Famous Pharaohs

The Contents of the Book of the Dead

The Source

The Book of the Dead, the Chapters of Coming Forth by Day
Translated into English by E. A. Wallis Budge, Litt.D., D.Lit
London, 1898.

Hymns Introductory to the Book of the Dead

The Chapters of coming forth by day:

Chap. I . HERE BEGIN THE CHAPTERS OF COMING FORTH BY DAY. From the Papyrus of Ani.

Chap. IB. THE CHAPTER OF MAKING THE SAHU TO ENTER THE TUAT. From the Papyrus of Nekhtu-Amen.

Chap. II . THE CHAPTER OF COMING FORTH BY DAY, AND OF LIVING AFTER DEATH . From the Papyrus of Ani.

Chap . III . ANOTHER CHAPTER LIKE UNTO THE PRECEDING. From the Papyrus of Nu.

Chap . IV . THE CHAPTER OF PASSING OVER THE CELESTIAL ROAD OF RE-STAU . From the Papyrus of NU.

Chap. V . THE CHAP'IER OF NOT LETTING WORK BE DONE IN THE UNDERWORLD . From the Papyrus of Nebseni.

Chap . VI . THE CHAPTER OF MAKING THE SHABTI FIGURE TO DO WORK FOR A MAN IN THE UNDERWORLD . From the Papyrus of Nebseni.

Chap. VII . THE CHAPTER OF PASSING OVER THE ABOMINABLE BACK OF Apepi . From the Papyrus of Ani.

Chap . VIII . THE CHAPTER OF PASSING THROUGH AMENTET AND COMING FORTH BY DAY . From the Papyrus of Ani.

Chap . IX. THE CHAPTER OF COMING FORTH BY DAY AFTER HAVING MADE THE PASSAGE THROUGH THE TOMB . From the Papyrus of Ani.

Chap. X. ANOTHER CHAPTER TO BE SAID BY A MAN WHO COMETH FORTH BY DAY AGAINST HIS ENEMIES IN THE UNDERWORLD. From the Papyrus of Ani.

Chap. XI. THE CHAPTER OF COMING FORTH AGAINST ENEMIES IN THE UNDERWORLD . From the Papyrus of Nu.

Chap . XII. THE CHAPTER OF GOING INTO AND OF COMING FORTH FROM THE UNDERWORLD . From the Papyrus of Nu.

Chap . XIII . THE CHAPTER OF ENTERING INTO AND OF COMING FORTH FROM AMENTET . From the Papyrus of Nebseni.

Chap . XIV. THE CHAPTER OF PUTTING AN END TO SHAME IN THE HEART OF THE GOD . From the Papyrus of Mes-em-neter.

Chap . XV :

1 - A HYMN OF PRAISE TO R.A WHEN HE RISETH . From the Papyrus of Ani.

2 - HYMN AND LITANY TO OSIRIS . From the Papyrus of Ani.

3 - A HYMN TO RA WHEN HE RISETH . From the Papyrus of Ani.

4 - A HYMN TO THE SETTING SUN . From the Papyrus of Mut-hetep.

5 - A HYMN TO THE SETTING SUN. From the Papyrus of Nekhtu-Amen.

6 - A HYMN TO THE SETTING SUN. From a Papyrus at Dublin.

Chap . XVI Vignette only.

Chap . XVII . HERE BEGIN THE PRAISES AND GLORIFYINGS OF COMING OUT FROM AND OF GOING INTO THE GLORIOUS UNDERWORLD WHICH IS IN THE BEAUTIFUL AMENTET . From the Papyrus of Ani and pyrus of Nebseni.

Chap . XVIII . Without title . From the Papyrus of Ani.

Chap . XIX . THE CHAPTER OF THE CIIAPLET OF VICTORY . From the Turin Papyrus.

Chap. XX. Without title . From the Papyrus of Nebseni.

Chap. XXI . THE CHAPTER OF GIVING A MOUTH TO Tin,: DECEASED IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. XXIL THE CHAPTER OF GIVING A MOUTH TO THE DECEASED IN THE UNDERWORLD . From the Papyrus of Ani.

Chap. XXIII . THE CHAPTER OF OPENING THE MOLT H OF THE DECEASED . From the Papyrus of Ani.

Chap. XXIV. THE CHAPTER OF BRINGING CHARMS UNTO THE DECEASED IN THE UNDERWORLD. From the Papyrus of Ani.

Chap. XXV. THE CHAPTER OF MAKING A MAN TO POSSESS MEMORY IN THE UNDERWORLD. From the Papyrus of Nu.

Chap. XXVI . THE CHAPTER OF GIVING A HEART TO THE DECEASED I N THE UNDERWORLD . From the Papyrus of Ani.

Chap. XXVII . THE CHAPTER OF NOT LETTING THE HEART OF A MAN BE TAKEN FROM HIM IN THE UNDERWORLD . From the Papyrus of Ani.

Chap. XXVIII . THE CHAPTER OF NOT LETTING THE IIEART OF THE DECEASED BE CARRIED AWAY FROM HIM IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. XXIX. THE CHAPTER OF NOT LETTING THE HEART OF A MAN BE TAKEN AWAY FROM HIM IN THE UNDERWORLD. From the Papyrus of Ani.

Chap. XXIX A. THE CHAPTER OF NOT ALLOWING THE HEART OF THE DECEASED TO BE CARRIED AWAY DEAD IN THE UNDERWORLD . From the Papyrus of Amen-hetep.

Chap. XXIX B. THE CHAPTER OF A HEART OF CARNELIAN, From the Papyrus of Ani.

Chap. XXX. THE CHAPTER OF NOT LETTING THE HEART OF A MAN BE DRIVEN AWAY FROM HIM IN THE UNDERWORLD. From the Turin Papyrus.

Chap. XXX A. A LIKE CHAPTER . From the Papyrus of Nu.

Chap. XXX B. THE CHAPTER OF NOT LETTING THE HEART OF THE DECEASED BE DRIVEN AWAY FROM HIM IN THE UNDERWORLD. From the Papyrus of Ani.

Chap . XXXI. TILE CHAPTER OF BEATING BACK THE CROCODILE THAT COMETII TO CARRY AWAY THE CHARM FROM TIIE DECEASED. From the Papyrus of Nu.

Chap. XXXII . THE CHAPTER OF BEATING BACK THE CROCODILE THAT COMETH 'r0 CARRY AWAY THE \IAGICAI, WORDS FROM THE DECEASED . From the Turin Papyrus.

Chap. XXXIII . THE CHAPTER OF REPULSING SERPENTS. From the Papyrus of Nu.

Chap. XXXIV. THE CHAPTER OF NOT LETTING THE DECEASED BE BITTEN BY SNAKES IN THE UNDERWORLD. From the Papyrus of Nu.

Chap. XXXV. THE CHAPTER OF NOT LETTING THE DECEASED BE DEVOURED BY SERPENTS IN THE UNDERWORLD. From the Papyrus of Nu.

Chap. XXXVI. THE CHAPTER OF DRIVING AWAY APSIIAIT. From the Papyrus of Nu.

Chap . XXXVII, THE CHAPTER OF DRIVING BACK THE; TWO MERTI GODDESSES . From the Papyrus of Nu.

Chap . XXXVIIIA . THE CHAPTER OF LIVING BY AIR IN THE UNDERWORLD . From the Papyrus of Nebseni.

Chap . XXXVIII B . THE CHAPTER OF LIVING BY AIR IN TILE UNDERWORLD . From the Papyrus of Nu.

