods.
1 1. An offering to Atem, Father of the Gods.
12. An offering to Atem, in the House of the Obelisk.
13. An offering to Atem, in the House of the Aged One.
14. An offering to Atem, as the Maker of Heaven.
15. An offering to Atem, as the Maker of Earth.
16. An offering to Atem, as the Maker of the Desert.
17. An offering to Atem, as the Maker of the P'ields.
18. An offering to Atem, as the Maker of the Waters.
19. An offering to Atem, as the Maker of the Sand.
offerings to the Gods.
67
20. An offering to Atem, as the Maker of the Soil (or mud, or clay).
21. An offering to Atem, who maketh to exist the things which are.
22. An offering to Atem, Maker, Lord of things which shall be.
23. An offering to Atem, who riseth in his serpent, § ^
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24. An offering to Atem, who goeth round about the World.
25. An offering to Atem, Director, Mil'^^P^^' ^^e lands.
26. An offering to Atem, Lord of Mabit.
27. An offering to Atem, King in Punt.
28. An offering to Atem, Governor of the dwellers in the Eastern Desert, [ ?^ jjj
29. An offering to Atem, dweller in Anu (Heliopolis).
30. An offering to Atem, in the southern heaven.
31. An offering to Atem, in the northern heaven.
32. An offering to Atem, in the western heaven.
33. An offering to Atem, in the eastern heaven.
34. An offering to Atem, in the Great House.
35. An offering to Atem, Lord of the Disk.
PLATE LXXXVI (Sheet 75).
Vignettes : I. The god Atem seated on a pedestal in the form of the hieroglyph for " truth."
2. The Utchat, or Eye of Ra and Horus, seated on a pedestal.
3. The two Horus gods, seated and facing each other.
4. A ram-headed god wearing a disk above his horns.
5. A ram-headed god wearing the A^e/ crown and a solar disk.
6. A ram-headed god wearing a pair of plumes and a solar disk.
7. 8. Two ram-headed gods, seated.
9. Nesitanebtashru, kneeling, with her hands raised in adoration.
Text : I. HvMN to Atem — continued.
36. An offering to Atem, Lord of the Uraeus.
37. An offering to Atem, Lord of the Powers.
38. An offering to Atem, the First in the Tuat.
39. An offering to Atem, Lord of victory.
40. An offering to Atem, Lord of the paddle.
41. An offering to Atem, Lord of Manu (the land of sunset).
42. An offering to Atem, Lord of Tcheseru.
43. An offering to Atem, Lord of the Amentiu.
44. An offering to Atem, in the Hidden place.
45. An offering to Atem, Lord of the Acacia.
I 2
Papyrus of Nesitanebtashru.
46. An offering to Atem, in Kher-aha.
47. An offering to Atem, Lord of Anu.
48. An offering to Atem, in Resent.
49. An offering to Atem, in Mehent.
50. An offering to Atem, in the Palace.
51. An offering to Atem, Lord Atem 14
52. An offering to Atem, Judge of righteous judgment.
53. An offering to Atem, Lord of Maat.
54. An offering to Atem, Lord, Governor of Maat.
55. An offering to Atem, Prince of Maat.
56. An offering to Atem, whose name is hidden.
57. An offering to Atem, President of the Company of the Gods.
58. An offering to Atem, Lord of the Gods.
59. An offering to Atem, [Lord of] the heaven, and of the gods and goddesses therein.
60. An offering to Atem, [Lord of] the earth, and of the gods and goddesses therein.
61. An offering to Atem, [Lord of] the western deserts.
62. An offering to Atem, [Lord of] the eastern deserts.
63. An offering to Atem, [Lord of] the hidden pylons.
64. An offering to Atem, [Lord of] the road of the south.
65. An offering to Atem, [Lord of] the road of the north.
66. An offering to Atem, [Lord of] the road of the west.
67. An offering to Atem, [Lord of] the road of the east.
68. An offering to Atem, [Lord of] the Lords of the Palace.
69. An offering to Atem, [Lord of] the Lords of Anu.
70. An offering to Atem, [Lord of] the Lords of Kher-aha.
71. An offering to Atem, [Lord of] the Gods, the Lords of heaven.
72. An offering to Atem, [Lord of] the Gods, the Lords of earth.
73. An offering to Atem, [Lord of] the Southern Gods.
74. An offering to Atem, [Lord of] the Northern Gods.
75. An offering to Atem, [Lord of] the Western Gods.
76. An offering to Atem, [Lord of] the Eastern Gods.
Beautiful art thou when thou settest, O Ra Heru-Khuti !
The Hamemu beings [l] ^ ' ^■scribe praise unto thee.
The hands of the gods and of the goddesses are [lifted] in praise of thee.
The Great Company of the Gods shout " Ahai " to thee.
Men and women and the gods sing hymns to thee.
The hearts of the gods who dwell in the horizon are content [when]
They see thee, and [when] they smell
The odour of thee. Thou risest up crowned on earth, and utterest thy command.
Hymn to Osiris.
69
The gods and the goddesses acclaim thee at thy rising,
All the Hameinet beings smell the earth {i.e., do homage) before thee,
Thou risest upon the earth, compacted firmly like crystal.
Thou goest round the sky in the Boat of Millions of Years,
Director of Millions of Years, who dost set according to law.
Thou art the Lord to the limit (Neb-tcher), the Aged One of the gods,
Thou Form of crystal, thou Lord of adornments,
Thou beautiful Disk of turquoise,
Thou Creator-god, who livest according to law.
Thou august Hawk, thou lord of brilliant splendour,
Ra, thou Aged One, thou Lord of heaven.
Thou Moon-god, ^^o dost create the light,
Thou lord of love, thou creator of sexual pleasures.
Lord to the uttermost limits of heaven and earth.
Thou Seer, thou lord of the two Eyes,
Thou divine Hawk, the Lord of the gods,
Thou divine Soul-god, most mighty Power,
The two horizons come forth from the abyss \ 1 1
Thou fertile Bull, thou President of men and women,
Atem who dost make to come into being everything that is.
3. A Hymn of Praise to Osiris. The princess Nesitanebtashru praiseth Osiris and saith :
Homage to thee, Osiris
Un-Nefer, Lord of Ta-tcheser (the Holy Land, i.e., the Other World),
Thou Lord of heaven, thou Lord of earth.
Thou Lord of the two horizons, Governor of the lands {i.e., the world).
Lord of Boundaries (?), Governor of Tetu (Mendes) and of the Nome
Hat-Mehit, Lord of the sacred Nart Tree.
King in Henesu (Hanes, Herakleopolis), Aged Prince in Anrutf,
King in Pe, Prince in Tep (Buto).
PLATE LXXXVII (Sheet 76).
Vignettes : I. The sacred Persea tree.
2. The cat of Ra cutting off the head of the serpent of darkness.
3. The two-headed Hawk-god, each head having a plume upon it.
4. Horus, hawk-headed.
5. Thoth, ibis-headed.
6. Nefer-Tem, with a lily with two plumes on his head.
yo Papyrus of Nesitanebtashru.
Text : Hymn to Osiris — continued.
Governor of the [temple-]lands in Hensu (Herakleopolis),
Divine Benu-Bird in the House of the Aged One.
O Osiris, to Nesitanebtashru, the toiler in the Books of Amen-Ra, the King of the
Gods, whose mother was Nesi-Khensu,
Open thou the heaven, open thou the earth.
Open thou Khert-Neter {i.e., the Other World),
Open thou Kher-aha, open thou Anu (Heliopolis),
Open thou the Great House, open thou the Qerti,^
Open thou the South, open thou the North,
Open thou the West, open thou the East,
Open thou the Western Desert,
Open thou the Eastern Desert.
Hail, Thoth, true is thy word — four times.
Hail, Osiris, true is thy word — four times.
Hail, Anubis, true is thy word — four times.
Hail, Horus, true is thy word — four times.
PLATE LXXXVIII (Sheet 76).
Vignettes : I. Nesitanebtashru kneeling, with both hands raised in adoration of the god who
moveth about heaven invisibly.
