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Vignette: The mummy-chamber, arranged as a plan, representing the floor and walls laid flat, in fifteen compartments. In the centre, under a canopy, is place d the bier bearing the mummy of Ani, beside which stands the god Anubis,[1]

[1. In the Nebseni papyrus the text referring to Anubis reads: "Anubis, who dwelleth in the region of the embalmed, the chief of the holy house, layeth his hands upon the lord of life (i.e., the mummy),

It and provideth him with all that belongeth unto him, and saith: 'Flail to thee, thou beautiful one, the lord! Thou hast been gazed upon by the Sun's eye, thou hast been bound up by Ptah-Seker, thou hast been made whole by Anubis; breath hath been given unto thee by Shu, and thou hast been raised up by the fair one, the prince of eternity. Thou hast thine eyes. Thy right eye is in the sektet boat, and thy left eye is in the sektet boat. Thine eye-brows appear fair before the company of the gods. Thy brow is in the charge of Anubis. The back of thy head is in good case in tile presence of the sacred hawk. Thy fingers are stablished by written decree in the presence of the lord of Khemennu, and Thoth giveth unto thee the speech of the sacred books. Thy hair is in good case in the presence of Ptah-Seker. Osiris is in bliss, and reverence is done unto him before the company of the great gods. He looketh upon the great god, he is led on fair paths, he is made strong with meals of the tomb, and his enemies are cast down beneath him in presence of the company of the great gods who are in the great house of the aged one in Annu.'"]

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with hands outstretched over the body. At the foot of the bier kneels the goddess Isis, and at the head the goddess Nephthys, each being accompanied by a flame of fire, which is placed in the compartment immediately behind her. The Tet occupies the compartment immediately above the bier, and the jackal--emblematic of Anubis or Ap-uat--couchant on the tomb, with a sceptre having pendent menats--occupies the compartment below. The four children of Horus, or gods of the cardinal points--Mestha, Hapi, Tuamautef, and Qebhsennuf--stand in the corners of the four adjoining compartments. In each of the two upper and outer compartments is the human-headed bird emblematic of the soul, standing on a pylon, the one on the right being turned to the west or setting sun, the other on the left facing the east or rising sun. In the right lower compartment stands the figure of the Perfected Soul; in the corresponding compartment on the left is a Ushabti figure.

Text [CHAPTER CLI.] [Isis saith:] "I have come to be a protector unto thee. I waft (2) unto thee air for thy nostrils, and the north wind, which cometh forth from the god Tmu, unto thy nose (3)- 1 have made whole thy lungs. I have made thee (4) to be like unto a god. Thine enemies have fallen beneath thy feet. (5, 6) Thou hast been made victorious in (7) Nut, and thou art mighty to prevail with the gods."

[Nephthys saith:] "(2) I have gone round about to protect thee, brother Osiris; (3) 1 have come to be a protector unto thee. [My strength shall be behind thee, my strength shall be behind thee, for ever. Ra hath heard thy cry, and the gods have granted that thou shouldst be victorious. Thou art raised up, and thou art victorious over that which hath been done unto thee. Ptah hath thrown down thy foes, and thou art Horus, the son of Hathor.]"[1]

[1. In Ani the text is corrupt, and the passage within brackets is translated from the following version (Naville, Todtenbuch, Bd. II., Bl. 428):

maket-d ha-k sep sen t'etta setem nas-k an Ra smaaxeru an neteru thes-tu semaaxeru-k her arit erek xer en Ptah xeft-k entek Heru sa Het-Heru.]

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[The flame of Isis saith:] "I protect thee with this flame, and I drive away him (the foe) from the valley of the tomb, and I drive away the sand from thy feet. I embrace Osiris Ani, who is triumphant in peace and in right and truth."[1]

[The flame of Nephthys saith:] "I have come to hew in pieces. I am not hewn in pieces, nor will I suffer thee to be hewn in pieces. I have come to do violence, but I will not let violence be done unto thee, for I am protecting thee."

[The Tet saith:] "I have come quickly, and I have driven back the footsteps of the god whose face is hidden.[2] I have illumined his sanctuary. I stand behind the sacred Tet or, the day of repulsing disaster.[3] I protect thee, O Osiris."

[Mestha saith:] I am Mestha, thy son, O Osiris Ani, triumphant. I have come to protect thee, and I will make thine abode to flourish everlastingly. I have commanded Ptah, even as Ra himself commanded him."

[Hapi saith:] "I am Hapi thy son, O Osiris Ani, triumphant. I have come to protect thee. Thy head and thy limbs are knit together; and I have smitten down thine enemies beneath thee. I have given unto thee thy head for ever and for ever, O Osiris Ani, triumphant in peace."