Chap . XXXIX. THE CHAPTER OF DRIVING BACK THE SERPEN'I' REREK IN THE UNDERWORLD . From the Papyrus of Mes-em-neter.

Chap. XL. THE CHAPTER OF DRIVING BACK THE EATER OF THE Ass. From the Papyrus of Nu.

Chap. XLI . THE CHAPTER OF DRIVING AWAY THE SLAUGHTERI NGS WHICH ARE PERFORMED I N THE UNDERWORI.D . From the Papyrus of Nebseni.

Chap . XLII . THE CHAP'T'ER OF DRIVING BACK THE SLAUGHTERINGS WIIICII ARE PERFORMED IN SUTEN-HENEN . From the Papyrus of Nu.

Chap . XLIII . THE CHAPTER OF NOT LETTING THE IIEAI) OF A MAN BE C[TI' OFF IN THE UNDERWORLD . From the Papyrus of Ani.

Chap. XLIV . THE CHAPTER OF NOT DYING A SECOND TIME IN THE UNDERWORLD . From the Papyrus of Ani.

Chap . XLV. THE CHAPTER OF NOT SUFFERING CORRUPTION IN THE UNDERWORLD . From the Papyrus of Ani.

Chap. XLVI . TILE CHAPTER OF NOT PERISHING AND OF BECOMING ALIVE IN THE UNDERWORLD . From the Papyrus of Ani.

Chap. XLVII. THE; CHAPTER OF NOT ALLOWING THE SEAT AND THRONE OF THE DECEASED TO BE TAKEN FROM HIM IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. XLVIII. See Chapter X.

Chap . XLIX . See Chapter XI.

Chap. LA. THE CHAPTER OF NOT ENTERING IN UNTO THE BLOCK OF THE GOD . From the Papyrus of Nebseni.

Chap. L B . THE CHAPTER OF NOT ENTERING IN UNTO THE BLOCK. From the Papyrus of Nu.

Chap . LT . THE CHAPTER OF NOT MARCHING TO BE OVERTHROWN IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. LII . THE CHAPTER OF NOT EATING FILTH IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. LIII . THE CHAPTER OF NOT EATING FILTH AND OF NOT DRINKING DIRTY WATER I N THE UNDERWORLD. From the Papyrus of Nu.

Chap. LIV. THE CHAPTER OF GIVING AIR TO THE DECEASED IN THE UNDERWORLD. From the Papyrus of Nu.

Chap. LV. THE CHAPTER OF GIVING AIR IN THE UNDERWORLD. From the Papyrus of Nu.

Chap. LVI . THE CHAPTER OF SNUFFING THE AIR AMONG THE WATERS IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. LVII THE CHAPTER OF SNUFFING THE AIR, AND OF HAVING THE MASTERY OVER THE WATER IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. LVIII . THE CHAPTER OF BREATHING THE AIR, AND OF HAVING DOMINION OVER THE WATER IN THE UNDERWORLD . From the Papyrus of Ani.

Chap. LIX. THE CHAPTER OF SNUFFING THE AIR, AND OF HAVING DOMINION OVER THE WATER IN THE UNDERWORLD. From the Papyrus of Ani.

Chap. LX. ANOTHER CHAPTER . From the Turin Papyrus.

Chap. LXI. THE CHAPTER OF NOT LETTING THE SOUL OF A MAN BE TAKEN FROM HIM IN THE UNDERWORLD . From the Papyrus of Ani.

Chap . LXII . THE CHAPTER OF DRINKING WATER IN THE UNDERWORLD . From the Papyrus of Nebseni.

Chap . LXIII A. THE CHAPTER OF DRINKING WATER AND OF NOT BEING BURNT BY FIRE IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. LXIII B . THE CHAPTER OF NOT BEING SCALDED WITH WATER . From the Papyrus of Nu.

Chap. LXIV . THE CHAPTER OF COMING FORTH BY DAY IN THE UNDERWORLD . From the Papyrus of Nebseni.

Chap. LXIV . THE CHAPTER OF KNOWING THE "CHAPTERS OF COMING FORTH BY DAY" IN A SINGLE CHAPTER. From the Papyrus of Nu.

Chap. LXV A. THE CHAPTER OF COMING FORTH BY DAY AND OF GAINING THE MASTERY OVER ENEMIES . From the Papyrus of Nu.

Chap. LXV B. From the Turin Papyrus.

Chap. LXVI . THE CHAPTER OF COMING FORTH BY DAY . From the Papyrus of Amen-em-heb.

Chap. LXVII. THE CHAPTER OF OPENING THE UNDERWORLD. From the Papyrus of Nu.

Chap. LX.VIII . THE CHAPTER OF COMING FORTH BY DAY . From the Papyrus of Nu.

Chap. LXIX. ANOTHER CHAPTER . From the Papyrus of Mes-em-neter.

Chap. LXX. ANOTHER CHAPTER . From the Papyrus of Mes-em-neter.

Chap . LXXI. THE CHAPTER OF COMING FORTH BY DAY. From the Papyrus of Nebseni.

Chap . LXXII . THE CHAPTER OF COMING FORTH BY DAY AND OF OPENING UP A WAN' THROUGH ANIMEHET. From the Papyrus of Nebseni.

Chap . LXXIII . See Chapter IX.

Chap. LXXIV . THE CHAP'T'ER OF LIFTING UP THE FEET AND OF COMING FORTH UPON THE EARTH. From the Papyrus of Nu.

Chap. LXXV . THE CHAPTER OF JOURNEYING TO ANNU AND OF' RECEIVING A THRONE THEREIN . From the Papyrus of Nu.

Chap. LXXVI . THE CHAPTER OF A MAN TRANSFORMING HIMSELF INTO WHATEVER FORM HE PLEASETH . From the Papyrus of Nu.

Chap. LXXVII . THE CHAPTER OF MAKING THE TRANSFORMATION INTO A HAWK OF GOLD . From the Papyrus of Nu.

Chap . LXXXIII. THE CHAPTER OF MAKING THE TRANSFORMATION INTO A DIVINE HAWK . From the Papyrus of Nu.

Chap. LXXIX . THE CHAPTER OF BEING TRANSFORMED INTO THE GOVERNOR OF THE SOVEREIGN PRINCES. From the Papyrus of Nu.

Chap. LXXX. THE CHAPTER OF MAKING THE TRANSFORMATION INTO THE GOD WHO GIVETH LIGHT IN THE DARKNESS . From the Papyrus of Ani.

Chap . LXXXI A . THE CHAPTER OF MAKING THE TRANSFORMATION INTO A LOTUS . From the Papyrus of Nu.

Chap. LXXXI 13 . THE CHAPTER OF MAKING THE TRANSFORMATION INTO A LOTUS . From the Papyrus of Paqrer.

Chap. LXXXII . THE CHAPTER OF MAKING THE TRANSFORMATION INTO PTAH, OF EATING CAKES, AND OF DRINKING ALE, AND OF UNFETTERING THE STEPS, AND OF BECOMING A LIVING BEING IN ANNI' . From the Papyrus of Nu.

Chap. LXXXIII . THE CHAPTER OF MAKING THE TRANSFORMATION INTO A BENNU BIRD . From the Papyrus of Nu.

Chap. LXXXIV . TIIE CHAPTER OF MAKING THE TRANSFORMATION INTO A HERON. From the Papyrus of Nu.

Chap . LXXXV . THE CHAPTER OF MAKING THE TRANSFORMATION INTO A LIVING SOUL, AND OF NOT ENTERING INTO THE CHAMBER OF TORTURE . From the Papyrus of Nu.