2. A god with a conical body on legs, and without a head, having two eyes in his breast ; he
is called, " Devourer for millions of years," and he lived at a bend in the Lake of Fire, and
devoured hearts, and lived upon the bodies of the dead (Chapter XVII).
3. The goose of the god Keb.
4. A bird fluttering in the air.
5. Anubis, jackal-headed.
6. A god without a name.
7. A solar god, in mummy form, with the Utchat on his head.
Text : A short address to Nesitanebtashru, and Addresses to the Gods — continued.
Hail, Dweller in thy shrine, true is thy word — four times.
Hail, Chief of the Serpent, true is thy word — four times.
Hail, Lord of the Boat, true is thy word — four times.
Hail, Dweller in thy shrine, true is thy word — four times.
Hail, Her-tep-f, true is thy word — four times.
Hail. Osiris Nesitanebtashru, thou Directress of the secluded women, thou chief of
all the holy women of Amen-Ra, the King of the gods, whose mother was Nesi-Khensu.
true is thy word against thine enemies — four times.
' The caverns out of which the Nile flowed at Elephantine.
*
Addresses to Ra-Atem.
71
PLATE LXXXIX (Sheet 77).
Vignette only. The god Osiris seated on a chair of state placed upon the pedestal which has
already been described. The god is in mummy form, and wears the Atef crown with horns and
disk, and holds in his hands his symbols of sovereignty and rule. He is called " Osiris, the Lord of
Eternity, Chief of the divine ones who are in Amenti," © | [fill \ ^ ^
Behind him stands " Isis, the great lady, the mother of the god, the mistress of those who are in
Amenti," jj ^ ^^'^ ^ | fi^ , who clasps the right arm of Osiris in both her hands. Before him,
standing on a lily, or lotus, are the mummy forms of the Four Sons of Horus, who assisted their
father in performing the ceremonies connected with the embalmment of Osiris. The first, Mesta,
jl j| (j ^, was man-headed, and he protected the stomach and large viscera. The second, Hepi,
^□(|||^, was ape-headed, and he protected the small viscera. The third, T^amutef, ^^^^^^
was jackal-headed, and he protected the lungs and the heart. The fourth, Qebhsenuf,
Jj I ll II I ' hawk-headed, and he protected the liver and gall bladder. These gods
represented the four cardinal points, south, north, west, and east respectively, and with them were
associated the goddesses Isis, Nephthys, Neith, and Serqet.
PLATE XC (Sheet 78).
Vignette : Nesitanebtashru and Nesi-Khensu kneeling with their faces close to the ground,
and adoring a Company of nine gods (three in Plate XCI). The third god wears the White
Crown, the fourth god carries a knife in his right hand, the eighth god has both arms raised, and
holds a serpent in his right hand, and the ninth god is jackal-headed, and, like the first seven gods,
carries a serpent in his left hand.
Text : A series of Addresses to Ra-Atem which were recited by Nesitanebtashru after
the god had set in the Tuat ; whilst she was reciting these she made offerings to him, and paid
homage, bowing low before him until her face touched the earth, and saying :
1. Homage to thee, Atem, Bull of Anu, Lord of life.
2. Homage to thee, Atem, President of the Palace.
3. Homage to thee, Atem, Lord of the gods. Beautiful Face, President of the Company
of the gods.
4. Homage to thee, Atem, President of the two pylons, jl Jj
5. Homage to thee, Atem, thou Divine God.
6. Homage to thee, Atem, Lord of Ta-tchesert, great of victory. President of Amenti.
7. Homage to thee, Atem, Prince of Anu.
8. Homage to thee, Atem, Lord of the Urertu Crown.
9. Homage to thee, Atem, President of the Two Heavens.
1
72
Papyrus of Nesitanebtashru.
10. Homage to thee, Atem, Lord of Transformations.
1 1. Homage to thee, Atem, Governor of Anu.
12. H omage to thee, Atem, Maker of the Two Heavens.
13. Homage to thee, Atem, Holy One.
14. Homage to thee, Atem, Creator.
M. H omage to thee, Atem, President of the Two Pylons.
16. Homage to thee, Atem, Lord of the Kherpui (Anpu and Upuat ?).
I 7. Homage to thee, Atem, Governor of the deserts.
18. Homage to thee, Atem, King of Punt.
19. Homage to thee, Atem, Lord of Splendour.
20. Homage to thee, Atem, Dweller in Ta-tchesert.
21. Homage to thee, Atem, whose years are strong {i.e., many).
22. Homage to thee, Atem, Lord of beasts and cattle.
23. Homage to thee, Atem, Lord of feathered fowl.
24. Homage to thee, Atem, Maker of the heavens.
25. Homage to thee, Atem, Maker of the earth.
Nesitanebtashru, the prophetess of the goddess Nekhebet the White of Nekhen, whose
mother was Nesi-Khensu, cometh to thee, O Ra-Atem-Khepera, the great god, the Firstborn
god, the Oldest of the gods, the Chief of the Great Company of the gods.
PLATE XCI (Sheet 78).
Vignettes : I. The last three of a Company of gods who have been already described.
2. Nesitanebtashru kneeling and receiving a table of offerings from the goddess Nut
or Hathor.
Text : Addresses to the Kau, or Doubles, of the forms of Atem :
Homage to thy Ka, Ra-Atem-Khepera.
Homage to thy Ka, Atem, Lord of the Palace.
Homage to thy Ka, Atem, Prince of Anu.
Homage to thy Ka, Atem, President of the House of the Obelisk.
Homage to thy Ka, Atem, Lord of heaven.
Homage to thy Ka, Atem, Lord of earth.
Homage to thy Ka, Atem in Resnet (?).
Homage to thy Ka, Atem in Mehnet.
Homage to thy Ka, Atem. Lord of Kher-aha.
Homage to thy Ka, Atem in the Temple of Net (Neith).
Homage to thy Ka, Atem, Governor of the deserts and mountains.
Offering and libation to thy Ka, Atem, Maker of heaven.
Offering and libation to thy Ka, Atem, Maker of the earth.
The chief singer and reciter of Osiris, the priestess of Anher-Shu, Nesitanebtashru, whose
mother was Nesi-Khensu, offereth incense for ever and ever.
The Weighing of the Heart.
73
PLATE XCII (Sheet 79).
Vignettes : I. In Plates XCII-XCIV we have another representation of the Weighing of the
Heart of Nesitanebtashru in the Great Balance in the Hall of Judgment over which Osiris presides.
In Plate XCII we see Nesitanebtashru about to enter the Hall, and she stands before a priest
who wears a fillet round his short wig, and a linen tunic with an outer covering which falls a little
below his knees. In his right hand he holds a short curved wooden instrument, the end of which
terminates in the head of a ram. The expression on the face of Nesitanebtashru is that of calm
fearlessness. The priest is about to perform on her the ceremony of " Opening the mouth," with
the instrument called " Ur-hekau," 1 1 l"^^^' \ ' " S^^^^ words of power." The
object of the ceremony was to do away with the compression and restraint caused by the mummy
swathings, and to make them to be as if they were not. The priest approached the deceased and
touched her mouth with the instrument, repeating as he did so some " word of power " or magical
formula, and if this ceremony were performed by a properly qualified person, who was ceremonially
pure, and had followed carefully all the prescribed directions, the touch of the instrument, and the
words of power, gave back to the dead person the power to open the mouth, to breathe, think,
remember, talk, walk, and move at will. It was as if all the bandages which were wound round
the limbs and body were cut through, and the power which destroyed their operation enabled the
body of the deceased to enjoy in Dead-land the same freedom as the soul.
2. Osiris Khenti Amenti, seated on a chair of state in a shrine, which is placed upon
a funerary temple ; the cornice of the shrine is decorated with a row of uraei, each of which has
a disk on its head, and the folding doors of the shrine are thrown wide open. Osiris wears
the White Crown, with plumes and a disk, and above his forehead is the uraeus emblematic ot
sovereignty ; before him is placed the usual table of offerings.
PLATE XCIII (Sheet 80).
Vignettes only : I. The Maati Goddesses, (Sp^"^ or p p ^ ^ . the two goddesses
of Truth, who are here identified with Isis and Nephthys. Each wears the feather of " Truth "
upon her head, and each holds a papyrus sceptre in her right hand and the symbol of "life"
in her left.
