The translations of the Egyptian hymns and religious texts printed in this and the two following volumes form a representative collection of the various compositions which the Egyptian inscribed upon the walls of tombs and sarcophagi, coffins and funeral stelae, papyri and amulets, etc., in order to ensure the well-being of their dead in the world beyond the grave. These translations first appeared in the third volume of my work on The Book of The Dead, which was published under the title "The Chapters of Coming Forth by Day" at the end of the year 1897, where they seemed to be a necessary accompaniment to the edition of the hieroglyphic texts of Theban Recension and the hieroglyphic vocabulary thereto. The demand for that bulky and comparatively expensive work proved that it filled a want, but soon after its appearance frequent requests were made that the English translation might be issued in a smaller and handier form.
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Yes, you can access Revival: Book Of The Dead (1901) by Ernest Alfred Thompson Wallis Budge in PDF and/or ePUB format, as well as other popular books in Historia & Historia antigua. We have over one million books available in our catalogue for you to explore.
[From the Papyrus of Ani (Brit. Mus. No. 10,470, sheets 5 and 6).]
Vignettes : The funeral procession to the tomb, and the ceremony thereat, are here depicted. The mummy of the deceased, lying in a funeral chest placed in a boat, is being drawn along by oxen: figures of the goddesses Nephthys and Isis stand at the head and foot respectively. By the side kneels the wife of the deceased. In front of the boat stands the Sera priest, dressed in a panther’s skin, burning incense and sprinkling water, and behind follow eight male mourners ; in the rear are servants drawing a small funeral chest surmounted by a figure of Anubis, and carrying vases oi unguents along with the couch, staff, chair, palette, &c., of the deceased. Preceding the oxen drawing the funeral boat are men carrying on yokes boxes of flowers, vases of unguents, &c., and a group of wailing women with uncovered heads and breasts, who smite their heads and faces in token of grief. Close by stand a cow and her calf, intended to be slaughtered for the funeral feast, and tables loaded with offerings of herbs, fruits, &c. At the door of the tomb stands the god of the dead, Anubis, clasping the mummy of the deceased, before which kneels the weeping wife. At a table of funeral offerings stand two priests. One, the Sem priest, wears a panther’s skin and holds in his hand a libation vase and censer ; the other holds in his right hand the instrument UR HEKA 1 in the form of a ram-headed serpent, the head of which is surmounted by an uraeus, and in his left hand an instrument in the shape of an adze
With the former he is about to touch the mouth and eyes of the mummy, and with the latter the mouth. On the ground, by their side, lie the instruments which are to be employed in the ceremony of opening the mouth, i.e., the ceremony which will give the deceased the power to eat, and to drink, and to talk in the next world, namely the Meskhet
, the group of instruments in the form of adzes
, the Pesh-en-kef
, the libation vases, the boxes of purification, the bandlet, the feather, &c. Behind them stands the “Reader,” who recites the funeral service from a papyrus roll, and to the rear is a ministrant who holds the haunch of beef which is to be used in the ceremony at the door of the tomb.
FUNERAL CEREMONIES AT THE TOMB.
In the upper register we see the tomb in the Theban hills, with a sepulchral stele inscribed with prayers by the deceased. Anubis supports the mummy, before which kneel Hu-nefer’s wife, and, probably, his daughter. Two priests performing ceremonies connected with “opening the mouth,” and the “Reader” burning incense and sprinkling water. In the lower register are the instruments used in the ceremonies, priests, and animals for sacrifice.
Text: (1) HERE BEGIN THE CHAPTERS OF “COMING FORTH BY DAY,” AND OF THE SONGS OF PRAISE AND GLORIFYING, (2) AND OF COMING FORTH FROM, AND OF GOING INTO THE GLORIOUS NETER-KHERT1 IN THE BEAUTIFUL ȦMENTET, WHICH ARE TO BE RECITED ON (3) THE DAY OF THE BURIAL [WHEREBY THE DECEASED] SHALL GO IN AFTER COMING FORTH.