Chap. LXXXVI . THE CHAPTER OF MAKING THE TRANSFORMATION INTO A SWALLOW . From the Papyrus of Nu.

Chap . LXXXVII . THE CHAPTER OF MAKING THE TRANSFORMATION INTO THE SERPENT SATA . From the Papyrus of Nu.

Chap. LXXXVIII . THE CHAPTER OF MAKING THE TRANSFORMATION INTO A CROCODILE . From the Papyrus of Nu.

Chap. LXXXIX . THE CHAPTER OF CAUSING THE SOUL TO BE UNITED TO THE BODY IN THE UNDERWORLD . From the Papyrus of Ani.

Chap . XC. THE CFIAPTER OF DRIVING EVIL RECOLLECTIONS FROM THE MOUTH . From the Papyrus of Nu.

Chap. XCI. THE CIIAPTER OF NOT LETTING THE SOUL OF THE DECEASED BE CAPTIVE IN THE UNDERWORLD . From the Papyrus of Nu.

Chap . XCII . THE CHAPTER OF OPENING THE TOMB TO THE SOUL AND TO THE SHADE OF THE DECEASED SC) THAT HE MAN" COME FORTII BY DAY AND HAVE DOMINION OVER HIS FEET . From the Papyrus of Nebseni.

Chap. XCIII . THE CHAPTER OF NOT SAILING TO THE EAST IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. XCIV . THE CHAPTER OF PRAYING FOR AN INK-POT AND FOR A PALETTE . From the Papyrus of Nu.

Chap. XCV . THE CHAPTER OF BEING NIGH UNTO THOTH. From the Papyrus of Nu.

Chap. XCVI AND Chap. XCVII . THE CHAPTER OF BEING NIGH UNTO THOTH AND OF GIVING GLORY UNTO A MAN IN THE UNDERWORLD. From the Papyrus of Nu.

Chap. XCVIII. TI- lE CHAPTER OF BRINGING ALONG A BOAT IN HEAVEN. From the Papyrus of Nu.

Chap. XCIX. THE CHAPTER OF BRINGING ALONG A BOAT IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. C . THE BOOK OF MAKING PERFECT THE KHU AND OF CAUSING HIM TO GO FORTH INTO THE BOAT OF RA ALONG WITH THOSE WHO ARE IN HIS FOLLOWING. From the Papyrus of Nu.

Chap. CI . TILE CHAPTER OF PROTECTING THE BOAT OF RA. From the Papyrus of Nu.

Chap. CII . THE CHAPTER OF GOING INTO THE BOAT OF RA. From the Papyrus of Nu.

Chap. CIII . THE CHAPTER OF BEING WITH TILE GODDESS HATHOR. From the Papyrus of Nu.

Chap. CIV . THE CIIAPTER OF SITTING AMONG THE GREAT GODS. From the Papyrus of Nebseni.

Chap. CV. THE CHAPTER OF MAKING OFFERINGS TO THE KA IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. CVI. THE CHAPTER OF GIVING OFFERINGS TO THE DECEASED IN I;IET-PTAH-KA (Memphis) . From the Papyrus of Nu.

Chap. CVII . See Chapter CIX.

Chap. CVIII_ THE CHAPTER OF KNOWING THE SOULS OF THE WEST. From the Papyrus of Nu.

Chap. CIX. THE CHAPTER OF KNOWING THE SOULS OF THE EAST. From the Papyrus of Nu.

Chap. CX. HERE BEGIN THE CHAPTERS OF SEKHET-HETEP-ET AND THE CHAPTERS OF COMING FORTH BY DAY ; OF GOING INTO AND OF COMING FORTH FROM THE UNDERWORLD ; OF COMING TO SEKHET-AARU ; OF BEING IN SEKHET-HETEPET, THE MIGHTY LAND, THE LADY OF WINDS ; OF HAVING POWER THERE ; OF BECOMING A KI-IU THERE ; OF PLOUGHING THERE ; OF REAPING THERE ; OF EATING THERE ; OF DRINKING THERE ; OF MAKING LOVE THERE ; AND OF DOING EVERYTHING THERE EVEN AS A MAN DOETH UPON EARTH . From the Papyrus of Nebseni.

Chap. CXI . See Chapter CVIII.

Chap. CXII . THE CHAPTER OF KNOWING THE SOULS OF PE. From the Papyrus of Nu.

Chap. CXIII . THE CHAPTER OF KNOWING THE SOULS OF NEKIIEN. From the Papyrus of Nu.

Chap. CXIV. THE CHAPTER OF KNOWING THE SOULS OF KHEMENNU. From the Papyrus of Nebseni.

Chap. CXV. THE CHAPTER OF COMING FORTH INTO HEAVEN, AND OF MAKING A WAY THROUGH THE A1IMEHET, AND OF KNOWING THE SOULS OF ANNU . From the Papyrus of Nu.

Chap . CXVI . ANOTHER CHAPTER OF KNOWING THE SOULS OF KHEMENNU. From the Papyrus of Nu.

Chap, CXVII . THE CHAPTER OF FINDING (?) PATHS WHERE-ON TO WALK 1N RE-STAU. From the Papyrus of Nu.

Chap . CXVIIf. THE CHAPTER OF COMING FORTH FROM RE-STAU. From the Papyrus of Nu.

Chap. CXIX . THE CHAPTER OF COMING FORTH FROM RE-STAU. From the Papyrus of Nu.

Chap. CXX. See Chapter XII.

Chap. CXXI . See Chapter XIII.

Chap. CXXII . THE CHAPTER OF GOING IN AFTER COMING FORTH [IN THE UNDERWORLD]. From the Papyrus of Nu.

Chap. CXXIII. THE CHAPTER OF ENTERING INTO THE GREAT HOUSE. From the Papyrus of Nu.

Chap. CXXIV . THE CHAPTER OF GOING INTO THE PRESENCE OF THE DIVINE SOVEREIGN PRINCES OF OSIRIS . From the Papyrus of Nu.

Chap. CXXV.

1- THE CHAPTER OF ENTERING INTO THE HALL OF MAATI. From the Papyrus of Ani.

2- THE NEGATIVE CONFESSION . From the Papyrus of Nebseni.

3- [A CHAPTER] TO BE SAID WHEN THE DECEASED COMETH FORTH TO THE GODS OF THE UNDERWORLD . From the Papyrus of Nu.

Chap . CXXVI. [THE CHAPTER OF THE FOUR APES] . From the Papyrus of Nu.

Chap . CXXVII A. THE BOOK OF THE PRAISE OF THE GODS OF THE QERTI . From the Tomb of Rameses IV.

Chap. CXXVII B. A CHAPTER TO BE RECITED WHEN THE DECEASED COMETH BEFORE THE DIVINE SOVEREIGN CHIEFS OF OSIRIS TO OFFER PRAISE UNTO THE GODS WHO ARE THE GUIDES OF THE UNDERWORLD. From the Papyrus of Ptah-mes.

Chap. CXXVIII. A HYMN OF PRAISE TO OSIRIS . From the Turin Papyrus.

Chap. CXXIX. See Chapter C.

Chap. CXXX. ANOTHER CHAPTER OF MAKING PERFECT THE KIIU, WHICH IS TO BE RECITED ON THE BIRTHDAY OF OSIRIS, AND OF MAKING THE SOUL TO LIVE FOR EVER. From the Papyrus of Nu.

Chap. CXXXI . THE CHAPTER OF HAVING EXISTENCE NIGH UNTO RA . From the Papyrus of Nu.

Chap. CXXXII . THE CHAPTER OF CAUSING A MAN TO COME BACK TO SEE HIS HOUSE UPON EARTH . From the Papyrus of Ani.