2. The Great Balance, with the dog-headed ape, the associate of Thoth, seated upon the
pillar ; in one pan is the heart of Nesitanebtashru, and in the other is a figure of the goddess
Maat, ^ . The actual weighing of the heart is being superintended by the jackal-headed god
Anubis, who represents Set. It is interesting to note that the cords of the pan of the Balance
behind Anubis are visible through his body.
K
74
Papyrus of Nesitanebtashru.
PLATE XCIV (Sheet 80).
Vignettes only : I. Nesitanebtashru seated on a pedestal watching the weighing ot her
heart in the Great Balance. Her wig is cast aside, and her own hair hangs over her shoulders
in fine plaits, and in her tense anxiety she clasps her right forearm with her left hand.
The result of the weighing of her heart is satisfactory, for the beam of the Balance is exactly
horizontal, and her heart therefore counterbalances exactly the figure of Maat.
2. Behind Nesitanebtashru stands the monster " Am-mit," i.e., the " Eater of the Dead," who
is always found in the Hall of Maati waiting to devour the hearts of the dead that are light in the
Balance. His head is that of a crocodile, his body is that of a lion, and his hind-quarters are those
of a hippopotamus.
3. Near the Balance, but in one corner of the Hall of Maati, is the Lake of Fire, or Lake of
Boiling Water, with flames of fire rising from its sides ; at each corner sits a dog-headed ape.
These were the Four Apes which sat in the Boat of Ra and carried " right and truth to the Lord
to the uttermost limit of heaven and earth." The picture of the Lake and its four apes forms the
Vignette of Chapter CXXVI of the Theban Recension, and from the text of the Chapter we learn
that they were supposed to " do away the evil deeds of sinners, and to destroy any wickedness"
that might be found in them, and to remove from them every taint of earthly evil. Whether they
purified the dead by means of their fire or boiling water is not clear, but it is probable. At all
events it is clear that unless the deceased satisfied these ape-gods as to his purity and innocence,
they did not permit him to enter the " hidden pylons ot Amenti," or partake of the celestial food of
the gods, or mingle with his favoured ones, who went about in the Kingdom of Osiris at their
pleasure.
PLATE XCV (Sheet 81).
Vignette only. The picture here given represents the Sekhet-Aaru, i.e., the " Field of
Reeds," wherein was situated Sekhet-hetept, or the " Field of Offerings," which was the celestial goal
of all ages. This picture is the Vignette of Chapter CX, according to the Theban Recension, and
it resembles in many particulars the Vignette of the Chapter as found in papyri of the XVHIth and
following dynasties. The region represented must be either a portion of the rich fertile land of the
Delta, or some part of the cultivated land in the Fayyum, or near a large town, e.g., Abydos or
Thebes. It is also possible that the prototype of the Elysian Fields of the Egyptians existed in the
Sudan, perhaps even in Bahr al-Ghazal, or in Dar Fur. The land represented in the Plate is
surrounded by water, and is intersected by canals. In the upper section are :
1. Nesitanebtashru and her Ka adoring a cat-headed god,^ a serpent-headed god, and a bull-
headed god.
2. Nesitanebtashru seated in a boat punting ; before her in the boat is a table of offerings.
' In the pa[)yius of Ani the god is hare-headed.
Nesi-Khensu in the Elysian Fields.
75
3. Nesitanebtashru standing and addressing a woman in mummy form (Nesi-Khensu ?), in the
presence of the hawk of Horus ; beyond, supposed to be some distance away, are three islands or
lakes.
In the middle section are :
1. Nesitanebtashru ploughing with a yoke of oxen.
2. Nesitanebtashru reaping.
3. Nesitanebtashru standing, with her hands raised in adoration, before a benu bird on a
perch, with its back turned towards her ; this bird is here the symbol of " overflowing abundance."
4. Nesitanebtashru seated on the ground before a heap of red barley and a heap of white
wheat. Beyond are four islands or lakes.
In the bottom section we have a magical boat, the body of which is formed by a serpent with
a head at each end of its body, with three oars near each head. This is the famous " Boat of
Millions of years," in which Ra Heru-Khuti sailed over the sky daily, and the beatified who had
been declared to be innocent in the Great Judgment, and who knew the names of the various parts
of the Boat, were allowed to enter it, and to sail about in it with Ra. In this section Osiris also had
a boat, but it is not here represented. To the left, in the upper corner, is a curved stream enclosing
a semi-circular island, where the " Forms of those who were perfect " and the " Spirits" lived under
the rule of Ra. The Spirits were nine cubits in height, and they reaped barley seven cubits high and
wheat five cubits high. In the lower corner to the left is another curved stream, and on the island
formed by it and the large mass of water beyond the gods were born. Here in this region the
followers of Osiris lived the life of the beatified. Their occupation was to attend to the cultivation
of the celestial grain on which both they and the god lived, and by eating the same food as he did
they became one with him. Each follower of Osiris lived on the estate which was assigned to him
by the officers and land-measurers of Osiris, who allotted to him a parcel of land in proportion to his
merits. The climate of the region was good, there were no storms or hurricanes, and the beatified
breathed the breath of the god Temu. Water was abundant and pure, and in the streams there
were neither " fish nor worms." A celestial household in the Kingdom of Osiris contained the
parents and grandparents of the master, and the wives, and friends and kinsfolk whom he had
known and loved upon earth. And all the denizens of that kingdom passed much of their time
sitting with the gods round lakes of pure water, and eating the "tree of life," ^ -www ^
wherefrom Osiris and all his gods drew their life and strength.
PLATE XCVI (Sheet 82).
Vignette : la. The First Arit, guarded by a man-headed god holding a staff with leaves at
the top, and a knife, and the symbol of " life."
Text: [Chapter CXLIV.] The names of the porter, watcher, and herald.
Vignette : ib. A crocodile-headed god, seated.
K 2
J 6 Papyrus of Nesitanebtashru.
Vignette : 2a. The Second Arit, guarded by a Hon-headed god holding a staff, knife, and
as before.
Text : The names of the porter, watcher, and herald.
Vignette : 2b. A ram-headed god, with horizontal horns
Vignette : 3a. The Third Arit, guarded by a man-headed god, holding a staff, knife, and
as before.
Text : The names of the porter, watcher, and herald.
Vignette : 3b. A bearded man-headed god, seated.
PLATE XCVII (Sheet 82).
Vignette : 4a. The Fourth Arit, guarded by a ram-headed god, holding a staff, knife, and ^
as before.
Text: [Chapter CXLIV — continued7\ The names of the porter, watcher, and herald.
Vignette : 4b. A ram-headed god, seated.
Vignette : 5a. The Fifth Arit, guarded by a crocodile-headed god, holding a staff, knife, and
as before.
Text : The names of the porter, watcher, and herald.
Vignette : 5^). A seated god, with a uraeus for a god.
Vignette : 6a. The Sixth Arit, guarded by a man-headed god, holding a staff, knife, and
as before.
Text : The names of the porter, watcher, and herald.
Vignette : 6b. A lion-headed god, seated.
Vignette : he Seventh Arit, guarded by a lion-headed god, holding a staff, knife, and
as before.
Text : The names of the porter, watcher, and herald.
Vignette : 7b. A jackal-headed god.
The gods who appear below the text are the porters of the Arits. A comparison of the text
with the versions in the Theban and Saite Recensions shows that several of the names of the eods
of the Arits are given in the wrong order in our papyrus. The text which, in the older papyri,
follows the enumeration of the Arits is here omitted.
PLATE XCVII I (Sheet 83).
Vignette : Pylons I-I V in the Kingdom of Osiris, and the four gods who guard them. The
figures of the doorkeepers, or porters, are wanting.
Text : [Chapter CXLV.] The names of the Pylons and their gods.
Journey of Ra through the Tuat.
77
PLATE XCIX (Sheet 83).
Vignette : Pylons V-IX in the Kingdom of Osiris, and the five gods who guard them. The
figures of the doorkeepers, or porters, are wanting.