Saith Osiris Ani, (4) Osiris the scribe Ani:—
“Homage to thee, O Bull of Ȧmentet,2 the god “Thoth, (5) the king of eternity, is with me. I am “the Great God near the divine boat, I have fought “(6) for thee. I am one of the gods, those divine “chiefs, who make (7) Osiris to be victorious over his “enemies on the day of the weighing of words. (8) I “am thy mediator (?), O Osiris. I am [one] of the “gods (9) born of the goddess Nut, who slay the foes “of Osiris and who hold in bondage (10) for him the “fiend Sebȧu. I am thy mediator (?), O Horus. (11) I “have fought for thee, and I have put to flight the “enemy for thy name’s sake. I am Thoth, who made “Osiris to be victorious3 (12) over his enemies on the “day of the weighing of words 4 (13) in the great House “of the Aged One (i.e., Rā) who dwelleth in Ȧnnu “(Heliopolis). I am Ṭeṭṭeṭi, the son of Ṭeṭṭeṭi; (14) I “was begotten in Ṭaṭṭu, I was born in (15) Ṭaṭṭu.1 I “am with those who weep and with the women who “bewail (16) Osiris in the two lands of the Rekht,2 and “I make Osiris to be victorious over his enemies. “(17) Rā commanded Thoth to make Osiris victorious “over his enemies; and that which was decreed [for “Osiris] (18) Thoth did for me. I am with Horus on “the day of the clothing of (19) Teshtesh 3 and of the “opening of the wells of water for the purification of “the divine being whose heart moveth not,4 (20) and “of the drawing the bolt of the door of the concealed “things in Re-stau.5 I am with Horus who [acteth] “(21) as the guardian of the left shoulder of Osiris in “Sekhem (Letopolis),6 (22) and I go in and I come forth “from among the divine flames on the day of the “destruction of the (23) Sebáu fiends in Sekhem. I “am with Horus on the days (24) of the festivals of “Osiris, and of the making of offerings on the Sixth “day festival,7 and on the Tenȧt festival8 [which is “celebrated] in (25) Ȧnnu.
“I am the āb1 priest who poureth out libations in “Ṭaṭṭu [for] Eere (?) the dweller in the Temple of “Osiris,2 [on the day of] (26) casting up the earth. I “see the things which are concealed in Re-stau, (27) I “read from the book of the festival of the divine Ram3 “[which is] in Ṭaṭṭu. I am the Sem4 priest (28) [and “I perform] his course. I [perform the duties of] the “Great Chief of the Work5 on the day of placing the “Πennu6 boat (29) of the god Seker7 upon its sledge. “I have grasped the spade (30) on the day of digging “the ground in Suten-henen (Heracleopolis Magna).”
“O ye who make perfected souls (31) to enter into “the Temple of Osiris, may ye cause the perfected soul “of Osiris, the (32) scribe Ani, to be victorious with “you in the Temple of Osiris. May he hear as ye “hear; may he see (33) as ye see ; may he stand as ye “stand ; may he sit as ye (34) sit [therein].”
“O ye who give cakes and ale to perfected souls in “the Temple (35) of Osiris, give ye cakes and ale at “the two seasons (i.e., at morn and at eve, or sunrise “and sunset) to the soul of Osiris Ani, who is “(36) victorious before all the gods of Ȧbṭu (Abydos), “and who is victorious with you.”
“O ye who open the way (37) and lay open the paths “to perfected souls in the Temple (38) of Osiris, open “ye the way and lay open the paths (39) to the soul of “Osiris, the scribe and steward of all the divine “offerings, Ani [who is victorious] (40) with you. “May he enter in confidence, and may he come forth in “peace from the Temple of Osiris. May he not (41) be “rejected, may he not be turned back, may he enter “in [as he] pleaseth, may he come forth [as he] “(42) desireth, and may he be victorious. May the “things which he comman...
Table of contents
Cover
Half Title
Title Page
Copyright Page
Table of Contents
PREFACE
INTRODUCTION :—
HYMN TO RĀ AT RISING. From the Papyrus of Ani. With vignette