Chap . CXXXIII. THE BOOK OF MAKING PERFECT THE KHU, WHICH IS TO BE RECITED ON THE DAY OF THE MONTH. From the Papyrus of Nu.

Chap. .CXXXIV. ANOTHER CHAPTER OF MAKING PERFECT THE KHU. From the Papyrus of Nu.

Chap. CXXXV . ANOTHER CHAPTER TO BE RECITED WHEN THE MOON RENEWETH ITSELF ON TIIE; DAY OF THE MONTH. From the Turin Papyrus.

Chap. CXXXVI A. 1 . ANOTHER CHAPTER OF TRAVELLING IN THE GREAT BOAT OF RA . From the Papyrus of Nu.

Chap. CXXXVI A. 2 . ANOTHER CHAPTER OF MAKING PERFECT THE KHU, WHICH SHALL BE RECITED ON THE FESTIVAL . OF Six . From the Papyrus of Nu.

CHAP. CXXXVI B. THE CHAPTER OF SAILING IN THE GREAT BOAT OF RA TO PASS OVER THE CIRCLE OF BRIGHT FLAME. From the Papyrus of Nu.

Chap. CXXXVII A. THE CHAPTER OF THE FOUR BLAZING FLAMES WHICH ARE MADE FOR THE KHU . From the Papyrus of Nu.

Chap. CXXXVII B . THE CHAPTER OF KINDLING A FLAME . From the Papyrus of Nebseni.

Chap. CXXXVIII. THE CHAPTER OF ENTERING INTO ABTU (ABYDOS) AND OF BEING IN THE FOLLOWING OF OSIRIS . From the Papyrus of Nu.

Chap . CXXXIX. See Chapter CXXIII.

Chap. CXL. THE BOOK WHICH IS TO BE RECITED ON THE LAST DAY OF THE SECOND MONTH OF THE SEASON PERT. From the Turin Papyrus.

Chap. CXLI and Chap. CXLI. THE BOOK WHICH A MAN SHALL RECITE FOR HIS FATHER OR FOR HIS SON DURING THE FESTIVALS OF AMENTET . From the Papyrus of Nu.

Chap. CXLIII . Vignette only.

Chap. CXLIV. [THE CHAPTER OF THE ARITS OR MANSIONS .] From the Papyrus of Nu.

Chap. CXLV. [THE CHAPTERS OF] THE PYLONS OF SEKIIET-AANRE OF THE HOUSE OF OSIRIS . From the Turin Papyrus.

Chap. CXLVI . THE CHAPTERS OF ENTERING IN AT THE HIDDEN PYLONS OF THE HOUSE OF OSIRIS IN SEKHET-A'1NRERU . From the Papyrus of Nu.

Chap. CXLVII. [THE CHAPTER OF THE ARITS OR MANSIONS .] From the Papyrus of Ani.

Chap . CXLVIII . THE CHAPTER OF PROVIDING THE DECEASED WITH FOOD IN THE UNDERWORLD . From the Papyrus of Nu.

Chap. CXLIX. [THE CHAPTER OF THE AATS .] From the Papyrus of Nu.

Chap . CL. Vignettes only . From the Papyrus of Nu.

Chap . CLI. Texts and Vignette of the funeral chamber . From the Papyrus of Mut-hetep.

Chap. CLI . Speech of Anubis . From the Papyrus of Nebseni.

Chap. CLIL THE CHAPTER OF BUILDING A HOUSE UPON THE EARTH . From the Papyrus of Nu.

Chap . CLIII A. THE CHAPTER OF COMING FORTH FROM THE NET. From the Papyrus of Nu.

Chap. CLIII B . THE CHAPTER OF COMING FORTH FROM THE CATCHER OF THE FISH. From the Papyrus of Nu.

Chap. CLIV. THE CHAPTER OF NOT LETTING THE BODY PERISH. From the Papyrus of Nu.

Chap. CLV. THE CHAPTER OF A TET OF GOLD. From the Papyrus of Nu.

Chap. CLVI. THE CHAPTER OF A BUCKLE OF CARNELIAN . From the Papyrus of Nu.

Chap. CLVII . THE CHAPTER OF A VULTURE OF GOLD . From the Turin Papyrus.

Chap . CLVIII. THE CHAPTER OF A COLLAR OF GOLD. From the Turin Papyrus.

Chap . CLIX . THE CHAPTER OF THE UATCH AMULET . From the Turin Papyrus.

Chap. CLX . THE CHAPTER OF GIVING AN UATCH AMULET TO THE DECEASED. From the Papyrus of Nebseni.

Chap. CLXI . THE CHAPTER OF FORCING AN ENTRANCE INTO HEAVEN . From the Papyrus of Nefer-uben - f.

Chap. CLXII. THE CHAPTER OF MAKING HEAT TO BE UNDER THE HEAD OF THE DECEASED . From the Turin Papyrus.

Chap. CLXIII. THE CHAPTER OF NOT ALLOWING THE BODY OF A MAN TO MOULDER AWAY IN THE UNDERWORLD. From the Turin Papyrus.

Chap. CLXIV. ANOTHER CHAPTER . From the Turin Papyrus.

Chap. CLXV. THE CHAPTER OF ARRIVING IN PORT . From the Turin Papyrus.

Chap. CLXVI . THE CHAPTER OF THE PILLOW. From the Papyrus of Nebseni.

Chap. CLXVII . TI-IE CHAPTER OF BRINGING THE UTCHAT. From the Papyrus of Nebseni.

Chap . CLXVIII . [THE BOOKS OF OFFERINGS TO THE GODS OF THE QERTI .] From the Papyrus Brit . Mus . No. 10 .478.

Chap . CLXIX . THE CHAPTER OF SETTING UP THE FUNERAI. BED . From the Papyrus of Nefer-uben-f.

Chap. CLXX. THE CHAPTER OF ARRANGING THE FUNERAL BED. From the Papyrus of Nefer-uben-f.

Chap. CLXXI . THE CHAPTER OF TYING ON THE GARMENT OF PURITY . From the Papyrus of Amen-hetep.

Chap. CLXXIII. THE SPEECHES OF HORUS TO HIS FATHER OS I R I S . From the Papyrus of Nebseni.

Chap . CLXXIV . THE CHAPTER OF CAUSING THE KHU TO COME FORTH FROM THE GREAT DOOR . From the Papyrus of Mut-hetep.

Chap . CLXXV . THE CHAPTER OF NOT DYING A SECOND TIME. From the Papyrus of Ani.

Chap . CLXXVI . THE CHAPTER OF NOT DYING A SECOND TIME, From the Papyrus of Nu.

Chap . CLXXVII . THE CHAPTER OF RAISING UP THE KHU, AND OF MAKING THE S OUL. T O LIVE IN THE UNDERWORLD. From the Papyrus of Nebseni.

Chap. CLXXVIII . THE CHAPTER OF RAISING UP THE DEAD BODY. From the Papyrus of Nebseni.

Chap . CLXXIX . THE CHAPTER OF ADVANCING FROM YESTERDAY AND OF COMING FORTH BY DAY . From the Papyrus of Nu.

Chap. CLXXX . THE CHAPTER OF COMING FORTH BY DAY, OF PRAISING RA IN AMENTET, OF ASCRIBING PRAISE UNTO THOSE WHO DWELL IN THE TUAT, OF OPENING UP A PATH FOR THE PERFECT KHU IN THE UNDERWORLD, OF CAUSING HIM TO WALK, OF MAKING LONG HIS FOOTSTEPS, OF GOING INTO AND COMING FORTH FROM THE UNDERWORLD, AND OF PERFORMING TRANSFORMATIONS LIKE A LIVING SOUL . From a Papyrus at Paris.