Text: [Chapter CXLV — continued.'] The names of the Pylons and their gods.
PLATE C (Sheet 84).
Vignette : Pylons X-XV in the Kingdom ot Osiris, and the six gods who guard them. The
figures of the doorkeepers, or porters, are wanting.
Text : [Chapter CXLV — contimied.] The names of the Pylons and their gods.
PLATE CI (Sheet 85).
Vignette only. The scene which is represented on this and the following plate does not belong,
strictly speaking, to the Book of the Dead, but to one of the works which describe the progress of
the Sun-god through the Tuat, or Other World, from the time he sets on the western horizon
of this earth to the time when he rises on the eastern horizon. The god made his journey in a boat,
which was towed by several groups of gods in turn, and in this plate we see two groups each
containing three gods, towing the Boat of Millions of Years over the celestial waters. On the right
of these we see Nesitanebtashru, arrayed in voluminous garments, and standing with her hands
raised in adoration of the gods who tow the Boat of the Sun, Before her are the table of offerings
and the vessels of wine which are intended for the divine company, and, if they are accepted, she
will then embark in the Boat and sail in it through the Tuat by night, and over the sky of this
world by day, and form one of the beatified beings who accompany the god and who feed upon
light, and are arrayed in light.
PLATE CI I (Sheet 85).
Vignette only. Here the Boat of Millions of Years is seen sailing over the sky f=^, which
is supported by four gods, who symbolize the Four Gods of the Cardinal Points and the Four Sons
of Horus. On the head of each is the sign for "year," and each figure represents "Millions of
Years." On the bow of the Boat hangs a large decorated cloth or mat, and on the upper part of it
is the swallow, the symbol of the Scorpion-goddess, the daughter of Ra. Behind the mat stands
the " goddess of the Hour," whose duty it was to report to the god near the manner of the region
through which the Boat was about to pass, and according to the information which he received from
her were the orders which he gave to the hawk-headed god who worked the steering poles. The
shrine of the god rests in the middle of the boat, and resembles in shape a funerary coffer, the cornice
78
Papyrus of Nesitancbtashru.
of which is decorated with uraei having disks on their heads. The doors of the shrine are supposed
to be thrown open. In the shrine stands " Amen-Ra Heru-Khuti, the great god, the Lord of
heaven," (| ^ | > in the form of a ram-headed man, with horizontal twisted horns,
surmounted by a disk ; before him are the usual libation vessel on a stand and a lotus or lily.
This is the form in which the Sun-god Ra was supposed to travel in the Tuat during the night, until
he arrived at the Eastern Vestibule of the I'uat, or the ante-chamber of this world, which was called
" Kheper-Kekiu-Khau-mestu," and was under the care of the Hour-goddess Maa-Nefert-Ra. Here
the Boat of the Sun-god, and the god in it, were drawn through the body of a monster serpent
called " Ankh-neteru." The Boat entered the serpent by the tail, and during its progress through
the body of Ankh-neteru the ram-headed god transformed himself into the Beetle-god Khepera,
in which form he appears rolling the solar disk before him from the mouth of the serpent into the
sky of this world.
PLATE cm (Sheet 86).
Vignettes only : I. The Princess Nesitancbtashru now appears as a divine being and as a
counterpart of the gods, and as such she is admitted to their society, and is allowed to understand
the "mysteries" of heaven and earth. She stands on the right in the plate wearing her heavy wig,
which she had removed from her head before she entered the Hall of Osiris, and a deep collar, or
necklace, and voluminous linen apparel. Her right hand is raised as she addresses the gods, and in
her left she holds the symbol of " life" which makes her the equal of all the gods. Before her
is the usual altar stand with a libation vessel, and a lotus or lily in bud, and another in flower. It
will be noted that there is no lily attached to the little unguent frame on her head.
2. Nesitanebtashru wearing only a wig and necklace, kneeling with her left arm raised in
adoration of the ram-headed god Ba-tesher, i.e., the " Red Ram," who wears the AU/
crown to which are attached horns, a disk, two uraei wearing horns and disks, etc.
3. Nesitanebtashru in a similar attitude adoring Ba-uatch, ; , z'.e., the " Green Ram,"
who appears in the form of a hawk-headed man, with the solar disk encircled by a uraeus upon
his head.
PLATE CIV (Sheet 86).
Vignettes only : I. Nesitanebtashru naked and without her unguent frame, kneeling with her
left arm raised in adoration of a ram-headed o-od, who has a disk between his horns.
2. Nesitanebtashru adoring another ram-headed god, who wears suspended from his belt a
curious object which seems to be attached to it by four cords
The Creation.
79
PLATE CV (Sheet 87).
Vignettes only: I. The god of Eternity, Hehti, kneeling, with both hands raised in
adoration of the great gods of heaven and earth. Behind him stand Thoth, ibis-headed,
Kebkeb, ^^^^Jj' ape-headed, and Serq, mouse-headed.
2. The soul of Nesitanebtashru in the form of a woman-headed hawk being escorted into
heaven by two Rams, or Soul-gods, who are called Ba-sar-f, ^ ^51^ ''^^^^ ' "the Soul
" who maketh one to approach," and Ba-shep, ^£ ^, i.e., the " Holy (?) Soul," who is
described as the " Perfect Soul who dwelleth in heaven," ^^^(| <^ ~{|~.^^ f=^'
3. Nesitanebtashru kneeling before a small doorway, in which stands her soul in the form of a
woman-headed hawk, which is called "Ba-Khai," ^ QO- i-^-, the soul which hath risen m
heaven like the sun. From this point of vantage, and from among these gods, Nesitanebtashru is
able to look upon the scene which is represented on Plate CVI.
PLATE CVI (Sheet 87).
Vignette only. Here we have a presentment in picture form of the views of the Egyptians
about heaven, and that part of it which was visible to them from this earth, i.e., the sky. Heaven
was, in the tenth century B.C., represented by the curved body of a woman, the toes of whose
feet and the fingers of whose hands touched the ground, the toes in the East, and the fingers in the
West. In the earliest ages the Egyptians believed the sky to be a crystal slab, rectangular in shape,
each corner of which was supported by a pillar, yyyy . When they altered their views, and imagined
heaven as a woman, her two arms and two legs became the pillars which held her up, and they were
identified with the cardinal points. The goddess of heaven and the sky was called " Nut,"
and her male counterpart was the Earth-god Keb. In primeval times these two gods were locked
together in a lasting embrace, that is to say, the Egyptians believed that the sky rested directly on
the earth, and that there was no space between the earth and the sky. The supreme god Khepera,
or Temu, as he was also called, decided in his consciousness that he would create the universe and
all that is in it. The god Thoth, who was a personification of the intelligence of Khepera, or
Temu, gave utterance to this decision in words, and then for the first time the disk of the sun
appeared out of the primeval watery mass in which everything was submerged, and the light was
created. The appearance of the light was the first act of creation, and this act is represented in the
plate by the raising up of the goddess Nut. p p^, on the two hands of the god Shu, who, according
to the text, " lifteth up on high the goddess Nut," p 2 ^ • When Shu raised up Nut
from the embrace of Keb, light and air filled the space between the two gods, and the clouds were
8o
Papyrus of Nesitanebtashru.
formed. And it was ordained that Shu should separate Nut from Keb each morning, and that the
goddess should return to him each evening at nightfall. Shu is here represented as a bearded god
in human form, having upon his head the symbol for year j^. At his feet lies Keb, the Earth-god,
with his left arm stretched out along the ground, and the legend calls him " Keb, the father of the
gods," Jl ^ 5^ |jj • right of Shu stands a ram-headed god, with his hands raised,
who is described as the " perfect soul Shut (?)" (| P ^^r^ ' ^''^nt of Shu stands a similar
ram-headed god, who is called the "Holy Soul," ^^^^p, and between them is the short
lecfend " Ra setteth in the Land of Life," / •¥• ® ^ . Close to the arms of the
goddess is the legend " The sky, the support of Ra : Nut the mother of the gods," ^ ^ ^
^ ^ ^ iti llfl ' ^^^^ presentment of the Sky-goddess is incomplete, for it does not mention the
passage of the sun along the body of Nut. Some papyri and other documents represent the sun
sailing over the back of Nut in two boats, one being the boat of the morning sun, and the other
the boat of the evening sun,^ and elsewhere we see the god Shu holding up the boat of the sun, with
the solar disk on the horizon.^ On the left, a little above the hips of the goddess, facing the god
of Eternity, is another ram-headed god, who kneels with his hands raised in adoration of the goddess ;
this is the " Soul which embraceth all things," ^'^^ ^ ^
PLATE CVII (Sheets 87 and 88).