[Tuamautef saith:] "I am thy beloved son Horus. I have come to avenge thee, O my father Osiris, upon him that did evil unto thee; and I have put him under thy feet for ever, and for ever, and for ever; O Osiris Ani, triumphant in peace."

[1. The text here is corrupt. Brit. Mus. papyrus, No. 10,010 (Naville, Todtenbuch, Bd. II., Bl. 429) reads nuk ahu sa er teb ament xesef-a xesef su er teka set au seset-na set au setenem-na uat au-a em sa, "I surround with sand the hidden tomb, and drive away the violent one therefrom. I lighten the valley of the tomb, I cast light therein, I traverse the ways, and I protect [Osiris]."

2 Reading i-a em heh xesef nemmat kep-hra-f sehet' kep-f.

See Naville, Todtenbuch, Bd. II., Bl. 428.

3 Variant hru xesef sat, "day of driving back slaughter."]

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[Qebhsennuf saith:] "I am thy son, O Osiris Ani, triumphant. I have come to protect thee. I have collected thy bones, and I have gathered together thy members. [I have brought thy heart and I have placed it upon its throne within thy body. I have made thy house to flourish after thee, O thou who livest for ever.]"[1]

[The bird which faceth the setting sun saith]: "Praise be to Ra when he setteth in the western part of heaven. Osiris Ani, triumphant in peace in the underworld, saith: 'I am a perfected soul,'"

[The bird which faceth the rising sun saith]: "Praise be to Ra when he riseth in the eastern part of heaven from Osiris Ani, triumphant."

[The Perfected Soul saith]: "I am a perfected soul in the holy egg of the abtu fish. I am the great cat which dwelleth in the seat of right and truth wherein riseth the god Shu."

[The text near the Ushabti Figure (Chapter VI.) reads]: Osiris Ani, the overseer, triumphant, saith: " Hail, shabti figure! If it be decreed that Osiris [Ani] shall do any of the work which is to be done in the underworld, let all that standeth in the way be removed from before him; whether it be to plough the fields, or to fill the channels with water, or to carry sand from [the East to the West]." The shabti figure replies: "I will do [it]; verily I am here [when] thou callest."

Vignette: Ani, with both hands raised in adoration, standing before a table of offerings; behind him is his wife holding lotus and other flowers in her left hand.

Text: [Chapter CX.] (1) HERE BEGIN THE CHAPTERS OF THE SEKHET-HETEPU, AND THE CHAPTERS OF COMING FORTH BY DAY, AND OF GOING INTO AND OF COMING OUT FROM THE UNDERWORLD, AND OF ARRIVING IN THE SEKHET(2) AANRU, AND OF BEING IN PEACE IN THE GREAT CITY WHEREIN ARE FRESH BREEZES. Let me have power there. Let me become strong to plough there. (3) Let me reap there. Let me eat there. Let me drink there. [Let me woo there.][2] And let me do all these things there, even as they are done upon earth.

[1. In the papyrus of Ani the text of the end of the speech of Qebbsennuf appears to be corrupt the words within brackets are translated from other papyri, and the Egyptian would run as follows: an-na nek ab-k ta-a nek su her auset-f em xat-k serut-na pa-k emxet-k anx-tha t'etta.

2. Reading, with the Nebseni papyrus, nehep am.]

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Saith Osiris Ani, triumphant: (4) "Set hath carried away Horus to see what is being built in the Field of Peace, and he spreadeth the air over (5) the divine soul within the egg in its day. He hath delivered the innermost part of the body of Horus from the holy ones of Akert (?).[1] Behold I have sailed in the mighty boat on the Lake of Peace.[2] I, even I, have crowned him in the House of (6) Shu. His starry abode reneweth its youth, reneweth its youth. I have sailed on its Lake that I may come unto its cities, and I have drawn nigh It unto the city Hetep.[3] For behold, I repose at the seasons [of Horus]. I have passed through the region of the company of the gods who are aged and venerable. (7) 1 have pacified the two holy Fighters[4] who keep ward upon life. I have done that which is right and fair, and I have brought an offering and have pacified the two holy Fighters. I have cut off the (9) hairy scalp of their adversaries, and I have made aft end of the (10) woes which befel [their] children; (11) I have done away all the evil which came against their souls; I have gotten dominion over it, (12) 1 have knowledge thereof. I have sailed forth on the waters [of the lake] (13) that I may come unto the cities thereof. I have power (14) over my mouth, being furnished [with] charms; let not. [the fiends] get the mastery over me, (16) let them not have dominion over me. May I be equipped in thy Fields of Peace. What thou wishest that shalt thou do, [saith the god]."