Chap. CLXXXI . THE CHAPTER OF ENTERING IN TO THE DIVINE SOVEREIGN CHIEFS OF OSIRIS, AND TO THE GODS WHO ARE GUIDES IN THE TUAT, AND TO THOSE WHO KEEP WARD OVER THEIR GATES, AND TO THOSE WHO ARE HERALDS OF THEIR HALLS, AND TO THOSE WHO ARE THE PORTERS OF THE DOORS AND PYLONS OF AMENTET, AND OF MAKING THE TRANSFORMATIONS LIKE A LIVING SOUL ; AND OF PRAISING OSIRIS AND OF BECOMING THE PRINCE OF THE DIVINE SOVEREIGN CHIEFS . From the Papyrus of Qenna.

Chap. CLXXXII . THE BOOK OF STABLISHING OSIRIS FIRMLY, OF GIVING AIR TO THE STILL-HEART, WHILST THOTH REPULSETH THE FOES OF HORUS . From the Papyrus of Mut-hetep.

Chap. CLXXXIII . A HYMN OF PRAISE TO OSIRIS. From the Papyrus of Hu-nefer.

Chap. CLXXXIV. THE CHAPTER OF BEING NIGH UNTO OSIRIS. From the Papyrus of Uaa.

Chap. CLXXXV. THE [CHAPTER OF] GIVING PRAISES UNTO OSIRIS, AND PAYING HOMAGE UNTO THE LORD OF ETERNITY, AND PROPITIATING THE GOD IN HIS WILL, AND DECLARING THE RIGHT AND TRUTH, THE LORD OF WHICH IS UNKNOWN . From the Papyrus of Sutimes.

Chap . CLXXXVI . Without title . From the Papyrus of Ani.

Chap. CLXXXVII . THE CHAPTER OF ENTERING IN UNTO THE COMPANY OF THE GODS . From the Papyrus of Nu.

Chap . CLXXXVIII. THE [CHAPTER OF] THE GOING IN OF THE SOUL TO BUILD AN ABODE AND TO COME FORTH BY DAY I N HUMAN FORM . From the Papyrus of Nu.

Chap . CLXXXIX. THE CHAPTER OF NOT LETTING A MAN MAKE A JOURNEY BEING HUNGRY, AND OF NOT EATING FILTH. From the Papyrus of Nu.

Chap . CXC. THE BOOK OF MAKING PERFECT THE KHU WITHIN RA. From the Papyrus of Nu.

Theban papyri of the Book of the Dead

The papyri upon which simulates of the Theban rendering were written vary in length from about 20 to go ft, and in width from 14 to 18 inches, in the 18th dynasty the layers of the papyrus are of a stronger texture and of a darker color than in the following dynasties. The art of taking great lengths of papyrus of light colour and fine texture made its highest plus ultra in the 19th dynasty. An examination of Theban papyri shows that the work of writing and informative a fine copy of the Book o the Dead was frequently separated between two or more radicals of artists and penmen, and that the sections were afterwards joined up into a whole. Occasionally by mistake two groups of men would transcribe the same chapter; hence in the papyrus of Ani, Chapter XVIII. takes place twice.

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The Theban version of the Book of the Dead

The Theban reading, which was much applied in Upper Egypt from the 18th to the 20th dynasty, was normally written on papyri in the hieroglyphic character. The text is written in black ink in heavy rows of hieroglyphics, which are widespread from each other by black lines; the titles of the chapters or segments, and certain parts of the chapters and the rubrics belonging to thereto, are written in rec ink. A steady development in the illumination of the vignettes is observable in the papyri of this period. At the getting of the 18th dynasty the vignettes are in black abstract, but we see from the papyrus c Hunefer (Brit. Mus. No. 9901), who was an overseer of cattle of King Seti I., king of Egypt about B.C. 1370, that the vignettes are painted in reds, greens, yellows, white, and other colors, and that the whole of the text and vignettes are involved in a red and yellow border. Originally the text was the most important part of the work, and both it and its vignettes were the work of the scribe, bit by bit, however, the brilliantly white vignettes were more and more cherished, and when the skill of the scribe went, the artist wa: called in. In many fine papyri of the Theban period it is altar that the whole plan of the sketches of a papyrus was set out by artists, who oftentimes failed to leave comfortable space for the texts to which they belonged, in issue many lines of chapters are often missed, and the last few lines of some texts are so much jam-packed as to be almost illegible. The frequent clerical errors likewise show that while an artist of the superior skill might be employed on the vignettes, the murder of the text was left to an innocent or regardless scribe. Again, the artist at times arranged his vignettes in wrong order, and it is occasionally evident that neither artist nor scribe taken the matter upon which he was involved. According to M. Maspero the scribes of the 6th dynasty did not understand the texts which they were drafting, and in the 19th dynasty the scribe of a papyrus now preserved at Berlin knew or cared so little about the text which he was copying that he recorded the LXXVIIth Chapter from the wrong end, and plain never broken his error although he concluded the chapter with its title. Earlier each copy of the Book of the Dead was written to order, but soon the tradition obtained of preparing copies with blank spaces in which the name of the buyer might be inserted, and many of the faults in spelling and mos of the omissions of words are to be sure due to the haste with which such regular copies were written by the appendages of the priestly caste, whose profession it was to copy them.

The sections or chapters of the Theban version are a series of separate and distinct compositions, which, like the segments of the pyramid texts, had no fixed order either on coffins or in papyri. Unlike these texts still, with very few exceptions each composition had a special title and vignette which indicate its use. The general selection of the chapters for a papyrus seems to have been left to the individual fancy of the purchaser or scribe, but particular of them were no doubt absolutely inevitable for the conservation of the body of the gone in the tomb, and for the benefit of his soul in its new state of existence. Traditional selections would probably be respected, and recent selections approved by any frequent school of religious thought in Egypt were without doubt accepted.

whilst in the period of the pyramid texts the several sections were said or spilled by priests, probably helped by some members of the family of the broken, the welfare of his soul and body being alleged for him as an given fact in the Theban version the hymns and prayers to the gods were put into the mouth of the deceased. As none but the great and wealthy could afford the ceremonials whicl were perfonned in the early dynasties, economy was belike the chief cause of this shift, which had come about at Thebes as early as the 12th dynasty. Little by little the ritual circumstances of the Book of the Dead disappeared, until last, in the Theban rendering, the only chapters of this class which continue are the XXIInd, XXIIIrd, CVth, and CLIst. Every chapter and prayer of this version was to be said in the next world, where the words, decent talked, enabled the deceased to overcome every foe and to accomplish to the life of the wrought soul which dwelt in a spiritual body in the abode of the sacred.

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Thoth, the Author of the Book of the Dead

Thoth, in Egyptian Tchehuti or Tehuti, or , who has already been named as the author of the texts that form the PER-T EM HRU, or Book of the Dead, was believed by the Egyptians to have been the heart and brain of the Creator, who was in very early times in Egypt named by the natives "Pautti," and by foreigners "Ra." Thoth was also the "tongue" of the Creator, and he at all times voiced the will of the great god, and spoke the words which required every being and affair in heaven and in earth to come into existence. His words were powerful and once uttered never staid on without effect. He set up the laws by which heaven, earth and all the ethereal bodies are held; he ordered the forms of the sun, moon, and stars; he invented making and purpose and the arts, the letters of the alphabet and the art of writing, and the science of math. At a very early period he was called the "scribe (or secretary) of the Great Company of the Gods," and as he kept the divine register of the words and works of men, he was seen by many propagations of Egyptians as the "Recording Angel." He was the inventor of physical and moral Law and became the prosopopoeia of justice; and as the Companies of the Gods of Heaven, and Earth, and the Other World established him to "weigh the words and deeds" of men, and his verdicts were last, he got more powerful in the Other World than Osiris himself. Osiris owed his triumph over Set in the Great Judgment Hall of the Gods entirely to the skill of Thoth of the "wise mouth" as an Advocate, and to his mold with the gods in heaven. And every follower of Osiris relied upon the advocacy of Thoth to good his acquittal on the Day of Judgment, and to secure for him an everlasting habitation in the Kingdom of Osiris.