Vignettes : Here is a group of gods who were believed to be associated with the creation of
the material heaven and earth, and with the rising of the sun.
1. Two ram-headed gods, with their hands raised in adoration of the Company of the gods ;
their names are " Ba-athi-baiu," ^ 5^ j "Soul, conqueror of Souls," and
" Bai," ||(| i.e., " He who is endowed with Soul."
2. Two ram-headed gods, with their hands raised in adoration, whose names are " Aau an paut
neteru," [| ^ ^ o lH' '^"'^ " ^^'^ Khepriu," ^ '^^^ ^ 1 , i.e., " Soul of the created ones."
3. " Hekati the Mighty, the Great God," ^ ^ I ^ 2^ 'j' human form, kneeling
with both hands raised in adoration of the Company of the gods. The general meaning of the scene
which is tjiven on Plates CV-CVH is that when Nesitanebtashru's heart was weio:hed in the balance
her spiritual merit was so great that Osiris endowed her with life everlasting, and permitted her
to mix as an equal with all the great primeval gods who had existed from all eternity, and to watch
with them daily the great act of the birth of the Sun-god. and the creation of light, and the
destruction of the darkness of the night, which symbolized the primeval night that covered the
watery abyss in which Khepera, or Temu, lived before the creation of the world.
1 Lanzone, Dizionario, tav. 157. - Ibid.y tav. 158.
Osiris on his Throne.
8i
4. Nesitanebtashru arrayed in festal apparel, and wearing her wig and unguent frame, and
carrying in her hand a staff which appears to be surmounted by a libation jar, standing before the
door leading to the sacred abode of Osiris, with her right hand raised to tap upon it with her fingers.
We have already seen Osiris seated in the Hall of Judgment upon a throne within a shrine, where
nightly he watched the souls of the dead being weighed, and meted out the reward, good or bad,
due to each of them. The god, however, possessed another place of abode, which was situated
somewhere beyond earth and sky, and could only be approached by favoured souls of surpassing
religious and moral worth. Nesitanebtashru, having been endowed with everlasting life, and made
the equal of all the cosmic gods, is here seen standing at the door, or gate, which gives access to
the most secret abode of Osiris.
PLATE CVIII (Sheet 88).
Vignette only : Inside the door, close to the threshold, stands a serpent-headed goddess
holding a large knife in each hand, with which she attacks everyone who attempts to enter the abode
of Osiris without the permission of the god. She is called '•' Hept-Hert," | ° L=il <=:>'^ ^,
or f is sometimes represented wearing a beard and a crown, consisting of the
White Crown to which are added plumes, a disk, and horizontal twisted horns, above which rise
uraei wearing horns with disks between them. Sometimes she is accompanied by Thoth, who
occupies himself in setting upright the standard of Amenti | . Near the centre of the abode is set the
throne of Osiris ^^o^^ j^, with its five steps. In some examples of this scene ^ the throne
has a much larger number of steps, and inside it we see lying on the ground upon its back the
mummy of Osiris, which is being watched over by the goddesses Nekhebet and Uatchet. On it is
falling a stream of light from the solar disk ^ . On the top step of the throne is placed an object
which resembles the hieroglyphic symbol for "festival" ^3E7, and upon this is set the throne of
Osiris. The god wears the White Crown, with the usual additions of horns, disk, plumes, etc.,
and holds the sceptre and whip. Close to his knees is a bull's hide, which has already been
described, but which is here treated in a very conventional manner. Before him stands Thoth,
ibis-headed,^ who is addressing Osiris, and repeating the words of power by which the resurrection
of the god was effected. Behind Thoth stands Horus, who is here simply styled the "great," but
in other copies of the scene he is called " Horus, son of I sis." Above the head of Osiris is the
legend :
Osiris on his throne, Lord of eternity, Maker of everlastingness, the great god, the chief of
Aqert. Behind Osiris stands the goddess " Maat, the daughter of Ra, the Mistress of Amenti,"
il \l ® 1 2 ^ ' who touches his right elbow with the palm of her right hand, and raises
^ E.g., Lanzone, Dizionario, tav. CCXI.
■ Thothj the dweller in his town," ||
2 << '
82
Papyrus of Nesitanebtashru.
her left hand as she addresses him. Thoth and Maat were the chief agents who translated the will
of Khepera into action, and brought about the creation of the world ; Thoth uttered the creative
words, and Maat guided the effects of them, and formulated the laws by which everything in heaven
and in earth is ruled and governed. She also assisted Thoth and Horus and his sons when
they were reconstituting and revivifying the body of Osiris, and his renewed existence was
established and regulated according to her everlasting and unalterable decrees. Behind Maat stands
" Hekati, the great god," ^ 1 ||' holds in his hands two serpent-headed rods, or serpents,
which he used in performing his great works. Hekati is the personification of the "words of
power," ^ L) ^ ' j' which Thoth pronounced to bring about the resurrection of Osiris. Close
to the upper steps of the throne is the ram Shai T»T
played in connection with Osiris. In ancient copies of the scene of the weighing of the heart
in the Hall of Osiris, e.g., in the Papyrus of Ani, we see a god called Shai, in human form,
standing by the pillar of the Balance. This god is usually considered to represent Fate, or
Destiny, or Luck, and is often mentioned in connection with a female counterpart called " Renenet "
In front of the throne there appears on the plate the monster serpent Hept-urt,
who acted as the protector of the shrine of the god, and of his throne. Usually the throne of
Osiris is made to rest on the body of this serpent, which in turn rests upon the top of the throne,^
and it seems as if it bore to Osiris the same relation which the serpent Mehent bore to Ra. The
object of the coming of Nesitanebtashru to the shrine of Osiris was to obtain from the gods who
were there assembled the power to enable her to see Osiris face to face, and to be admitted
by him into his kingdom.
PLATE CIX (Sheet 89).
Vignettes only : l. Nesitanebtashru standing with a table of offerings before her in the
presence of Osiris, whom she is addressing ; in her right hand she holds the Kherp sceptre.
Osiris is in the form of a mummy, and wears the usual Atef crown, from the back of which hang
two lappets ; in his right hand he grasps the heq sceptre, which is here represented in its longest
form, and in his left hand a whip. He stands upon maat ^=2 . Nesitanebtashru has now arrived
at the end of her journey in the Kingdom of Osiris, and she sees Osiris in his hidden abode. A
double line drawn behind the god indicates that the section of the papyrus which is devoted to
the weighing of the heart and the Judgment is ended.
2. Nesitanebtashru standing with a libation vessel and a lotus on an altar before her ; her
hands are raised in adoration before the entrance to a large hall, in which the Forty-two Assessors
of the Dead are seated.
^ Lanzone, Mitologia, tav. CCVIII.
The Negative Confession.
PLATES CX-CXII (Sheets 90-92).
Vignette : The Hall of Truth, in which Nesitanebtashru solemnly denied before each of the
Forty-two Assessors of the dead that she had committed a certain sin. It is in the form of a
large funerary temple, which is provided with a door in two parts ; one half of the door is shown
on Plate CXII, but the other half, which ought to have appeared on Plate CX, was forgotten
by the artist who drew the Vignettes in the papyrus. The hall is decorated with a palm leaf
cornice. Above the centre of the roof (Plate CXI) are the mystical signs ^f^, which signify
eternity. On each side of these is a pair of scales, the pans of which are empty ; these pairs of
scales belong to the two Maati goddesses. By the side of each pair of scales is an utchat ,
which represents one of the Eyes of Horus ; together they represent the Sun and Moon. Above
each end of the Hall are: i. A winged serpent of many windings; 2. The sign Q, which is
symbolic of eternity ; 3. A dog-headed ape holding in his right forepaw the Eye of Horus or Ra,
which he has recovered from Set.