Vignette: The Sekhet-hetepet or "Fields of Peace," surrounded and intersected with streams. They contain the following:

(a.) Thoth, the scribe of the gods, holding pen and palette, introduces Ani, who is making an offering, and his ka to three gods who have the heads of a hare, serpent, and bull respectively, and are entitled pauti, " the company of the gods." Ani and a table of offerings in a boat. Ani addressing a hawk standing

[1. Reading, with the Nebseni papyrus, ma Akeru.

2. Adding from the Nebseni papyrus: as kua xenen-a uaa pen aa em Se-Hetep.

3. Adding from the Nebseni papyrus: renp-th renp-th xen-na em se-s er sper-a er nut-s xent-a er Hetep-sen entet.

4. I.e., Horus and Set.]

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on a pylon-shaped pedestal, before which are an altar and a god. Three ovals.[1] The legend reads un em hetep sexet nifu er fent, "Being at peace in the Field [of Peace], and having air for the nostrils."

(b.) Ani reaping wheat, with the words asex Ausar, "Osiris reaps"; guiding the oxen treading out the corn; standing with hands and holding the kherp sceptre, and kneeling before two vessels of red barley and wheat. The hieroglyphics seem to mean, "the food of the shining ones." Three ovals.[2]

(c.) Ani ploughing[3] with oxen in a part of the Fields of Peace called "Sekhet-aanre"; with the word sekau, to plough. The two lines of hieroglyphics read:--

re en hete'et atru 1000 em au-f an t'et usex-f an un remu neb am-f an hefau nebt am-f.

Chapter of the River-horse. The river is one thousand [cubits] in its length. Not can be told its width. Not exist fishes any in it, not [exist] serpents any in it.

[1. In the Nebseni papyrus they are called Qetqetmu, Hetepmu, and Urmu.

2. Instead of three, the Nebseni papyrus has four ovals, which are called Hetep, An (?), Uakhakha, and Neb-taui.

3 In the Turin papyrus, published by Lepsius, the ploughing, sowing, reaping and treading out the corn are all shown in one division, and the deceased stands in adoration before "Hapi, the father of the gods."

In the papyrus of Nebseni the deceased adores the company of the gods who live in the Field of Hetep, saying: "Hail to you, O ye lords of kas, I have come in peace into your fields to receive tchefau food. Grant ye that I may come to the great god daily, and that I may have sepulchral meals, and that my ka may be supplied with the meat and drink offered to the dead. May Osiris and the company of the gods, who dwell in the Field of Hetep, give a royal oblation, may they {footnote p. 365} grant meat and drink and all good things, and bandages and incense every day. And may I sit down at the table [of the god] daily to receive bread of his bread, and cakes, and wine, and milk, and tchefau food; and may I follow in the train of the god when he maketh his appearance in his festivals in Res-tau." (For the text see Naville, Todtenbuch, Bd. I., Bl. 123.)]

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(d.) A boat bearing a flight of steps and floating on a stream;[1] above is the legend tehefau,[2] (?)~ A boat of eight oars, each end shaped like a serpent's head, bearing a flight of steps; at the stern is written and at the bows meter am Un-nefer, "the god therein is Un-nefer." The stream which flows on the convex side of the small island is called ashet pet, "flood (?) of [heaven]." On the other island is placed a flight of steps, by the side of which is written The space to the left represents the abode of the blessed dead, and is described as:--

duset xu au-sen meh sexef at meh xemt an saku aqeru asexet-sen

The seat of the shining ones. Their length is cubits seven the wheat cubits three the blessed dead who are perfected they reap [it].

[1. In the Turin papyrus this boat is called uda en Ra-Heru-xuti xeft t'a-f er Sexet Aanre: the boat of Ra-Harmachis when he goeth forth into the Field of Aanre.

2 In the Turin papyrus the words t'efu uru are written between the boats, the ends of which are shaped like serpents' heads.

3 In ancient papyri qeqsu is written, and in the Turin papyrus ###. In the Nebseni papyrus four gods dwell on this island, and the accompanying text says that they are "the great company of the gods in Sekhet-hetep; but in the Turin papyrus three gods only, whose names are Shu, Tefnut, and Seb respectively, are depicted.

4 A small division called the "birthplace of the gods" is not marked in the Ani papyrus, although it is found in that of Nebseni (see Naville, Todtenbuch, Bd. i., Bl. 123).]

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Next: Plates XXXV. and XXXVI.