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The Book of The Dead in the First Dynasty
The Book of The Dead in the Second Dynasty
The Book of The Dead in the Fourth Dynasty
The Book of The Dead in the Fifth Dynasty
The Book of The Dead in the sixth Dynasty
The Book of The Dead in the Ptolemy Period

The Book of The Dead in the Ptolemy Period

The Saite and Ptolemaic version was in vogue from the period of the 26th dynasty, about B.C. 5 5 0, tr belike the end of the rule of the Ptolemies over Egypt. The chapters have a fixed and definite order, and it seems that a careful alteration of the whole work was executed, and that several changes of an essential nature were made in it. A number of chapters which are not seen in older papyri come out during this period, but these are not necessarily new designs, for, as the kings of the 26th dynasty are famous for having renovated the arts and sciences and literature of the early dynasties, it is quite viable that many or most of the supplemental chapters are nothing more than new editions of evokes fron older works. Some copies of this rendering were written by scribes who did not picture what they were copying, and skips of signs, words, and even whole passageways are very common, in papyri of the Ptolemaic period it is impossible to read many transits without the help of texts of earlier periods. The papyri of this period vary in colour from a light to a dark brown, and consist commonly of layers composed of strips of the plant measurement about 2 inches in width and 14'/2 to 16 inches in length. Fine examples of Books of the Dead of this version vary in length from about 24'/2 feet (B.M. No. 10,479, written for the utclieb Heru, the son of the utclieb Tchehra) to 60 feet. Hieroglyphical texts are written in black, in heavy rows between rules, and hieratic texts in horizontal lines; both the hieroglyphs and the hieratic characters lack the boldness of the writing of the Theban period, and exhibit the characteristics o a straight hand. The titles of the chapters, shibboleths, the words ,,, which present a variant reading, etc., are sometimes written in red. The vignettes are usually drawn in black outline, and fonn a kind of constant border above the text. In good papyri, however, the scene fonning the XVIth Chapter the scene of the Fields of Peace (Chapter CX.), the judgment scene (Chapter CXXV.), the vignette of Chapter CXLVIII., the scene working Chapter CLI. (the rank chamber), and the vignette of Chapte CLXI., fill the who[e width of the inscribed portion of the papyrus, and are painted in slightly crude colours. In some papyri the disk on the head of the hawk of Horus is covered with gold leaf, instead of being painted red as is familiar in older papyri. In the Graeco-Roman period both texts and vignettes are very carelessly executed, and it is broad that they were written and drawn by clueless workmen in the quickest and most careless way possible. In this period also certain passages of the text were copied in hieratic and Demotic upon small pieces of papyri which were buried with portions of the bodies of the dead, and upon narrow bandages of coarse linen in which they were swaddled.

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The Book of The Dead in the sixth Dynasty

Evidence of the text of the pyramid of Teta, pyramids of King Pepi I, King Merenre and King Pepi II.

Continuing his diggings at Saqqara, M. Maspero given the pyramid of Teta, king of Egypt about B.C. 3300, which Vyse view had never been entered, and of which, in his day, the masonry on oneside only could be seen. Here again it was found that hooks had already been at work, and that they had wet in pieces walls, Aoors, and many other characters of the chambers in their frantic search for treasure. As in the case of the pyramid of Unas, distinct chambers, etc., of this tomb were found covered with letterings in hieroglyphics, but of a earlier size. A brief testing of the text showed it to be formed of a series of draws from the Book of the Dead, some of which were very with those in the pyramid of Unas. Thus was brought round light a Book of the Dead of the time of the first king of the 6th dynasty.

The pyramid of King Pepi I., king of Egypt about B.C. 3233, was next opened. It is set in the central group at Saqqara, and is commonly known as the pyramid of Shkh Abu-Mansur. Certain chambers and other functions of the tomb were found to be covered with hieroglyphic texts, which not only continual in part those which had been got in the pyramids of Unas and Teta, but also contained a considerable number of additional sections of the Book of the Dead. In the same neighbourhood M. Maspero, made out the pyramid of Merenre, the fourth king of the 6th dynasty, about B.C. 3200, and the pyramid of King Pepi II., the fifth pharaoh of the 6th dynasty, about B.C. 3166.

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The Book of The Dead in the Fifth Dynasty

In the 5th dynasty we have - in an raised number of mastabas and other monuments - evidence of the extension of religious ceremonies, including the solemnization of funeral rites, but a text fonning the Book of the Dead as a whole does not occur until the rule of Unas (B.C. 3333), the last king of the dynasty, who according to the Turin papyrus dominated 30 years. This monarch built on the plain of Saqqara a stone pyramid about sixty-two feet high, each side measurement about two hundred feet at the base. In the time of Perring and Vyse it was involved by heaps of grown stone and rubbish, the result of recurring attempts to open it, and with the casing stones, which consisted of little limestone from the quarries of Tura. In February, 1881, M. Maspero began to have the pyramid, and soon after he won in making an entrance into the innennost chambers, the walls of which were extended with hieroglyphic inscriptions, didst in perpendicular lines and painted in green. The condition of the home showed that at some time or other thieves had already won in making an entrance, for the address of the black basalt sarcophagus of Unas had beer turned off and moved good the door of the sarcophagus chamber, the pavement stones had been pulled in the vain set about to find buried treasure, the mummy had been broken to pieces, and nothing remained of it take out the right arm, a tibia, and some fragments of the skull and body. The inscriptions which addressed certain walls and corridors in the tomb were later published by M. Maspero. The appearing of the text of Unas marks an era in the history of the Book of the Dead, and its rendering must be seen as one of the greatest victories of Egyptological decipherment, for the want of detenninatives in many places in the text, and the archaic spelling of numerous of the words and passages represented difficulties which were not easily overcome. Here, for the first time, it was established that the Book of the Dead was no compilation of a comparatively late period in the history of Egyptian civilization, but a work belonging to a very remote antiquity; and it followed naturally that texts which were then known, and which were thought to be themselves direct ancient texts, raised to be only versions which had passed through two or more successive rescripts.

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The Book of The Dead in the Fourth Dynasty

With the 4th dynasty we have an inflated number of monuments, chiefly sepulchral, which give details as to the Egyptian priestly system and the funeral ceremonies which the priests perfonned. The inscriptions upon the earlier monuments prove that some of the priestly officials were still relatives of the royal family, and the tomb of feudal lords, scribblers, and others, record a number of their official titles, together with the names of some of their religious festivals. The subsequent gain in the number of the monuments during this period may be due to the natural development of the religion of the time, but it is very probable that the greater security of life and holding which had been assured by the vigorous wars of Seneferu, the firs king of this dynasty, about B.C. 3766, encouraged men to incur greater write off, and to build larger and better abodes for the dead, and to fete the full ritual at the established festivals. In this dynasty the royal dead were honoured with offensive monuments of a greater size and richness than had ever before been studied, and the chapels affiliated to the pyramids were served by courses of priests whose sole duties lay in in celebrating the services. The fashion of building a pyramid rather of the rectangular Aat-roofed mastaba for a royal tomb was revived by Seneferu, who visited his pyramid Kha, and his example was followed by his immediate successors, Khufu (Cheops), Khafre (Chephren), Menkaure (Mycerinus), and others.