Text : The text is arranged in forty-two lines, each line containing the name of the god
addressed by Nesitanebtashru, and a denial of the committal of a certain sin ; between the name
of the god and the denial is a small picture of a bearded god, seated, and wearing the feather of
tnaat on his head. This text is known as the Negative Confession. We have already seen that
Plates XLIII and XLIV contain a copy of it written in hieratic, and, seeing that it would not
be easy for the scribe to overlook such an important text, it seems clear that there must have
been some good reason in his mind for including a second copy, that is to say, one written in
hieroglyphs. It may be that Nesitanebtashru did not at first intend to have a copy of the
Negative Confession written in hieroglyphs included in her selection of funerary texts, and that
it was merely added as an afterthought. It is, however, far more likely that she considered
the imposing tabular form of the Negative Confession, with the text written in the oldest sacred
writing of the country, i.e., hieroglyphs (J^ j or "words of the god"), of greater efficacy than
a copy in hieratic, and that she had it placed near the end of the papyrus with careful intent.
In the form in which we have the Negative Confession here, the composition appears not to
be older than the XVIIIth dynasty, in fact it seems to have been a product of the growth of the
Osiris cult which began to assume great proportions under the kings of the XI 1th dynasty.
Among the gods who are addressed in the Forty-two negative statements, very few of the well-
known deities are mentioned, though the names of one or two of them, e.g., Tcheser-tep, are found
in the Pyramid Texts. Their number, forty-two, suggests that they were connected with the
Nomes of Upper and Lower Egypt, and that each god represented a Nome. The text reads :
I. Hail, Fenti, who comest forth from Khemenu (Hermopolis), I have not committed
robbery.
n. Hail, Usekht-nemmet, who comest forth from Anu (Heliopolis), I have not done
iniquity.
L 2
84
Papyrus of Nesitanebtashru.
III. Hail, Hept-khet, who comest forth from Kher-aha, I have not robbed with violence.
IV. Hail, Fenti, who comest forth from Khemenu, I have not committed robbery. ^
V. Hail, Amkhaibit, who comest forth from Qerti, I have not filched the grain offerings.
VI. Hail, Nehaher, who comest forth from Restau, I have not acted deceitfully.
VII. Hail, Ruruti, who comest forth from Heaven, I have not stolen the property of the
gods.
VIII. Hail, Artiemkhet, who comest forth from Saut (Sais), I have not spoken lies.
IX. Hail, Neba, who comest forth [and] retreatest, I have not stirred up revolt.
X. Hail, Setqesu, who comest forth from Hensu (Herakleopolis), I have made none
to weep.
XI. Hail, Bast, who comest forth from Shetait, I have not committed fraud.
XII. Hail, Hetchnesert, who comest forth from Het-ka-Ptah (Memphis), I have not lain
with men.
XIII. Hail, Herfliaf, who comest forth from thy shrine, I have attacked no man.
XIV. Hail, Qerti, who comest forth from Amenti, I have not killed the cattle of the god.
XV. Hail, Taretuif, who comest forth from the darkness, I have not uttered evil words.
XVI. Hail, Hetchabehu, who comest forth from Tashet (Fayyum), I have seized upon no
man.
XVII. Hail, Amsenf, who comest forth from Nem {?), I have not laid waste ploughed land.
XVIII. Hail, Ambesk, who comest forth from Mabit, I have defrauded (?) none.
XIX. Hail, Nebmaati, who comest forth from Maati, I have slandered no man.
XX. Hail, Tenemi, who comest forth from Bast, I have not been angry causelessly.
XXI. Hail, Ari, who comest forth from Anu, I have not committed adultery.
XXII. Hail, Tuf, who comest forth from Ati, I have not polluted myself.
XXIII. Hail, Uamemtu, who comest forth from Khebt, I have frightened no one.
XXIV. Hail, Henbet (?) who comest forth from thy house, I have attacked no man.
XXV. Hail, Her (?), who comest forth from Nar, I have not kindled a fire to do harm.
XXVI. Hail, Neb-Sekhem, who comest forth from . . . . ti, I have never eaten my heart.-
XXVII. Hail, Shetmetu, who comest forth from Urit, I have not uttered curses.
XXVIII. Hail, Nekhen, who comest forth from Ka (?), I have not turned a deaf ear to words
of truth.
XXIX. Hail, Kenemti, who comest forth from Kenmet, I have not used violence.
XXX. Hail, Anhetepef, who comest forth from Saut, I have not judged hastily.
XXXI. Hail, Serkheru, who comest forth from Unt, I have not attacked men.
XXXII. Hail, Nebheru, who comest forth from Netchefet, I have not multiplied words in
speaking.
XXXIII. Hail, Sekhit, who comest forth from Tennu, I have not sinned, I have not
transQresscd.
XXXIV. Hail, Nebabui, who comest forth from Saut, I have not cursed die king.
XXXV. Hail, Nefer-Tem. who comest forth from Het-ka-Ptah, I have not fouled water.
^ A repetition of No. i. ^ I.e., grieved, or repented.
of making the Spirit-Soul Glorious.
8s
XXXVI. Hail, Temsepu, who comest forth from Tetu, I have not raised my voice in pride.
XXXVII. Hail, Ariemabef, who comest forth from Tebu (?), I have not cursed God.
XXXVIII. Hail, Ati, who comest forth from Nu, I have not taken the milk from the mouth of
the babe.
XXXIX. Hail, Hetchrekhit (?), who comest forth from Sau, I have not robbed handmaidens
of their food.
XL. Hail, Nehebka, who comest forth from thy cavern, I have not stolen the of
the blessed dead.
XLI. Hail, Tchesertep, who comest forth from thy shrine, I have not plundered the
offerings of food in the temples.
XLI I. Hail, Ana, who comest forth from Maati, I have not acted a lie in the place of truth.
PLATE CXIII (Sheet 93).
Text : " Other Chapters which have been introduced from another codex."
1. [Chapter CL] " The Chapter of making glorious the spirit-soul." In the older Theban
Recension this Chapter is called " The Chapter of protecting the Boat of Ra." The text consists
of a series of Addresses to Ra in his Boat, in which the god is entreated to give strength to the
deceased, and to include Nesitanebtashru among his ferrymen. These Addresses were of great
power, and if they were written upon a strip of byssus, and the strip was tied round the neck of
the deceased, they would make the soul of the deceased to join the Company of the Followers
of Horus, and would establish it in the sky in the form of a star, face to face with Sirius (Sothis),
and it would enable the physical body to remain on earth with its kinsfolk for ever.
2. [Chapters CXLI and CXLII.] The Princess Nesitanebtashru, the daughter of Nesi-
Khensu, maketh offerings of cakes, and ale, and oxen, and geese, and roast meat, and incense which
shall be burnt at intervals throughout the day
to Osiris Khenti Amenti, Lord of Abydos
— [say] four times, and
to Ra Heru-Khuti
to Nu
to Nut
to Maat
to the Boat of Ra
to Atem
to Khepera
to the Great Company of the gods
to the Little Company of the gods
to Horus, Lord of the Urertu bandlet
to Shu
to Tefnut
to Keb
to Nut
to Osiris
to Isis
to Nephthys
to Het-ka-Neb-tcher, \}^^^^
to Shena-pet-uthes-neter, ^ (| ^ ^ ^ ^
to Akert-khent-ast-set, (] ^ il n P "^1
86
Papyrus of Nesitanebtashru.
to Meht-Khebit, the Sahu, g j^, of the god
to Ur-meru-s-tesher-shenu
to Khnemu-ankh-ansi, 5 |^ fl f J ^ ^ P " If] O I
to Sekhem-rens-em-hemuts. ||;^^^5^P|^f?|in
to Ka-tha-shetu, LJ ^ |^ ^ ,=3, % =*=^ j
I (=3) Jem ili c:^ I
to Sekhem-un-aten, the beautiful Rudder in the eastern sky
to Reru-sem-taui, the beautiful Rudder in the northern sky
to Khu-herab-het-akhem, the beautiful Rudder of the western sky
to Khenti-het-teshert, the beautiful Rudder in the southern sky
to Akesta, [a son of Horus] to Hepui, [a son of Horus]
to Tuamutf, [a son of Horus] to Qebhsenuf, [a son of Horus]
to the Atert of the South {i.e., Upper Egypt)
to the Atert of the North {i.e., Lower Egypt)
to the Sekti Boat {i.e., the Boat of the Setting Sun)
to the Antchet Boat {i.e., the Boat of the Rising Sun)
to Nephthys, ^z^ Qo^ mistake for Q n'^^^- Hathor)
to Thoth 1
to the Gods of the South to the Gods of the North
to the Gods of the West to the Gods of the East
to the Gods of the Thigh {i.e., the star-gods of the Great Bear)
to the Heteptiu gods
to the Great House {i.e. heaven)
to the House of Fire {i.e., heaven)
to the Gods of the Aats {i.e., the Fourteen Domains of Osiris, see Chapter CL)
to the Gods of the Horizons
to the Gods of the Fields [of heaven]
to the Netchesti-gods (foreign, or little gods ?)
to the South Road to the North Road
to the West Road to the East Road
to the Doors of the Tuat {i.e., the Seven Arits)
to the Pylons of the Tuat {i.e., the Fourteen or Twenty-one Pylons)
to the Doorkeepers of the Doors of the Tuat
to the Gods of the Hidden Faces, who guard the road
^ The Saite Recension has :
to Thoth, Bull of Maat, P 7 5^ '
to Thoth, Judge of the Company of the Gods, ^ ^ ^ ^ ! © '
to Thoth, Guide of the gods,
List of the forms of Osiris and of the Gods.
87
to the Doorkeepers who supply food,
to the Doorkeepers of the deserts (?) j , who give a beautiful face,
to the Gods of Fire, who put flame on the altars
to the Opener of Fire, to the fire of the West
to Osiris Un-Nefer^
to Osiris Neb-ankh
to Osiris Sesu (?)
I
Is
to Osiris in Resnet
to Osiris Neb-heh
to Osiris Ptah-neb-ankh
to Osiris Her-Semt
to Osiris in Ati
to Osiris Ankhi
to Osiris Neb-tcher
to Osiris in Sahu, \\ | © ^ ^
(Orion)
to Osiris in Mehnet
to Osiris Sa Repit
to Osiris Khenti Restau
to Osiris in Sehti
PLATE
to Osiri
s
in Sau
to Osin
s
in Utchfaut
to Osir
s
in the South
to Osin
s
in the North
to Osir
s
in Pe
to Osin
s
in Neter
to Osir
s
in Lower Sau
to Osir
s
in Bauk
to Osin
s
in Sunnu
to Osir
s
in Senen
to Osir
s
in Aper
to Osir
s
in Qeftenu
to Osin
s
in the Sekti Boat
to Osin
s
in the Antchti Boat
to Osin
s
in his city
to Osin
s
Peskas
to Osin
s
in his seat in Restau
to Osir
s
Netchesti
to Osin
s
in Tes-urt
to Osin
s,
Prince of Eternity
to Osir
s
as the Generator
to Osir
s,
Lord of Anu
(Sheet 94).
to Osiris in the Sekti Boat
to Osiris, Lord of Eternity
to Osiris King
to Osiris in Tauit,
to Osiris in Restau
to Osiris on his sand
to Osiris Khenti shet ^ | ^
to Osiris in Het-nen (?)
to Osiris in Netit
to Osiris in Bu-teshert
to Osiris in Tep
to Osiris in Nesti
to Osiris in Shenu
to Osiris in Hekent
to Osiris in Taker (?)
to Osiris in Shau
to Osiris in Fa-Heru
to Osiris in Aa-Maati
to Osiris in Hena
to Osiris in Upper Sau
to Osiris in Lower Sau
Chapter CXLI I begins here.
88
Papyrus of Nesitanebtashru.
to Osiris in Heaven
to Osiris in Earth
to Osiris of the South
to Osiris of the North
to Osiris of the West
to Osiris of the East
to Osiris in the Palace
to Osiris on the two horizons
to Osiris in An
to Osiris in the Southern House
to Osiris in Anrutf
to Osiris in the Apt
to Osiris in Ptah-het-ka
to Osiris in Kher-Aha
to Osiris, Lord of Hat-mehit
to Osiris, Lord of Restau
to Osiris in Per-Ra
to Osiris in Per Paut-neteru
to Osiris in Het-Benu
to Osiris, Power of the gods
to Osiris, Lord of Victory
to Osiris, Lord of Truth
to Osiris, Lord of the Phallus
to Osiris of many faces
to Osiris Paut
to Osiris Neb-abui
to Osiris, Lord of the two horns
to Osiris, firm of horns
to Osiris, the Hairy One 1)^1
to Osiris, Governor of grain
to Osiris, Lord of wheat
to Osiris, Director of cattle
to Osiris, Lord of celestial beines
to Osiris, him of the Disk (| ° 5^
to Osiris, Fashioner of whatsoever is
to Osiris, Director of the Two Lands
to Osiris, Lord of She (?)
to Osiris, Lord of Hensu (Herakleopolis)
to Osiris, Beautiful Lord
to Osiris, Lord of Chiefs
to Osiris, Lord of festivals (?)
to Osiris, Lord of the Cataract-land
to Osiris, Strong- Heart
to Osiris, Lord of wombs
to Osiris, of Heruti(?)
to Osiris in Tebu-town
to Osiris Heru-Temam
to Osiris Fa-a
to Osiris in the Apt
to Osiris, Lord of Septi (?)
to Osiris, Lord oftheNineNationsof the bow
to Osiris, Heir of Ra
to Osiris in Tenat
to Osiris in Het-ertu
to Osiris in Het-ur
to Osiris in Aa-Pe
to Osiris in Coptos
to Osiris in Abydos
to Osiris in Hebnit
to Osiris in Sapi-rest
to Osiris in Sapi-meht
to Osiris in Elephantine
to Osiris in Akesmu
to Osiris in Manu
to Osiris in Bakhat
to Osiris in the Southern sky
to Osiris in the Northern sky
to Osiris in the Western sky
to Osiris in the Eastern sky
to Osiris, Governor of the Book (?)
to Osiris among the Haui-nebu
to Osiris in all his names
to Osiris in all his forms
to Osiris in all his births (shapes ?)
to Osiris in all his transformations
to Osiris in all his similitudes
to Osiris in all his dispositions
to Osiris in all his seats
to Osiris in all his shrines
to Osiris in every place wheresoever his
Ka wisheth to be
of Making the Spirit-Soul Perfect.
89
to Horus, son of I sis
to Horus, Lord of the Urerit Crown
to Horus, avenger of his father
to Isis,
to Isis,
to Isis,
to Isis,
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
Great Lady, Mother of the god
Mother of heaven
Lady of magical power
Protector of her father
n Sau (Sais)
n Netert
n Tep
n Aa-Pe
n Abydos
n Heaven
n the South
n the West
n Resnet
n all her transformations
n all her similitudes
to Anpu-am-Uti
to Anpu-tep-tu-f
to Anpu, Lord of the hidden place
to Anpu, Lord of Hert
to Anpu, Lord of Shent
to Anpu, Follower of Osiris
to Isis, the Divine Lady
to Isis, Great in Words of Power
to Isis, Lady of the Book
to Isis, Lady of the Book
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
to Isis
n Heq-kesti (?)
n Pe
n Coptos
n Menu-khent (?)
n Suten-het
n Earth
n the North
n the East
n Mehnet
n all her dispositions
n every place wheresoever her Ka
wisheth to be
to Anpu, Khent-seh-neter
to Anpu, Lord of the coffin
to Anpu, Lord of the Land of Light
to Anpu, Lord of the Bier in Anu
to Anpu, in all his names
The Eye of Horus is presented unto you, the odour thereof cometh to your mouths, the odour
of the Eye of Horus is to your mouths, presented unto you by Nesitanebtashru, whose mother was
Nesi-Khensu.