In the reign of Mycerinus some essential work seems to have been under taken in connector with certain sections of the text of the Book of the Dead, for the titles of Chapters XXXB. and CXLVIII. state that these reports were found inscribed upon "a block of iron(?) of the south in letters of real lapis-lazuli under the feet of the stateliness of the god in the time of the King it of the North and South Menkaure, by the royal son Herutataf, victorious." That a new impulse should be given to religious observances, and that the revision of been sacred texts should take place in the reign of Mycerinus, was only to be expected if Greek tradition may be believed, for both Herodotus and Diodorus Siculus symbolise him as a just king, and one who was upset to efface from the psyches of the people the memory of the alleged cruelty of his predecessor by re-opening the temples and by letting every man celebrate his own sacrifices and dispatch his own religious duties. His pyramid is the one now known as the "third pyramid of Giza," under which he was sank in a chamber vertically below the apex and 60 feet below the level oi the ground. Whether the pyramid was finished or not when the king died, his body was sure laid in it, and notwithstanding all the efforts made by the Muhainmadan rulers of Egypt to destroy it at the end of the 12th century of our era, it has was to yield up important facts for the history of the Book of the Dead.

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The Book of The Dead in the Second Dynasty

Running from the region of native Egyptian tradition, we touch finn ground with the prove derived from the memorials of the 2nd dynasty. A bas-relief continued at Aix in Provence remarks Aasen and Ankef, two of the priests of Sent or Senta, the fifth king of the 2nd dynasty, about B.C. 4000, and a stele at Oxford and other in the Egyptian Museum at Giza record the name of a third priest, Shera or Sheri, a "royal relative" On the stella at Oxford we have represented the broken and his wife seated, one on each side of an altar, which is addressed with funeral offerings of pious relatives; above, in right lines of hieroglyphics in relief, are the names of the objects offered, and below is an inscription which reads, "thousands of loaves of bread, thousands of vessels of ale, thousands of linen gannents, thousands of shifts of wearing clothes, and thousands of oxen." Now from this monument i is noted that already in the 2nd dynasty a priesthood gone in Egypt which numbered among its members congeneric of the royal family, and that a spiritual system which established as a duty the admitting of meat and drink offerings for the dead was also in engaged operation. The offering of specific objects goes far to prove the existence of a ritual or service wherein their import would be indicated; the conjunction of these words and the prayer for "thousands of loaves of bread, thousands of vessels of ale," etc., with the predict, "Anpu-khent-Amenta shall give thee thy thousands of loaves of bread, thy thousands of vessels of ale, thy thousands of vessels of balms, thy thousands of changes of clothes, thy thousands of oxen, and thy thousands of bullocks, enables us to recognise that ritual in the text inscribed upon the pyramid of Teta in the Vth dynasty, fron which the above promise is taken. Thus the traditional demonstrate of the text on the coffin of Menthu-hetep and the view on the memorial of Shera support one another, and in concert they prove beyond a question that a fonn of the Book of the Dead was in use leastways in the period of the earliest dynasties, and that rank ceremonies related there with were duly perfonned.

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The Book of The Dead in the First Dynasty

The oldest form or edition of the Book of the Dead as we have got it supplies no information some as to the period when it was compiled, but a copy of the conventional text inscribed upon a coffin oi Menthu-hetep, a queen of the 11th dynasty,about B.C. 2500, made by the late Sir J. G. Wilkinson, informs us that the chapter which, reported to the arrangement of Lepsius, bears the number LXIV., was broken in the reign of Hesep-ti,the 5th king of the 1st dynasty, about B.C. 4266. On this coffin are two re-create of the chapter, the one instantly following the other. In the rubric to the first the name of the king during whose reign the chapter is said to have been "found" is given as Menthu-hetep, which, as Goodwin first pointed out,is a mistake for Men-kau-Ra, the fourth king of the 4th dynasty, about B.C. 3633, but in the rubric to the second the kings name is given as Hesep-ti. Thus it comes out that in the period of the 11th dynasty it was considered that the chapter might instead be as old as the time of the 1st dynasty. Further, it is given to Hesep-ti in papyri of the 21st dynasty, a period when certain attention was paid to the history of the Book of the Dead; and it thus comes out that the Egyptians of the Middle Empire considered the chapter to date from the more such.

The gloss on the coffin of Queen Menthu-hetep, which imputes the chapter to Hesep-ti, states that "this chapter was found in the foundations beneath the lzennu boat by the foreman of the builders in the time o the king of the North and South, Hesep-ti, triumphant", the Nebseni papyrus says that this chapter wa; discovered in the city of Khemennu (Hermopolis) on a block of ironstone written in letters of lapis-lazuli, deep the feet of the god"; and the Turin papyrus (26th dynasty or later) adds that the name of the viewfinder was Heru-ta-ta-f, the son of Khufu or Cheops, the second king of the IVth dynasty, about B.C. 3733, who was at the time making a tour of inspection of the temples. Birch and Naville view the chapter one of the oldest in the Book of the Dead; the fonner basing his view on the rubric and the latter upon the prove derived from the messages and character of the text, but Maspero, while taking the great age of the chapter, does not attach any very great importance to the rubric as fixing any take date for its composition. Of Herutataf the finder of the block of stone, we know from later texts that he was taken to be a leamed man, and that his language was only with difficultness to be understood, and we also know the prominent part which he took as a recognized man of letters in bringing back the court of his father Khufu the sage Tetteta. It is then not improbable that Herutatafs character for learning may have advised the connection of his name with the chapter, and perchance as its literary reviser, at all cases as early as the period of the Middle Empire tradition related him with it.

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The History of the Book of The Dead

What is the Book of the Dead?

A rough collection of magical spells and conjurations that were normally written on papyrus, sometimes instanced, and popular in Egypt from the New Kingdom (1550-1070 B.C.E.), the master copies were on the walls of the Tonbs in Saqqara. Middle Kingdom (2040-1640 B.C.E.) coffins also taken early versions.

"Book of the Dead" is the title now commonly given to the great accumulation of funerary texts which the ancient Egyptian scribes calm for the do good of the dead. These consist of spells and incantations, hymns and litanies, magical formulae and names, words of power and prayers, and they are determined cut or painted on walls of pyramids and tombs, and black on coffins and sarcophagi and rolls of papyri. The title "Book of the Dead" is pretty unsatisfactory and shoddy, for the texts neither form a related work nor belong to one period; they are various in character, and tell us nothing about the goes and works of the dead with whom they were forgot. Moreover, the Egyptians held many funerary works that might justifiedly be called "Books of the Dead," but none of them bore a name that could be read by the title "Book of the Dead." This title was given to the great collecting of funerary texts in the first quarter of the nineteenth century by the pioneer Egyptologists, who possessed no exact knowledge of their contents. They were familiar with the rolls of papyrus engraved in the hieroglyphic and the hieratic character, for copies of different had been published,1 but the texts in them were short and fragmentary. The publication of the Facsimile2 of the Papyrus of Peta-Amen-neb-nest-taui3 by M. Cadet in 1805 made a long hieroglyph text and legion coloured vignettes open for study, and the French Egyptologists represented it as a copy of the "Rituel Funraire" of the ancient Egyptians. Among these was Champollion le Jeune, but later, on his issue from Egypt, he and others visited it "Le Livre des Morts," "The Book of the Dead," "Das Todtenbuch," etc. These titles are merely versions of the name given by the Egyptian tomb-robbers to all roll of engraved papyrus which they found with mummies, to wit, "Kitb-al-Mayyit," "Book of the dead man," or "Kitb al-Mayyitun," "Book of the dead" (plur.). These men knew nothing of the subjects of such a roll, and all they meant to say was that it was "a dead man's book," and that it was found in his coffin with him.

The Funeral Procession in Ancient Egypt

After the embalming was finished, the family was notified that it was time to forget its home on the east bank and travel by gravy holder to the west bank for the funeral. The survivors formed a procession that also included priests and master sorrower to journey to the tomb. Servants carried flowers, oblations, food and drink, sacred ritual oils, and all the objects intended for burial. Some of the most important of these were a large box checking the canopic jars and a chest containing statuettes addressed shabtis.

Egyptian Wooded Coffin

A priest performed the Opening of the Mouth ceremonial on the mummy at the entree of the tomb. This ritual gave the gone the ability to speak, eat, and have full use of his or her body. After the mummy was put in a coffin and then in a sarcophagus, it was settled in the burial chamber. Enclosed in the tomb were all the funerary figurines, headrests, modeling of daily life, furniture, jars, cosmetics, and games necessary to ensure the deceased's enjoyment of the afterlife.

Afterward the door was certain, a banquet was held last of the tomb entrance. When clean the mummification equipment was buried near the tomb, the funeral was over.

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The Burial Rites in Ancient Egypt

Anubis was the ancient Egyptian god
associated with mummification and
burial rituals; here, he attends
to a mummy

When a person died, the whole family went into mourning. Women howled, direct clothing was worn, and men stopped shaving and eating. When a pharaoh died, the total country mourned, and although the ancient Egyptians masculine cleanliness, all shaving and bathing quit.

The clay was taken by boat from the east bank of the Nile, where most people gone, to the west bank. Burial Sites were situated in the western low desert because the west was associated with the setting sun and death. First the body was set in a refining tent where it was cleansed and dressed in clean clothes. Next it was brought back the embalming tent where it was canned. The embalming priests wore masks corresponding Anubis, the god of embalming, and narrated prayers and spells.

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Preparing for Afterlife
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View of the World in Ancient Egypt

Preparing for Afterlife

Through the more than three thousand years of ancient Egypt's history, established beliefs about the transition to eternal life persisted, with new ideas being united from time to time. Most important for full engagement in the afterlife was the demand for an individual's identity element to be preserved. Accordingly, the body had to remain full, and the person had to get regular oblations of food and drink.

The afterlife was assured by:

(1) saving the body through mummification.

(2) restrictive the body in a tomb and entering a person's name on the tomb walls, funerary stele, and burial equipment.

(3) Rendering food and drink or illustrating food blocks and writing about food offerings in tombs in case proper relatives or priests were not open to make food offerings. These paintings and funerary inscriptions, which left the owner of the tomb with "a thousand bread, a thousand cattle," were thought capable of getting the individual. The Egyptians also allowed their tombs with many kinds of equipment, admitting furniture, utensils, clothing, jewelry, and cosmetics, according to their wealth, to see their material comfort in the best viable afterlife.

To learn divine auspices, funerary texts were written at first unique on the ramparts of pharaohs' tombs and later on paper rush left in the tombs of individual people. These texts took such writings as adaptations of the myth about the death of Osiris and charms to protect the deceased on his or her serious journey to the underworld.

The Egyptians believed that a person's spirit or soul was composed of three distinct parts, the ka (its vital force or "spiritual twin"), the ba (its personality or spirit), and the akh. The ka was created at a person's birth and involved a body to remain to live after an individual's death. It could also live in a statue of the gone. The ba was a person's spirit, represented most commonly by a human-headed bird, which was issued at the time of death. It could leave the tomb during the day hours to travel about the earth and was also with the broken at his or her opinion. The akh was the "immortality" of an individual and occupied in the heavens.

The final step in the transition to the afterlife was the opinion by Osiris, god of the Scheol, in a ritual known as the Weighing of the Heart. If a person had led a comfortable life, he or she would be estimated worthy of eternal life. Many spells and rituals were designed to ensure a prosperous judgment and were written in the papyrus or linen the Egyptian "Book of the Dead".

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View of the World (How the Ancient Egyptians Saw the World)

View of the World (How the Ancient Egyptians Saw the World)

The ancient Egyptians reckoned the world to be a far several place from what we now know it to be. They conceived the earth was a flat platter of clay heavy on a vast sea of water from which the Nile River sprang. In this fundamental description of the world, the effects of nature were identified as divine descendants of the creator god. The god Hapi, for example, presented the Nile River. The Nile Valley's safe and foreseeable natural cycles assisted in the evolution of the Egyptian civilization. The river's annual inundation of its floodplain brought fertility to the land through water and silt; the region's perpetual sun promoted bountiful harvesting; and the dryness of the climate provided ideal checks for the safe storage of surplus crops. Because the very structure of the ancient Egyptians' civilization turned on the extended predictability of their environment, they looked to their deities to perpetuate the status quo.

Of full the deities of ancient Egypt, the goddess Maat was the most serious in perpetuating the status quo. The Egyptians considered that when the gods wrought the land of Egypt out of topsy-turvydom, Maat was created to embody truth and justness, and the basic orderly agreement of the world. Maat wast the down state of the god-created world, and whole that people had to do in order to live and fly high in the world was to honor and preserve Maat. On a national level, it was the king's province to keep Maat through daily oblations given at the temples. On an individual level, the goal of every Egyptian was to lead an right life that would allow charm into the afterlife after death.

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Creation Beliefs in Ancient Egypt

The sun rises over the
circular mound of
creation as goddesses
pour out the primeval
waters around it

Ancient Egyptian ideas about the creation of the world offer peculiarly valuable insights into the way these orderly, agricultural people saw themselves and their land. Several versions of the creation myth exist, and each evokes images of the Nile River's flood cycle and the increase of bountiful crops on the silt left behind by losing floodwaters. According to one widely given creation myth, eight deities lay in among the darkness and disarray of a great watery void ahead the world existed.

God Nun, the embodiment of
the primordial waters,
lifts the barque of Ra
into the sky at the
moment of creation

The god Nun personated the water, and the creation of the world began when an earthen mound arose from him. Amun or in one version Ra, the sun god, rose from this mound. In otherwise version of creation, a lotus broken from the waters of Nun, and Amun appeared from within the lotus. Amun, from within himself, brought forth the deities who presented air (Shu) and moisture (Tefnut); then Tefnut gave birth to the sky (Goddess Nut) and the earth (God Geb). Humans were often conceived to be the products of Amun or Ra's tears.

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Deities and Ancient Egyptians

A general realizing of the worldview of the ancient Egyptians is the best grooming for this brief examination of their throwing array of deities. The term "world view" refers the set of widely held feeling that people of a specific culture hold to excuse what they maintain in their world. The ancient Egyptians interpreted every natural event in terms of the family relationship between natural and supernatural forces. Those phenomena that figured conspicuously in their lives enclosed the annual cycle of the flood of the Nile River (or inundation), the extended size and frozen harshness of the surrounding desert, and the daily cycle of the sun's coming into court in the east, gradual movement crossways the sky, and eventual disappearing in the west. The ancient Egyptians got a world view in which these and other events and checks were imputed to the actions of multiple, concerned gods and goddesses of Egypt.

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