PLATE CXV (Sheet 95).
Vignette : The Seven Celestial Cows who supplied the beatified with butter and milk in the
Other World, and their Bull.
Text: [Chapter CXLVIIL] "The Book of making strong the spirit within Osiris, and of
" making him to be mighty before Atem, and of making him to be powerful before Khenti Amenti."
M
90
Papyrus of Nesitanebtashru.
The Chapter supplied the deceased with the magical names of the Seven Cows and their Bull,
and when she called upon them by these names they provided her with meat and drink. This
Chapter also contains the magical names of the Four Rudders of heaven.
PLATE CXVI (Sheet 96).
Text : [Chapter CXXXII I.] " The Book of making perfect the Spirit-soul of the deceased."
This Chapter is a hymn to the Sun-god, and the Rubric states that it was to be recited over
the model of a boat four cubits long, and made of green porcelain, in which were placed a figure
of Ra and a figure of Nesitanebtashru. No one was to look upon the boat except the father
or son of the person for whom it was to be made, though the person herself might see it. If these
things were done the Sun-god Ra would give perfection to the deceased, and the gods would
regard her as their equal, and men and the dead would fall on their faces when they saw her, and,
in the Other World, she would appear as the radiance of Ra.
91
LIST OF THE CHAPTERS OF THE THEBAN RECENSION OF THE
BOOK OF THE DEAD IN THE GREENFIELD PAPYRUS.
Chap. I
Chap. II
Chap. IV
Chap. V
Chap. VI
Chap. X
Chap. XI
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Plate XX.
Plate XX.
Plate XXV.
Plate XIX.
I Plate V.
^ Plate XXX.
Plate XXXI.
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92
Chap. XV — continued.
Chap. XVII
Chap. XVIII
Chap. XXI
Chap. XXIII
Chap. XXIV
Chap. XXV
Chap. XXVI
Papyrus of Nesitanebtashru.
Hymns to the setting sun
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Plate XXIII.
Plate XV.
Plate XV.
Plate XV.
Plate XV.
Plate XLV.
Chap. XXVII
Chap. XXVIII
Chap. XXIX
Chap. XXXb
Chap. XXXI
Chap. XXXII
Chap. XXXIII
Chap. XXXVI
Chap. XXXVII
List of the Chapters in the Greenfield Papyrus.
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Plate XVIII.
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Plate XXII.
Plate XVII.
Plate XVII.
94
Chap. XXXVI I Ib
Chap. XL . . .
Chap. XLIII. .
Chap. XLIV . .
Chap. XLVII .
Chap. Lb . . .
Chap. LI 1 1 . .
Chap. LV . . .
Chap. LVI . .
Chap. LXI . .
Chap. LXXVI .
Chap. LXXX .
Chap. LXXXI .
Chap. LXXX VII
Chap. LXXXVIII
Papyrus of Nesitanebtashru.
Plate XVI.
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Plate XX.
Plate XXXVIII.
Plate XXI.
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Plate XXXVIII.
Plate XXII.
Plate XVII.
Plate XVIII.
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Plate XXXVII.
Plate XXXVII.
Plate XXXVII.
Plate XXXVIII.
Chap. XC
Chap. XCI
Chap. XCI 1 1
Chap. XCIV
Chap. XCVI
Chap. XCVI
Chap. XCIX
Chap. CI .
Chap. CII .
Chap, cm
Chap. CIV
Chap. CV .
Chap. CVI I
Chap. CVI 1 1
List of the Chapters in the Greenfield Papyrus.
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Plate XXXVIII.
Plate XXXIX.
Plate XXII.
Plate XXI.
Plate XXXII.
Plate CXI 1 1.
Plate XXXVI.
Plate XXII.
Plate XXI.
Plate XXI.
Plate XXXV.
Plate XXXV.
96
Papyrus of Nesitanebtashru.
Chap. CIX .
Chap. CXI I .
Chap. CXI II .
Chap. CXIV .
Chap. CXV .
Chap. CXV I .
Chap. CXVII.
Chap. CXVII I
Chap. CXX .
Chap. CXXII
Chap. CXX IV
Chap. CXXV
Chap. CXXV
Chap. CXXV
Chap. CXXV
Chap. CXXXI .
Chap. CXXXI II
Chap. CXXXIV
Chap. CXXXV
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2 A. [The Negative Confession. In hieratic]
2B. [The Negative Confession. In hiero-
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3. [Address to the gods of the Hall of Maati.
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Plate XXXVI.
Plate XXXIV.
Plate XXXV.
Plate XXXVI.
Plate XXXVII.
Plate XXXVII.
Plate XXIII.
Plate XXIII.
Plate XXIII.
Plate XXIII.
Plate XLIII.
Plate XLIII.
Plates XLIII and XLIV.
Plates CX-CXII.
Plate XLV.
Plate XXVI.
Plate CXVI.
Plate XXVIII.
Plate XLV.
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List of the Chapters in the Greenfield Papyrus.
97
Chap. CXLI .
Chap. CXLI I.
Chap. CXLIV
Chap. CXLV
Chap. CXLV
Chap. CXLV I
Chap. CXLVII
Chap. CXLVII I
Chap. CXLIX .
Chap. CL . . .
Chap. CLXXXII
Chap. CLXXXII I
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[The Seven AritsJ
I. [The Fifteen Pylons in the Kingdom of
Osiris]
2.
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Plates CXI 1 1, CXIV.
Plate XCVI.
Plates XCVIII-C.
Plates LIII-LVII.
Plate LI.
Plates XLVI-XLVIII.
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Plate CXV.
Plates LIX-LXVI.
Plates LXV, LXVI.
Plate LXVI I.
Plate LXXII.
N
98
Papyrus of Nesitanebtashru.
Chap. CLXXXVIII
Chap.
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Plate XXXIX.
Plate XXVI.
Plate LXXV.
HYMNS, PRAISES, ADORATIONS, HOMAGES, etc., NOT IN THE
BOOK OF THE DEAD.
Plate XXXIX.
Plate XLII.
Three Addresses to Ra
Address to Osiris, beginning ^ ^ jj ®
The names of six new gods of judgment .
A paragraph relating to the burial of
Nesitanebtashru.
Address to the Bull of Amentet
Addresses to the various forms of Thoth .
\ 5^ A □ *^ '.
In praise of Osiris
Four Addresses to Ra .
Five Addresses to Ra .
Triple glorification of Ra
Praises of Ra by the gods
Fourteen Addresses to Ra
formula
Addresses to Ra in his various forms and
attributes.
Plate XLIV.
Plate XLIX.
Plate LXVIII.
Plate LXX.
Plate LXX.
Plate LXXII.
Plate LXXV.
Plate LXX VI.
Plate LXXV I.
Plate LXXVI.
Plate LXXVI.
Plate LXX\'I.
List of the Hymns, etc., in the Greenfield
The forms of Ra to which offerings are to be
made.
List of the gods to whom offerings are to be
made.
A Hymn to Ra Heru-Khuti, to be sung at
dawn.
The forms of Khepera
A Hymn to Ra Heru-Khuti
Addresses to Ra
A Hymn of Praise to Ra when he setteth
A Hymn of Praise to Aten when he setteth .
A Hymn of Praise to Osiris
Addresses to the gods
Addresses to Ra Atem
Addresses to the Doubles of Atem ....
Papyrus. 99
Plate LXXVHI.
Plate LXXIX.
Plate LXXX.
Plate LXXX I.
Plate LXXX I L
Plate LXXXHL
Plate LXXXIV.
Plate LXXXV.
Plate LXXXVL
Plate LXXXVHL
Plate XC.
Plate XCL
Plate I
Plate II
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Plate III
Plate IV
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Plate VIII
Plate IX
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Plate XII
Plate XIII
Plate XIV
Plate XV
Plate XVI
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Plate XIX
Plate XX
Plate XXI
Plate XXII
Plate XXIV
Plate XXV
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Plate XLIV
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Plate XLV
Plate XLVII
Plate XLVIII
Plate XLIX
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Plate LV
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Plate LXV
Plate LXVl
Plate LXX
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Plate LXXIV
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Plate CXV
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